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It is a delight and pleasure vnto vs, if we beget a childe that is sound, fayre,
It is a delight and pleasure unto us, if we beget a child that is found, fair,
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and for that especially in the time of olde age, when he was nowe neare vnto death, he is made a father of so great a Sainct, which should be a maister and teacher of the world.
and for that especially in the time of old age, when he was now near unto death, he is made a father of so great a Saint, which should be a master and teacher of the world.
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as this Zacharias did of his sonne being so meruelously borne by the power of God,
as this Zacharias did of his son being so marvelously born by the power of God,
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And I am of that mind that I thinke that there was neuer any father, which conceiued so great ioy of his childe,
And I am of that mind that I think that there was never any father, which conceived so great joy of his child,
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Moreouer here is ioy of the spirit, inasmuch as that infant should become a Preacher of the word of God.
Moreover Here is joy of the Spirit, inasmuch as that infant should become a Preacher of the word of God.
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Manifest naturall ioy is here, for that that infant was borne after a meruelous sort. Manifest natural joy is Here, for that that infant was born After a marvelous sort.
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and shoulde become a scholer of an infant now lying in the cradle, whom he confesseth to be a Prophet better learned then him selfe.
and should become a scholar of an infant now lying in the cradle, whom he Confesses to be a Prophet better learned then him self.
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He reioyceth therefore because of such a word which he should heare, and for that he should be as it were altered from an olde man to a yonge man,
He rejoices Therefore Because of such a word which he should hear, and for that he should be as it were altered from an old man to a young man,
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forasmuch as he was a Messenger sent of God to preach his word to the world.
forasmuch as he was a Messenger sent of God to preach his word to the world.
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although euen this brought great ioy vnto him, but also for that by the birth of this child he beholdeth a farre greater ioy,
although even this brought great joy unto him, but also for that by the birth of this child he beholdeth a Far greater joy,
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but he must needes burst forth into those words which in this Hymne he vttereth, not onely because of the infant newly borne,
but he must needs burst forth into those words which in this Hymn he uttereth, not only Because of the infant newly born,
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Zacharias conceiued so great ioy and pleasure in his hart, that he could not cōtaine him selfe,
Zacharias conceived so great joy and pleasure in his heart, that he could not contain him self,
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To visit is nothing else, then to come vnto vs, to bring and declare vnto vs the word of saluation, by which we are saued.
To visit is nothing Else, then to come unto us, to bring and declare unto us the word of salvation, by which we Are saved.
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for now is first set forth vnto vs redemption, sweete consolation, deliuerance from sinnes, death, hell, and all euill.
for now is First Set forth unto us redemption, sweet consolation, deliverance from Sins, death, hell, and all evil.
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Wherefore to vs, to whom the Gospel was not before preached, it is, as if Iohn him selfe did nowe preach it,
Wherefore to us, to whom the Gospel was not before preached, it is, as if John him self did now preach it,
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when he declared our visitation and redemption, which Christ hath purchased with his blood. This Iohn was the first Messenger which preached the Gospel.
when he declared our Visitation and redemption, which christ hath purchased with his blood. This John was the First Messenger which preached the Gospel.
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It was the word that Iohn preached, when he shewed the Lambe of God which taketh away the sinnes of the worlde, that is,
It was the word that John preached, when he showed the Lamb of God which Takes away the Sins of the world, that is,
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For because of the worde Christ shed his blood on the crosse. For Because of the word christ shed his blood on the cross.
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but by the worde alone wherein consisteth more, then in the blood and death on the crosse.
but by the word alone wherein Consisteth more, then in the blood and death on the cross.
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A SERMON OF D. MARTIN LVTHER VPON THE HYMNE OF ZACHARIAS, COMMONLY CALLED BENEDICTVS. Luke 1. Verse 68. BLessed be the Lord God of Israell, because he hath visited and redeemed his people.
A SERMON OF D. MARTIN LUTHER UPON THE HYMN OF ZACHARIAS, COMMONLY CALLED BENEDICTVS. Lycia 1. Verse 68. BLessed be the Lord God of Israel, Because he hath visited and redeemed his people.
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THat godly man Zacharias speaketh here of things as already done, when he sayth: he hath visited and redeemed his people, &c. For he was certaine of them:
THat godly man Zacharias speaks Here of things as already done, when he say: he hath visited and redeemed his people, etc. For he was certain of them:
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now the childe Iohn was come, being about to begin to preach of our redemption,
now the child John was come, being about to begin to preach of our redemption,
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as the Angell had foretold of him, that he should goe before the Lord in the spirit and power of Elias, to turne the hartes of the fathers to the children,
as the Angel had foretold of him, that he should go before the Lord in the Spirit and power of Elias, to turn the hearts of the Father's to the children,
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and the disobedient to the wisedom of the iust men, to make ready a people prepared for the Lorde:
and the disobedient to the Wisdom of the just men, to make ready a people prepared for the Lord:
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this promise he knew should assuredly come to passe.
this promise he knew should assuredly come to pass.
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Wherin this redemption consisteth, I thinke it is already sufficiently knowne vnto you, namely in this, that God visiteth and deliuereth vs. Which visitation and deliuerance is accomplished neither by sworde nor violence,
Wherein this redemption Consisteth, I think it is already sufficiently known unto you, namely in this, that God Visiteth and Delivereth us Which Visitation and deliverance is accomplished neither by sword nor violence,
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and doth giue much more then we euer either wished or hoped for.
and does give much more then we ever either wished or hoped for.
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so great blessings doth God bestowe, if we patiently abide his leysure. For if he at any time come, he commeth very rich and plentifull in giftes,
so great blessings does God bestow, if we patiently abide his leisure. For if he At any time come, he comes very rich and plentiful in Gifts,
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Whatsoeuer ignominie therefore and contempt he did suffer before when he was barren together with his wife Elisabet, he is now most abundantly recompensed with plētifull honour and ioy,
Whatsoever ignominy Therefore and contempt he did suffer before when he was barren together with his wife Elisabet, he is now most abundantly recompensed with plentiful honour and joy,
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if our childe should be an Apostle and Preacher of ye word of God to the world.
if our child should be an Apostle and Preacher of the word of God to the world.
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and wel proportioned in body, that I may say nothinge, what ioy it woulde bring,
and well proportioned in body, that I may say nothing, what joy it would bring,
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He yeelded to the iudgement of God, acknowledging him selfe a most grieuous sinner, and so he bound God with his promise, which had promised forgiuenes of sinne to sinners, not to the righteous.
He yielded to the judgement of God, acknowledging him self a most grievous sinner, and so he bound God with his promise, which had promised forgiveness of sin to Sinners, not to the righteous.
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he truely shoulde bringe to passe that the Lorde should be enforced, euen by his owne iudgement to haue mercy vpon him.
he truly should bring to pass that the Lord should be Enforced, even by his own judgement to have mercy upon him.
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neither didst thou come to call the righteous, but as Paule sayth, to saue sinners:
neither didst thou come to call the righteous, but as Paul say, to save Sinners:
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yea Lord, I am a sinner, and altogither vnworthy of thy grace, but thou hast promised forgiuenes to sinners,
yea Lord, I am a sinner, and altogether unworthy of thy grace, but thou hast promised forgiveness to Sinners,
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then if any had the skill of this woman, that he could take the Lord in his owne iudgement and say: then if any had the skill of this woman, that he could take the Lord in his own judgement and say:
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and vnworthy of the kingdom of heauen, then we feele as it were hell, and it seemeth vnto vs that we are past all hope and recouerie for euer:
and unworthy of the Kingdom of heaven, then we feel as it were hell, and it seems unto us that we Are passed all hope and recovery for ever:
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and yeeld vnto the sentence of God toward vs, as this woman did, so shall we ouercome and take the Lord in his wordes, that he can not but helpe vs. So that if we feele in our conscience at any time God rebuking vs, pronouncing vs sinners,
and yield unto the sentence of God towards us, as this woman did, so shall we overcome and take the Lord in his words, that he can not but help us So that if we feel in our conscience At any time God rebuking us, pronouncing us Sinners,
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Wherefore it is requisite, that leauing it owne feeling, by a sure faith in the word of God it conceiue and hold fast the promise of helpe, deepely hidden vnder the deniall,
Wherefore it is requisite, that leaving it own feeling, by a sure faith in the word of God it conceive and hold fast the promise of help, deeply hidden under the denial,
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For according as that feeleth in tentation, so Christ here behaueth him selfe. It feeleth all thinges to be denied, when as it is farre otherwise.
For according as that feeleth in tentation, so christ Here behaveth him self. It feeleth all things to be denied, when as it is Far otherwise.
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although they were hard, and a deniall onely sounded outwardly. By these it is shewed how our hart is wont to be affected in tentation.
although they were hard, and a denial only sounded outwardly. By these it is showed how our heart is wont to be affected in tentation.
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Yea there was nothing but a promise and a certaine expectation of helpe, (howbeit most deepely hid and altogither secret) vnder that silence and aunswers,
Yea there was nothing but a promise and a certain expectation of help, (howbeit most deeply hid and altogether secret) under that silence and answers,
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but in very deede they did containe in them rather a promise and hope, then a deniall.
but in very deed they did contain in them rather a promise and hope, then a denial.
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Neuertheles all these sayinges doe pretende outwardly rather a deniall of helpe, then prouoke her to hope,
Nevertheless all these sayings do pretend outwardly rather a denial of help, then provoke her to hope,
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It is not good to take the childrens bread, &c. againe leauing in dout, whether she was a dogge or no.It is not good to take the Children's bred, etc. again leaving in doubt, whither she was a dog or no.
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thou art a dogge, get thee hence, the bread of the children is not due vnto thee, but he sayth:
thou art a dog, get thee hence, the bred of the children is not due unto thee, but he say:
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and in the middest betweene a plaine graunt and a deniall. So when she had the third time desired him, he sayth not:
and in the midst between a plain grant and a denial. So when she had the third time desired him, he say not:
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I am not sent, but to the lost sheepe of the house of Israell, leauing all thinges in doute,I am not sent, but to the lost sheep of the house of Israel, leaving all things in doubt,
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she is not of the house of Israel, I can not therefore performe that which she desireth, but he onely sayth:
she is not of the house of Israel, I can not Therefore perform that which she Desires, but he only say:
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If two of you shall agree in earth vpon any thing whatsoeuer they shall desire, it shall be giuen them of my Father which is in heauen. If two of you shall agree in earth upon any thing whatsoever they shall desire, it shall be given them of my Father which is in heaven.
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So the afflicted and desolate may truely obiect vnto Christ all those wordes, wherein he hath promised that he will heare his Sainctes, as:
So the afflicted and desolate may truly Object unto christ all those words, wherein he hath promised that he will hear his Saints, as:
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for neither are they heard, and so the case of them that be in distres becommeth worse and more lamentable.
for neither Are they herd, and so the case of them that be in distres becomes Worse and more lamentable.
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as charitie requireth, they find them ready and willing, but euen they also some time doe in vaine aske helpe and succour,
as charity requires, they find them ready and willing, but even they also Some time do in vain ask help and succour,
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For it is almost the last refuge to them that suffer distres and feele the indignation of God, to get them selues to godly & holy men, seeking for comfort and helpe, whereunto,
For it is almost the last refuge to them that suffer distres and feel the Indignation of God, to get them selves to godly & holy men, seeking for Comfort and help, whereunto,
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but al hope also which is wont to be left, is cut of, namely the comfort of the intercession of all the other Saintes and elect.
but all hope also which is wont to be left, is Cut of, namely the Comfort of the Intercession of all the other Saints and elect.
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This stroke is much more grieuous then that former, where not onely the person of the intreater is repelled,
This stroke is much more grievous then that former, where not only the person of the intreater is repelled,
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Againe, VVhatsoeuer ye shall aske, beleeue, and ye shall receiue it. And many such like.
Again, Whatsoever you shall ask, believe, and you shall receive it. And many such like.
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A SERMON OF D. MARTIN LVTHER OF THE WOMAN OF CANAAN. Matth. 15. Verse. 21. ANd Iesus went thence, and departed into the partes of Tyrus and Sidon.
A SERMON OF D. MARTIN LUTHER OF THE WOMAN OF CANAAN. Matthew 15. Verse. 21. ANd Iesus went thence, and departed into the parts of Tyre and Sidon.
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But it must needes be, if God must be iust in his wordes, that thou be a sinner,
But it must needs be, if God must be just in his words, that thou be a sinner,
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and pronounceth vs sinners, we doe not abide by that which before we confessed, we had leuer be counted righteous and free from that iudgement.
and pronounceth us Sinners, we do not abide by that which before we confessed, we had lever be counted righteous and free from that judgement.
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We all confesse our selues sinners in words, but as soone as the Lorde speaketh that in our hart,
We all confess our selves Sinners in words, but as soon as the Lord speaks that in our heart,
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Such a great thing is it to acknowledge sinnes, and to embrace the iudgement of God.
Such a great thing is it to acknowledge Sins, and to embrace the judgement of God.
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and doe against our wills yeeld vnto his sentence, when he pronounceth vs sinners.
and do against our wills yield unto his sentence, when he pronounceth us Sinners.
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For that doth purchase vnto vs all displeasure, that we disdayne to suffer the iudgement of the Lord,
For that does purchase unto us all displeasure, that we disdain to suffer the judgement of the Lord,
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and found pure when thou art iudged. and found pure when thou art judged.
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The same also did Dauid obserue Psal. 51. Against thee onely, sayth he, haue I sinned, and done this euill in thy sight, that thou mightest be iustified in thy saying,
The same also did David observe Psalm 51. Against thee only, say he, have I sinned, and done this evil in thy sighed, that thou Mightest be justified in thy saying,
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So did Manasses, when being penitēt he prayed for pardon, as we read in his prayer:
So did Manasses, when being penitent he prayed for pardon, as we read in his prayer:
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So to the second petition, which the Apostles made, he sayth not:
So to the second petition, which the Apostles made, he say not:
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I am not sent but to the lost sheepe of the house of Israel. I am not sent but to the lost sheep of the house of Israel.
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Neither doth Christ here hold his peace, and leaue them in doubte, as before, but he seemeth plainely to deny that which they aske, saying:
Neither does christ Here hold his peace, and leave them in doubt, as before, but he seems plainly to deny that which they ask, saying:
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and as they thought, the faith and prayers both of the woman & also of them selues.
and as they Thought, the faith and Prayers both of the woman & also of them selves.
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But if to him that obiecteth these thinges, and asketh him howe he can goe from his wordes and promises, he aunswere thus:
But if to him that Objecteth these things, and asks him how he can go from his words and promises, he answer thus:
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I goe not from my promises, I haue not promised that I will heare all prayers,
I go not from my promises, I have not promised that I will hear all Prayers,
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but the prayers of them that be myne, which are of the house of Israell, not of all whatsoeuer.
but the Prayers of them that be mine, which Are of the house of Israel, not of all whatsoever.
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What thinkest thou may the hart then thinke hauing taken such a repulse? Such an aunswere is as it were a flash of lightning, wherewith the hart and all trust is seuered and broken in a thousand peeces.
What Thinkest thou may the heart then think having taken such a repulse? Such an answer is as it were a flash of lightning, wherewith the heart and all trust is severed and broken in a thousand Pieces.
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For what trust can there be left, when he heareth that that doth not pertaine vnto him, which because of the word of God he trusted to haue obtayned, but vnto others.
For what trust can there be left, when he hears that that does not pertain unto him, which Because of the word of God he trusted to have obtained, but unto Others.
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Here not so much as a worde can be left, if one doe according as he feeleth.
Here not so much as a word can be left, if one doe according as he feeleth.
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But what doth this woman? She doth not so fall from hope, she still sticketh to the wordes which she had heard of Christ,
But what does this woman? She does not so fallen from hope, she still sticketh to the words which she had herd of christ,
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albeit he went about by this other repulse as with a certaine force to wrest them out of her hart, she suffereth not her self to be fraied away neither wt that vngentle silence,
albeit he went about by this other repulse as with a certain force to wrest them out of her heart, she suffers not her self to be frayed away neither with that ungentle silence,
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neither with this hard aunswere, shee continueth stedfastly in a sure confidence, beleeuing that vnder this difficultie which Christ did pretend, that grace was as yet hidden and layd vp for her, which she had heard reported of him, shee can not be brought as yet to iudge Christ not to be bountiful and gracious,
neither with this hard answer, she Continueth steadfastly in a sure confidence, believing that under this difficulty which christ did pretend, that grace was as yet hidden and laid up for her, which she had herd reported of him, she can not be brought as yet to judge christ not to be bountiful and gracious,
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and that he can deny the helpe which shee desireth. This was to perseuer strongly in faith.
and that he can deny the help which she Desires. This was to persever strongly in faith.
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Moreouer she followeth Iesus euen into the house, as Marke writeth, she is instant vpon him, falleth downe before him, and sayth:
Moreover she follows Iesus even into the house, as Mark Writeth, she is instant upon him, falls down before him, and say:
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Lord helpe me. Here the Lorde giueth a deadly & the last blow saying vnto her face, that she is a dogge,Lord help me. Here the Lord gives a deadly & the last blow saying unto her face, that she is a dog,
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and vnworthy to be partaker of the bread of the children.
and unworthy to be partaker of the bred of the children.
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What may she aunswere hereunto? For he seemed to signifie in these wordes that she is of the number of the damned and desperat, which can looke for no part with the elect.
What may she answer hereunto? For he seemed to signify in these words that she is of the number of the damned and desperate, which can look for no part with the elect.
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This word seemeth eternall and that can not be gainesayd:
This word seems Eternal and that can not be gainsaid:
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For he which doth not pertaine to the companie of the elect by the ordinaunce of God, what may he hope to be left for him? This woman is not yet discouraged and past hope,
For he which does not pertain to the company of the elect by the Ordinance of God, what may he hope to be left for him? This woman is not yet discouraged and past hope,
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but yeldeth to this iudgement of the Lord, she confesseth of her owne accorde, that she is a dogge,
but yieldeth to this judgement of the Lord, she Confesses of her own accord, that she is a dog,
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neither desireth she any thing but that which is wont to be giuen to dogges, namely the crummes which fall from their maisters table.
neither Desires she any thing but that which is wont to be given to Dogs, namely the crumbs which fallen from their masters table.
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Seemeth she not to haue vsed maruelous cunning? She taketh Christ in his owne wordes.
Seems she not to have used marvelous cunning? She Takes christ in his own words.
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He had made her like vnto a dogge, she acknowledgeth it, and desireth that he will onely suffer her to be a dogge according to his owne saying:
He had made her like unto a dog, she acknowledgeth it, and Desires that he will only suffer her to be a dog according to his own saying:
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what should he here do? how should he escape? he was now as it were euen taken.
what should he Here do? how should he escape? he was now as it were even taken.
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For the crummes vnder the table are graunted to the dogge, for vnto dogges they are sayd to be due.
For the crumbs under the table Are granted to the dog, for unto Dogs they Are said to be due.
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Here therefore Christ being as it were ouercome, doth open him selfe wholy, and graunteth the desires of the woman, Here Therefore christ being as it were overcome, does open him self wholly, and granteth the Desires of the woman,
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and maketh that she is not now a dogge, but a true Israelite.
and makes that she is not now a dog, but a true Israelite.
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These things are written for the instruction and comfort of all vs, whereby we ought to learne,
These things Are written for the instruction and Comfort of all us, whereby we ought to Learn,
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howe deepely sometime Christ hideth his grace from vs, and how we must not iudge of God according to our owne sense and opinion,
how deeply sometime christ Hideth his grace from us, and how we must not judge of God according to our own sense and opinion,
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but onely according to his wordes. For we see here, that albeit Christ shewed him selfe very hard to this woman,
but only according to his words. For we see Here, that albeit christ showed him self very hard to this woman,
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yet he did not plainely deny to helpe her, but whatsoeuer he aunswered, howsoeuer it seemed to pretend a deniall,
yet he did not plainly deny to help her, but whatsoever he answered, howsoever it seemed to pretend a denial,
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yet was it not a deniall, but did hange in dout, and left an entraunce for faith, although but small.
yet was it not a denial, but did hang in doubt, and left an Entrance for faith, although but small.
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For he sayd not at her first petition: I will not heare her, but he held his peace, neither promising nor denying helpe.
For he said not At her First petition: I will not hear her, but he held his peace, neither promising nor denying help.
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and easily acknowledged of euery one, especially seing that we haue so largely entreated hereof in an other place.
and Easily acknowledged of every one, especially sing that we have so largely entreated hereof in an other place.
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but euery one that which is an others) is very manifest by it selfe,
but every one that which is an Others) is very manifest by it self,
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forasmuch as none of them pray for, seeke or doe those thinges that are their owne,
forasmuch as none of them pray for, seek or do those things that Are their own,
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This thinge also (that Christ, his Disciples, and the woman are here examples of loue, This thing also (that christ, his Disciples, and the woman Are Here Examples of love,
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as howe one may obtaine grace and safetie by the faith of an other, as here it fell out to the daughter of this woman.
as how one may obtain grace and safety by the faith of an other, as Here it fell out to the daughter of this woman.
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We haue already spoken elsewhere of other thinges, whereof there might be occasion to speake out of this text,
We have already spoken elsewhere of other things, whereof there might be occasion to speak out of this text,
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so must we acknowledge our selues sinners and iudged vnto hell, the Lord pronouncing it, which if we can doe as she coulde, we shall be safe.
so must we acknowledge our selves Sinners and judged unto hell, the Lord pronouncing it, which if we can do as she could, we shall be safe.
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so also falleth it out with vs, when we are deliuered from ye spirituall sicknes to wit sinnes, which truely are a most grieuous and troublesom Deuill vnto vs. For as she acknowledged her selfe a dogge,
so also falls it out with us, when we Are Delivered from you spiritual sickness to wit Sins, which truly Are a most grievous and troublesome devil unto us For as she acknowledged her self a dog,
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For as it chaunceth to this woman her daughter being sicke, for whom through faith she obtayned health by a miracle:
For as it chanceth to this woman her daughter being sick, for whom through faith she obtained health by a miracle:
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Hereof also we haue an historicall exposition of this text according to ye allegories.
Hereof also we have an historical exposition of this text according to you allegories.
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but being a child of the houshold, thou shalt sit at the very table, hauing God nowe howe great soeuer he be, giuen vnto thee according to thy desire.
but being a child of the household, thou shalt fit At the very table, having God now how great soever he be, given unto thee according to thy desire.
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Then is it not permitted vnto thee onely to feede vnder the table of crummes after the maner of dogges,
Then is it not permitted unto thee only to feed under the table of crumbs After the manner of Dogs,
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namely to pray with a sure expectation of forgiuenes of sinnes.
namely to pray with a sure expectation of forgiveness of Sins.
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then also maist thou vse the right of sinners, which God him selfe hath giuen vnto them,
then also Mayest thou use the right of Sinners, which God him self hath given unto them,
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but when they thinke that they shall make him more easie to be entreated, they find him to be much more harde, repelling as it appeared,
but when they think that they shall make him more easy to be entreated, they find him to be much more harden, repelling as it appeared,
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Secondly, whereas the cry and faith of this woman seemeth to haue suffered repulse, the disciples come with their faith, douting not but that they shal entreat the Lord,
Secondly, whereas the cry and faith of this woman seems to have suffered repulse, the Disciples come with their faith, doubting not but that they shall entreat the Lord,
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God giue vnto vs such a mind and faith, that we may so doe, especially at the point of death and in extreme necessities.
God give unto us such a mind and faith, that we may so do, especially At the point of death and in extreme necessities.
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and to depend on the word of God without any feeling of comfort, euen when a man feeleth and trieth all things to be contrary.
and to depend on the word of God without any feeling of Comfort, even when a man feeleth and trieth all things to be contrary.
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But this is thrise most hard to nature & reason, to be so vtterly destitute,
But this is thrice most hard to nature & reason, to be so utterly destitute,
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So also must we do, we must trust vnto the word alone, although God him selfe and all creatures pretende otherwise then the worde preacheth. So also must we do, we must trust unto the word alone, although God him self and all creatures pretend otherwise then the word Preacheth.
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and which she had conceiued in her minde, suffering her selfe in no wise to be turned from it.
and which she had conceived in her mind, suffering her self in no wise to be turned from it.
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But what doth this woman to these things? She remoueth out of her sight & mind, that Christ shewed him selfe so vngentle and hard to be intreated, she being constant and nothing moued hereat, perseuereth in the trust of his goodnes, whereof she had heard, But what does this woman to these things? She Removeth out of her sighed & mind, that christ showed him self so ungentle and hard to be entreated, she being constant and nothing moved hereat, persevereth in the trust of his Goodness, whereof she had herd,
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That truely hapned to the Israelites at the red sea, and to many other excellent holy men.
That truly happened to the Israelites At the read sea, and to many other excellent holy men.
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but that he will not performe those thinges which he hath promised, and that so he will shew his owne wordes to be false.
but that he will not perform those things which he hath promised, and that so he will show his own words to be false.
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like vnto one that is angrie, and whom they pray vnto in vayne, hiding so deepely his grace, that they now perceiue nothing els,
like unto one that is angry, and whom they pray unto in vain, hiding so deeply his grace, that they now perceive nothing Else,
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So it is an incomparable torment to them that beleeue, being in distres, when God sheweth him selfe such a one at their prayers,
So it is an incomparable torment to them that believe, being in distres, when God shows him self such a one At their Prayers,
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Here surely Christ gaue a grieuous blow to the minde of the silly woman.
Here surely christ gave a grievous blow to the mind of the silly woman.
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if I be vnworthy thereof? He holdeth his peace like vnto a blocke, & vouchsafeth not to speake a word, neither offereth his help.
if I be unworthy thereof? He holds his peace like unto a block, & vouchsafeth not to speak a word, neither Offereth his help.
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He sheweth him selfe an enemie rather then a friende. Why doth he not so much as speake a word, and friendly denie me helpe,
He shows him self an enemy rather then a friend. Why does he not so much as speak a word, and friendly deny me help,
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Is this that man which is so bountiful and readie to helpe all? Doth he so fulfill the most commendable report which goeth of him? Where doth there appeare so much as any thing like vnto those thinges, which men haue told me of him? They were deceiued them selues and deceiued me also.
Is this that man which is so bountiful and ready to help all? Does he so fulfil the most commendable report which Goes of him? Where does there appear so much as any thing like unto those things, which men have told me of him? They were deceived them selves and deceived me also.
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and make his report false so that she might thinke with her selfe:
and make his report false so that she might think with her self:
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Christ in all respects sheweth him selfe vnto her so, as though he would deceiue all her trust,
christ in all respects shows him self unto her so, as though he would deceive all her trust,
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as she had heard him reported to be, and that she should forthwith entreat him for the recouerie of her daughter:
as she had herd him reported to be, and that she should forthwith entreat him for the recovery of her daughter:
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and cryeth for helpe, douting nothing but she should trie him to be such a one,
and Cries for help, doubting nothing but she should try him to be such a one,
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For first, whereas this woman being encouraged with that alluring fame of his, goeth after him,
For First, whereas this woman being encouraged with that alluring fame of his, Goes After him,
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But see howe Christ vrgeth and inflameth faith in them that be his, whereby they may become stronger and more confirmed.
But see how christ urges and inflames faith in them that be his, whereby they may become Stronger and more confirmed.
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and abiects, that they may knowe to whom they may flie in all distres, and where they may seeke for helpe and safetie.
and abjects, that they may know to whom they may fly in all distres, and where they may seek for help and safety.
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Nowe all these thinges are written for the consolation & lifting vp of them which be miserable, poore, needie, oppressed with sinnes,
Now all these things Are written for the consolation & lifting up of them which be miserable, poor, needy, oppressed with Sins,
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The Lorde hath filled the hungrie with good thinges, and the rich he hath sent emptie away. The Lord hath filled the hungry with good things, and the rich he hath sent empty away.
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and made desirous of Christ, according to the songe of Marie:
and made desirous of christ, according to the song of Marie:
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although Christ be preached to be louing, and to be desired and longed for, if a man be not before humbled through knowledge of him selfe,
although christ be preached to be loving, and to be desired and longed for, if a man be not before humbled through knowledge of him self,
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Cant. 1. Wherfore Moses must alway goe before, who may teach vs to feele sinne, whereby grace may be wished for and desired of vs. It is in vaine therefore,
Cant 1. Wherefore Moses must always go before, who may teach us to feel sin, whereby grace may be wished for and desired of us It is in vain Therefore,
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But this woman was afflicted and felt her necessitie, yea that report was so ioyfull vnto her, that she being stirred vp thereby, did follow Christ, running after such a pleasant sauour.
But this woman was afflicted and felt her necessity, yea that report was so joyful unto her, that she being stirred up thereby, did follow christ, running After such a pleasant savour.
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They that are not sicke, as they haue no neede of the Phisitian, so neither are they desirous of him.
They that Are not sick, as they have no need of the physician, so neither Are they desirous of him.
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yet they followed him not, yea they quite despised that report? I aunswere.
yet they followed him not, yea they quite despised that report? I answer.
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But how came it to passe, whereas many other also heard the same report of our Sauiour Iesus,
But how Come it to pass, whereas many other also herd the same report of our Saviour Iesus,
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Wherefore the word ought alwayes to goe before, and giue the beginning of saluation.
Wherefore the word ought always to go before, and give the beginning of salvation.
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Which is that wherof we haue often admonished, & which we are taught Rom. 10. that faith is by hearing.
Which is that whereof we have often admonished, & which we Are taught Rom. 10. that faith is by hearing.
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For vnles she had beleued that she also might be made partaker of Christes bountifulnes and goodnes, shee would not haue so followed him, or cried after him.
For unless she had believed that she also might be made partaker of Christ's bountifulness and Goodness, she would not have so followed him, or cried After him.
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That report was good tidings & the worde of grace vnto her, whereupon also this her faith did begin.
That report was good tidings & the word of grace unto her, whereupon also this her faith did begin.
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and maruelous ready to helpe euery one.
and marvelous ready to help every one.
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For Marke mentioneth that she heard the report of Iesus, without dout good and ioyfull, that he is a bountifull man,
For Mark mentioneth that she herd the report of Iesus, without doubt good and joyful, that he is a bountiful man,
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Which in deede is a certaine trust, and most deepely setled in the mind, of the diuine goodnes and grace, knowne and made manifest by the worde of God. Which in deed is a certain trust, and most deeply settled in the mind, of the divine Goodness and grace, known and made manifest by the word of God.
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For this woman did so perseuer, that she ouercame three most sharpe conflicts, and notably teacheth vs, what is the qualitie and proper vertue of a true & right faith.
For this woman did so persever, that she overcame three most sharp conflicts, and notably Teaches us, what is the quality and proper virtue of a true & right faith.
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IN this text is set forth vnto vs an example of a constant and stedfast faith.
IN this text is Set forth unto us an Exampl of a constant and steadfast faith.
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And her daughter was made whole at that houre.
And her daughter was made Whole At that hour.
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28. Then Iesus aunswered and sayde vnto her, O woman, great is thy faith: be it to thee as thou desirest.
28. Then Iesus answered and said unto her, Oh woman, great is thy faith: be it to thee as thou Desirest.
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27. But she sayd, truth Lord: yet in deed the welps eate of the crommes, which fall from their maisters table.
27. But she said, truth Lord: yet in deed the welps eat of the crommes, which fallen from their masters table.
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26. And he aunswered & said, it is not good to take the childrens bread, and to cast it to whelps.
26. And he answered & said, it is not good to take the Children's bred, and to cast it to whelps.
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I am not sent but vnot the lost sheepe of the house of Israell. 25. Yet she came & worshipped him, saying, Lord helpe me.
I am not sent but vnot the lost sheep of the house of Israel. 25. Yet she Come & worshipped him, saying, Lord help me.
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Then came to him his Disciples & besought him, saying: Send her away, for she cryeth after vs. 24. But he aunswered and sayd:
Then Come to him his Disciples & besought him, saying: Send her away, for she Cries After us 24. But he answered and said:
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my daughter is miserably vexed with a Deuill. 23. But he aunswered her not a word.
my daughter is miserably vexed with a devil. 23. But he answered her not a word.
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22. And behold, a womā a Cananite came out of the same coastes, and cryed, saying vnto him, Haue mercy on me, O Lord, the sonne of Dauid:
22. And behold, a woman a Canaanite Come out of the same coasts, and cried, saying unto him, Have mercy on me, Oh Lord, the son of David:
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12. And after they were brought to Babylon, Iechonias begat Salathiel, Salathiel begat Zorobabel. 13. Zorobabel begat Abiud, Abiud begat Eliacim, Eliacim begat Azor.
12. And After they were brought to Babylon, Iechonias begat Salathiel, Salathiel begat Zerubbabel. 13. Zerubbabel begat Abjud, Abjud begat Eliacim, Eliacim begat Azor.
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14. Azor begat Sadoc, Sadoc begat Achim, Achim begat Eliud. 15. Eliud begat Eleazar, Eleazar begat Matthan Matthan begat Iacob.
14. Azor begat Sadoc, Sadoc begat Achim, Achim begat Eliud. 15. Eliud begat Eleazar, Eleazar begat Matthan Matthan begat Iacob.
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16. Iacob begat Ioseph the husband of Marie, of whom was borne Iesus that is called Christ.
16. Iacob begat Ioseph the husband of Marie, of whom was born Iesus that is called christ.
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11. Iosias begat Iechonias and his brethren, about the time they were caried away to Babylon.
11. Iosias begat Iechonias and his brothers, about the time they were carried away to Babylon.
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9. Hozias begat Ioatham, Ioatham begat Achaz, Achaz begat Ezekias. 10. Ezekias begat Manasses, Manasses begat Amon, Amon begat Iosias.
9. Hozias begat Jotham, Jotham begat Ahaz, Ahaz begat Ezekias. 10. Ezekias begat Manasses, Manasses begat Amon, Amon begat Iosias.
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7. Salomon begat Roboam, Roboam begat Abia, Abia begat Asa. 8. Asa begat Iosaphat, Iosaphat begat Ioram, Ioram begat Hozias.
7. Solomon begat Rehoboam, Rehoboam begat Abia, Abia begat Asa. 8. Asa begat Iosaphat, Iosaphat begat Ioram, Ioram begat Hozias.
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6. Iesse begat Dauid the king, Dauid the king begat Salomon of her that was the wife of Vrias.
6. Iesse begat David the King, David the King begat Solomon of her that was the wife of Vrias.
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4. Aram begat Aminadab, Aminadab begat Naasson, Naasson begat Salmon. 5. Salmon begat Booz of Rachab, Booz begat Obed of Ruth, Obed begat Iesse.
4. Aram begat Aminadab, Aminadab begat Naason, Naason begat Salmon. 5. Salmon begat Boaz of Rahab, Boaz begat Obed of Ruth, Obed begat Iesse.
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2. Abraham begat Isaac, Isaac begat Iacob, Iacob begat Iudas and his brethren. 3. Iudas begat Phares and Zara of Thamar, Phares begat Esrom, Esrom begat Aram.
2. Abraham begat Isaac, Isaac begat Iacob, Iacob begat Iudas and his brothers. 3. Iudas begat Phares and Zara of Tamar, Phares begat Esrom, Esrom begat Aram.
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A SERMON OF D. MARTIN LVTHER, OF THE GENEALOGIE OR PEDEGREE OF CHRIST. Matth. 1. Verse 1. THis is the booke of the generation of Iesus Christ the sonne of Dauid, the sonne of Abraham.
A SERMON OF D. MARTIN LUTHER, OF THE GENEALOGIE OR PEDIGREE OF CHRIST. Matthew 1. Verse 1. THis is the book of the generation of Iesus christ the son of David, the son of Abraham.
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and the teachers slothful in preaching. Hereof it commeth that so great companies of hearers slide away, and Churches become desolate.
and the Teachers slothful in preaching. Hereof it comes that so great companies of hearers slide away, and Churches become desolate.
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Of which calamitie vaine talking spirits are the cause, which promise new thinges, that they may winne the hartes of the multitude vnto them selues, boasting that they are Maisters of the Scripture,
Of which calamity vain talking spirits Are the cause, which promise new things, that they may win the hearts of the multitude unto them selves, boasting that they Are Masters of the Scripture,
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and yet are alwayes such men, as are ignorant, forasmuch as they haue neuer tried, what it is to teach other:
and yet Are always such men, as Are ignorant, forasmuch as they have never tried, what it is to teach other:
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which we doe nowe plainly fee, and the wrath of God is at hand ready to punish our contempt and vnthankefulnes.
which we do now plainly fee, and the wrath of God is At hand ready to Punish our contempt and unthankfulness.
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Therefore Paule beginneth his Epistle to his Disciple Timothe so, that he should take heede, that such teachers doe not arise, which can talke many thinges of the lawe, bringing many new questions and doctrines, what is to be done,
Therefore Paul begins his Epistle to his Disciple Timothy so, that he should take heed, that such Teachers do not arise, which can talk many things of the law, bringing many new questions and doctrines, what is to be done,
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how righteousnes is to be obtained, all which they do for ostentations sake, that they may be seene and praysed,
how righteousness is to be obtained, all which they do for ostentations sake, that they may be seen and praised,
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and seeme to be more learned then other, and yet they neuer came so farre as to teach any certayne thinge,
and seem to be more learned then other, and yet they never Come so Far as to teach any certain thing,
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or that which might be counted to be of any importance, but doe all thinges confusedly and out of good order.
or that which might be counted to be of any importance, but do all things confusedly and out of good order.
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Such bablers vse onely these wordes, that we must be honest, that good workes must be done,
Such babblers use only these words, that we must be honest, that good works must be done,
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and God must be serued, &c. but they vnderstand not the sense of those wordes, what they meane.
and God must be served, etc. but they understand not the sense of those words, what they mean.
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And being asked how we must doe good workes, nowe they teach this particular worke to be done,
And being asked how we must do good works, now they teach this particular work to be done,
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an other time an other worke, as, offer so much sacrifice at this altar, get thee into this or that Monasterie, runne vnto this Sainct, here erect a chappell to the honour of such a Sainct, in an other place founde a Masse, light tapers, eate fishe, buy indulgences, &c. Which being done, they by and by bringe an other worke,
an other time an other work, as, offer so much sacrifice At this altar, get thee into this or that Monastery, run unto this Saint, Here erect a chapel to the honour of such a Saint, in an other place found a Mass, Light Tapers, eat Fish, buy Indulgences, etc. Which being done, they by and by bring an other work,
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and forthwith after that an other.
and forthwith After that an other.
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So they know not how to instruct any after a constant & certayn maner of teaching, much lesse can they say, this is,
So they know not how to instruct any After a constant & certain manner of teaching, much less can they say, this is,
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or in this doth the summe of Christian life consist, &c. And yet in the meane season those thinges must be counted very excellent that they teach,
or in this does the sum of Christian life consist, etc. And yet in the mean season those things must be counted very excellent that they teach,
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so much doe they boast, and promise almost golden mountaynes, as though they alone were Doctors that might not be gainsayd,
so much doe they boast, and promise almost golden Mountains, as though they alone were Doctors that might not be gainsaid,
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and controulers and Maisters of all other.
and controllers and Masters of all other.
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But he is to be counted an excellent Maister, and highly to be esteemed, which teacheth the chiefe point and whole summe of doctrine, to wit,
But he is to be counted an excellent Master, and highly to be esteemed, which Teaches the chief point and Whole sum of Doctrine, to wit,
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how the hart and conscience, yea and the whole man must liue.
how the heart and conscience, yea and the Whole man must live.
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They know nothing of that thing, although they be very full of wordes, but doe altogither erre from the summe & principall point of the lawe.
They know nothing of that thing, although they be very full of words, but do altogether err from the sum & principal point of the law.
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In the meane season they intangle the mindes of ye hearers with such a confused company of words, that they know neither how to make a beginning nor end of speaking,
In the mean season they entangle the minds of you hearers with such a confused company of words, that they know neither how to make a beginning nor end of speaking,
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and it is vncertaine whereunto that disordered companie of wordes doth serue, whereby no man can be made better, much lesse can he confirme his conscience thereby,
and it is uncertain whereunto that disordered company of words does serve, whereby no man can be made better, much less can he confirm his conscience thereby,
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as we hitherto haue enough and too much seene and tried in the Papacie amonge our Preachers of dreames.
as we hitherto have enough and too much seen and tried in the Papacy among our Preachers of dreams.
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What therefore is the summe of that doctrine, which is to be taught to the people? Sainct Paule aunswereth:
What Therefore is the sum of that Doctrine, which is to be taught to the people? Saint Paul Answers:
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The ende of the commaundement is loue out of a pure hart, and of a good conscience, and of faith vnfeyned.
The end of the Commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned.
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This is that Helen, here thou hast the summe of Christian life most excellently and fully comprehended, compendiously and briefly vttered,
This is that Helen, Here thou hast the sum of Christian life most excellently and Fully comprehended, compendiously and briefly uttered,
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and which may be not vnfitly printed in thy memorie.
and which may be not unfitly printed in thy memory.
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Thou must endeuour, if thou wilt not erre from the lawe, but attaine to the chiefe point therof (that thou mayst know what is to be done and what to be left vndone) to haue loue proceeding out of a pure hart, from a good conscience, and faith vnfeyned.
Thou must endeavour, if thou wilt not err from the law, but attain to the chief point thereof (that thou Mayest know what is to be done and what to be left undone) to have love proceeding out of a pure heart, from a good conscience, and faith unfeigned.
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If thy loue be of this sort, thē is it right, otherwise thou errest from the meaning of the whole law.
If thy love be of this sort, them is it right, otherwise thou errest from the meaning of the Whole law.
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Now these wordes are profound, and comprehend muche matter in them:
Now these words Are profound, and comprehend much matter in them:
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Wherefore we must partly expound them, that they may be the better vnderstoode, & that we may accustom our selues to Pauls maner of speech.
Wherefore we must partly expound them, that they may be the better understood, & that we may accustom our selves to Paul's manner of speech.
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First he attributeth to loue the summe of the whole lawe, wherein it wholly consisteth.
First he attributeth to love the sum of the Whole law, wherein it wholly Consisteth.
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And to loue is nothing els (as I thinke it is knowne to all) but to fauour and embrace one from the hart, And to love is nothing Else (as I think it is known to all) but to favour and embrace one from the heart,
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and to shewe and performe vnto him all the duties of friendship and good will. Nowe those iangling Doctors also vse such wordes, preaching and boasting many thinges of loue,
and to show and perform unto him all the duties of friendship and good will. Now those jangling Doctors also use such words, preaching and boasting many things of love,
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A SERMON OF D. MARTIN LVTHER, OF THE SVMME OF CHRISTIAN LIFE. 1. Tim. 1.
A SERMON OF D. MARTIN LUTHER, OF THE SUM OF CHRISTIAN LIFE. 1. Tim. 1.
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Verse. 5. THE ende of the commaundement is loue out of a pure heart, and of a good conscience, and of faith vnfeined.Verse. 5. THE end of the Commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned.
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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.
6. From the which things Some have erred, and have turned unto vain jangling. 7. They would be Doctors of the Law, and yet understand not what they speak, neither whereof they affirm.
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IT is well knowne vnto you dearely beloued brethren, with how great seueritie God hath commaunded his worde to be heard and learned.
IT is well known unto you dearly Beloved brothers, with how great severity God hath commanded his word to be herd and learned.
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For he most highly esteemeth it, and hath bestowed much labour in defending it, and publishing it to the world.
For he most highly esteems it, and hath bestowed much labour in defending it, and publishing it to the world.
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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.
He hath suffered all the prophets to come into perils and dangers, At the last also he sent his own son Because of his word, whom he suffered to die even the death of the cross.
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And what persecutions haue not the Apostles themselues abode for the wordes sake? what afflictions haue not all Christians suffered? vnto some of which he hath committed the ministerie of his word faithfully to be executed,
And what persecutions have not the Apostles themselves Abided for the words sake? what afflictions have not all Christians suffered? unto Some of which he hath committed the Ministry of his word faithfully to be executed,
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and to other some hath enioyned the charge of hearing the same.
and to other Some hath enjoined the charge of hearing the same.
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If there were no other cause beside this, whereby we might be moued to heare & learne Gods word,
If there were no other cause beside this, whereby we might be moved to hear & Learn God's word,
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but for that it is the good pleasure, will, and commaundement of God, yet this one ought to be sufficient great & weighty.
but for that it is the good pleasure, will, and Commandment of God, yet this one ought to be sufficient great & weighty.
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For it is our dutie as creatures to obey our Lorde and Creator, and that with all readines of mynde, inasmuch as he hath giuen vs so many good thinges,
For it is our duty as creatures to obey our Lord and Creator, and that with all readiness of mind, inasmuch as he hath given us so many good things,
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and doth as yet daily giue vs moe, for which we shall neuer be able to giue him sufficient worthie thankes.
and does as yet daily give us more, for which we shall never be able to give him sufficient worthy thanks.
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Howbeit he is not content, onely to haue commaunded vs to do this, or to require it of vs as bounden dutie,
Howbeit he is not content, only to have commanded us to do this, or to require it of us as bounden duty,
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but promiseth also that great fruits and commodities shall redound to vs thereby, affirming that by this meanes his greatest and highest worship is giuen vnto him.
but promises also that great fruits and commodities shall redound to us thereby, affirming that by this means his greatest and highest worship is given unto him.
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but all by peece-meale and particularly applyed to their owne trifles and follies.
but all by piecemeal and particularly applied to their own trifles and follies.
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Euen as heretikes, wicked men, and vngracious wretches haue loue also, but that which consisteth onely amonge them selues,
Eve as Heretics, wicked men, and ungracious wretches have love also, but that which Consisteth only among them selves,
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& them that are of the same sorte with them, in the meane season they hate and persecute all good Christians, whom they would willingly accuse of murder,
& them that Are of the same sort with them, in the mean season they hate and persecute all good Christians, whom they would willingly accuse of murder,
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if they could, &c. But this doth not yet deserue to be called true loue,
if they could, etc. But this does not yet deserve to be called true love,
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if I choose one or two, whose conditions like & please me, whom I do friendly & louingly embrace, & no man beside them.
if I choose one or two, whose conditions like & please me, whom I do friendly & lovingly embrace, & no man beside them.
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It is called a particular loue, which proceedeth not out of a pure hart, but from an infected and filthie hart.
It is called a particular love, which Proceedeth not out of a pure heart, but from an infected and filthy heart.
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For true loue floweth out of a pure hart, when I endeuour as God hath commaunded me, to poure forth my loue toward my neighbour,
For true love flows out of a pure heart, when I endeavour as God hath commanded me, to pour forth my love towards my neighbour,
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and to fauour all without difference, whether they be friendes or enemies, euen as our heauenly father him selfe doth, who suffereth his Sunne to arise on the good and euill,
and to favour all without difference, whither they be Friends or enemies, even as our heavenly father him self does, who suffers his Sun to arise on the good and evil,
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and sendeth his raine to the thankfull and vnthankfull, maketh the earth to bring forth many good thinges, giueth money, riches, fruites, cattell,
and sends his rain to the thankful and unthankful, makes the earth to bring forth many good things, gives money, riches, fruits, cattle,
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and many times especially vnto them that are the worst of all other.
and many times especially unto them that Are the worst of all other.
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But from whence commeth yt doing of these things? truely from pure loue, whereof his hart is most ful.
But from whence comes that doing of these things? truly from pure love, whereof his heart is most full.
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This he poureth forth abundantly vpon all, omitting no man, whether he be good or euil, worthy or vnworthy.
This he pours forth abundantly upon all, omitting no man, whither he be good or evil, worthy or unworthy.
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And this is called true, diuine, entire, and perfect loue, which loueth no one, neglecting the rest,
And this is called true, divine, entire, and perfect love, which loves no one, neglecting the rest,
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neither cutteth or diuideth it selfe, but imbraceth all indifferently.
neither cutteth or Divideth it self, but Embraceth all indifferently.
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The other is loue of theeues and Publicanes, if I loue him, which is for my turne, The other is love of thieves and Publicans, if I love him, which is for my turn,
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and may doe me a pleasure, and which esteemeth well of me, and despise him that contemneth me,
and may do me a pleasure, and which esteems well of me, and despise him that contemneth me,
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and which is not on my side.
and which is not on my side.
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For that doth not proceede from the hart which ought wholy to be good and pure, indifferently toward al,
For that does not proceed from the heart which ought wholly to be good and pure, indifferently towards all,
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but he that is endued with such loue, seeketh his owne thinges, & is full of loue of him selfe,
but he that is endued with such love, seeks his own things, & is full of love of him self,
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and not of loue toward others.
and not of love towards Others.
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Neither doth he loue any man, but for his owne commodities sake, regarding onely that, which may serue for his owne vse, seeking his owne profit by euery man,
Neither does he love any man, but for his own commodities sake, regarding only that, which may serve for his own use, seeking his own profit by every man,
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and not the profit of his neighbour. If he be praysed and honoured, he laugheth, but being looked vpon with sower countenaunce,
and not the profit of his neighbour. If he be praised and honoured, he Laugheth, but being looked upon with sour countenance,
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or an vnthankfull word being spoken vnto him, he stomacketh, curseth & findeth fault, so that all friendship forthwith ceasseth.
or an unthankful word being spoken unto him, he stomacketh, Curseth & finds fault, so that all friendship forthwith ceaseth.
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Contrariwise he that hath a pure hart must be so affected according to the worde of God,
Contrariwise he that hath a pure heart must be so affected according to the word of God,
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and his example, that he fauour euery one, and bestow liberall and friendly benefits vpon them,
and his Exampl, that he favour every one, and bestow liberal and friendly benefits upon them,
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euen as God hath fauoured him, and of his diuine loue hath bestowed benefits vpon him.
even as God hath favoured him, and of his divine love hath bestowed benefits upon him.
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But some man will say, he is myne enemie, and doth euill vnto me.
But Some man will say, he is mine enemy, and does evil unto me.
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Surely he is an enemie also to God, vnto whom he doth many moe thinges displeasant vnto him,
Surely he is an enemy also to God, unto whom he does many more things displeasant unto him,
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then he can doe either to me or thee. But therefore my loue ought not to be extinguished or ceasse, because he is euill, and altogither vnworthy thereof.
then he can do either to me or thee. But Therefore my love ought not to be extinguished or cease, Because he is evil, and altogether unworthy thereof.
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If he be euill, he shall at the last suffer punishment according to his deedes, but his wickednes must not ouercome me.
If he be evil, he shall At the last suffer punishment according to his Deeds, but his wickedness must not overcome me.
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But if I can through loue rebuke and admonish him, or pray for him, that he may amend,
But if I can through love rebuke and admonish him, or pray for him, that he may amend,
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and escape punishment, I must do it readily:
and escape punishment, I must do it readily:
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I must not be an enemie vnto him, or doe euill vnto him in any wise.
I must not be an enemy unto him, or do evil unto him in any wise.
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For what profit should redound vnto me thereby? neither am I made better thereby, and I make him so much the worse.
For what profit should redound unto me thereby? neither am I made better thereby, and I make him so much the Worse.
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This therefore ought to delight me, if I shall fauour him, and bestowe benefits vpon him,
This Therefore ought to delight me, if I shall favour him, and bestow benefits upon him,
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if so be that he will suffer them to be bestowed on him, and pray vnto God for him,
if so be that he will suffer them to be bestowed on him, and pray unto God for him,
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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.
so I may enjoy peace, and have no trouble or contention with any man, and perhaps I may so profit him, that he will change his life unto the better, and amend.
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Otherwise surely loue being diuided or separated, I haue more bitternes and sorrow by them, whom I hate,
Otherwise surely love being divided or separated, I have more bitterness and sorrow by them, whom I hate,
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then I haue ioy and profit by them, whom I loue and keepe companie with.
then I have joy and profit by them, whom I love and keep company with.
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And this is sayd to trouble the fountaine or water, from whence pure loue can not flowe.
And this is said to trouble the fountain or water, from whence pure love can not flow.
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As it is certaine that the Iewes also did, against whom Paule speaketh in this place:
As it is certain that the Iewes also did, against whom Paul speaks in this place:
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for they loued them onely of whom they were loued, whereby they defiled the synceritie of loue with mans affections,
for they loved them only of whom they were loved, whereby they defiled the sincerity of love with men affections,
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and therefore their hart could not be pure.
and Therefore their heart could not be pure.
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But whereby is the hart purified? I aunswere, it can not be purified by any other thing better,
But whereby is the heart purified? I answer, it can not be purified by any other thing better,
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then by that soueraine puritie, which is the word of God.
then by that sovereign purity, which is the word of God.
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Receiue that into thy mind, and order thy life according to the rule thereof, and thy hart is purified.
Receive that into thy mind, and order thy life according to the Rule thereof, and thy heart is purified.
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As in this place, see thou set the word before thee, Thou shalt loue thy neighbour as thy selfe, & follow that which it commaundeth,
As in this place, see thou Set the word before thee, Thou shalt love thy neighbour as thy self, & follow that which it commandeth,
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and by and by thou shalt see whether it purgeth & clenseth whatsoeuer desire there is in thee of thyne owne profit,
and by and by thou shalt see whither it Purgeth & Cleanseth whatsoever desire there is in thee of thine own profit,
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or whatsoeuer loue of thy selfe.
or whatsoever love of thy self.
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For commaunding thee to loue thy neighbour, it maketh exception of none, either friend, or foe.
For commanding thee to love thy neighbour, it makes exception of none, either friend, or foe.
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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,
Albeit Some man be evil, and hath be oftentimes injurious unto thee, notwithstanding he does not Therefore loose this name, that he is not to be called thy neighbour,
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but neuertheles remaineth thy fleshe and blood, and is comprehended in these wordes, thou shalt loue thy neighbour &c. Therefore I say,
but nevertheless remains thy Flesh and blood, and is comprehended in these words, thou shalt love thy neighbour etc. Therefore I say,
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if thou shalt consider him and so behaue thy self toward him, as the word teacheth thee,
if thou shalt Consider him and so behave thy self towards him, as the word Teaches thee,
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then is thy hart made pure, and loue sincere, so that thou makest no false difference of persons,
then is thy heart made pure, and love sincere, so that thou Makest not false difference of Persons,
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neither otherwise considerest him, then an other, which is good, and one of thy familiars.
neither otherwise Considerest him, then an other, which is good, and one of thy familiars.
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In deede we can not deny this to be true, that an honest man is more worthy to be loued,
In deed we can not deny this to be true, that an honest man is more worthy to be loved,
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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,
unto whom also every one does more willingly apply him self by nature, then unto the Conversation of wicked men, whose familiarity there is no good man that does not abhor,
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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:
howbeit Flesh and blood is the cause that true and Christian love is not among us For a Christian must not derive his love from the person, as the world does:
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as some yong man seeing a maide, is in loue with her because of her fayrenes and beautie,
as Some young man seeing a maid, is in love with her Because of her fairness and beauty,
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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,
and a covetous man Takes his love and desire of his money, a Lord or Prince of honour and power, etc. For all such love is said to be feigned and proceeding not from whence it ought, cleaving to the good things, wherewith he sees the person adorned,
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neither doth it continue any longer, then that which he loueth, continueth, and as long as he may enioy it.
neither does it continue any longer, then that which he loves, Continueth, and as long as he may enjoy it.
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But true loue ought to be such as floweth out of a continuall fountaine, and proceedeth from the bottom of the hart, But true love ought to be such as flows out of a continual fountain, and Proceedeth from the bottom of the heart,
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as a fresh and continuall water alwayes springing forth, which can not be stopped, and is neuer dryed vp.
as a fresh and continual water always springing forth, which can not be stopped, and is never dried up.
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This loue sayth after this sort:
This love say After this sort:
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I loue thee, not for thy honestie or dishonestie, for I doe not deriue my loue from thy honestie,
I love thee, not for thy honesty or dishonesty, for I do not derive my love from thy honesty,
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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.
as from a strange fountain, but out of mine own fountain, that is, out of the word of God which is planted in my heart, which commandeth me to love my neighbour.
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From hence loue plentifully floweth, open to al, which haue neede thereof, watering all both friendes and foes:
From hence love plentifully flows, open to all, which have need thereof, watering all both Friends and foes:
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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,
yea chiefly prepared and ready for foes, inasmuch as they have more need, that they may by my means be brought to amendment, I praying for them,
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and doing according to my abilitie that which I am able, that they also leauing their euill wayes, may be deliuered from sinnes,
and doing according to my ability that which I am able, that they also leaving their evil ways, may be Delivered from Sins,
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and the snares of the Deuill.
and the snares of the devil.
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And this is sayd to be loue flowing from the hart, and not deriued from without:
And this is said to be love flowing from the heart, and not derived from without:
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for he that is endued with such loue, findeth no such thinge in him whom he loueth, from whence he should deriue it:
for he that is endued with such love, finds no such thing in him whom he loves, from whence he should derive it:
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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.
But Because he is a Christian, Because he Layeth hold on the word, which is altogether pure by it self, by the power of it his heart also is made pure, and replenished with true love.
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Whereupon he poureth for•h the treasures of his loue toward euery man, neyther is he moued or turned awaye with the person of any,
Whereupon he pours for•h the treasures of his love towards every man, neither is he moved or turned away with the person of any,
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whether he be good or euill.
whither he be good or evil.
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Behold, thus should they preach, which will rightly teach loue required of the lawe, whereof our bablers knowe nothing,
Behold, thus should they preach, which will rightly teach love required of the law, whereof our babblers know nothing,
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neither haue any regard thereof, albeit they talke many thinges of the lawe, and dispute much of loue.
neither have any regard thereof, albeit they talk many things of the law, and dispute much of love.
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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,
They do not see, no they do not so much as once think, that love must be such, that it flow out of the heart,
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& that the fountaine must be first pure and cleare.
& that the fountain must be First pure and clear.
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This neuer descendeth into their hart, although they heare, read, and teach many things of it.
This never Descendeth into their heart, although they hear, read, and teach many things of it.
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They are occupied with very vncertayne, and vnprofitable cogitations, yea rather with dead dreames.
They Are occupied with very uncertain, and unprofitable cogitations, yea rather with dead dreams.
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Wherefore whatsoeuer is preached of workes and of a good life, that onely is well done which proceedeth from the worde of God, a pure hart, and a true faith.
Wherefore whatsoever is preached of works and of a good life, that only is well done which Proceedeth from the word of God, a pure heart, and a true faith.
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This thou mayst see in all states, how euery one ought in his calling to doe the office inioyned him,
This thou Mayest see in all states, how every one ought in his calling to do the office enjoined him,
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and exercise the workes of loue. A seruaunt labouring, & thinking no more then thus:
and exercise the works of love. A servant labouring, & thinking no more then thus:
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For he is the great Lord, whom we serue, who hath many and diuers kindes of seruice,
For he is the great Lord, whom we serve, who hath many and diverse Kinds of service,
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and manifold maners of worship, and whom we may serue diuers wayes.
and manifold manners of worship, and whom we may serve diverse ways.
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But this onely seruice which is giuen to him by hearing the word, doth excell all the rest.
But this only service which is given to him by hearing the word, does excel all the rest.
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For if any where a faithfull man of the countrie, or a citizen, or any which is otherwise in subiection doth serue his Lorde or maister, he doth by the same seruice also serue God.
For if any where a faithful man of the country, or a citizen, or any which is otherwise in subjection does serve his Lord or master, he does by the same service also serve God.
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Likewise a childe, a manseruaunt or a maydseruaunt, if they be obedient, and do diligently that which belongeth to their dutie:
Likewise a child, a manservant or a maidservant, if they be obedient, and do diligently that which belongeth to their duty:
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also a Prince and parents if they gouerne well, and do their dutie faithfully: they all do serue God.
also a Prince and Parents if they govern well, and do their duty faithfully: they all do serve God.
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For it is his will and commaundement which he requireth to be fulfilled of vs. Of such seruices and kindes of worship the world is full.
For it is his will and Commandment which he requires to be fulfilled of us Of such services and Kinds of worship the world is full.
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that there may be left no place for excuse vnto any man, as though he were ignoraunt how,
that there may be left no place for excuse unto any man, as though he were ignorant how,
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For to euerie one in his state his workes are committed and inioyned of God, whereby he daily both ought and may serue him:
For to every one in his state his works Are committed and enjoined of God, whereby he daily both ought and may serve him:
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and wherefore he must serue God, neither that any seeke after other thinges, and inuent peculiar maners of seruing God, which he hath neither ordained nor commaunded,
and Wherefore he must serve God, neither that any seek After other things, and invent peculiar manners of serving God, which he hath neither ordained nor commanded,
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and in the meane season neglect that which he hath commaunded, as we haue hitherto done in our blindenes.
and in the mean season neglect that which he hath commanded, as we have hitherto done in our blindness.
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But before all other seruices and doinges of duties, he hath most highly esteemed and extolled this seruice both of them that heare, and them that preach his word:
But before all other services and doings of duties, he hath most highly esteemed and extolled this service both of them that hear, and them that preach his word:
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And therefore hath ordained also a speciall day thereunto euerie weeke, in which we must applie our selues to no other busines:
And Therefore hath ordained also a special day thereunto every Week, in which we must apply our selves to no other business:
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Albeit we serue God also by other labours all the weeke, which he hath bound to no time or certaine daye.
Albeit we serve God also by other labours all the Week, which he hath bound to no time or certain day.
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But he hath chosen this daye specially, which he hath seuerely commaunded to be kept, whereby men maye haue time and leysure to performe this seruice,
But he hath chosen this day specially, which he hath severely commanded to be kept, whereby men may have time and leisure to perform this service,
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lest any might flie vnto this complaint, that he hath no leysure by reason of his labours and busines.
lest any might fly unto this complaint, that he hath no leisure by reason of his labours and business.
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Moreouer he hath appointed speciall places also for this seruice, as among vs temples and houses, where we doe come togither.
Moreover he hath appointed special places also for this service, as among us Temples and houses, where we do come together.
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Yea he hath instituted and kept the whole order of ministers hereunto, giuing also other thinges which pertaine to the performing of the charge of this office,
Yea he hath instituted and kept the Whole order of Ministers hereunto, giving also other things which pertain to the performing of the charge of this office,
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as the knowledge of manye tounges, and diuers giftes beside.
as the knowledge of many tongues, and diverse Gifts beside.
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And briefely he hath commaunded the whole world by a certaine speciall precept, that it thinke this worship or seruice holy,
And briefly he hath commanded the Whole world by a certain special precept, that it think this worship or service holy,
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and farre more excellent then the rest.
and Far more excellent then the rest.
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Which he will haue so to be delighted in of all Christians, that it maye be manifest,
Which he will have so to be delighted in of all Christians, that it may be manifest,
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howe much he doeth esteeme it, and howe acceptable vnto him the exercise and handlyng of his word is.
how much he doth esteem it, and how acceptable unto him the exercise and handling of his word is.
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These things I speake to stirre you vp, and to admonish you, why ye ought willingly to heare the word of God, These things I speak to stir you up, and to admonish you, why you ought willingly to hear the word of God,
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because it is not only the commaundement of God, whereunto we must obey, but we haue also most ample promises, that it is a thinge acceptable to God,
Because it is not only the Commandment of God, whereunto we must obey, but we have also most ample promises, that it is a thing acceptable to God,
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and the greatest worship, whereby we can doe honour vnto him.
and the greatest worship, whereby we can do honour unto him.
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And it so farre exceedeth other kindes of worship, as the brightnes of the sunne exceedeth the brightnes of the other starres,
And it so Far exceeds other Kinds of worship, as the brightness of the sun exceeds the brightness of the other Stars,
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and the Sabbath day the other dayes, & in a summe, as much as the heauenly kingdom excelleth the kingdoms of the worlde.
and the Sabbath day the other days, & in a sum, as much as the heavenly Kingdom excels the kingdoms of the world.
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For here all thinges are holy and specially chosen, the time, place, person, and that because of the worde, which sanctifieth all thinges vnto vs. Wherefore we must earnestly endeuour, that we take heede vnto our selues, that we fall not into sluggishnes,
For Here all things Are holy and specially chosen, the time, place, person, and that Because of the word, which Sanctifieth all things unto us Wherefore we must earnestly endeavour, that we take heed unto our selves, that we fallen not into sluggishness,
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& slothfulnes, neither that we be caried away with contempt and lothsomnes of hearing the word,
& slothfulness, neither that we be carried away with contempt and loathsomeness of hearing the word,
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as those delicate and cloyed spirits, which seeme vnto them selues already to be Maisters, and exactly to know all thinges, yea farre more perfectly then any can teache them.
as those delicate and cloyed spirits, which seem unto them selves already to be Masters, and exactly to know all things, yea Far more perfectly then any can teach them.
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Or as others also, which are soone cloyed with it, thinking, why I haue heard this very often,
Or as Others also, which Are soon cloyed with it, thinking, why I have herd this very often,
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wherefore should I eftsoones heare the same songe? They knowe not howe great & meruelous a thing it is,
Wherefore should I eftsoons hear the same song? They know not how great & marvelous a thing it is,
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also howe great worship of God, which they do so greatly contemne, & neglect with so great slothfulnes.
also how great worship of God, which they do so greatly contemn, & neglect with so great slothfulness.
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Wherefore they doe after vnspeakeable meanes prouoke God to wrath, hauing his commaundement so in contempt,
Wherefore they do After unspeakable means provoke God to wrath, having his Commandment so in contempt,
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and suffering his promise to be made voyd in them, and as much as is in them impayring and hindering by their example so commendable a worship and seruice of God.
and suffering his promise to be made void in them, and as much as is in them impairing and hindering by their Exampl so commendable a worship and service of God.
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But admit it to be true, which notwithstanding is not, that thou doost vnderstand all thinges perfectly,
But admit it to be true, which notwithstanding is not, that thou dost understand all things perfectly,
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and as cunningly and skilfully as Christ him selfe:
and as cunningly and skilfully as christ him self:
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yet thou seest how earnestly he performeth the office of preaching, and applyeth him selfe vnto this worke, whereof notwithstanding he was most skilful before,
yet thou See how earnestly he Performeth the office of preaching, and Applieth him self unto this work, whereof notwithstanding he was most skilful before,
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and had not any whit neede thereof, as we doe greatly neede it.
and had not any whit need thereof, as we do greatly need it.
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So Paule also a Prince of Apostles, albeit he was exceedingly well learned, & so excellent a Doctor,
So Paul also a Prince of Apostles, albeit he was exceedingly well learned, & so excellent a Doctor,
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yet going through many countries did eftsoones and euery where preach, neither was he wearied or cloyed.
yet going through many countries did eftsoons and every where preach, neither was he wearied or cloyed.
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Wherefore it is meete that thou be nothing at all wearie of hearing this worde, inasmuch as the ayde and helpe thereof is exceeding necessary for thee, both against the deuil and all other tentations. Wherefore it is meet that thou be nothing At all weary of hearing this word, inasmuch as the aid and help thereof is exceeding necessary for thee, both against the Devil and all other tentations.
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And although for thy instruction thou shouldest not neede it, yet oughtest thou not to be wearied or cloyed, yt thou shouldest not bestowe a fewe howres in a day euery weeke vpon this worship and seruice of God:
And although for thy instruction thou Shouldst not need it, yet Ought thou not to be wearied or cloyed, that thou Shouldst not bestow a few hours in a day every Week upon this worship and service of God:
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seeing that before, applying thy selfe to false worship, when thou didst passe the whole day in temples,
seeing that before, applying thy self to false worship, when thou didst pass the Whole day in Temples,
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and didst runne from temple to temple, from altar to altar, thou felst no tediousnes or wearines,
and didst run from temple to temple, from altar to altar, thou felst no tediousness or weariness,
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neither didst say as thou doost at this day: O, I haue heard no newe thinge, I haue heard these thinges before: But didst thinke thus:
neither didst say as thou dost At this day: Oh, I have herd no new thing, I have herd these things before: But didst think thus:
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this day and yesterday I went to heare Masse, and to morow I mind to goe to heare it againe.
this day and yesterday I went to hear Mass, and to morrow I mind to go to hear it again.
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How much more oughtest thou to doe this now, knowing assuredly that this is the right seruice and worship of God,
How much more Ought thou to do this now, knowing assuredly that this is the right service and worship of God,
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& to say? Albeit I knew most perfectly, as I doe not know, yet to giue honour and shew obedience vnto God, I will doe this seruice,
& to say? Albeit I knew most perfectly, as I do not know, yet to give honour and show Obedience unto God, I will do this service,
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and because of his loue and prayse I will heare his word, that my Lord may see by this chiefe worship, wherewith I am especially delighted, that I am willing to serue him.
and Because of his love and praise I will hear his word, that my Lord may see by this chief worship, wherewith I am especially delighted, that I am willing to serve him.
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For although no other frute or profit come vnto me thereby, yet I may reioyce that I haue performed a most holy and acceptable worke vnto him, whereunto other kindes of worships and seruices being compared, are of small importance.
For although not other fruit or profit come unto me thereby, yet I may rejoice that I have performed a most holy and acceptable work unto him, whereunto other Kinds of worships and services being compared, Are of small importance.
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Now, he that doth not care for these thinges, neither is moued with them, reuerently to thinke and highly to esteme of the word of God, willingly and earnestly to heare and learne it, whensoeuer opportunitie and meanes shall be offered, I wil haue nothing to do with him.
Now, he that does not care for these things, neither is moved with them, reverently to think and highly to esteem of the word of God, willingly and earnestly to hear and Learn it, whensoever opportunity and means shall be offered, I will have nothing to do with him.
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For neither may I, neither will I draw any man hereunto violently.
For neither may I, neither will I draw any man hereunto violently.
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He that contemneth, let him contemne still, and remaine a swine as he is, euen vntill that day,
He that contemneth, let him contemn still, and remain a Swine as he is, even until that day,
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when God wil kill him, and throw him downe hedlong to hel.
when God will kill him, and throw him down headlong to hell.
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For such a one can not be a good man, neither is it a humane sinne,
For such a one can not be a good man, neither is it a humane sin,
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but a certaine deuilish obstinacie, so greatly to contemne that, whereunto God hath appoynted a place, person, time, &c. Whereunto moreouer he moueth vs by his commaundement, louingly prouoketh vs by his promises, stirreth vs vp,
but a certain devilish obstinacy, so greatly to contemn that, whereunto God hath appointed a place, person, time, etc. Whereunto moreover he moves us by his Commandment, lovingly provoketh us by his promises, stirs us up,
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and admonisheth vs by wordes, and offereth all these of his owne accorde, and to be bought with no price or treasure, which is to be farre fetched,
and Admonisheth us by words, and Offereth all these of his own accord, and to be bought with no price or treasure, which is to be Far fetched,
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or hardly come by, the excellencie whereof can in deede be counteruailed with no gold.
or hardly come by, the excellency whereof can in deed be countervailed with no gold.
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Adde hereunto moreouer that it is a worship or seruice very easie to be done, which may be performed without all labour or griefe,
Add hereunto moreover that it is a worship or service very easy to be done, which may be performed without all labour or grief,
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but that thou must attentiuely heare the Preacher, or apply thy mouth to speake and read,
but that thou must attentively hear the Preacher, or apply thy Mouth to speak and read,
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then which labour none surely is more easie.
then which labour none surely is more easy.
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And albeit it is to be feared, that thou shalt therefore beare the crosse, and suffer persecution,
And albeit it is to be feared, that thou shalt Therefore bear the cross, and suffer persecution,
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yet the worke it selfe is so ioyned with no difficultie, as no other labour is, no not euen that that is most easie.
yet the work it self is so joined with no difficulty, as no other labour is, no not even that that is most easy.
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If so be that it be not grieuous vnto thee, to sit the whole day in a tauerne or an alehouse,
If so be that it be not grievous unto thee, to fit the Whole day in a tavern or an alehouse,
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or otherwise with thy companions to trifle and sport thy selfe with filthy and vnseemely gestes and pastimes,
or otherwise with thy Sodales to trifle and sport thy self with filthy and unseemly gests and pastimes,
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also to singe and prate, and yet art not wearie, neither feelest any labour:
also to sing and prate, and yet art not weary, neither Feel any labour:
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thou mayst with as litle paine sit in the temple, and heare the Preacher, whereby thou seruest God,
thou Mayest with as little pain fit in the temple, and hear the Preacher, whereby thou servest God,
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and doost that which is acceptable vnto him.
and dost that which is acceptable unto him.
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What wouldest thou doe, if thou shouldest at his commaundement cary stones in quarries, or goe armed on pilgrimage to S. Iames? or if some other laborious and painefull worke should be enioyned thee? as hitherto it hath bene the custom among vs,
What Wouldst thou do, if thou Shouldst At his Commandment carry stones in quarries, or go armed on pilgrimage to S. James? or if Some other laborious and painful work should be enjoined thee? as hitherto it hath be the custom among us,
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when as we would doe all thinges willingly, whatsoeuer was enioyned vs, when we were deceiued with meere trifles, and most impudent delusions.
when as we would do all things willingly, whatsoever was enjoined us, when we were deceived with mere trifles, and most impudent delusions.
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But so doth the Deuill blinde men:
But so does the devil blind men:
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in whom also he worketh a satietie and lothing of the word of God, whereby it commeth to passe that they haue no regard, what a treasure the word of God is,
in whom also he works a satiety and loathing of the word of God, whereby it comes to pass that they have no regard, what a treasure the word of God is,
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but liue after a beastly sort, contemning all good doctrine.
but live After a beastly sort, contemning all good Doctrine.
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Let vs therfore at the last delight in these things, thinking thus with our selues, that as often as we reade or heare the word of God either priuatly or publikely, of whom soeuer it be preached, we apply our selues to the chiefe seruice of God, which pleaseth God exceedingly well.
Let us Therefore At the last delight in these things, thinking thus with our selves, that as often as we read or hear the word of God either privately or publicly, of whom soever it be preached, we apply our selves to the chief service of God, which Pleases God exceedingly well.
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After this sort thou mayst inflame thy selfe to heare, and God will inspire thee with his grace, that the seede of his word be not sowne in vaine,
After this sort thou Mayest inflame thy self to hear, and God will inspire thee with his grace, that the seed of his word be not sown in vain,
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but may bring forth plentifull frute.
but may bring forth plentiful fruit.
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For the word is neuer taught without frute, whensoeuer it shal be diligently and attentiuely heard,
For the word is never taught without fruit, whensoever it shall be diligently and attentively herd,
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neither can it be, but that by eftsoones hearing it, thou shouldest become better.
neither can it be, but that by eftsoons hearing it, thou Shouldst become better.
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And albeit for the present time thou seest or feelest no frute, yet in processe of time thou shalt plainly perceiue & feele it.
And albeit for the present time thou See or Feel not fruit, yet in process of time thou shalt plainly perceive & feel it.
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But it were long here to rehearse the frutes proceeding of the worde, nay, in deede they can not be all rehearsed.
But it were long Here to rehearse the fruits proceeding of the word, nay, in deed they can not be all rehearsed.
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These thinges I thought good to speake in steede of a preface before the wordes of S. Paule, to the intent to stirre vs vp more diligently to heare the worde of God:
These things I Thought good to speak in steed of a preface before the words of S. Paul, to the intent to stir us up more diligently to hear the word of God:
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and surely there is great neede of such an exhortation daily in euery sermon, which also is much pertinent vnto the text which we presently haue in hande.
and surely there is great need of such an exhortation daily in every sermon, which also is much pertinent unto the text which we presently have in hand.
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For Paule in this place reprehendeth curious spirits, which go about by their owne wisedom to be maisters of the word of God,
For Paul in this place reprehendeth curious spirits, which go about by their own Wisdom to be masters of the word of God,
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and doe by and by falsely perswade them selues, that they knowe it well, and that they neede not any more the help of any teacher:
and do by and by falsely persuade them selves, that they know it well, and that they need not any more the help of any teacher:
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but turne them selues to trifleling and vaine iangling, that they may bring forth some new thing, which the common sort may be desirous to heare, presuming also to be Maisters of the Scripture and of all men, labouring to teache euery one,
but turn them selves to trifleling and vain jangling, that they may bring forth Some new thing, which the Common sort may be desirous to hear, presuming also to be Masters of the Scripture and of all men, labouring to teach every one,
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and yet not vnderstanding what they speake, or whereof they affirme.
and yet not understanding what they speak, or whereof they affirm.
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For this is a plague and calamitie that followeth, where the word of God is not handled diligently and seriously, the learners being wearie of hearing,
For this is a plague and calamity that follows, where the word of God is not handled diligently and seriously, the learners being weary of hearing,
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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.
But that all these things may stand and be of force before God also, there yet remains one thing, which pertaineth hereunto, which is that that follows.
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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.
And this ought to have be practised of those vain talkers in their Sermons, their cold trifles and vain follies being neglected and left of.
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and the conscience may stande before the world.
and the conscience may stand before the world.
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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,
Thus the law should be expounded and handled, that both love towards every man may rightly proceed out of a pure heart for God his sake,
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and reformed, that no man can worthely complayne thereof.
and reformed, that no man can worthily complain thereof.
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Therefore that life is as yet sayde to be without blame, which albeit it was subiect to reprehension, is with humilitie couered,
Therefore that life is as yet said to be without blame, which albeit it was Subject to reprehension, is with humility covered,
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as though thou wouldest aduisedly and of purpose offende against me, but doost turne thy selfe vnto loue.
as though thou Wouldst advisedly and of purpose offend against me, but dost turn thy self unto love.
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And for this humilities sake I say that thou art a good man, which doost not stande obstinatly,
And for this humilities sake I say that thou art a good man, which dost not stand obstinately,
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and take it in the best parte.
and take it in the best part.
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or hast not done thy dutie toward me, as it was meete, yet forasmuch as thou humblest thy selfe, I will willingly forgiue thee,
or hast not done thy duty towards me, as it was meet, yet forasmuch as thou Humblest thy self, I will willingly forgive thee,
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so that thy neighbour may be enforced to say, albeit thou hast greatly hurt me,
so that thy neighbour may be Enforced to say, albeit thou hast greatly hurt me,
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when as we haue not purely and perfectly done our dutie, or are not able to doe it,
when as we have not purely and perfectly done our duty, or Are not able to do it,
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yet let it be done by humilitie, that we may praye for, and desire of all men pardon of our offences,
yet let it be done by humility, that we may pray for, and desire of all men pardon of our offences,
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And if this can not be brought to passe by perfect loue and purenes of the hart,
And if this can not be brought to pass by perfect love and pureness of the heart,
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that at the least wise, our life may remayne without blame, and we may obtaine a good conscience before mē.
that At the least wise, our life may remain without blame, and we may obtain a good conscience before men.
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And when we shall not attayne thereunto, we must flie to prayer, and say before God and men: forgiue vs our trespasses, &c:
And when we shall not attain thereunto, we must fly to prayer, and say before God and men: forgive us our Trespasses, etc.:
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as we shall heare, yet we must earnestly endeuour our selues in this also, that we may be without blame before God.
as we shall hear, yet we must earnestly endeavour our selves in this also, that we may be without blame before God.
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And although these thinges be spoken of our life and works, and a Christian is an other maner of man before God,
And although these things be spoken of our life and works, and a Christian is an other manner of man before God,
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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.
But we must so behave our selves, that we may obtain love out of a pure heart and a good conscience, that no man may accuse us of any crime.
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Otherwise that doctrine should haue the name to giue licence and free libertie for euery one to doe what he will.
Otherwise that Doctrine should have the name to give licence and free liberty for every one to do what he will.
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whether it be profitable or vnprofitable to his neighbour, that we must in no case doe.
whither it be profitable or unprofitable to his neighbour, that we must in no case do.
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For we wil not presume of the doctrine of faith, as though that being had, euery man may doe what he list,
For we will not presume of the Doctrine of faith, as though that being had, every man may do what he list,
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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.
and clear him self before all, and testify that he hath lived, spoken, and done well, he I say is not yet a Christian, having not in him self a pure heart and love.
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For he that hath no regard how he leadeth his life, that he may stoppe the mouthes of all blamers and accusers,
For he that hath no regard how he leads his life, that he may stop the mouths of all blamers and accusers,
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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.
Let no Christian suffer such a confidence to be wrested from him, that he may boast him self by the word of God against the Whole world.
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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.
neither would I willingly do otherwise, neither of purpose hurt or trouble any man, but whatsoever I say and do, that is willed and commanded of God.
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this God hath bidden and commaunded to be done, therfore I do it with a pure hart and a good conscience,
this God hath bidden and commanded to be done, Therefore I do it with a pure heart and a good conscience,
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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:
And albeit such a conscience is not able to stand before the judgement of God, no nor any pureness of the heart in the outward life and works of love (we Continuing in sinning often times before God) yet we must attain unto such a heart, that we may Comfort our selves before him also, and say:
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And this is called a good cōscience before men, or against ye cōplaints and reprehensions of men.
And this is called a good conscience before men, or against the complaints and reprehensions of men.
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but that all that wil confes ye truth, may be enforced to say, that he hath so liued, yt he hath bin an example to euery man of liuing wel, which will onely but follow him.
but that all that will confess you truth, may be Enforced to say, that he hath so lived, that he hath been an Exampl to every man of living well, which will only but follow him.
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and so exercise and shew his loue, that no man can worthely complaine any whit of him, whereby he shal trouble or dismay his conscience,
and so exercise and show his love, that no man can worthily complain any whit of him, whereby he shall trouble or dismay his conscience,
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Such boasting & glory euery Christian must attaine vnto, that he do so liue toward euery man,
Such boasting & glory every Christian must attain unto, that he do so live towards every man,
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whose oxe haue I taken? or whose asse haue I taken? whome haue I done wrong to? whom haue I hurt? or of whose hand haue I receiued any brybe? and so forth as followeth in the same place.whose ox have I taken? or whose Ass have I taken? whom have I done wrong to? whom have I hurt? or of whose hand have I received any bribe? and so forth as follows in the same place.
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beholde here I am beare record of me before the Lord, & before his anointed:
behold Here I am bear record of me before the Lord, & before his anointed:
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Likewise doth Samuel 1. King. 12: I haue walked before you from my childhood vnto this day:
Likewise does Samuel 1. King. 12: I have walked before you from my childhood unto this day:
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& delt friendly and gently with all. Such a conscience Moses also glorieth of against ye seditious, Numb. 16: Thou knowest that I haue not taken so much as an asse from them, neither haue I hurt any of them. And Ieremie chap. 18: Remember, O Lorde, how that I stood before thee to speake good for them, and to turne away thy wrath from them.
& dealt friendly and gently with all. Such a conscience Moses also Glorieth of against you seditious, Numb. 16: Thou Knowest that I have not taken so much as an Ass from them, neither have I hurt any of them. And Ieremie chap. 18: remember, Oh Lord, how that I stood before thee to speak good for them, and to turn away thy wrath from them.
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but all that did see and heare him, must needes witnes, that he indifferently serued all, helped all, counselled all,
but all that did see and hear him, must needs witness, that he indifferently served all, helped all, counseled all,
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Toward men so, as Paule glorieth of him selfe, that he liued so, that he offended no man, troubled no man, was an euill example and burden to no man,
Towards men so, as Paul Glorieth of him self, that he lived so, that he offended no man, troubled no man, was an evil Exampl and burden to no man,
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as hath a ioyful & quiet conscience, both toward God, and also toward men.
as hath a joyful & quiet conscience, both towards God, and also towards men.
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Nowe followeth the seconde parte concerning a good conscience, whereof also we must intreate, to wit, that loue must come from such a hart, Now follows the seconde part Concerning a good conscience, whereof also we must entreat, to wit, that love must come from such a heart,
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and endeuour to frame our liues according thereunto.
and endeavour to frame our lives according thereunto.
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for this is called purenes of the spirit, which we then haue, when being instructed by the word of God, we know thereby how he is to be serued in euery state & calling,
for this is called pureness of the Spirit, which we then have, when being instructed by the word of God, we know thereby how he is to be served in every state & calling,
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But this purenes, wherof he speaketh, doth extend farther then outward & corporal purenes doth, which the Iewes did vse, eating & drinking their hands being oftenwashed, which our religious men also vse in their fasting, diuersitie of apparel, orders and rites, &c:
But this pureness, whereof he speaks, does extend farther then outward & corporal pureness does, which the Iewes did use, eating & drinking their hands being oftenwashed, which our religious men also use in their fasting, diversity of apparel, order and Rites, etc.:
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although it pretende a great shewe of a godly life, as Paule witnesseth.
although it pretend a great show of a godly life, as Paul Witnesseth.
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For what thoughts soeuer thou shalt feyne, the hart shal remain vncleane, if the word of God be not in it,
For what thoughts soever thou shalt feyne, the heart shall remain unclean, if the word of God be not in it,
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& by feyning of good thoughts.
& by feigning of good thoughts.
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and not as the Munkes haue dreamed, by a fight taken vpon them against euill cogitations,
and not as the Monks have dreamed, by a fight taken upon them against evil cogitations,
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These thinges I thought good briefly to speake of the first part, howe the hart is purified by the worde alone,
These things I Thought good briefly to speak of the First part, how the heart is purified by the word alone,
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and serue God with all readines of minde and loue not feyned. For the fountaine and springe is good, not deriued and brought in from without.
and serve God with all readiness of mind and love not feigned. For the fountain and spring is good, not derived and brought in from without.
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but that we may doe that which is acceptable to God, we will goe on stil, howsoeuer thinges fall out with vs. They which doe thus, become men excellent and most highly to be esteemed, who are ready to doe all duties,
but that we may do that which is acceptable to God, we will go on still, howsoever things fallen out with us They which do thus, become men excellent and most highly to be esteemed, who Are ready to do all duties,
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we beganne nothinge for any mans sake, neither will we leaue of any thinge because of any man,
we began nothing for any men sake, neither will we leave of any thing Because of any man,
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although for it we shall suffer all kinde of losses, vnthankefulnes, contempt, &c: but let vs breake and goe through all brunts with a boulde and manly courage, and say thus:
although for it we shall suffer all kind of losses, unthankfulness, contempt, etc.: but let us break and go through all brunts with a bold and manly courage, and say thus:
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And let not vs suffer our selues to be hindered, frayed from it, or discouraged with the let or hinderance of any thinge,
And let not us suffer our selves to be hindered, frayed from it, or discouraged with the let or hindrance of any thing,
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Nowe it Cesar and men require the hart, although they can not see it, of howe muche greater estimation is that hart before God, which doeth all thinges for the wordes sake? Therefore he also suffereth his word to be preached, that we may order all our life according to the prescription thereof.
Now it Cesar and men require the heart, although they can not see it, of how much greater estimation is that heart before God, which doth all things for the words sake? Therefore he also suffers his word to be preached, that we may order all our life according to the prescription thereof.
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for neither are workes acceptable to men, which are done without the hart by dissimulation.
for neither Are works acceptable to men, which Are done without the heart by dissimulation.
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& of all good works that please God, which he can by no meanes away with, if the hart be not pure before:
& of all good works that please God, which he can by no means away with, if the heart be not pure before:
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Lo, thus the word is the cause, foundation, ground, fountayne and springe of loue comming out of the hart,
Lo, thus the word is the cause, Foundation, ground, fountain and spring of love coming out of the heart,
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before I obtayne any honour, glorie, rewarde, money, or fauour, although if those come and followe, I may haue and receiue them without sinne.
before I obtain any honour, glory, reward, money, or favour, although if those come and follow, I may have and receive them without sin.
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Hereby I seeke neyther loue or friendship, nor honours, nor thankefulnes of men, but my workes come from the hart, which I first doe,
Hereby I seek neither love or friendship, nor honours, nor thankfulness of men, but my works come from the heart, which I First doe,
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and saluation of soules, which I doe otherwise also for the loue of the word, willingly and from my hart.
and salvation of Souls, which I do otherwise also for the love of the word, willingly and from my heart.
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but because God hath called me vnto it, and hath committed it vnto me diligently to be done, it remaineth, that I doe with all diligence labour therein to the glory of God,
but Because God hath called me unto it, and hath committed it unto me diligently to be done, it remains, that I do with all diligence labour therein to the glory of God,
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albeit I must get my liuing thereby, yet this ought not to be the chiefe ende thereof,
albeit I must get my living thereby, yet this ought not to be the chief end thereof,
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But then onely it is rightly done when the hart hath this affection: But then only it is rightly done when the heart hath this affection:
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yet doe I not performe it aright, forasmuch as I doe it not from the hart.
yet do I not perform it aright, forasmuch as I do it not from the heart.
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Therefore although I doe longe and much affirme, that it is a good worke and a weighty office,
Therefore although I do long and much affirm, that it is a good work and a weighty office,
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but my hart is not pure, but most plainly polluted.
but my heart is not pure, but most plainly polluted.
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If I or any other shall preache to get some good benefice, whereas otherwise I would easily ceasse from doing this office, I may preache the Gospell,
If I or any other shall preach to get Some good benefice, whereas otherwise I would Easily cease from doing this office, I may preach the Gospel,
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Thus must thou say moreouer euen in spiritual offices & states also:
Thus must thou say moreover even in spiritual Offices & states also:
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or how loue is to be deriued to all states and conditions of men according to the word of God.
or how love is to be derived to all states and conditions of men according to the word of God.
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But how the hart is purified, they haue neuer so much as vnderstoode or thought any thing thereof,
But how the heart is purified, they have never so much as understood or Thought any thing thereof,
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They bring a certaine iuridiciall sermon out of the lawes of men, as Cesar and his Clerkes teach.
They bring a certain iuridiciall sermon out of the laws of men, as Cesar and his Clerks teach.
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But our talkers can not teach this, neither are able to iudge of it, only crying out when they teach best of all, that we must be honest.
But our talkers can not teach this, neither Are able to judge of it, only crying out when they teach best of all, that we must be honest.
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And so his gouernment and works are the meere seruices of God, & most acceptable sacrifices vnto him, seeing that they are done onely according to the word of God, and for God his sake.
And so his government and works Are the mere services of God, & most acceptable Sacrifices unto him, seeing that they Are done only according to the word of God, and for God his sake.
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but beginneth in the hart, which the worde of God maketh manifest, which forasmuch as it is pure & cleane, doth also purifie the hart.
but begins in the heart, which the word of God makes manifest, which forasmuch as it is pure & clean, does also purify the heart.
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There is moreouer in him loue, which doth not cleaue to ye person or outward things,
There is moreover in him love, which does not cleave to you person or outward things,
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The execution of the office of such a ruler endued with such a mind, commeth out of a pure and sincere hart, wherewith both God and good men are delighted.
The execution of the office of such a ruler endued with such a mind, comes out of a pure and sincere heart, wherewith both God and good men Are delighted.
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because I am occupied in this office, wherein God hath placed me, and the word commaundeth him that beareth rule to be carefull, it is meete that I doe execute the same with all faithfulnes and diligence, to the praise and glory of my God: Because I am occupied in this office, wherein God hath placed me, and the word commandeth him that bears Rule to be careful, it is meet that I do execute the same with all faithfulness and diligence, to the praise and glory of my God:
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but his owne idoll, his owne glorie, money and power &c. But if this affection be in his hart:
but his own idol, his own glory, money and power etc. But if this affection be in his heart:
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Surely the worde of God is not regarded in the office of a ruler that doth so,
Surely the word of God is not regarded in the office of a ruler that does so,
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Euen as neither a seruant seruing onely for wages can be reprehended of the world, whether he seeketh his owne thinges or not.
Eve as neither a servant serving only for wages can be reprehended of the world, whither he seeks his own things or not.
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so, that the world can not complaine of me, neither Cesar, or the Lawyers can blame or finde fault with me by their lawes.
so, that the world can not complain of me, neither Cesar, or the Lawyers can blame or find fault with me by their laws.
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and power, it is certaine that my hart is not pure, and yet in the meane season I doe the works of a ruler,
and power, it is certain that my heart is not pure, and yet in the mean season I do the works of a ruler,
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now if I will haue regard vnto this onely, that I may enioy my dignitie, riches,
now if I will have regard unto this only, that I may enjoy my dignity, riches,
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God hath committed vnto me the office of a Magistrate, that I should be a ruler:
God hath committed unto me the office of a Magistrate, that I should be a ruler:
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So also let a Lord or Prince, and they which haue the charge of gouerning ye common weale, thinke thus:
So also let a Lord or Prince, and they which have the charge of governing you Common weal, think thus:
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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.
for which I do this service, that I may serve my God and Lord Iesus christ, who hath laid the condition and state of a servant upon me, which I know does please him in me, etc. Here thou See a true work proceeding out of a pure heart.
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I wil serue my Maister, and take my wages, but this shal be the chiefest thing,
I will serve my Master, and take my wages, but this shall be the chiefest thing,
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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:Servants be obedient unto your Masters as unto christ, etc. This service Proceedeth of it own accord out of the heart, which Layeth hold on the word and greatly esteems it, saying:
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but therefore, because the word of God doth thus speake vnto me:
but Therefore, Because the word of God does thus speak unto me:
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I will not therefore serue, because my Maister payeth me wages, because he is honest or vnhonest, &c:
I will not Therefore serve, Because my Master payeth me wages, Because he is honest or unhonest, etc.:
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or for his hyre, which being taken away, his seruice also ceasseth. But if he were a right & true Christian, he would rather be thus affected:
or for his hire, which being taken away, his service also ceaseth. But if he were a right & true Christian, he would rather be thus affected:
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hath not a pure hart, for he doth not serue, but for a peece of bread,
hath not a pure heart, for he does not serve, but for a piece of bred,
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My Lorde or Maister payeth me my wages, for which onely I serue him, otherwise I would not vouchsafe to looke vpon him, &c:
My Lord or Master payeth me my wages, for which only I serve him, otherwise I would not vouchsafe to look upon him, etc.:
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Now this armour is a sure and inuincible faith, continuall consolation and exhortation of the word of God, Now this armour is a sure and invincible faith, continual consolation and exhortation of the word of God,
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6. In watchings, in fastings, in puritie, in knowledge, in long suffering, in kindnes, in the holy spirit, in loue vnfeyned.
6. In watchings, in Fastings, in purity, in knowledge, in long suffering, in kindness, in the holy Spirit, in love unfeigned.
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5. In stripes, in prisons, in tumults, in labours.
5. In stripes, in prisons, in tumults, in labours.
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4. But in all things let vs behaue our felues as the Ministers of God, in much patience, in afflictions, in necessities, in distresses.
4. But in all things let us behave our selves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses.
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3. Let vs giue no occasion of offēce in any thing, that our ministerie be not reprehended.
3. Let us give no occasion of offence in any thing, that our Ministry be not reprehended.
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beholde nowe the accepted time, behold now the day of saluation.
behold now the accepted time, behold now the day of salvation.
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I haue heard thee in a time accepted, and in the day of saluation haue I succoured thee:
I have herd thee in a time accepted, and in the day of salvation have I succored thee:
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS ENTREATED OF THE LIFE OF A CHRISTIAN. 2. Cor. 6. Verse 1. SO we therefore as workes togither beseech you, that ye receiue not the grace of God in vaine. 2. For he sayth:
A SERMON OF D. MARTIN LUTHER, WHEREIN IS ENTREATED OF THE LIFE OF A CHRISTIAN. 2. Cor. 6. Verse 1. SO we Therefore as works together beseech you, that you receive not the grace of God in vain. 2. For he say:
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and prayers for the dead, or other trifles of fained worship of God.
and Prayers for the dead, or other trifles of feigned worship of God.
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It may seeme very straunge, that the ministerie of God consisteth in these, in many afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in watchings, in fastings, &c. Among these he numbreth not Masses,
It may seem very strange, that the Ministry of God Consisteth in these, in many afflictions, in necessities, in Distresses, in stripes, in prisons, in tumults, in watchings, in Fastings, etc. Among these he numbereth not Masses,
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And marke well that he sayth: as the ministers of God.
And mark well that he say: as the Ministers of God.
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and behaue our selues as the ministers of God, that is as Christians & godly men.
and behave our selves as the Ministers of God, that is as Christians & godly men.
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Not meaning that one is made a Christian and godly hereby, but as he sayth, that by these as by proper frutes and signes of Christianitie, we should shew our selues to be both,
Not meaning that one is made a Christian and godly hereby, but as he say, that by these as by proper fruits and Signs of Christianity, we should show our selves to be both,
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But in all thinges let vs behaue our selues as the ministers of God, in much patience, in afflictions, &c. Here he describeth in order the signes & proper tokens of a Christian life, wherewith it ought to be adorned in outward conuersation:But in all things let us behave our selves as the Ministers of God, in much patience, in afflictions, etc. Here he Describeth in order the Signs & proper tokens of a Christian life, wherewith it ought to be adorned in outward Conversation:
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so odious, and to repell and driue men from it, to our owne, and their most certaine destruction.
so odious, and to repel and driven men from it, to our own, and their most certain destruction.
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Now it is a most horrible synne and wickednes by our naughtines to make the word of God which is most holy and bringeth saluation, to make it I say,
Now it is a most horrible sin and wickedness by our naughtiness to make the word of God which is most holy and brings salvation, to make it I say,
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but is brought into hatred and made detestable through our meanes, bearing our ignominie and reproche.
but is brought into hatred and made detestable through our means, bearing our ignominy and reproach.
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and to the leading of a godly life, and also the glorie of God set forth, we by our naughty and slouthfull life bring to passe that it doth not onely bring no profit and commodity to our neighbours,
and to the leading of a godly life, and also the glory of God Set forth, we by our naughty and slothful life bring to pass that it does not only bring no profit and commodity to our neighbours,
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For whereas we ought so to know, preach and folow it, that thereby both our neighbours might be brought vnto God,
For whereas we ought so to know, preach and follow it, that thereby both our neighbours might be brought unto God,
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So our infamie and crimes are occasion of offence to others, and of hatred and detestation of the most holy word of God.
So our infamy and crimes Are occasion of offence to Others, and of hatred and detestation of the most holy word of God.
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Beholde how light and naughtie these men are, yea and verie wicked wretches, the doctrine of life which they follow must needes be euell and pestilent.
Behold how Light and naughty these men Are, yea and very wicked wretches, the Doctrine of life which they follow must needs be evil and pestilent.
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This offence is giuen through our fault, whom it be commeth so to liue, that the Iewes, Heathen & Princes of the world might haue no occasion to say:
This offence is given through our fault, whom it be comes so to live, that the Iewes, Heathen & Princes of the world might have no occasion to say:
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because they do not so shine by faith, that they w•i•h are conuersaunt with vs may thereby be prouoked to serue God, as it is meete.
Because they do not so shine by faith, that they w•i•h Are conversant with us may thereby be provoked to serve God, as it is meet.
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for that our loue is not sufficient dutifull, this commeth through vs, inasmuch as our workes are the cause thereof,
for that our love is not sufficient dutiful, this comes through us, inasmuch as our works Are the cause thereof,
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and can not be auoided of vs, and therefore the blame thereof ought not to be layde vpon vs. Howbeit there is an other offence which proceedeth hereof,
and can not be avoided of us, and Therefore the blame thereof ought not to be laid upon us Howbeit there is an other offence which Proceedeth hereof,
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for it is a rocke of offence, Esai. 8. Rom. 9. this offence commeth because of our faith,
for it is a rock of offence, Isaiah. 8. Rom. 9. this offence comes Because of our faith,
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Who can bring to passe that our ministerie shall not be reprehended, seeing that the Gospell is necessarily subiect to persecution, no lesse then Christ himselfe? In deede it is not in vs to make that the worde of God be not reprehended and persecuted of them which are ignoraunt of God, and do not beleeue: Who can bring to pass that our Ministry shall not be reprehended, seeing that the Gospel is necessarily Subject to persecution, no less then christ himself? In deed it is not in us to make that the word of God be not reprehended and persecuted of them which Are ignorant of God, and do not believe:
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nay none at all should be giuen. That our ministerie be not reprehended.
nay none At all should be given. That our Ministry be not reprehended.
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but on the things of other men, for so all offence should be easily taken away,
but on the things of other men, for so all offence should be Easily taken away,
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The same he teacheth also Philip. 2. that euerie man looke not on his owne things,
The same he Teaches also Philip. 2. that every man look not on his own things,
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euen as I please all men in all things, not seeking mine owne profit, but the profit of many, that they might be saued. even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved.
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nor to the Church of God:
nor to the Church of God:
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So behaue your selues, that ye giue none offence, neither to the Iewes, nor to the Grecians, So behave your selves, that you give none offence, neither to the Iewes, nor to the Greeks,
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Whereof the Apostle hath giuen many preceptes 1. Cor. 8. Rom. 14. He exhorteth therefore here vnto that, whereof he admonisheth in other wordes 1. Cor. 10:
Whereof the Apostle hath given many Precepts 1. Cor. 8. Rom. 14. He exhorteth Therefore Here unto that, whereof he Admonisheth in other words 1. Cor. 10:
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An other offence is, whereby euē Christians amōg themselues are sometime offended, through the vnseasonable vse of Christian libertie, in meates and other indifferent thinges, whereat the weaker sort in faith do sometime stumble.
an other offence is, whereby even Christians among themselves Are sometime offended, through the unseasonable use of Christian liberty, in Meats and other indifferent things, whereat the Weaker sort in faith do sometime Stumble.
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This offence therefore, and this reprehension, or rather hatred and persecution of the Gospel we acknowledge to come through these preposterous Christians.
This offence Therefore, and this reprehension, or rather hatred and persecution of the Gospel we acknowledge to come through these preposterous Christians.
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and therefore not to be suffered.
and Therefore not to be suffered.
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for they measuring all Christians by these, do detest them as light men, and troublers of the common wealth,
for they measuring all Christians by these, do detest them as Light men, and troublers of the Common wealth,
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and so as it were with a certaine force they do by this their insolencie repell and driue them from the faith of Christ:
and so as it were with a certain force they do by this their insolency repel and driven them from the faith of christ:
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These do meruelously offend ye discreeter & wiser sort of the Heathen, and make that they hate the Gospell without a cause, which they thinke doth teach this licentiousnes:
These do marvelously offend you discreeter & Wiser sort of the Heathen, and make that they hate the Gospel without a cause, which they think does teach this licentiousness:
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one, wherby the Heathen are offended, when as some vnder a pretence of ye Gospel seeke the libertie of the flesh, wil not be obedient to magistrates, turning the libertie of ye spirit, into fleshly licētiousnes.
one, whereby the Heathen Are offended, when as Some under a pretence of the Gospel seek the liberty of the Flesh, will not be obedient to Magistrates, turning the liberty of the Spirit, into fleshly licentiousness.
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Nowe there may be giuen a double occasion of offence, whereby the Gospell is reprehended:
Now there may be given a double occasion of offence, whereby the Gospel is reprehended:
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namely, that the doctrine of the Gospell may not be stumbled at, as though he taught that which is not perfect and sound.
namely, that the Doctrine of the Gospel may not be stumbled At, as though he taught that which is not perfect and found.
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First endeuouring to giue no occasion of offence to any man, least that our office of preachinge Christ be reprehended, whereby he sufficiently declareth what offence he meaneth,
First endeavouring to give no occasion of offence to any man, lest that our office of preaching christ be reprehended, whereby he sufficiently Declareth what offence he means,
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and not receiue it in vayne.
and not receive it in vain.
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Forasmuch therefore as there is so acceptable and gratious a tyme, let vs, sayth he, vse it worthely,
Forasmuch Therefore as there is so acceptable and gracious a time, let us, say he, use it worthily,
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and a time of saluation, whereby surely all the riches and felicitie of Christes kingdom are notably commended and set forth vnto vs. Let vs giue no occasion of offence in any thinge.
and a time of salvation, whereby surely all the riches and felicity of Christ's Kingdom Are notably commended and Set forth unto us Let us give no occasion of offence in any thing.
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Wherefore the wordes of the spirit must be spiritually vnderstood, so shall we easily see & perceiue that these noble and most pleasaunt names doe most rightly and properly belong to the tyme wherein the Gospell flourisheth, that it is a tyme accepted, that is, full of grace,
Wherefore the words of the Spirit must be spiritually understood, so shall we Easily see & perceive that these noble and most pleasant names do most rightly and properly belong to the time wherein the Gospel flourishes, that it is a time accepted, that is, full of grace,
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and wherein they liue, then a time of grace and saluation.
and wherein they live, then a time of grace and salvation.
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But as the state of the life of Christians is, if thou wilt iudge according to the outward man, thou wilt iudge it rather a tyme of affliction, wrath and indignation, wherein the Gospell is preached,
But as the state of the life of Christians is, if thou wilt judge according to the outward man, thou wilt judge it rather a time of affliction, wrath and Indignation, wherein the Gospel is preached,
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that he doth also helpe vs and finish our saluation, this other witnesseth, to wit the day of saluation, the day of helpe.
that he does also help us and finish our salvation, this other Witnesseth, to wit the day of salvation, the day of help.
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That he fauoureth vs, the accepted tyme which is nowe present doth witnes:
That he favours us, the accepted time which is now present does witness:
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For it behoueth that both be togither, both that God fauour vs, and also that he declare his fauour towards vs by worke or deede.
For it behooves that both be together, both that God favour us, and also that he declare his favour towards us by work or deed.
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We therefore worthely acknowledge and confesse this tyme to be the wished, prosperous, happie, and very day of saluation.
We Therefore worthily acknowledge and confess this time to be the wished, prosperous, happy, and very day of salvation.
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so he declareth in deede, heareth them that crie vnto him, helpeth and saueth them, yea and maketh them plainly blessed.
so he Declareth in deed, hears them that cry unto him, Helpeth and Saveth them, yea and makes them plainly blessed.
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and we acceptable vnto him, but also as we beleeue, and by faith are sure of his goodnes toward vs,
and we acceptable unto him, but also as we believe, and by faith Are sure of his Goodness towards us,
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For we are not onely certayne hereof, that God is mercifull and fauourable vnto vs,
For we Are not only certain hereof, that God is merciful and favourable unto us,
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Beholde nowe the day of saluation. He calleth this the time and day of saluation, that is of helpe and felicitie. Behold now the day of salvation. He calls this the time and day of salvation, that is of help and felicity.
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and thou shalt obtayne it, and certainly receiue it. Onely let not the fault be in thy selfe, pray, while this time endureth.
and thou shalt obtain it, and Certainly receive it. Only let not the fault be in thy self, pray, while this time Endureth.
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In a time accepted haue I heard thee, that is, now I fauour thee & am mercifull vnto thee, whatsoeuer thou wilt haue, pray for it,In a time accepted have I herd thee, that is, now I favour thee & am merciful unto thee, whatsoever thou wilt have, pray for it,
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heauen standeth open, the right yeare of Iubile is come, wherein all dettes are remitted, and no grace is denied. Whereupon he sayth:
heaven Stands open, the right year of Jubilee is come, wherein all debts Are remitted, and no grace is denied. Whereupon he say:
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the kingdom of mercie is present, wherein nothing but forgiuenes of sinnes, and restoring of grace is shewed:
the Kingdom of mercy is present, wherein nothing but forgiveness of Sins, and restoring of grace is showed:
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but those also which as yet sticke in our flesh, and that I may speake in a word:
but those also which as yet stick in our Flesh, and that I may speak in a word:
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and declareth nothing but loue toward vs, and a ready will to helpe vs. Our sinnes are blotted out, not onely those that be past,
and Declareth nothing but love towards us, and a ready will to help us Our Sins Are blotted out, not only those that be past,
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a gratious tyme and replenished with the fauour of God, wherein God turneth away his anger,
a gracious time and replenished with the favour of God, wherein God turns away his anger,
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a tyme accepted, it is spoken by an Hebrewe figure, and is as much as if thou say: a time accepted, it is spoken by an Hebrew figure, and is as much as if thou say:
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yea it is vnspeakeable howe great felicitie these wordes doe speake of. Whereas he first sayth:
yea it is unspeakable how great felicity these words do speak of. Whereas he First say:
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He describeth here the merueilous felicitie which is there where the Gospell flourisheth, there is no wrath, no reuengement, all thinges are replenished with grace and saluation,
He Describeth Here the marvelous felicity which is there where the Gospel flourishes, there is no wrath, no revengement, all things Are replenished with grace and salvation,
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For he sayth: I haue heard thee in a tyme accepted, and in the day of saluation haue I succoured thee: beholde nowe the accepted tyme. For he say: I have herd thee in a time accepted, and in the day of salvation have I succored thee: behold now the accepted time.
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But we haue now forgotten all such thinges, no thankfulnes, no amendement is found among vs, which how greatly to our owne hurt we neglect, we shall shortly feele.
But we have now forgotten all such things, no thankfulness, no amendment is found among us, which how greatly to our own hurt we neglect, we shall shortly feel.
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It ought surely to make vs more warie and heedefull, euen for that we suffered so grieuous and pernitious darkenes vnder the Pope.
It ought surely to make us more wary and heedful, even for that we suffered so grievous and pernicious darkness under the Pope.
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VValke while ye haue the light, least the darkenes come vpon you. Walk while you have the Light, least the darkness come upon you.
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least that we receiue the Gospell vnthankfully & without frute. Yea Christ also admonished vs of the same:
lest that we receive the Gospel unthankfully & without fruit. Yea christ also admonished us of the same:
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& sweareth that we shall neuer tast of his supper. The same doth Paule now here admonish of, that we take heede to our selues,
& Sweareth that we shall never taste of his supper. The same does Paul now Here admonish of, that we take heed to our selves,
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but whiles being busied about other matters we despise this grace, the good man of the house is angrie with vs,
but while being busied about other matters we despise this grace, the good man of the house is angry with us,
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For we making so light of the Gospell are vndoutedly they which are bidden and called to the mariage,
For we making so Light of the Gospel Are undoubtedly they which Are bidden and called to the marriage,
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By this vnthankfull slothfulnes we deserue to haue it taken away againe as being vnworthy of it.
By this unthankful slothfulness we deserve to have it taken away again as being unworthy of it.
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and notwithstanding to embrace it with no diligence, neither to be chaunged or altered in life.
and notwithstanding to embrace it with no diligence, neither to be changed or altered in life.
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Moreouer, to receiue grace in vaine can be nothing els, then to heare the pure and sincere word of God, whereby the grace of God is preached and offered,
Moreover, to receive grace in vain can be nothing Else, then to hear the pure and sincere word of God, whereby the grace of God is preached and offered,
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and the acceptable time are present, but they shall shortly be ended if the world stand.
and the acceptable time Are present, but they shall shortly be ended if the world stand.
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I know this, saythes, that after my departing shall grieuous wolues enter in among you ▪ not sparing the flocke, &c. So standeth the case at this day also, the pure and sincere Gospel hath shined vnto vs, the day of grace and saluation,I know this, saythes, that After my departing shall grievous wolves enter in among you ▪ not sparing the flock, etc. So Stands the case At this day also, the pure and sincere Gospel hath shined unto us, the day of grace and salvation,
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Neither fell it out otherwise after Christ had receiued his Apostles to him selfe almost the whole world was filled with heresies and false doctrine. Which Paul pronounced before:
Neither fell it out otherwise After christ had received his Apostles to him self almost the Whole world was filled with heresies and false Doctrine. Which Paul pronounced before:
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So Ioas the king continued in his dutie so long as Iehoiada the Priest liued, who being dead, he began by and by to be a King vnlike him selfe, & left the office of a good and godly King.
So Joash the King continued in his duty so long as Jehoiada the Priest lived, who being dead, he began by and by to be a King unlike him self, & left the office of a good and godly King.
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& made all things worse and worse.
& made all things Worse and Worse.
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Moreouer the same booke sayth, that as often as any iudge which had called againe the word of the Lord did die, they fell againe forthwith to their vngodlines,
Moreover the same book say, that as often as any judge which had called again the word of the Lord did die, they fell again forthwith to their ungodliness,
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and corrupt their owne wayes, which the booke of Iudges witnesseth to haue come to passe.
and corrupt their own ways, which the book of Judges Witnesseth to have come to pass.
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So Moses foretold his Israelites, that by and by after his death it should come to passe, that they should depart from the way of the Lorde,
So Moses foretold his Israelites, that by and by After his death it should come to pass, that they should depart from the Way of the Lord,
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and by and by after followed heretikes and false teachers, with their delusions and false doctrine peruerting and corrupting all thinges.
and by and by After followed Heretics and false Teachers, with their delusions and false Doctrine perverting and corrupting all things.
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but continued and increased while those liued by whose ministerie it began, they departing hence that also almost wholy departed,
but continued and increased while those lived by whose Ministry it began, they departing hence that also almost wholly departed,
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This very experience proueth, for no man shall be able to bringe forth euen one place in the world, where the Gospell hath remained pure and sincere aboue the age of one man,
This very experience Proves, for no man shall be able to bring forth even one place in the world, where the Gospel hath remained pure and sincere above the age of one man,
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and afterward scorch and hurt thinges neuertheles.
and afterwards scorch and hurt things nevertheless.
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but rather that it is like raine that sodainly commeth & soone passeth away when as the Sunne and heat come by and by and take away al the moisture that is left thereof,
but rather that it is like rain that suddenly comes & soon passes away when as the Sun and heat come by and by and take away all the moisture that is left thereof,
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Wherby he giueth vs to vnderstand that ye preaching of the Gospel is not a perpetual, continuing & permanent doctrine,
Whereby he gives us to understand that you preaching of the Gospel is not a perpetual, Continuing & permanent Doctrine,
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that ye receiue not the grace of God in vaine. that you receive not the grace of God in vain.
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for we know not when that time will come, when God by his Preacher will vouchsafe to accomplish his worke in vs. Secondly, the Apostle admonisheth of the daunger of losing ye light of the Gospel, when he sayth:
for we know not when that time will come, when God by his Preacher will vouchsafe to accomplish his work in us Secondly, the Apostle Admonisheth of the danger of losing you Light of the Gospel, when he say:
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& dignitie, that they be counted workers togither with him, it is not lawfull for any man to chalenge either that learning or holines vnto him self, that he neglect euen neuer so simple a sermon wherein the word of God is preached, much lesse that he contemne it:
& dignity, that they be counted workers together with him, it is not lawful for any man to challenge either that learning or holiness unto him self, that he neglect even never so simple a sermon wherein the word of God is preached, much less that he contemn it:
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Forasmuch therfore as it seemeth good vnto God to giue to Preachers this office, name,
Forasmuch Therefore as it seems good unto God to give to Preachers this office, name,
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yet he will not doe it, but rather will vse togither working preachers, & worke by their word when & where it pleaseth him.
yet he will not do it, but rather will use together working Preachers, & work by their word when & where it Pleases him.
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For although God can alone by his spirit, without the outward word worke all things in the mindes of the elect,
For although God can alone by his Spirit, without the outward word work all things in the minds of the elect,
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as though they either had not neede of it, or had already sufficiētly attayned to the knowledge therof.
as though they either had not need of it, or had already sufficiently attained to the knowledge thereof.
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Now he calleth him selfe & his fellowes such togither workers, lest they should contemne the outward word,
Now he calls him self & his Fellows such together workers, lest they should contemn the outward word,
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And so God is the inward and true Maister, which bringeth to passe all thinges, whom we serue in the office of outward preaching.
And so God is the inward and true Master, which brings to pass all things, whom we serve in the office of outward preaching.
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lest that the outward labour in the word be in vaine.
lest that the outward labour in the word be in vain.
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We preach and labour in the worde among you by teaching & exhorting, but God inwardly with his spirit doth blesse and giue the encrease,
We preach and labour in the word among you by teaching & exhorting, but God inwardly with his Spirit does bless and give the increase,
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VVe togither are Gods labourers, ye are Gods husbandrie, and Gods building. Which is thus much in effect:We together Are God's labourers, you Are God's Husbandry, and God's building. Which is thus much in Effect:
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He calleth the Ministers of ye word togither workers, as 1. Cor. 3. he also sayth:
He calls the Ministers of you word together workers, as 1. Cor. 3. he also say:
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As workers togither we beseech you. As workers together we beseech you.
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For in such merueilous order and colours he painteth out Christian life, as it can not be pleasaunt to the flesh to behold. First he sayth:
For in such marvelous order and colours he painteth out Christian life, as it can not be pleasant to the Flesh to behold. First he say:
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The wordes surely are easie to be vnderstood, but hard to be done, and in vse most rare.
The words surely Are easy to be understood, but hard to be done, and in use most rare.
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THis is an admonition and exhortation to the Corinthians, to apply them selues to those thinges, which they did already knowe.
THis is an admonition and exhortation to the Corinthians, to apply them selves to those things, which they did already know.
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This is the true ministerie of God which onely he alloweth, wherein he graunt that we may serue him, and that most dutifully, Amen.
This is the true Ministry of God which only he alloweth, wherein he grant that we may serve him, and that most dutifully, Amen.
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lest that while this daye shineth we worke not, and that shall haue shined vnto vs in vaine.
lest that while this day shines we work not, and that shall have shined unto us in vain.
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We must, sayth the Apostle, liue such a life, while it is the time of grace and of the liuely light of the Gospell,
We must, say the Apostle, live such a life, while it is the time of grace and of the lively Light of the Gospel,
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so that he is neither throwen downe by aduersitie, nor puffed vp by prosperity, but vseth both most rightly, both to the glorie of God and profit of his neighbours.
so that he is neither thrown down by adversity, nor puffed up by Prosperity, but uses both most rightly, both to the glory of God and profit of his neighbours.
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A Christian man therefore is meruelously free, and addicted to nothing but to God alone, he setteth God onely before his eyes, he endeuoureth to come straight vnto him by the midle and hie waye, betweene those thinges which assaile on the right hand and on the left,
A Christian man Therefore is marvelously free, and addicted to nothing but to God alone, he sets God only before his eyes, he endeavoureth to come straight unto him by the middle and high Way, between those things which assail on the right hand and on the left,
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lest that they make vs waxe proud, or insolently puffe vs vp.
lest that they make us wax proud, or insolently puff us up.
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euen they should be turned into enemies vnto vs, and therefore is it needefull that we be strongly fensed against them with the armour of God,
even they should be turned into enemies unto us, and Therefore is it needful that we be strongly fenced against them with the armour of God,
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These things albeit they be the excellent giftes of God, notwithstanding if the feare of God should be absent,
These things albeit they be the excellent Gifts of God, notwithstanding if the Fear of God should be absent,
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To him that beleeueth all thinges are possible. To him that Believeth all things Are possible.
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although they haue nothing, for all thinges are in their handes, for that all creatures must serue the beleeuers, as Christ sayth:
although they have nothing, for all things Are in their hands, for that all creatures must serve the believers, as christ say:
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but with the word of God do enrich verie many in spirit, & stand not in neede of any thing,
but with the word of God do enrich very many in Spirit, & stand not in need of any thing,
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And albeit they be poore in corporall substaunce, yet are they neuer famished with hunger,
And albeit they be poor in corporal substance, yet Are they never famished with hunger,
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For their heart reioyceth in God, which ioy bursteth forth, and vttereth it selfe in wordes, workes, and gestures.
For their heart rejoices in God, which joy bursteth forth, and uttereth it self in words, works, and gestures.
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when they are in greatest affliction.
when they Are in greatest affliction.
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Finally it commeth to passe by the consolation of the spirit, that they do then most of all reioyce,
Finally it comes to pass by the consolation of the Spirit, that they do then most of all rejoice,
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Neither do they die so oft as they are brought into daunger, and being chastened are not alwayes killed.
Neither do they die so oft as they Are brought into danger, and being chastened Are not always killed.
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and do openly pretend friendship with them, freely pronouncing them to be the ministers of God.
and do openly pretend friendship with them, freely pronouncing them to be the Ministers of God.
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and counted true in doctrine, wherefore some are not wanting which ioyne themselues vnto them,
and counted true in Doctrine, Wherefore Some Are not wanting which join themselves unto them,
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For it alwayes falleth out, that there be some which make account of Christians, and reuerence them, among whom they are well reported of,
For it always falls out, that there be Some which make account of Christians, and Reverence them, among whom they Are well reported of,
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On the right hand he setteth glorie, praises, that we are counted true, knowne, do liue, are not killed, do reioyce, enriching many, possessing all thinges.
On the right hand he sets glory, praises, that we Are counted true, known, do live, Are not killed, do rejoice, enriching many, possessing all things.
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although they faine that they serue God.
although they feign that they serve God.
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When being furnished with these, we suffer all thinges patiently, standing stedfast in our dutie, we declare our selues the syncere ministers of God, which the false Apostles and hypocrites can neuer do,
When being furnished with these, we suffer all things patiently, standing steadfast in our duty, we declare our selves the sincere Ministers of God, which the false Apostles and Hypocrites can never do,
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and a liuely hope and vndouted expectation of the helpe of God.
and a lively hope and undoubted expectation of the help of God.
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lest that we either despeire or faint.
lest that we either despair or faint.
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Against these aduersities & as enemies assailing vs on the left hād, it is needfull that we be fortified & fensed with ye armour of God,
Against these adversities & as enemies assailing us on the left hand, it is needful that we be fortified & fenced with you armour of God,
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yet are they in that state that they daily looke for it.
yet Are they in that state that they daily look for it.
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Neither do they possesse any thinge, for although all thinges be not taken from them at once,
Neither do they possess any thing, for although all things be not taken from them At once,
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They are as poore, for there is no man of the world which will giue them any thing, euerie man is ready to hurt and endamage them.
They Are as poor, for there is no man of the world which will give them any thing, every man is ready to hurt and endamage them.
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They are as sorrowing, for all outward thinges are against them, and the whole world giueth many causes of griefes vnto them.
They Are as sorrowing, for all outward things Are against them, and the Whole world gives many Causes of griefs unto them.
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and do by other discommodities trie how they are enuied of the world, and how great indignation the mightie of the world beare against them.
and do by other Discomforts try how they Are envied of the world, and how great Indignation the mighty of the world bear against them.
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They are chastened, for it often times falleth out that they are striken and beaten,
They Are chastened, for it often times falls out that they Are stricken and beaten,
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They are dying, that is, as sheepe appointed to the slaughter, they looke for death euery moment, by reason of the great hatred and enuie which the euell beare toward them, being alwayes persecuted of the chiefe of the world.
They Are dying, that is, as sheep appointed to the slaughter, they look for death every moment, by reason of the great hatred and envy which the evil bear towards them, being always persecuted of the chief of the world.
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for that they haue so euell a report, and are verie ill spoken of among the chiefe, richest, wisest, and mightiest of the world.
for that they have so evil a report, and Are very ill spoken of among the chief, Richest, Wisest, and Mightiest of the world.
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yea it manie times commeth to passe that they that were their most familiar friends are ashamed of them,
yea it many times comes to pass that they that were their most familiar Friends Are ashamed of them,
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They are as vnknowne although noble, all refusing to be friends with them because of the perilous confession of the name of Christ,
They Are as unknown although noble, all refusing to be Friends with them Because of the perilous Confessi of the name of christ,
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and by infamie falsly accused and railed on, counted as deceiuers and followers of most wicked trades.
and by infamy falsely accused and railed on, counted as deceivers and followers of most wicked trades.
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For all these thinges come vnto Christians, they are openly defamed, being reproched to their face,
For all these things come unto Christians, they Are openly defamed, being reproached to their face,
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On the left hand he setteth dishonour, euell report, and that we are counted as deceiuers, vnknowen, dying, chastened, sorrowing, poore, hauing nothing. On the left hand he sets dishonour, evil report, and that we Are counted as deceivers, unknown, dying, chastened, sorrowing, poor, having nothing.
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and sheweth that they do assaile vs both on the right hand and on the left.
and shows that they do assail us both on the right hand and on the left.
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and admonish them, that they are a spirituall people, and therefore must be furnished with spirituall armour, wherewith they must alwayes fight a spirituall fight with spirituall enemies, which here he rehearseth,
and admonish them, that they Are a spiritual people, and Therefore must be furnished with spiritual armour, wherewith they must always fight a spiritual fight with spiritual enemies, which Here he rehearseth,
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He rehearseth there the girdle of veritie, the brest plate of righteousnes, the shoes of preparation to preach the Gospell, the shield of faith, the helmet of saluation, &c. This armour of righteousnes, he calleth in his Epistle to the Ephesians, the armour of God, both are to this ende, that he may turne Christians from corporall and prophane armour,
He rehearseth there the girdle of verity, the breast plate of righteousness, the shoes of preparation to preach the Gospel, the shield of faith, the helmet of salvation, etc. This armour of righteousness, he calls in his Epistle to the Ephesians, the armour of God, both Are to this end, that he may turn Christians from corporal and profane armour,
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By the armour of righteousnes on the right hand, and on the left, by honour and dishonour, &c. This armour he describeth more at large in the Epistle to the Ephesians & Thessalonians.By the armour of righteousness on the right hand, and on the left, by honour and dishonour, etc. This armour he Describeth more At large in the Epistle to the Ephesians & Thessalonians.
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This Christ ment wen he said Matth. 5: Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen, as the author of them, which doth them and not you.
This christ meant wen he said Matthew 5: Let your Light so shine before men, that they may see your good works, and Glorify your Father which is in heaven, as the author of them, which does them and not you.
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For in the kingdome of God it is meete, that God alone do speake, commaund, do, dispose, and worke all thinges.
For in the Kingdom of God it is meet, that God alone do speak, command, do, dispose, and work all things.
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but God that worketh by them.
but God that works by them.
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and do nothing at all, especially in spirituall functions, and those thinges that pertaine to the saluation of soules, whereof they are not certaine, that it is not they which worke,
and do nothing At all, especially in spiritual functions, and those things that pertain to the salvation of Souls, whereof they Are not certain, that it is not they which work,
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I dare not speake of anything which Christ hath not wrought by me, to make the Gentiles obedient. &c. Christians must be certaine that they are the kingdome of God,I Dare not speak of anything which christ hath not wrought by me, to make the Gentiles obedient. etc. Christians must be certain that they Are the Kingdom of God,
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Of this power Peter also speaketh 1. Pet. 1. If any man minister, let him do it as of the abilitie which God ministreth. And Paule Coloss. 1: Whereunto I also labour and striue, according to his working, which worketh in me mightely. Againe Rom. 15: Of this power Peter also speaks 1. Pet. 1. If any man minister, let him do it as of the ability which God Ministereth. And Paul Coloss. 1: Whereunto I also labour and strive, according to his working, which works in me mightily. Again Rom. 15:
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For that which we call the true & right word, the Hebrewes call the word of truth. In the power of God.
For that which we call the true & right word, the Hebrews call the word of truth. In the power of God.
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Now Paule calleth that here the word of truth, which yt is syncere word of God, not which is vnsyncere & fained, which forasmuch as it is ours, is falsly called the word of God.
Now Paul calls that Here the word of truth, which that is sincere word of God, not which is unsincere & feigned, which forasmuch as it is ours, is falsely called the word of God.
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and not his owne vaine imagination.
and not his own vain imagination.
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If any man speake, let him speake as the wordes of God, that is, let him take heede that he be certaine that those wordes which he speaketh, be the wordes of God,If any man speak, let him speak as the words of God, that is, let him take heed that he be certain that those words which he speaks, be the words of God,
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but by their interpretations do peruert the sense and meaning thereof. Against these Peter speaketh:
but by their interpretations do pervert the sense and meaning thereof. Against these Peter speaks:
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so these do in deede boast of the word, and wilbe counted maisters of the Scripture,
so these do in deed boast of the word, and will counted masters of the Scripture,
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For as false spirits do contemne the word of the Scripture, and preferre themselues before it:
For as false spirits do contemn the word of the Scripture, and prefer themselves before it:
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and interpret it according to their owne affectiōs, that thereby they may get them a name and profit.
and interpret it according to their own affections, that thereby they may get them a name and profit.
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as concerning opinions of doctrine, yet are they remisse, colde and faint in loue. So he setteth the word of truth against them which abuse the word of God,
as Concerning opinions of Doctrine, yet Are they remiss, cold and faint in love. So he sets the word of truth against them which abuse the word of God,
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As he set the holy spirit against heretikes and false Prophets, so he setteth vnfained loue against slouthfull and sluggish Christians, who albeit they haue the same meaning and mynde in the true spirituall life,
As he Set the holy Spirit against Heretics and false prophets, so he sets unfeigned love against slothful and sluggish Christians, who albeit they have the same meaning and mind in the true spiritual life,
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In loue vnfained, in the word of truth. In love unfeigned, in the word of truth.
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For a syncere spirituall life, which is led by the assistaunce of the holy spirit of God, is also led in the vnitie of myndes, the hearts by faith being affected after the same sort.
For a sincere spiritual life, which is led by the assistance of the holy Spirit of God, is also led in the unity of minds, the hearts by faith being affected After the same sort.
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They therefore which perseuer in the same true faith, mynde and sentence, behaue themselues as the ministers of God in the holy spirit, being truly spirituall, and liuing a spirituall life.
They Therefore which persever in the same true faith, mind and sentence, behave themselves as the Ministers of God in the holy Spirit, being truly spiritual, and living a spiritual life.
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But liue ye in the true & holy spirit which is giuen of God, which giueth and maintaineth vnitie, one mynde, heart and affection, whereof he speaketh also Eph. 4: Endeuour to keepe the vnitie of the spirit in the bond of peace. But live you in the true & holy Spirit which is given of God, which gives and maintaineth unity, one mind, heart and affection, whereof he speaks also Ephesians 4: Endeavour to keep the unity of the Spirit in the bound of peace.
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when it is in deede an vncleane, prophane, and an euell spirit, and bringeth in nothing but sects and heresies.
when it is in deed an unclean, profane, and an evil Spirit, and brings in nothing but Sects and heresies.
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Beware of an hypocriticall spirit, which wilbe counted for a holy spirit through a meruelous shew and craftie counterfaiting of spirituall thinges,
Beware of an hypocritical Spirit, which will counted for a holy Spirit through a marvelous show and crafty counterfeiting of spiritual things,
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as though he would admonish in this maner:
as though he would admonish in this manner:
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or that he meaneth by the holy spirit the true force and maner of a spirituall life,
or that he means by the holy Spirit the true force and manner of a spiritual life,
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In the holy Spirit, it may be vnderstood after two sorts, either that he speaketh of ye holy Ghost, God himselfe,In the holy Spirit, it may be understood After two sorts, either that he speaks of you holy Ghost, God himself,
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What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith:
What the two former Are the Apostle hath At large sufficiently declared Rom. 2. Gal. 5. But whereas he Says:
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In long suffering, in kindnes, in the holy Spirit. In long suffering, in kindness, in the holy Spirit.
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or abstaine, to this ende that the flesh may be camed and made obedient to the spirit.
or abstain, to this end that the Flesh may be camed and made obedient to the Spirit.
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but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion, that euerie one may consider with himselfe how much or long he must labour, fast, watch,
but the mean or measure to be observed in them he left free to every men knowledge and discretion, that every one may Consider with himself how much or long he must labour, fast, watch,
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the Apostle would prescribe and appoint no rule, lawe or measure, which the councels of the Pope and Monkes do,
the Apostle would prescribe and appoint no Rule, law or measure, which the Counsels of the Pope and Monks do,
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lest that they be tempted of Satan. In all these therefore, in fastings, watchings, labours, chastitie &c:
lest that they be tempted of Satan. In all these Therefore, in Fastings, watchings, labours, chastity etc.:
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Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes, that they abstaine not ouermuch from mutuall companie,
Whereupon Paul 1. Cor. 7. expressly Admonisheth married folks, that they abstain not overmuch from mutual company,
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or the true puritie of life by ouermuch abstinence from matrimoniall companie, but we must vse these thinges with knowledge, that is with conuenient wisedome and discretion, that they may not any whit hurt, but alwayes edifie.
or the true purity of life by overmuch abstinence from matrimonial company, but we must use these things with knowledge, that is with convenient Wisdom and discretion, that they may not any whit hurt, but always edify.
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So we must labour, fast, watch, and applie our selues to chastitie and such other thinges, not aboue measure, that either the body may be in daunger by too much honger and watching,
So we must labour, fast, watch, and apply our selves to chastity and such other things, not above measure, that either the body may be in danger by too much hunger and watching,
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and that we do all thinges to the edifying of all.
and that we do all things to the edifying of all.
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lest that in any thing we offende ye weaker sort, with vnseasonable vse of Christian libertie,
lest that in any thing we offend you Weaker sort, with unseasonable use of Christian liberty,
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and order it prudently, in all things keeping a meane, and hauing an aduised rehard of our neighbours,
and order it prudently, in all things keeping a mean, and having an advised rehard of our neighbours,
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Wherefore whereas he here expressely requireth knowledge in the ministerie of God, he thereby admonisheth vs, that we frame our life with reason,
Wherefore whereas he Here expressly requires knowledge in the Ministry of God, he thereby Admonisheth us, that we frame our life with reason,
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They haue the zeale of God, but not according to knowledge, that is, they beare a zeale to the lawe not prudently, not weying and cōsidering all things well, that they might do no vndecent thing.They have the zeal of God, but not according to knowledge, that is, they bear a zeal to the law not prudently, not weighin and considering all things well, that they might do no undecent thing.
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Of which knowledge ye saying also of Paul Rom. 10. is vnderstood:
Of which knowledge you saying also of Paul Rom. 10. is understood:
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In knowledge. Paule taketh knowledge here for that which we call prudence or wisedom, wherby we vse things with reason, behauing our selues with discretion and comelines.In knowledge. Paul Takes knowledge Here for that which we call prudence or Wisdom, whereby we use things with reason, behaving our selves with discretion and comeliness.
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Who therefore teacheth here also, that God is serued by labour, and not that onely, but that we also are thereby proued and commended to be the ministers of God.
Who Therefore Teaches Here also, that God is served by labour, and not that only, but that we also Are thereby proved and commended to be the Ministers of God.
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and eate their owne and not other mens bread, as it is written by Paule to the Thessalonians.
and eat their own and not other men's bred, as it is written by Paul to the Thessalonians.
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for they are shauen, weare long gownes, and crie out in temples &c. Howbeit these shall not be able to approue themselues before God, who will haue all to labour,
for they Are shaven, wear long gowns, and cry out in Temples etc. Howbeit these shall not be able to approve themselves before God, who will have all to labour,
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and take their delight and pleasure, thinking that it is an vnworthie thinge that they should labour,
and take their delight and pleasure, thinking that it is an unworthy thing that they should labour,
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and drowsie ministers, and such as can not abide aduersitie and trouble ▪ But he specially reproueth our delicate ones, which quietly enioy reuenues and rents,
and drowsy Ministers, and such as can not abide adversity and trouble ▪ But he specially Reproveth our delicate ones, which quietly enjoy revenues and rends,
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it is easie to vnderstand how they pertaine to the ministerie of God, who truely disdaineth to haue slouthfull, idle, gluttonous,
it is easy to understand how they pertain to the Ministry of God, who truly disdains to have slothful, idle, gluttonous,
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As for the rest whereof the Apostle here maketh mention, as patience, affliction, necessitie, distres, stripes, prisons, labour, watchinges, fasting, puritie:
As for the rest whereof the Apostle Here makes mention, as patience, affliction, necessity, distres, stripes, prisons, labour, watchings, fasting, purity:
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and liued so that he was ready to profit and minister vnto all.
and lived so that he was ready to profit and minister unto all.
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and adioined them to himselfe, who in deede by word and example of his life taught nothing more themsubmissiō and obedience,
and adjoined them to himself, who in deed by word and Exampl of his life taught nothing more themsubmission and Obedience,
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but Christ himselfe was counted of the Iewes a seditious felow, & crucified, a title being writtē in three languages and put on the crosse, that he should of all be counted as a seditious king of the Iewes, which would haue moued that people against Cesar,
but christ himself was counted of the Iewes a seditious fellow, & Crucified, a title being written in three languages and put on the cross, that he should of all be counted as a seditious King of the Iewes, which would have moved that people against Cesar,
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Let vs thinke when the enemies of God lay this reproche and sclaunder vpon vs, that not onely Elias, not onely the Apostles,
Let us think when the enemies of God lay this reproach and slander upon us, that not only Elias, not only the Apostles,
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so is it neither a shamefull nor new thinge, for vs to be accused of the same when we preach the same word.
so is it neither a shameful nor new thing, for us to be accused of the same when we preach the same word.
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when as he himselfe in deede did trouble it:
when as he himself in deed did trouble it:
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For as in time past Achab accused the most holy Prophet Elias of sedition, affirming that it was he that troubled Israell,
For as in time passed Ahab accused the most holy Prophet Elias of sedition, affirming that it was he that troubled Israel,
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for that this is incident to a Christian life, that for the preaching of the Gospell it is accused to raise sedition, which it rather suffereth being raised of other against the word of God.
for that this is incident to a Christian life, that for the preaching of the Gospel it is accused to raise sedition, which it rather suffers being raised of other against the word of God.
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But in the meane season it singularly comforteth vs at this time, when as tumults are commonly imputed vnto vs,
But in the mean season it singularly comforts us At this time, when as tumults Are commonly imputed unto us,
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but rather suffreth it, and appeaseth it, if it can.
but rather suffers it, and appeaseth it, if it can.
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Wherefore in the first place he setteth much patience, which surely moueth no sedition or tumult,
Wherefore in the First place he sets much patience, which surely moves no sedition or tumult,
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but suffer being procured and layde vpon vs by others.
but suffer being procured and laid upon us by Others.
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but that we must beare tumultes of others, as also necessities, distresses, stripes, and imprisonments, which we must cause or procure vnto none,
but that we must bear tumults of Others, as also necessities, Distresses, stripes, and imprisonments, which we must cause or procure unto none,
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and with quietnes to liue obedient vnto all in that which is good, as Paule teacheth Rom. 13, and Christ Matth. 22: Giue vnto Cesar those thinges that are Cesars:
and with quietness to live obedient unto all in that which is good, as Paul Teaches Rom. 13, and christ Matthew 22: Give unto Cesar those things that Are Caesars:
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In tumults. He rehearseth tumults or seditions among the rest, not that it becommeth vs to teach or moue them, who ought to obey Magistrates,In tumults. He rehearseth tumults or seditions among the rest, not that it becomes us to teach or move them, who ought to obey Magistrates,
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and whereby thou mayst keepe thy flesh in subiection, and enforce it to do his dutie.
and whereby thou Mayest keep thy Flesh in subjection, and enforce it to do his duty.
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They bring not righteousnes in deede, yet are they frutes of righteousnes being obtained, wherein thou mayst be exercised,
They bring not righteousness in deed, yet Are they fruits of righteousness being obtained, wherein thou Mayest be exercised,
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Which is well to be noted, lest that any neglect fastings, watchings and labour, and make us count of them for that they do not iustifie.
Which is well to be noted, lest that any neglect Fastings, watchings and labour, and make us count of them for that they do not justify.
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He rehearseth those things that pertaine to the true and right seruice of God, whereby the body is chastised, and the flesh tamed.
He rehearseth those things that pertain to the true and right service of God, whereby the body is chastised, and the Flesh tamed.
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10. As sorrowing, & yet alway reioicing: as poore, and yet make many rich: as hauing nothing, & yet possessing all things.
10. As sorrowing, & yet always rejoicing: as poor, and yet make many rich: as having nothing, & yet possessing all things.
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9. As vnknowne, and yet knowne: as dying, and behold, we liue: as chastened, & yet not killed.
9. As unknown, and yet known: as dying, and behold, we live: as chastened, & yet not killed.
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8. By honour and dishonour, by euill report and good report, as deceiuers, and yet true:
8. By honour and dishonour, by evil report and good report, as deceivers, and yet true:
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7. In the word of truth, in the power of God, by the armour of righteousnes on the right hand and on the left.
7. In the word of truth, in the power of God, by the armour of righteousness on the right hand and on the left.
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This in deede is to enrich the poore and to fill the hungrie. Thus much shall suffize concerning this text.
This in deed is to enrich the poor and to fill the hungry. Thus much shall suffice Concerning this text.
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but they that do not beleeue can neuer be satisfied, whereby they fall into all kinde of vices.
but they that do not believe can never be satisfied, whereby they fallen into all kind of vices.
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Hereunto pertaineth that which S. Paule sayth 1. Tim. 6: Godlines is great gaine, if a man be content with that he hath.
Hereunto pertaineth that which S. Paul say 1. Tim. 6: Godliness is great gain, if a man be content with that he hath.
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For we brought nothing into the world, and it is certaine, that we may cary nothing out,
For we brought nothing into the world, and it is certain, that we may carry nothing out,
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therefore when we haue foode and rayment, let vs therewith be content.
Therefore when we have food and raiment, let us therewith be content.
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For they that wilbe rich, fall into tentation and snares, and into many foolish and noysome lustes, which drowne men in perdition & destruction.
For they that will rich, fallen into tentation and snares, and into many foolish and noisome lusts, which drown men in perdition & destruction.
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For the desire of money is the roote of all euell, which while some lusted after, they erred from the faith,
For the desire of money is the root of all evil, which while Some lusted After, they erred from the faith,
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& perced themselues through with many sorrowes. & pierced themselves through with many sorrows.
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This place of S. Paul plainly declareth what foloweth our vnbeliefe, to wit, that it traueleth to get substance,
This place of S. Paul plainly Declareth what Followeth our unbelief, to wit, that it traueleth to get substance,
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and laboureth to be rich, and falleth into the tentation and snares of the Deuell. But we can not see that, forasmuch as it is spirituall.
and Laboureth to be rich, and falls into the tentation and snares of the devil. But we can not see that, forasmuch as it is spiritual.
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If we could as well see the hurt, which it bringeth to spirituall thinges, as we can see that which it bringeth to corporall and outward thinges,
If we could as well see the hurt, which it brings to spiritual things, as we can see that which it brings to corporal and outward things,
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then were it an easie matter to preach vnto vs. For wee see plainely in outward thinges,
then were it an easy matter to preach unto us For we see plainly in outward things,
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how he that is giuen to the desire of money, scrapeth and gathereth togither, doth iniurie to all men, that he alone may gather togither and heape vp many thinges, whereunto he may trust and say:
how he that is given to the desire of money, scrapeth and gathereth together, does injury to all men, that he alone may gather together and heap up many things, whereunto he may trust and say:
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Well, nowe haue I goodes enough. Whereby we may gather how vnkinde & vnmerciful a couetous man is:
Well, now have I goods enough. Whereby we may gather how unkind & unmerciful a covetous man is:
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for he doeth good to no man, he sheweth himselfe gentle and kynde to no man, he giueth nothing to any man,
for he doth good to no man, he shows himself gentle and kind to no man, he gives nothing to any man,
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but looketh vnto his owne lucre and commoditie.
but looks unto his own lucre and commodity.
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Now this is a cursed thing, that we can not so much as trust vnto the Lord, that he will feede our belly, thinking alwayes that we shall perish with hunger,
Now this is a cursed thing, that we can not so much as trust unto the Lord, that he will feed our belly, thinking always that we shall perish with hunger,
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when as notwithstanding we shall haue thinges necessarie and that which is sufficient for vs, as Christ sayth Matth. 6: I say vnto you, be not carefull for your life, what ye shall eate, or what ye shall drinke:
when as notwithstanding we shall have things necessary and that which is sufficient for us, as christ say Matthew 6: I say unto you, be not careful for your life, what you shall eat, or what you shall drink:
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nor yet for your bodie, what ye shall put on.
nor yet for your body, what you shall put on.
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Is not the life more worth then meate? and the bodie then rayment? Behold the foules of the ayre:
Is not the life more worth then meat? and the body then raiment? Behold the fowls of the air:
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for they sow not, neither reape, nor carie into the barnes: yet your heauenly Father feedeth them.
for they sow not, neither reap, nor carry into the Barns: yet your heavenly Father feeds them.
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Are ye not much better then they? Which of you by taking care, is able to adde one cubit vnto his stature? And why care ye for rayment? Learne how the lillies of the field do grow:
are you not much better then they? Which of you by taking care, is able to add one cubit unto his stature? And why care you for raiment? Learn how the lilies of the field do grow:
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they are not weried, neither spinne:
they Are not wearied, neither spin:
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yet I say vnto you, that even Salomon in all his glorie, was not arayed like one of these.
yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these.
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VVherefore if God so clothe the grasse of the field, which though it stād to day, is to morow cast into the ouen, shall he not do much more vnto you, O ye of litle faith? Therefore take no thought, saying what shall we eat? or what shall we drinke? or wherewith shall we be clothed? (For after all these thinges seeke the Gentiles:) For your heauenly Father knoweth that ye haue neede of all these thinges.
Wherefore if God so cloth the grass of the field, which though it stand to day, is to morrow cast into the oven, shall he not do much more unto you, Oh you of little faith? Therefore take no Thought, saying what shall we eat? or what shall we drink? or wherewith shall we be clothed? (For After all these things seek the Gentiles:) For your heavenly Father Knoweth that you have need of all these things.
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But seeke ye first the kingdome of God and his righteousnes, and all these thinges shalbe ministred vnto you.
But seek you First the Kingdom of God and his righteousness, and all these things shall ministered unto you.
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Care not then for the morow: for the morow shall care for it selfe: the daye hath enough with his owne griefe. Care not then for the morrow: for the morrow shall care for it self: the day hath enough with his own grief.
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Ye see in this place, how God hath a care for the foules and flowers, & doth adorne them after a most goodly sort:
You see in this place, how God hath a care for the fowls and flowers, & does adorn them After a most goodly sort:
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how much more will God giue vnto vs those thinges that be necessarie? and yet we can not put our trust in him, so hath the Deuell entangled vs in his snares.
how much more will God give unto us those things that be necessary? and yet we can not put our trust in him, so hath the devil entangled us in his snares.
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When one commeth so farre, that he is not content with that he hath, neither trusteth in God,
When one comes so Far, that he is not content with that he hath, neither Trusteth in God,
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then charitie must needes sodenly ceasse, so that he doth good to no man, but onely prouideth that his owne heape be encreased.
then charity must needs suddenly cease, so that he does good to no man, but only Provideth that his own heap be increased.
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Hereupon came the spirituall state of sacrificing Priests and Monkes, that they might onely helpe themselues, feede their belly, auoide labour, enter into Monasteries, that thereof did rise a true prouerbe:
Hereupon Come the spiritual state of sacrificing Priests and Monks, that they might only help themselves, feed their belly, avoid labour, enter into Monasteries, that thereof did rise a true proverb:
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Desperation maketh a Monke, yea not only a Monk, but sacrificing Priests, Bishops & Popes:
Desperation makes a Monk, yea not only a Monk, but sacrificing Priests, Bishops & Popes:
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for they trust not in God, that he is able to feede them, but they studie vpon this onely, that they may be deliuered from all miserie and infirmitie, which is altogether to liue in incredulitie:
for they trust not in God, that he is able to feed them, but they study upon this only, that they may be Delivered from all misery and infirmity, which is altogether to live in incredulity:
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they neuer trusted in God, that he is able to giue them nourishment and thinges necessarie,
they never trusted in God, that he is able to give them nourishment and things necessary,
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if any of them should mary a wife and remaine without that state of Antichrist.
if any of them should marry a wife and remain without that state of Antichrist.
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Moreouer, here is an example set forth vnto vs, which prouoketh and allureth vs to confidence,
Moreover, Here is an Exampl Set forth unto us, which provoketh and Allureth us to confidence,
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and first that we commit our bellie to God: for he hath a care of vs, euen in temporall things.
and First that we commit our belly to God: for he hath a care of us, even in temporal things.
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Which sufficiently appeareth in Peter, whereas he tooke such a great multitude of fishes, which ranne by great companies into his nettes.
Which sufficiently appears in Peter, whereas he took such a great multitude of Fish, which ran by great companies into his nets.
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Whereby is plainly signified that God will forsake no man, but that euerie one shall haue enough,
Whereby is plainly signified that God will forsake no man, but that every one shall have enough,
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if that we shall onely trust in him, as the 37. Psal. affirmeth:
if that we shall only trust in him, as the 37. Psalm Affirmeth:
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I haue bin yong, and now am olde, and yet saw I neuer the righteous forsaken, nor his seede begging bread. I have been young, and now am old, and yet saw I never the righteous forsaken, nor his seed begging bred.
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Things necessarie shal not be wanting vnto vs, if faith be not wanting: for before we should want, the very Angels should come, & minister vnto vs foode.
Things necessary shall not be wanting unto us, if faith be not wanting: for before we should want, the very Angels should come, & minister unto us food.
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Whereas therefore men are commonly oppressed with so great miserie, onely vnbeliefe is the cause thereof.
Whereas Therefore men Are commonly oppressed with so great misery, only unbelief is the cause thereof.
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And albeit God be with vs, notwithstanding he requireth yet of vs, worke or labour, And albeit God be with us, notwithstanding he requires yet of us, work or labour,
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and hope, if he at any time differre somewhat to helpe vs. He commaundeth Peter here, that for the taking of fishes, he should cast forth his nettes:
and hope, if he At any time differre somewhat to help us He commandeth Peter Here, that for the taking of Fish, he should cast forth his nets:
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Lanche out into the deepe, sayth he, and let dovvne your nets to make a draught, as if the Lord said:Launch out into the deep, say he, and let down your nets to make a draught, as if the Lord said:
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Do thou that which belongeth to a fisher cast thy net into the deepe, and commit the successe vnto me, leaue the care vnto me.
Do thou that which belongeth to a fisher cast thy net into the deep, and commit the success unto me, leave the care unto me.
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God leaueth not the care vnto thee, but the worke and labour:
God Leaveth not the care unto thee, but the work and labour:
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howbeit we after a cleane contrarie order, study to commit the care to our selues and the labour to him.
howbeit we After a clean contrary order, study to commit the care to our selves and the labour to him.
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Whereby it commeth to passe, that euerie one for himselfe applieth his mynde earnestly to gaine,
Whereby it comes to pass, that every one for himself Applieth his mind earnestly to gain,
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and to gather money vnto himselfe, that he may not be enforced by any meanes to take paines and labour.
and to gather money unto himself, that he may not be Enforced by any means to take pains and labour.
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But if thou wilt liue a Christian life, leaue vnto thy God to care howe the fishes shall come into the nets,
But if thou wilt live a Christian life, leave unto thy God to care how the Fish shall come into the nets,
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and goe thou, and take vpon thee the state wherein thou mayst labour.
and go thou, and take upon thee the state wherein thou Mayest labour.
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Howbeit for the most part, we wish such states of life, as in which there is no neede of labour, which is altogether a deuelish thing.
Howbeit for the most part, we wish such states of life, as in which there is no need of labour, which is altogether a devilish thing.
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And therefore haue we bin consecrated Monkes and sacrificing Priests, that we might liue onely like gentlemen, without labour.
And Therefore have we been consecrated Monks and sacrificing Priests, that we might live only like gentlemen, without labour.
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And for the same cause parents haue set their children to schole, that at ye last they might liue merie dayes,
And for the same cause Parents have Set their children to school, that At you last they might live merry days,
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and so serue God, as they thought.
and so serve God, as they Thought.
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Whereby it came to that passe that they did not know, what a good life was:
Whereby it Come to that pass that they did not know, what a good life was:
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forasmuch as God especially commendeth that, and that in deed is acceptable vnto him, which is gotten with the sweat of the browes, as he commaunded Adam.
forasmuch as God especially commends that, and that in deed is acceptable unto him, which is got with the sweat of the brows, as he commanded Adam.
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Gen. 3. In the svveat of thy face shalt thou eate breade.
Gen. 3. In the sweat of thy face shalt thou eat bread.
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And the deeper thou art occupied in this lawe, in so much better case thy thinges are,
And the Deeper thou art occupied in this law, in so much better case thy things Are,
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wherefore follow thy worke, labour, and trust in God, all carefulnes being cast of. Now some murmur, and say, if faith be preached, that we must trust in God,
Wherefore follow thy work, labour, and trust in God, all carefulness being cast of. Now Some murmur, and say, if faith be preached, that we must trust in God,
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and leaue the care vnto him, I might long enough, say they, beleeue or trust, before I should haue wherewithall to be fed and susteined, if I should not labour.
and leave the care unto him, I might long enough, say they, believe or trust, before I should have wherewithal to be fed and sustained, if I should not labour.
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Yea it is plaine enough that thou must labour, forasmuch as labour is cōmaunded thee:
Yea it is plain enough that thou must labour, forasmuch as labour is commanded thee:
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Howbeit suffer God to care for thee, beleeue thou, and labour, then shalt thou assuredly haue those thinges that be necessarie for the sustentation of thy life.
Howbeit suffer God to care for thee, believe thou, and labour, then shalt thou assuredly have those things that be necessary for the sustentation of thy life.
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And this is an other thing, that we must hope notwithstanding, though God differreth for a time.
And this is an other thing, that we must hope notwithstanding, though God differeth for a time.
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Therefore he suffreth them to labour all the night, and to take nothing, and sheweth himselfe to be such a one,
Therefore he suffers them to labour all the night, and to take nothing, and shows himself to be such a one,
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as will suffer them to perish with hunger.
as will suffer them to perish with hunger.
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Which might haue come into the minde of Peter, when he had fished so long and taken nothing,
Which might have come into the mind of Peter, when he had fished so long and taken nothing,
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so that he might haue said: now God will suffer my belly to perish with pining and famine.
so that he might have said: now God will suffer my belly to perish with pining and famine.
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Howbeit he doth not so, but goeth on still in his labour, he plieth his worke,
Howbeit he does not so, but Goes on still in his labour, he plieth his work,
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& hopeth that God at the last will giue him fishes, albeit he differreth a time.
& Hopes that God At the last will give him Fish, albeit he differeth a time.
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God therefore is present, and giueth him so many fishes in one day, as he could scarce take in ye space of eight daies.
God Therefore is present, and gives him so many Fish in one day, as he could scarce take in you Molle of eight days.
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Wherefore these thinges are to be learned well of thee, that thou labour and hope, although God differreth his blessing a litle.
Wherefore these things Are to be learned well of thee, that thou labour and hope, although God differeth his blessing a little.
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For albeit he differreth a while, and suffreth thee to labour sore, so that thou now thinke thy labour to be lost,
For albeit he differeth a while, and suffers thee to labour soar, so that thou now think thy labour to be lost,
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yet must thou not therefore despeire, but repose thy hope in him, trusting assuredly that he will at ye last giue thee prosperous successe.
yet must thou not Therefore despair, but repose thy hope in him, trusting assuredly that he will At you last give thee prosperous success.
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For he wil certainly come & giue more then thou didst neede, as he did here vnto S. Peter.
For he will Certainly come & give more then thou didst need, as he did Here unto S. Peter.
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Wherefore if God delayeth with thee a litle, thinke with thy selfe, he delayed also with S. Peter,
Wherefore if God delayeth with thee a little, think with thy self, he delayed also with S. Peter,
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& yet afterward gaue vnto him aboundantly.
& yet afterwards gave unto him abundantly.
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Commit thy matter therefore to his good will and pleasure, and leaue not of thy worke,
Commit thy matter Therefore to his good will and pleasure, and leave not of thy work,
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but hope still, and then shall not thy hope be frustrate. Thus much concerning the former part of the text, now let vs here the latter.
but hope still, and then shall not thy hope be frustrate. Thus much Concerning the former part of the text, now let us Here the latter.
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After therefore that they had taken fishes, and tasted the frute of faith, their faith is increased and augmented.
After Therefore that they had taken Fish, and tasted the fruit of faith, their faith is increased and augmented.
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We therefore must go so farre, that we may commit our bellie to God:
We Therefore must go so Far, that we may commit our belly to God:
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for he that can not commit so much as his bellie to him, will neuer commit his soule vnto him.
for he that can not commit so much as his belly to him, will never commit his soul unto him.
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Howbeit that is onely a childish faith: Here we learne first to go by benches and settles:
Howbeit that is only a childish faith: Here we Learn First to go by benches and settles:
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here we do feede on milke as yet: but we must likewise learne by these to commit our soule also to God.
Here we do feed on milk as yet: but we must likewise Learn by these to commit our soul also to God.
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The Euangelist so meaneth when he sayth: Now when Simon Peter saw it, he fell downe at Iesus knees, saying:
The Evangelist so means when he say: Now when Simon Peter saw it, he fell down At Iesus knees, saying:
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Lord goe from me, for I am a sinnefull man.
Lord go from me, for I am a sinful man.
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For he was vtterly astonied, and all that vvere with him, for the draught of fishes vvhich they tooke. For he was utterly astonished, and all that were with him, for the draught of Fish which they took.
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Let Peter here be a type or figure of them which beleeue eternal good thinges, and counte him as one verily looking for & seeing the good things to come.
Let Peter Here be a type or figure of them which believe Eternal good things, and count him as one verily looking for & seeing the good things to come.
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A sinful conscience is of that nature, that it so behaueth it selfe, as Peter here did,
A sinful conscience is of that nature, that it so behaveth it self, as Peter Here did,
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whereas he flieth his Sauiour, and thinketh:
whereas he flies his Saviour, and Thinketh:
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Lord I am more vnworthy, then that I should be saued, and sit among thy Sainctes and Angels:
Lord I am more unworthy, then that I should be saved, and fit among thy Saints and Angels:
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for that good is most exceeding high.
for that good is most exceeding high.
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Here a straight conscience is not able to comprehend such great good thinges, but it thus thinketh:
Here a straight conscience is not able to comprehend such great good things, but it thus Thinketh:
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If I were as Peter & Paul, I could easily beleeue: Which is altogether a foolish and vaine thinge.
If I were as Peter & Paul, I could Easily believe: Which is altogether a foolish and vain thing.
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For if thou wouldest place thy selfe according to thine owne holines, thou shouldest build vpon the sande.
For if thou Wouldst place thy self according to thine own holiness, thou Shouldst built upon the sand.
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Thou must not do so, but behaue thy selfe like vnto Peter, for in that he esteemed himselfe vile,
Thou must not do so, but behave thy self like unto Peter, for in that he esteemed himself vile,
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and iudged himselfe vnworthy of so great grace, he rightly became worthy.
and judged himself unworthy of so great grace, he rightly became worthy.
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And therefore, whereas thou art a synner, thou must trust in God, and dilate and open wide thy conscience and heart, that grace may enter in.
And Therefore, whereas thou art a sinner, thou must trust in God, and dilate and open wide thy conscience and heart, that grace may enter in.
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After thou hast now knowne God, thou must reiect none of his giftes, that is, when as thou seest the great good things, thou must not despeire.
After thou hast now known God, thou must reject none of his Gifts, that is, when as thou See the great good things, thou must not despair.
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It is good that we know our selues, & the deeper we know our selues, so much the better.
It is good that we know our selves, & the Deeper we know our selves, so much the better.
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But that grace is not to be refused because of thy synnes.
But that grace is not to be refused Because of thy Sins.
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For when thou shalt fynde thy conscience to tremble, so that it would driue away synnes,
For when thou shalt find thy conscience to tremble, so that it would driven away Sins,
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then art thou most ready and most fitte to receiue grace, then shalt thou fynde comfort in thy conscience and say with Micheas:
then art thou most ready and most fit to receive grace, then shalt thou find Comfort in thy conscience and say with Micheas:
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VVho is such a God as thou, that pardonest wickednes, & castest all our synnes into the bottome of the sea? Whosoeuer take not away synnes, they are no Gods, but idols: Who is such a God as thou, that pardonest wickedness, & Chastest all our Sins into the bottom of the sea? Whosoever take not away Sins, they Are no God's, but Idols:
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whereupon he sayeth rightly, that none is like vnto our God.
whereupon he Saith rightly, that none is like unto our God.
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For other gods will fynde and not bring godlines, but the Almightie God doth not finde it, but bring it:
For other God's will find and not bring godliness, but the Almighty God does not find it, but bring it:
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wherefore thou must not forthwith despeire, if thy consciēce trembleth and feeleth synne.
Wherefore thou must not forthwith despair, if thy conscience Trembleth and feeleth sin.
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For the more defiled that thou art, so much the sooner doeth the Lord poure in his grace,
For the more defiled that thou art, so much the sooner doth the Lord pour in his grace,
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if so be thou be repentant and thirstest after it.
if so be thou be repentant and thirstest After it.
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A great part goe so farre that they saye they merit grace, whiles they dispose them selues thereunto, which is,
A great part go so Far that they say they merit grace, while they dispose them selves thereunto, which is,
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as they interpret, whiles they do that which lyeth in them, and also that they doe satisfie for their synnes. But it is not so.
as they interpret, while they do that which lies in them, and also that they do satisfy for their Sins. But it is not so.
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The Scripture teacheth vs that it is God that taketh away synne, and casteth it into the bottome of the sea.
The Scripture Teaches us that it is God that Takes away sin, and Cast it into the bottom of the sea.
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We shall not put away synnes by our workes, neither shall we be iustified of our selues.
We shall not put away Sins by our works, neither shall we be justified of our selves.
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God himselfe, and none but he shall do the thinge, of his meere grace as Esay sayth:
God himself, and none but he shall do the thing, of his mere grace as Isaiah say:
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I am, euen I am he onely, that for myne owne selfes sake doe take awaye thine offences, I am, even I am he only, that for mine own selves sake do take away thine offences,
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and forget thy synnes, so that I will neuer thinke vpon them more. And so must thou beleeue, otherwise thou shalt neuer obtaine a ioyfull conscience.and forget thy Sins, so that I will never think upon them more. And so must thou believe, otherwise thou shalt never obtain a joyful conscience.
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Wherefore, when as Peter sayd, I am a synner, he saide right. It is true in deede, there were causes, why he might be afrayde of himselfe,
Wherefore, when as Peter said, I am a sinner, he said right. It is true in deed, there were Causes, why he might be afraid of himself,
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and humble himselfe, but he ought not to refuse God, but most willingly receiue him.
and humble himself, but he ought not to refuse God, but most willingly receive him.
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Wherfore when thou shalt feele thy synne, like as Peter did, and shalt perceiue that thou wouldest now flie from God,
Wherefore when thou shalt feel thy sin, like as Peter did, and shalt perceive that thou Wouldst now fly from God,
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then is it neede that thou do forthwith turne thy selfe, and come more and more vnto him.
then is it need that thou do forthwith turn thy self, and come more and more unto him.
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For if God should goe away, and would not take away thy synne, would not come vnto thee,
For if God should go away, and would not take away thy sin, would not come unto thee,
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nor seeke thee, yet the more thou perceiuest thy selfe a synner, the more hast thou oughtest to make vnto him, which see thou marke well,
nor seek thee, yet the more thou perceivest thy self a sinner, the more hast thou Ought to make unto him, which see thou mark well,
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and lay it vp in a myndefull memorie. For as Sainct Peter doeth here, so all consciences do, which are terrified of synnes,
and lay it up in a mindful memory. For as Saint Peter doth Here, so all Consciences do, which Are terrified of Sins,
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and would flie from God, & seeke an other god, do not thou leaue so, but come boldly, and ioyne thy selfe neerer vnto God.
and would fly from God, & seek an other god, do not thou leave so, but come boldly, and join thy self nearer unto God.
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Otherwise if one goe away to seeke workes, and helpe of an other god, he is then found like the foolish Virgines, which while they goe to get themselues oyle, are in the meane season shut out.
Otherwise if one go away to seek works, and help of an other god, he is then found like the foolish Virgins, which while they go to get themselves oil, Are in the mean season shut out.
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But what doeth Christ, when Peter so humbleth himselfe? and by reason of his great feare and terrour, desireth the Lord to depart from him? did he leaue him in such desperation of himselfe? No truly,
But what doth christ, when Peter so Humbleth himself? and by reason of his great Fear and terror, Desires the Lord to depart from him? did he leave him in such desperation of himself? No truly,
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but he comforteth him, saying thus: Feare not, from hēce forth thou shalt catch mē. This is a ioyfull word, whereby weake heartes receiue comfort.
but he comforts him, saying thus: fear not, from hence forth thou shalt catch men. This is a joyful word, whereby weak hearts receive Comfort.
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Now therefore, that God hath a care for vs, yea euen in those thinges that pertaine to the body, ye see by this, that he giueth Peter so many fishes:
Now Therefore, that God hath a care for us, yea even in those things that pertain to the body, you see by this, that he gives Peter so many Fish:
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he maketh him also so full and rich in spirit, that he ought to bestow some of his plenty vpon others.
he makes him also so full and rich in Spirit, that he ought to bestow Some of his plenty upon Others.
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He maketh him a fisher both in body and in spirit: in body, for that he taketh many fishes which he may sell:
He makes him a fisher both in body and in Spirit: in body, for that he Takes many Fish which he may fell:
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but in spirit he is a fisher of men. For he hath the Gospel, whereby other men must be brought to God by him,
but in Spirit he is a fisher of men. For he hath the Gospel, whereby other men must be brought to God by him,
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and the kingdome of Christ be increased.
and the Kingdom of christ be increased.
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Loe, it commeth to passe, that where men beleeue, the Lord giueth so much, as succoureth and helpeth all men.
Loe, it comes to pass, that where men believe, the Lord gives so much, as succoureth and Helpeth all men.
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The faithfull man outwardly helpeth the needy with his substaunce and goods: And from within he breaketh forth, teacheth other, and enricheth them also inwardly.
The faithful man outwardly Helpeth the needy with his substance and goods: And from within he breaks forth, Teaches other, and enricheth them also inwardly.
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For such a man can not hold his peace, but is enforced to shew and declare to others,
For such a man can not hold his peace, but is Enforced to show and declare to Others,
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how he is delt with, as it is in the 51. Psal. Make me a cleane heart, O God,
how he is dealt with, as it is in the 51. Psalm Make me a clean heart, Oh God,
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and renue a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me.
and renew a right Spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me.
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O giue me the comfort of thy helpe againe, and stablish me with thy free Spirit.
O give me the Comfort of thy help again, and establish me with thy free Spirit.
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Then shall I teach thy wayes vnto the wicked, and synners shalbe conuerted vnto thee. And in an other Psalme also Dauid sayeth:Then shall I teach thy ways unto the wicked, and Sinners shall converted unto thee. And in an other Psalm also David Saith:
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I beleeued, and therefore will I speake. Which is thus much in effect: I believed, and Therefore will I speak. Which is thus much in Effect:
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when I beleeue, I knowe God, and tast of his goodnes, then I consider the case of other men,
when I believe, I know God, and taste of his Goodness, then I Consider the case of other men,
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and go and declare such knowledge and goodnes of God vnto them. We see therefore in this text, howe carefull God is for them that be his,
and go and declare such knowledge and Goodness of God unto them. We see Therefore in this text, how careful God is for them that be his,
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and that he doth susteine them both in body and in spirit.
and that he does sustain them both in body and in Spirit.
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But if he doth sometime differre any thinge, without all doute it is through the fault of our incredulitie,
But if he does sometime differre any thing, without all doubt it is through the fault of our incredulity,
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or because we haue now new begon to beleeue.
or Because we have now new begun to believe.
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For where faith is new and litle, there is sometime small and sclender helpe, that we may learne to know the Lord, and to trust in him.
For where faith is new and little, there is sometime small and slender help, that we may Learn to know the Lord, and to trust in him.
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But when we haue gone so farre that we trust strongly in God, then nothing can be wanting to vs,
But when we have gone so Far that we trust strongly in God, then nothing can be wanting to us,
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then God poureth vpon vs both corporall and spirituall good thinges, and so aboundant treasures that we may be able to helpe others.
then God pours upon us both corporal and spiritual good things, and so abundant treasures that we may be able to help Others.
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS DECLARED HOW GOD CARETH and prouideth for them that be his. Luke 5. Verse 1. THen it came to passe, as the people preased vpō him to heare the word of God, that he stood by the lake of Gennesaret.
A SERMON OF D. MARTIN LUTHER, WHEREIN IS DECLARED HOW GOD CARETH and Provideth for them that be his. Lycia 5. Verse 1. THen it Come to pass, as the people pressed upon him to hear the word of God, that he stood by the lake of Gennesaret.
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2. And saw two ships stand by the lake side, but the fishermen were gone out of them, & were washing their nettes.
2. And saw two ships stand by the lake side, but the fishermen were gone out of them, & were washing their nets.
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3. And he entered into one of the ships which was Simons, and required him that he would thrust of a litle from the land:
3. And he entered into one of the ships which was Simons, and required him that he would thrust of a little from the land:
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& he sate down, and taught the people out of the ship. 4. Now when he had left speaking, he said vnto Simon:
& he sat down, and taught the people out of the ship. 4. Now when he had left speaking, he said unto Simon:
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lanche out into the deepe, & let downe your nettes to make a draught. 5. Then Simon aunswered and sayd vnto him:
Launch out into the deep, & let down your nets to make a draught. 5. Then Simon answered and said unto him:
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Maister, we haue trauailed sore all night, and haue taken nothing, neuertheles at thy word I will let downe the net.
Master, we have travailed soar all night, and have taken nothing, nevertheless At thy word I will let down the net.
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6. And when they had so done, they inclosed a great multitude of fishes, so that their net brake.
6. And when they had so done, they enclosed a great multitude of Fish, so that their net brake.
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7. And they beckened to their partners which were in the other ship, that they should come and helpe them, who came thē and filled both the ships, that they did sinke.
7. And they beckoned to their partners which were in the other ship, that they should come and help them, who Come them and filled both the ships, that they did sink.
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8. Now when Simon Peter saw it, he fell downe at Iesus knees saying: Lord go from me, for I am a synfull man.
8. Now when Simon Peter saw it, he fell down At Iesus knees saying: Lord go from me, for I am a sinful man.
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9. For he was vtterly astonied and all that were with him, for the draught of fishes which they tooke.
9. For he was utterly astonished and all that were with him, for the draught of Fish which they took.
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10. And so was also Iames and Iohn the sonnes of Zebedeus, which were companions with Simon. Then Iesus said vnto Simon: feare not:
10. And so was also James and John the Sons of Zebedee, which were Sodales with Simon. Then Iesus said unto Simon: Fear not:
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from hence forth thou shalt catch men.
from hence forth thou shalt catch men.
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11. And when they had brought the ships to lād, they forsooke all and folowed him.
11. And when they had brought the ships to land, they forsook all and followed him.
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TO them that beleeue this text is most easie to be vnderstood, which setteth forth two thinges vnto vs,
TO them that believe this text is most easy to be understood, which sets forth two things unto us,
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namely faith, and temporall good thinges, & faith, and eternall good thinges.
namely faith, and temporal good things, & faith, and Eternal good things.
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First it declareth vnto them that beleeue in Christ, that they shal haue sufficient wherewith to susteine themselues euen in this life: First it Declareth unto them that believe in christ, that they shall have sufficient wherewith to sustain themselves even in this life:
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which Christ sheweth by this, when he giueth so many fishes to Peter and his companions,
which christ shows by this, when he gives so many Fish to Peter and his Sodales,
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as they durst not so much as desire.
as they durst not so much as desire.
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So that Christ is carefull euen how to feede the bellie, if that cursed incredulitie be not na hinderance thereunto.
So that christ is careful even how to feed the belly, if that cursed incredulity be not na hindrance thereunto.
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For beholde S. Peter, and consider his heart aright in your minde, then shall ye fynde, that he did not so much as thinke, that he should take so many fishes.
For behold S. Peter, and Consider his heart aright in your mind, then shall you find, that he did not so much as think, that he should take so many Fish.
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God therefore is present, and causeth fishes to come into the nette, euen moe then they would haue wished.
God Therefore is present, and Causes Fish to come into the net, even more then they would have wished.
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By which example we are admonished that they shall haue sufficiēt of those thinges that are necessary for the sustentation of this life, which do beleeue,
By which Exampl we Are admonished that they shall have sufficient of those things that Are necessary for the sustentation of this life, which do believe,
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8. And there were in the same countrey shepeheards, abiding in the field, and watching their flocke by night.
8. And there were in the same country shepherds, abiding in the field, and watching their flock by night.
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9. And loe, the Angell of the Lord came vppon them, and the glory of the Lorde shone about them, and they were sore afrayd.
9. And lo, the Angel of the Lord Come upon them, and the glory of the Lord shone about them, and they were soar afraid.
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10. Then the Angel sayd vnto them, Be not afraid:
10. Then the Angel said unto them, Be not afraid:
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for beholde, I bring you glad tydinges of great ioy, that shall be to all people.
for behold, I bring you glad tidings of great joy, that shall be to all people.
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11. That is, that vnto you is borne this day in the citie of Dauid, a Sauiour, which is Christ the Lord.
11. That is, that unto you is born this day in the City of David, a Saviour, which is christ the Lord.
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12. And this shall be a signe to you: ye shall finde the babe swadled and layd in a maunger.
12. And this shall be a Signen to you: you shall find the babe swaddled and laid in a manger.
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13. And straight way there was with the Angella multitude of heauenly souldiers praysing God, and saying:
13. And straight Way there was with the Angella multitude of heavenly Soldiers praising God, and saying:
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14. Glorie be to God on high, and peace in earth, and towards men goodwill.
14. Glory be to God on high, and peace in earth, and towards men goodwill.
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4. And Ioseph also went vp from Galile out of a citie called Nazareth, into Iudea,
4. And Ioseph also went up from Galilee out of a City called Nazareth, into Iudea,
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vnto the citie of Dauid, which is called Bethlehem (because he was of the house and linage of Dauid,)
unto the City of David, which is called Bethlehem (Because he was of the house and lineage of David,)
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5. To be taxed with Marie, that was giuen him to wife, which was with childe.
5. To be taxed with Marie, that was given him to wife, which was with child.
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6. And so it was, that while they were there, the dayes were accomplished that she shoulde be deliuered,
6. And so it was, that while they were there, the days were accomplished that she should be Delivered,
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2. (This firste taxing was made, when Cyrenius was gouernour of Syria.) 3. Therefore went all to be taxed euery man to his owne citie.
2. (This First taxing was made, when Cyrenius was governor of Syria.) 3. Therefore went all to be taxed every man to his own City.
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7. And she brought forth her first begottē sonne, and wrapped him in swadling clothes,
7. And she brought forth her First begotten son, and wrapped him in swaddling clothes,
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& layed him in a manger, because there was no roome for them in the Inne.
& laid him in a manger, Because there was no room for them in the Inn.
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A SERMON OF D. MARTIN LVTHER, OF THE NATIVITIE OF CHRIST. Luke 2. Verse. 1. ANd it came to passe in those daies, that there came a decree from Augustus Caesar, that all the world should be taxed.
A SERMON OF D. MARTIN LUTHER, OF THE NATIVITY OF CHRIST. Lycia 2. Verse. 1. ANd it Come to pass in those days, that there Come a Decree from Augustus Caesar, that all the world should be taxed.
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but he must shake them of and cast them vpon Christ, and so vnburden his conscience.
but he must shake them of and cast them upon christ, and so unburden his conscience.
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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,
Therefore see again and again that thou do not that which perverse men do, which within the secrets of their heart do vex & disquiet them selves Because of their Sins,
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& striue with them, that by good workes or satisfactions, by farre going on pilgrimage,
& strive with them, that by good works or satisfactions, by Far going on pilgrimage,
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or else by pardons they may become safe, and may be made free from sinnes, which can not be.
or Else by Pardons they may become safe, and may be made free from Sins, which can not be.
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And (alas) such a false confidence in satisfactions and pardons hath preuailed very farre.
And (alas) such a false confidence in satisfactions and Pardons hath prevailed very Far.
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Moreouer, then thou doest cast thy sinnes from thee vppon Christ, when thou firmely beleuest that he suffered & was wounded for thy sinnes,
Moreover, then thou dost cast thy Sins from thee upon christ, when thou firmly Believest that he suffered & was wounded for thy Sins,
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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. And S. Peter sayth:
and that he hath paid the full ransom and satisfaction for them, as Isaiah say chap. 53. The Lord hath thrown upon him all our Sins. And S. Peter say:
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who his owne self bare our sinnes in his body on the tree. S. Paule sayth:who his own self bore our Sins in his body on the tree. S. Paul say:
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He hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnes of God in him. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.
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In these and such like authorities thou must repose thy hope with all boldnes, and that so much the more,
In these and such like authorities thou must repose thy hope with all boldness, and that so much the more,
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as thy conscience doth more grieuously vexe and trouble thee.
as thy conscience does more grievously vex and trouble thee.
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But if thou shalt not doe this, but presumest that thou shalt be quiet by thy contrition and satisfaction,
But if thou shalt not do this, but Presumest that thou shalt be quiet by thy contrition and satisfaction,
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then thou shalt neuer come vnto quietnes, but at the last shalt fall euen into desperation.
then thou shalt never come unto quietness, but At the last shalt fallen even into desperation.
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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.
For our Sins kept and meddled with within our conscience, and Set before the eyes of our heart, Are Far Stronger then we, and do live immortally.
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But when as we see them layd vpon Christ, and to be victoriously conquered of him by his resurrection,
But when as we see them laid upon christ, and to be victoriously conquered of him by his resurrection,
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and doe confidently beleeue this, then they are dead and brought vnto nothing. And yet being layd vpon Christ, they must not remayne so:
and do confidently believe this, then they Are dead and brought unto nothing. And yet being laid upon christ, they must not remain so:
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for they are swallowed vppe in the triumphe of his resurrection. Soe sayeth Sainct Paule:
for they Are swallowed up in the triumph of his resurrection. So Saith Saint Paul:
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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, christ was Delivered to death for our Sins, and is risen again for our justification, that is, he hath taken upon him our Sins in his passion,
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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.
and hath thereby paid the ransom for them, but by his resurrection he Justifieth us, and makes us free from all sin, if so be that we do believe this.
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If thou canst not attaine vnto this faith, thou must as it is a litle before sayd, resort vnto God by prayer,
If thou Canst not attain unto this faith, thou must as it is a little before said, resort unto God by prayer,
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but that thou shouldest first aske and desire the grace of God, that thou mayst fulfil it, not by thine own strength, but by Gods grace.
but that thou Shouldst First ask and desire the grace of God, that thou Mayest fulfil it, not by thine own strength, but by God's grace.
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forasmuch as this gift is in the hand of God only, who bestoweth it when & vpon whom it pleaseth him.
forasmuch as this gift is in the hand of God only, who bestoweth it when & upon whom it Pleases him.
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Thou maist also stirre vppe thy selfe hereunto:
Thou Mayest also stir up thy self hereunto:
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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.
First, not now considering the passion of christ outwardly, (for that hath now fulfilled his function and hath terrified thee) but rather by piercing inwardly and contemplating his most loving heart, with how great love towards thee it is replenished, which brought him hereunto, that he did bear thy conscience together with thy Sins with so great and painful difficulty.
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So thy hart shall waxe sweete towards him, and the strength & boldnes of thy faith shall be increased.
So thy heart shall wax sweet towards him, and the strength & boldness of thy faith shall be increased.
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Then hauing entred vnto the hart of Christ, ascend higher euen vnto the hart of God,
Then having entered unto the heart of christ, ascend higher even unto the heart of God,
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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.
and Consider that the love of christ could not have be showed unto thee, except the will of God by his Eternal love had so appointed, whereunto christ by his love towards thee did obey.
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There thou shalt find a diuine hart, a good hart, a fatherly hart, and (as Christ sayth) thou shalt be drawne vnto ye father by Christ.
There thou shalt find a divine heart, a good heart, a fatherly heart, and (as christ say) thou shalt be drawn unto you father by christ.
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There thou shalt vnderstand this saying of Christ:
There thou shalt understand this saying of christ:
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So God loued the world that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life. So God loved the world that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
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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.
For this is to know God aright, when he is understood of us, not under the name of power or Wisdom (which is a terror unto us) but under the name of Goodness & love.
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Then faith & confidence may stand constantly, & man him selfe is as it were regenerate a new in God.
Then faith & confidence may stand constantly, & man him self is as it were regenerate a new in God.
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When thy hart is thus established in Christ, so that thou art now become an enemy of sinne,
When thy heart is thus established in christ, so that thou art now become an enemy of sin,
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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 that by love and not through Fear of punishment, then afterwards the passion of christ ought to be an Exampl unto thee in thy Whole life,
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and is now to be considered of in thy mind after a farre other maner then before.
and is now to be considered of in thy mind After a Far other manner then before.
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For hitherto we haue considered it as an outward thing which should worke in vs,
For hitherto we have considered it as an outward thing which should work in us,
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but now we will wey it so, that something is to be done of vs also. For examples sake:
but now we will weigh it so, that something is to be done of us also. For Examples sake:
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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 grief or infirmity does molest thee, think how Light these Are being compared to the crown of thorns and the nails of christ.
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When thou must either do or leaue of that which is grieuous vnto thee to do or leaue of, thinke how Christ was taken and bound, and led vp & downe.
When thou must either doe or leave of that which is grievous unto thee to do or leave of, think how christ was taken and bound, and led up & down.
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When pride tempteth thee, consider with thy self how thy Lord was mocked, and reputed among theeues.
When pride tempts thee, Consider with thy self how thy Lord was mocked, and reputed among thieves.
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When lust & pleasure pricke thee, thinke with how great sharpenes the tender flesh of Christ was torne with whippes, and pearsed through.
When lust & pleasure prick thee, think with how great sharpness the tender Flesh of christ was torn with whips, and pierced through.
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When anger, enuye, desire of reuenge moue thee, thinke with how great teares and cryes Christ did praye euen for his enemies, toward whom he might more iustly haue shewed him selfe sharpe and rigorous.
When anger, envy, desire of revenge move thee, think with how great tears and cries christ did pray even for his enemies, towards whom he might more justly have showed him self sharp and rigorous.
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When sadnes or any aduersitie whatsoeuer either corporall or spirituall troubleth thee, strengthen thy hart, & say:
When sadness or any adversity whatsoever either corporal or spiritual Troubles thee, strengthen thy heart, & say:
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well, why should not I also suffer a litle sorrowfulnes, when as my Lorde did sweat blood in the garden for anguish & heauines.
well, why should not I also suffer a little sorrowfulness, when as my Lord did sweat blood in the garden for anguish & heaviness.
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Surely he were a sluggish and an ignominious seruaunt, who, his maister lying at the poynt of death, would be held from him with a soft and easie bed.
Surely he were a sluggish and an ignominious servant, who, his master lying At the point of death, would be held from him with a soft and easy Bed.
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Lo, thus a man may find strength & remedie in Christ against all crimes and offences.
Lo, thus a man may find strength & remedy in christ against all crimes and offences.
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This is truely in deede to meditate vpon the passion of Christ:
This is truly in deed to meditate upon the passion of christ:
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these are the frutes of the Lordes passion, in which he that doth after this sort exercise him selfe, doth surely without comparison better then if he heard all passions or all superstitious Masses.
these Are the fruits of the lords passion, in which he that does After this sort exercise him self, does surely without comparison better then if he herd all passion or all superstitious Masses.
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Such also are called true Christians, which doe so represent the life and name of Christ in their life, as S. Paule sayth:
Such also Are called true Christians, which do so represent the life and name of christ in their life, as S. Paul say:
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They that are Christes, haue crucified the flesh with the affections and lustes with Christ. For the passion of Christ is not to be handled in wordes and outward shewe, but in deede and veritie. So S. Paule admonisheth vs: They that Are Christ's, have Crucified the Flesh with the affections and lusts with christ. For the passion of christ is not to be handled in words and outward show, but in deed and verity. So S. Paul Admonisheth us:
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Consider him that endured such speaking against of sinners, least ye should be wearied and fainte in your mindes. And S. Peter sayth:Consider him that endured such speaking against of Sinners, lest you should be wearied and faint in your minds. And S. Peter say:
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Forasmuch then as Christ hath suffered for vs in the flesh, arme yourselues likewise with the same minde. Forasmuch then as christ hath suffered for us in the Flesh, arm yourselves likewise with the same mind.
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But such meditation is now growen out of vse and begon to waxe rare, wherewith notwithstanding the Epistles of Peter and Paule are most aboundantly replenished.
But such meditation is now grown out of use and begun to wax rare, wherewith notwithstanding the Epistles of Peter and Paul Are most abundantly replenished.
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A SERMON OF D. MARTIN LVTHER OF THE MEDITATION OF CHRIST HIS PASSION.
A SERMON OF D. MARTIN LUTHER OF THE MEDITATION OF CHRIST HIS PASSION.
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FIrst, some doe so thinke vpon ye passion of Christ, that they are incensed with anger against the Iewes,
First, Some do so think upon you passion of christ, that they Are incensed with anger against the Iewes,
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and doe inueigh against wretched Iudas in songes and reprochfull wordes:
and do inveigh against wretched Iudas in songs and reproachful words:
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and thus they are content, and thinke this to be sufficient, euen as they are wont in lamenting the case of other, to take pity on them,
and thus they Are content, and think this to be sufficient, even as they Are wont in lamenting the case of other, to take pity on them,
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and to accuse and condemne their aduersaries.
and to accuse and condemn their Adversaries.
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But that can not be called a remembring of the passion of Christ, but rather of Iudas and Iudas his wickednes.
But that can not be called a remembering of the passion of christ, but rather of Iudas and Iudas his wickedness.
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Secondly, some haue noted in their mindes diuerse commodities and frutes proceeding of the meditation of Christes passion, that saying which is ascribed to Albertus being commonly in their remembrance, that it is better to thinke vpon the passion of Christ superficially or once,
Secondly, Some have noted in their minds diverse commodities and fruits proceeding of the meditation of Christ's passion, that saying which is ascribed to Albert being commonly in their remembrance, that it is better to think upon the passion of christ superficially or once,
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then if one should fast the space of a whole yeare, and daily in praying goe ouer the whole Psalter, &c. That they follow hitherto, being blind and iustly stumbling, contrary to the true frute of the Lordes passion.
then if one should fast the Molle of a Whole year, and daily in praying go over the Whole Psalter, etc. That they follow hitherto, being blind and justly stumbling, contrary to the true fruit of the lords passion.
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Moreouer they seeke their owne thinges therein, and therefore they bringe with them images, bookes, letters and crosses.
Moreover they seek their own things therein, and Therefore they bring with them Images, books, letters and Crosses.
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Some also go so farre, that they thinke they shall make them selues safe from waters, terrors, fire,
some also go so Far, that they think they shall make them selves safe from waters, terrors, fire,
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and from all daunger, as though the Lordes suffering should be without suffering in them, contrary to the quality and nature thereof.
and from all danger, as though the lords suffering should be without suffering in them, contrary to the quality and nature thereof.
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Thirdly, some haue compassion of Christ, lamenting & weeping for him as being an innocent man,
Thirdly, Some have compassion of christ, lamenting & weeping for him as being an innocent man,
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like vnto the women which followed Christ from Ierusalem, who were reprehended and admonished of him, that they should weepe for them selues & for their children.
like unto the women which followed christ from Ierusalem, who were reprehended and admonished of him, that they should weep for them selves & for their children.
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Fourthly, some so call to mind the passion of the Lord, and so consider Christ, that inwardly they are sore afraid,
Fourthly, Some so call to mind the passion of the Lord, and so Consider christ, that inwardly they Are soar afraid,
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yea their reason also or vnderstanding is turned into a certaine astoniednes or bashfulnes.
yea their reason also or understanding is turned into a certain astoniednes or bashfulness.
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Which feare notwithstanding ought to proceede from hence especially, in that we should be put in mind thereby of the wrath and immutable seueritie of God prepared for sinnes & sinners, Which Fear notwithstanding ought to proceed from hence especially, in that we should be put in mind thereby of the wrath and immutable severity of God prepared for Sins & Sinners,
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forasmuch as he would not graunt to his onely begotten and beloued sonne that sinners should be absolued and pardoned, vules he did make so great a satisfaction for them,
forasmuch as he would not grant to his only begotten and Beloved son that Sinners should be absolved and pardoned, vules he did make so great a satisfaction for them,
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as he speaketh by Esay chap. 53: For the transgression of my people haue I smitten him.
as he speaks by Isaiah chap. 53: For the Transgression of my people have I smitten him.
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What shall come vnto the sinner, when a sonne so exceedingly beloued is smitten? It must needes be that there is an vnspeakeable and a most serious and earnest matter, where so great and excellent a person doth descend to doe good vnto him,
What shall come unto the sinner, when a son so exceedingly Beloved is smitten? It must needs be that there is an unspeakable and a most serious and earnest matter, where so great and excellent a person does descend to do good unto him,
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& suffereth and dyeth for him.
& suffers and Dies for him.
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Fiftly, reuolue deepely in thy minde, and dout not a whit, that thou art he which so tormented Christ,
Fifty, revolve deeply in thy mind, and doubt not a whit, that thou art he which so tormented christ,
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forasmuch as thy sinnes were most certainly the cause thereof.
forasmuch as thy Sins were most Certainly the cause thereof.
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Thus S. Peter in the second of the Actes, did strike & terrifie the Iewes as it were with a certain lightning,
Thus S. Peter in the second of the Acts, did strike & terrify the Iewes as it were with a certain lightning,
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when as he sayd vnto them generally:
when as he said unto them generally:
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whom you haue crucified, so that the very same day three thowsand mē were greatly terrified,whom you have Crucified, so that the very same day three thowsand men were greatly terrified,
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and being pricked in their hartes sayd vnto the Apostles:
and being pricked in their hearts said unto the Apostles:
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Men and brethren, what shall we doe? Wherfore when thou considerest that his handes were pearsed with nayles, thinke that it was thy worke:Men and brothers, what shall we do? Wherefore when thou Considerest that his hands were pierced with nails, think that it was thy work:
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when thou remembrest his crowne of thornes, perswade thy selfe that it was thy wicked cogitations, which caused it, &c.
when thou Rememberest his crown of thorns, persuade thy self that it was thy wicked cogitations, which caused it, etc.
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Sixtly, thinke with thy selfe, that whereas one thorne pricked Christ, thou oughtest worthely to be pricked with an hundred thowsand thornes,
Sixty, think with thy self, that whereas one thorn pricked christ, thou Ought worthily to be pricked with an hundred thowsand thorns,
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& that without intermission, yea & much more grieuously:
& that without intermission, yea & much more grievously:
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and that whereas one nayle pearsed the hands and feete of Christ, thou oughtest to be grieued & molested with many moe and farre more sharpe nayles continually,
and that whereas one nail pierced the hands and feet of christ, thou Ought to be grieved & molested with many more and Far more sharp nails continually,
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euen as it shall come at the last vnto those, in whome the passion of Christ hath not bene effectuall but frustrat.
even as it shall come At the last unto those, in whom the passion of christ hath not be effectual but frustrate.
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For Christ who is the truth it selfe, will lye to no man, will delude no man,
For christ who is the truth it self, will lie to no man, will delude no man,
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and that which he attempteth must needes be a matter of exceeding great importance and wonderfull high.
and that which he attempteth must needs be a matter of exceeding great importance and wonderful high.
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Seuenthly, such feare Bernard had conceiued hereof when he sayd:
Seuenthly, such Fear Bernard had conceived hereof when he said:
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I did play abroad in the streete, and in the Kinges priuie chamber sentence of death was giuen vpon me.
I did play abroad in the street, and in the Kings privy chamber sentence of death was given upon me.
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The Kinges onely begotten sonne hearing this, layd of his diademe & came forth, clothed in sackcloth, his head sprinkeled with ashes,
The Kings only begotten son hearing this, laid of his diadem & Come forth, clothed in Sackcloth, his head sprinkled with Ashes,
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& bare foote, weeping and crying out that his seruaunt was condemned to death.
& bore foot, weeping and crying out that his servant was condemned to death.
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I beholding him sodenly comming forth, am amased at the straungenes thereof, I aske and harken after the cause.
I beholding him suddenly coming forth, am amazed At the strangeness thereof, I ask and harken After the cause.
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What shall I doe? shall I play still and delude his teares? Alas (sayth he) it is no time now to play, it is no time to be secure,
What shall I do? shall I play still and delude his tears? Alas (say he) it is no time now to play, it is no time to be secure,
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when so weightye a matter is in hande.
when so weighty a matter is in hand.
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So he bad the women that they should not weepe for him, but for them selues and for their children, and he adioyneth the cause:
So he bade the women that they should not weep for him, but for them selves and for their children, and he adjoineth the cause:
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For if they doe these thinges to a greene tree, what shal be done to the drie? as if he sayd:For if they do these things to a green tree, what shall be done to the dry? as if he said:
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learne what ye obtaine by my passion, and howsoeuer thinges fall out, yet this is true and knowne among you, that the whelpe is sometime smitten, that the bandogge or mastiue may be terrified.
Learn what you obtain by my passion, and howsoever things fallen out, yet this is true and known among you, that the whelp is sometime smitten, that the bandog or Mastiff may be terrified.
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So also the Prophet hath spoken: All kinreds of the earth shall waile before him. He sayd not, they shall bewaile him, but, they shal waile before him.
So also the Prophet hath spoken: All kindreds of the earth shall wail before him. He said not, they shall bewail him, but, they shall wail before him.
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Moreouer they were sore afraid, of whom it is before spoken, so that they sayde vnto the Apostles Act. 2:
Moreover they were soar afraid, of whom it is before spoken, so that they said unto the Apostles Act. 2:
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Men and brethren, what shall we doe? Men and brothers, what shall we do?
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Eightly, that this affection may be wrought in vs, the Lords passion is very diligently to be considered of and meditated vpon, forasmuch as the most certaine profit thereof doth much consist herein, that a man may come to the knowledge of him selfe,
Eighth, that this affection may be wrought in us, the lords passion is very diligently to be considered of and meditated upon, forasmuch as the most certain profit thereof does much consist herein, that a man may come to the knowledge of him self,
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whereunto he that doth not come, hath not yet attained vnto the due profit of the Lordes passion.
whereunto he that does not come, hath not yet attained unto the due profit of the lords passion.
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For the passion of Christ hath this proper and naturall vertue, to make a man like vnto him, that euen as he was grieuously tormented both in body and mind for our sinnes:
For the passion of christ hath this proper and natural virtue, to make a man like unto him, that even as he was grievously tormented both in body and mind for our Sins:
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so we also to imitat him must be afflicted in the knowledge of our sinnes.
so we also to imitat him must be afflicted in the knowledge of our Sins.
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Howbeit the matter is not here done in many words, but in depecogitation and earnest weying of sinnes. Take a similitude:
Howbeit the matter is not Here done in many words, but in depecogitation and earnest weighin of Sins. Take a similitude:
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as thou hast great cause to feare and tremble, if, when some malefactor is condemned,
as thou hast great cause to Fear and tremble, if, when Some Malefactor is condemned,
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for that he hath killed the sonne of the King or Prince, thou in the meane season, singing and playing securely as being innocent, art terribly apprehended and conuicted, that thou didest suborne the homicide:
for that he hath killed the son of the King or Prince, thou in the mean season, singing and playing securely as being innocent, art terribly apprehended and convicted, that thou didst suborn the homicide:
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So thou oughtest to become much more fearefull when thou doest reuolue in thy minde the passion of Christ.
So thou Ought to become much more fearful when thou dost revolve in thy mind the passion of christ.
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For albeit the wicked Iewes be now iudged of God and dispersed, yet were they Ministers of thy transgressions,
For albeit the wicked Iewes be now judged of God and dispersed, yet were they Ministers of thy transgressions,
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and thou for a certainty art he, which with thy sinnes hast crucified and slayne the sonne of God, as it hath bene sayd.
and thou for a certainty art he, which with thy Sins haste Crucified and slain the son of God, as it hath be said.
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Ninethly, he that feeleth him selfe so hardned and dull, that the passion of Christ doth not terrifie him,
Ninthly, he that feeleth him self so hardened and dull, that the passion of christ does not terrify him,
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neither bring him vnto the knowledge of him selfe, is in an ill and lamentable case:
neither bring him unto the knowledge of him self, is in an ill and lamentable case:
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for Christes passion is not effectuall in him.
for Christ's passion is not effectual in him.
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But nowe it is a harde thing for thee to be occupied in these thinges, and earnestly bent to the meditation of them:
But now it is a harden thing for thee to be occupied in these things, and earnestly bent to the meditation of them:
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wherefore thou shalt pray God that he will mollifie thy hart, and giue thee grace profitably to meditate vpon the passion of Christ,
Wherefore thou shalt pray God that he will mollify thy heart, and give thee grace profitably to meditate upon the passion of christ,
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because it can not in any wise be, that the passion of Christ should be inwardly and rightly thought vpon and considered of vs,
Because it can not in any wise be, that the passion of christ should be inwardly and rightly Thought upon and considered of us,
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vnles God inspire it into our hartes.
unless God inspire it into our hearts.
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Yea, neither this meditation nor any other doctrine is therefore set forth vnto thee, that thou shouldest boldly rushe vpon it of thy selfe to fulfill it,
Yea, neither this meditation nor any other Doctrine is Therefore Set forth unto thee, that thou Shouldst boldly rush upon it of thy self to fulfil it,
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and tremble and be troubled before him selfe:
and tremble and be troubled before him self:
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For hereof it commeth, that they of whom it is before spoken, do not meditate on the passion of Christ aright,
For hereof it comes, that they of whom it is before spoken, do not meditate on the passion of christ aright,
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because they desire not helpe of God thereunto, but rather trusting vnto their owne strength,
Because they desire not help of God thereunto, but rather trusting unto their own strength,
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and following their owne inuention, meditate vpon it altogether after the fashion of men, and after a sclender and vnfrutefull maner.
and following their own invention, meditate upon it altogether After the fashion of men, and After a slender and unfruitful manner.
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Tenthly, if one should through ye grace of God meditate rightly vpon the passion of Christ, by the space of one day,
Tenthly, if one should through the grace of God meditate rightly upon the passion of christ, by the Molle of one day,
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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,
or of one hour, yea or the Molle of a quarter of an hour, we would faithfully pronounce of him, that he hath done better,
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then if he had pined him selfe with fasting the space of a whole yeare, or had runne ouer the Psalter euery day.
then if he had pined him self with fasting the Molle of a Whole year, or had run over the Psalter every day.
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For this maner of meditation doth as it were chaunge a man, and almost regenerate him a new like vnto baptisme.
For this manner of meditation does as it were change a man, and almost regenerate him a new like unto Baptism.
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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,
Then in deed the lords passion does his natural, due and noble office, it kills the old Adam, it Driveth away all pleasure, joy and confidence, which may be had of creatures,
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euen as Christ was forsaken of all, yea euen of his father.
even as christ was forsaken of all, yea even of his father.
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Eleuenthly, seeing that such a thing is not in our owne power, it commeth to passe that we doe often times aske it,
Eleventhly, seeing that such a thing is not in our own power, it comes to pass that we do often times ask it,
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and yet do not by and by obtaine it, notwithstanding we must not therefore dispeire or cease.
and yet do not by and by obtain it, notwithstanding we must not Therefore despair or cease.
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For that is sometimes giuen for which we haue not prayed, and that sometimes is not graunted for which we haue prayed,
For that is sometime given for which we have not prayed, and that sometime is not granted for which we have prayed,
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euen as it is the pleasure of God, and as he knoweth to be best for vs,
even as it is the pleasure of God, and as he Knoweth to be best for us,
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for God will haue this gift to be free & without constraint.
for God will have this gift to be free & without constraint.
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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,
Twelfthly, when as a man thus knowing his sin does wholly tremble in him self, he must especially endeavour, that Sins do not still remain in his conscience, otherwise mere desperation will come thereupon,
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& therefore the Romaines which at that time did beare rule ouer them, did verie circumspectly gouerne them,
& Therefore the Romans which At that time did bear Rule over them, did very circumspectly govern them,
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They could blame Christ neither for his preaching nor for his workes, and yet would they willingly haue had occasion to put him to death,
They could blame christ neither for his preaching nor for his works, and yet would they willingly have had occasion to put him to death,
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wherefore they thought to set vpon him most craftely and wilely, propounding a subtil question vnto him, the subtiltie whereof was such, that mans reason was not able to comprehend it,
Wherefore they Thought to Set upon him most craftily and wilely, propounding a subtle question unto him, the subtlety whereof was such, that men reason was not able to comprehend it,
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then which also a subtiller could not be inuented: and thus they speake vnto him:
then which also a subtler could not be invented: and thus they speak unto him:
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Maister, we know that thou art true, and teachest the waye of God truly, neither carest for any man: Master, we know that thou art true, and Teachest the Way of God truly, neither Carest for any man:
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for thou considerest not the persone of men.
for thou Considerest not the person of men.
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Tell vs therefore, how thinkest thou? Is it lawfull to giue tribute vnto Cesar or not. Tell us Therefore, how Thinkest thou? Is it lawful to give tribute unto Cesar or not.
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Here thinke they, we shal entrappe him.
Here think they, we shall entrap him.
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For he shalbe compelled to aunswere that tribute is either to be giuen, or not to be giuen.
For he shall compelled to answer that tribute is either to be given, or not to be given.
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If he affirme that it is to be giuen, we haue ouercome him:
If he affirm that it is to be given, we have overcome him:
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but if he denie that it is to be giuen, then is he giltie of death.
but if he deny that it is to be given, then is he guilty of death.
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Whereas they say, Maister, they will thereby moue him, and as it were constraine him to aunswere the truth.
Whereas they say, Master, they will thereby move him, and as it were constrain him to answer the truth.
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But whereas they say, We know that thou art true, they do thereby put him in minde of his duty.
But whereas they say, We know that thou art true, they do thereby put him in mind of his duty.
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Whither therefore should Christ turne himselfe? for there seemeth to be no way for him to escape,
Whither Therefore should christ turn himself? for there seems to be no Way for him to escape,
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yet he would not for all that fall into their net.
yet he would not for all that fallen into their net.
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Was not this a subtil questiō? Do they not shew themselues to haue bin sufficient craftie and wily ones? for which way soeuer the Lord had aunswered, he had bin taken.
Was not this a subtle question? Do they not show themselves to have been sufficient crafty and wily ones? for which Way soever the Lord had answered, he had been taken.
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Was not this done also full warely and circumspectly? for they associate to themselues the ministers of Herode, thinking no other but to entrappe him with deceit, that he should not by any means escape, thus casting in their mindes:
Was not this done also full warily and circumspectly? for they associate to themselves the Ministers of Herod, thinking no other but to entrap him with deceit, that he should not by any means escape, thus casting in their minds:
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Now we will meete with him well enough, if he denie that tribute is to be giuen, the Herodians are present, which shall forth with put him to death as a seditious felow,
Now we will meet with him well enough, if he deny that tribute is to be given, the Herodians Are present, which shall forth with put him to death as a seditious fellow,
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and one that resisteth the Romane Empire.
and one that Resisteth the Roman Empire.
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But if he affirme that tribute is to be giuen, he speaketh against the libertie of the Iewes,
But if he affirm that tribute is to be given, he speaks against the liberty of the Iewes,
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then will we stirre vp the people against him. For the Iewish people would be free, and haue their king of their owne stocke,
then will we stir up the people against him. For the Jewish people would be free, and have their King of their own stock,
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euen as it was promised them both of Moses and God, that their kingdome should continue vntill the time of the true king, that is, of Christ.
even as it was promised them both of Moses and God, that their Kingdom should continue until the time of the true King, that is, of christ.
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Euen as the Patriarch did prophecie thereof: The scepter shal not depart from Iuda and a law giuer from betweene his feete, vntil Silo come.
Eve as the Patriarch did prophecy thereof: The sceptre shall not depart from Iuda and a law giver from between his feet, until Silo come.
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And therefore God did choose this people specially to himselfe, and made a kingdom of them, onely for Christes cause.
And Therefore God did choose this people specially to himself, and made a Kingdom of them, only for Christ's cause.
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Moreouer there were many sentences in the Scripture which declared that they should serue none, For they should be the chiefest and not the lowest, &c. This and such like sayings the Scribes had beaten into the peoples heads, wherewith they were greatly disturbed:
Moreover there were many sentences in the Scripture which declared that they should serve none, For they should be the chiefest and not the lowest, etc. This and such like sayings the Scribes had beaten into the peoples Heads, wherewith they were greatly disturbed:
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euen as at this day it is put into the peoples minde, that the Church cannot erre. Hereupon the Pharisees thought thus:
even as At this day it is put into the peoples mind, that the Church cannot err. Hereupon the Pharisees Thought thus:
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If he affirme that tribute must be giuen, he blasphemeth G•d, he shalbe giltie of death,
If he affirm that tribute must be given, he Blasphemeth G•d, he shall guilty of death,
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as one iniurious to God, and then shalbe stoned of the people.
as one injurious to God, and then shall stoned of the people.
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For God hath graunted and promised libertie vnto this people, and they were all euen in the middest of captiuitie the people of God.
For God hath granted and promised liberty unto this people, and they were all even in the midst of captivity the people of God.
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Howbeit at that time they wanted a king, as they do at this day. Wherefore diuers tumults, seditions, & vprores were stirred vp among them.
Howbeit At that time they wanted a King, as they do At this day. Wherefore diverse tumults, seditions, & uproars were stirred up among them.
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For they were taught by the lawe, that they should haue a king of their own flesh and stocke,
For they were taught by the law, that they should have a King of their own Flesh and stock,
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as it is said before, wherefore they did vncessantly striue against straunge kings and gouernments, vntill not a few of them at times were beaten & slaine.
as it is said before, Wherefore they did uncessantly strive against strange Kings and governments, until not a few of them At times were beaten & slain.
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Neither did this happen seldom times, for they were a stiffenecked, obstinate, and vnruly nation,
Neither did this happen seldom times, for they were a Stiffnecked, obstinate, and unruly Nation,
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and diuided the land into foure charges of gouernment, that being on euerie side kept in awe by the gouerners and presidents, they might not so soone flocke together and moue sedition,
and divided the land into foure charges of government, that being on every side kept in awe by the Governors and Presidents, they might not so soon flock together and move sedition,
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and that they might also be more easily resisted if at any time they should rise against the Romane Empire.
and that they might also be more Easily resisted if At any time they should rise against the Roman Empire.
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Wherefore Pilate was appointed of the Romains lieftenant of Iudea, Herode Tetrarch of Galile, his brother Philip Tetrarch of Iturea,
Wherefore Pilate was appointed of the Romans lieutenant of Iudea, Herod Tetrarch of Galilee, his brother Philip Tetrarch of Iturea,
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and of the countrie of Trachonitis, and Lysanias the Tetrarch of Abilene, as Luke rehearseth them.
and of the country of Trachonitis, and Lysanias the Tetrarch of Abilene, as Luke rehearseth them.
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And all this was done that they might keepe the Iewes vnder, whereupon the Iewes were inflamed with anger,
And all this was done that they might keep the Iewes under, whereupon the Iewes were inflamed with anger,
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and in a rage and furie, but specially in the time of Christ they would willingly haue had a king.
and in a rage and fury, but specially in the time of christ they would willingly have had a King.
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Wherefore the Pharisees hauing foūd out this deuise, thought thus with themselues: Well, we haue the matter now at a good stay. Wherefore the Pharisees having found out this devise, Thought thus with themselves: Well, we have the matter now At a good stay.
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The Romanes chalenge to themselues the gouernmēt, now if he aunswere vnto the question that tribute is not to be giuen, the lieftenant is at hand and ready to put him to death:
The Romans challenge to themselves the government, now if he answer unto the question that tribute is not to be given, the lieutenant is At hand and ready to put him to death:
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if he aunswere that it must be giuen, he shall stirre vp the people against himselfe,
if he answer that it must be given, he shall stir up the people against himself,
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and so we shall assuredly by this meanes entrappe him:
and so we shall assuredly by this means entrap him:
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thus they supposed that either they should fynde cause of death in the Lord, or at the least make his doctrine to be nothing set by of the people.
thus they supposed that either they should find cause of death in the Lord, or At the least make his Doctrine to be nothing Set by of the people.
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As the Iewes here do, so also do we, the chiefe and necessarie thinges being left, we are occupied about other matters not necessarie.
As the Iewes Here doe, so also do we, the chief and necessary things being left, we Are occupied about other matters not necessary.
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The Pharisees here moue a question, whether they be free or otherwise:
The Pharisees Here move a question, whither they be free or otherwise:
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forasmuch as they had the Lawe and the word of God, they supposed that they ought to be subiect to none,
forasmuch as they had the Law and the word of God, they supposed that they ought to be Subject to none,
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but to their owne Kinge, yet they were now compelled to obey Cesar Emperour of Rome.
but to their own King, yet they were now compelled to obey Cesar Emperor of Rome.
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They had Scripture concerning the loue of God and their neighbour, but that being left, they are occupied about other matters.
They had Scripture Concerning the love of God and their neighbour, but that being left, they Are occupied about other matters.
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It was promised vnto them, if they obeyed the precepts and commaundements of God, that they should then be a free people, they disobey and neglect Gods commaundements,
It was promised unto them, if they obeyed the Precepts and Commandments of God, that they should then be a free people, they disobey and neglect God's Commandments,
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and yet notwithstanding they wil be free, and haue their owne king.
and yet notwithstanding they will be free, and have their own King.
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In like maner falleth it out with vs, we earnestly chalenge to our selues Christian liberty,
In like manner falls it out with us, we earnestly challenge to our selves Christian liberty,
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and yet we thinke, that if we doe those thinges that seeme good in our owne braine and fantasie, we are thereby Christians, both faith and charitie being of vs neglected.
and yet we think, that if we do those things that seem good in our own brain and fantasy, we Are thereby Christians, both faith and charity being of us neglected.
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But what doth Christ, the Pharisees so subtilly setting vpon him? he striketh them with their owne sword,
But what does christ, the Pharisees so subtly setting upon him? he striketh them with their own sword,
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and entrappeth them in their owne deuise, whereby they thought to haue entrapped him, aunswering neither of those thinges which they hoped he would,
and entrappeth them in their own devise, whereby they Thought to have entrapped him, answering neither of those things which they hoped he would,
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as the Euangelist doth more at large describe, saying: But Iesus perceiued their wickednes & said:
as the Evangelist does more At large describe, saying: But Iesus perceived their wickedness & said:
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VVhy tempt ye me, ye hypocrites? Shew me the tribute mony. And they brought him a peny. And he said vnto thē:
Why tempt you me, you Hypocrites? Show me the tribute money. And they brought him a penny. And he said unto them:
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VVhose is this image & superscriptiō? They said vnto him, Cesars. Whose is this image & superscription? They said unto him, Caesars.
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Here thou plainly seest the wisedom & meruelous dexteritie of Christ, he willeth the tribute money to be shewed vnto him,
Here thou plainly See the Wisdom & marvelous dexterity of christ, he wills the tribute money to be showed unto him,
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and asketh of the image and superscription therof.
and asks of the image and superscription thereof.
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They aunswering that it is Cesars, he very well and most freely inferreth, that they are vnder Cesar,
They answering that it is Caesars, he very well and most freely infers, that they Are under Cesar,
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vnto whom they were compelled to pay tribute. As if he sayd:
unto whom they were compelled to pay tribute. As if he said:
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If ye haue so let in Cesar, that his money is coyned with you, surely he beareth rule ouer you, as though he should say:
If you have so let in Cesar, that his money is coined with you, surely he bears Rule over you, as though he should say:
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It is come to passe through your owne fault that Cesar ruleth ouer you.
It is come to pass through your own fault that Cesar Ruleth over you.
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What should they say or doe vnto this question? They merueiled and went their wayes, they thought that they should notably haue ouercome him,
What should they say or do unto this question? They marveled and went their ways, they Thought that they should notably have overcome him,
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but for all their subtiltie and wisedom they were deceiued.
but for all their subtlety and Wisdom they were deceived.
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This is written for our comfort, that we which are Christians may know that we haue such wisedom,
This is written for our Comfort, that we which Are Christians may know that we have such Wisdom,
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as exceedeth all wisedom, such strength and righteousnes, as whereunto no strength & righteousnes of man is like.
as exceeds all Wisdom, such strength and righteousness, as whereunto no strength & righteousness of man is like.
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For against the holy Ghost there is no counsell: this power and strength we obtaine through Christ, that we may tread sinne vnder foote, and triumph ouer death.
For against the holy Ghost there is no counsel: this power and strength we obtain through christ, that we may tread sin under foot, and triumph over death.
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When Christ dwelleth in vs by faith, we haue him which bringeth to passe such thinges,
When christ dwells in us by faith, we have him which brings to pass such things,
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howbeit they are not throughly felt but in time of tentation.
howbeit they Are not thoroughly felt but in time of tentation.
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Wherefore when I stand in neede, he is present, and giueth vnto me strength, that I may courageously passe through.
Wherefore when I stand in need, he is present, and gives unto me strength, that I may courageously pass through.
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We must not therefore be afraide that our doctrine shall perish and be put to ignominie and shame.
We must not Therefore be afraid that our Doctrine shall perish and be put to ignominy and shame.
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For let all the wise men of the world rise against the worde of God,
For let all the wise men of the world rise against the word of God,
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yea and be neuer so circumspect, and set them selues against it, yet shall they haue the foyle and be ouercome.
yea and be never so circumspect, and Set them selves against it, yet shall they have the foil and be overcome.
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It may be that they barke and bite, so that it seemeth vnto men, as though they would destroy the Gospell,
It may be that they bark and bite, so that it seems unto men, as though they would destroy the Gospel,
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but when they haue set them selues against it to extinguish it, they shall no whit preuaile,
but when they have Set them selves against it to extinguish it, they shall no whit prevail,
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but in the snare that they haue layd for others, they themselues shall at length be taken.
but in the snare that they have laid for Others, they themselves shall At length be taken.
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As we see here in this text, and commonly in Paule, but specially in the historie of S. Steuen, where we read how vainely his aduersaries vsed ye Scriptures,
As we see Here in this text, and commonly in Paul, but specially in the history of S. Stephen, where we read how vainly his Adversaries used you Scriptures,
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yea those that they vsed were against them selues.
yea those that they used were against them selves.
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For the Iewes did accuse Steuen, that he had spoken both against the temple, and against God which commaunded the temple to be builded, bringing & alleaging Scriptures, whereby they thought to conuince and condemne him.
For the Iewes did accuse Stephen, that he had spoken both against the temple, and against God which commanded the temple to be built, bringing & alleging Scriptures, whereby they Thought to convince and condemn him.
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But Steuen being full of the holy Ghost, shewed them in order out of the Scripture,
But Stephen being full of the holy Ghost, showed them in order out of the Scripture,
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how that God dwelleth not in tēples made with handes: Dauid would haue built him an house, but God refused it.
how that God dwells not in Temples made with hands: David would have built him an house, but God refused it.
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What was the cause hereof? A long time before Dauid was borne, God dwelt among his people.
What was the cause hereof? A long time before David was born, God dwelled among his people.
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He surely should be a miserable God which should neede a house.
He surely should be a miserable God which should need a house.
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And so he confirmeth by many histories that God doth not dwell in houses or temples made with handes.
And so he confirmeth by many histories that God does not dwell in houses or Temples made with hands.
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What should the Iewes doe here? they did manifestly acknowledge their owne Scripture, which they had brought against Steuen.
What should the Iewes doe Here? they did manifestly acknowledge their own Scripture, which they had brought against Stephen.
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So all they shall be put to shame and ouerthrowne, which set them selues against the wisedom & worde of God.
So all they shall be put to shame and overthrown, which Set them selves against the Wisdom & word of God.
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Wherefore let no man be afraide, albeit all the wisedom and power of the world striue against the Gospell, Wherefore let no man be afraid, albeit all the Wisdom and power of the world strive against the Gospel,
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although it would extinguish it euen by sheding of blood.
although it would extinguish it even by shedding of blood.
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For the more blood that is shed, so much more is the number of Christians increased.
For the more blood that is shed, so much more is the number of Christians increased.
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The blood of Christians sayth Tertullian, is seede whereof Christians growe. Satan must be drowned in the blood of Christians.
The blood of Christians say Tertullian, is seed whereof Christians grow. Satan must be drowned in the blood of Christians.
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Wherefore it is not violence and force that is able to suppresse the Gospell:
Wherefore it is not violence and force that is able to suppress the Gospel:
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for it is like vnto a palme tree, which hath this nature and qualitie, that albeit a weight be layd vpon it,
for it is like unto a palm tree, which hath this nature and quality, that albeit a weight be laid upon it,
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yet it alwayes riseth and lifteth vp it selfe against the weight.
yet it always Riseth and lifts up it self against the weight.
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Such a nature also hath the Gospell, for the more it is striuen against, so much more are the rootes thereof spred abroade,
Such a nature also hath the Gospel, for the more it is striven against, so much more Are the roots thereof spread abroad,
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and the more mightely that it is oppressed, by so much doth it more and more grow and increase.
and the more mightily that it is oppressed, by so much does it more and more grow and increase.
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Wherefore there is no cause that we should be afraid of power, but rather that we should feare prosperitie & merie dayes, which are able to hurt vs more then anguish & persecution.
Wherefore there is no cause that we should be afraid of power, but rather that we should Fear Prosperity & merry days, which Are able to hurt us more then anguish & persecution.
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Neither let vs be afraid of the subtiltie and wisedom of the world, for they can not hurt vs,
Neither let us be afraid of the subtlety and Wisdom of the world, for they can not hurt us,
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yea the more that they striue against the truth, so much more pure & cleare is the truth made.
yea the more that they strive against the truth, so much more pure & clear is the truth made.
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Nothing therefore can come better to the Gospel, then when the world with his force and wisedom setteth it selfe against it.
Nothing Therefore can come better to the Gospel, then when the world with his force and Wisdom sets it self against it.
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The more vehemently sinne and Satan doe fight against my conscience, so much stronger is my righteousnes made.
The more vehemently sin and Satan do fight against my conscience, so much Stronger is my righteousness made.
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For if sinnes do vrge and disquiet me, I doe then more ardently pray and cry vnto God,
For if Sins do urge and disquiet me, I do then more ardently pray and cry unto God,
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and so my faith is more and more increased and strengthned. This is that which S. Paule meaneth when he saith:
and so my faith is more and more increased and strengthened. This is that which S. Paul means when he Says:
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Power is made perfect through weakenes. Power is made perfect through weakness.
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Forasmuch therefore as we haue so great a treasure, which is increased and strengthned by persecutions and aduersitie, there is no cause that we should be afraid,
Forasmuch Therefore as we have so great a treasure, which is increased and strengthened by persecutions and adversity, there is no cause that we should be afraid,
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but rather that we should with a cheerefull mind reioyce in tribulation, as S. Paule sayth Rom. 5. according as the Apostles did, who with great ioy departing from the councells, gaue God thankes, that they were counted worthy to suffer rebuke for the name of Iesus.
but rather that we should with a cheerful mind rejoice in tribulation, as S. Paul say Rom. 5. according as the Apostles did, who with great joy departing from the Counsels, gave God thanks, that they were counted worthy to suffer rebuke for the name of Iesus.
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If the deuill were endued with such wisedom, that he would be quiet, and suffer the Gospell to haue free course, he should not suffer so much losse.
If the Devil were endued with such Wisdom, that he would be quiet, and suffer the Gospel to have free course, he should not suffer so much loss.
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For when the Gospell is not impugned, it is as it were wasted with rust, neither hath it occasion to shew forth the vertue and power thereof.
For when the Gospel is not impugned, it is as it were wasted with rust, neither hath it occasion to show forth the virtue and power thereof.
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We liue therefore here secure as yet, for no man striueth against vs, wherefore we continue still as we were before,
We live Therefore Here secure as yet, for no man strives against us, Wherefore we continue still as we were before,
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yea (alas) we become worse and worse.
yea (alas) we become Worse and Worse.
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Whereas some of our aduersaries haue set vpon vs by writing, that pertaineth to a few.
Whereas Some of our Adversaries have Set upon us by writing, that pertaineth to a few.
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For inasmuch as they haue written against vs, they haue thereby done nothing els, but as it were blowen the fire,
For inasmuch as they have written against us, they have thereby done nothing Else, but as it were blown the fire,
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but if we had bene throwne into the fire, or slayne with the sworde, the number of Christians would be greater amonge vs. Wherefore this is a comfort vnto vs, if we at any time be tempted, that Christ is ready to helpe vs,
but if we had be thrown into the fire, or slain with the sword, the number of Christians would be greater among us Wherefore this is a Comfort unto us, if we At any time be tempted, that christ is ready to help us,
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& reigneth among vs, yea he is so neare vnto vs, that alwaies through him we may ouercome,
& Reigneth among us, yea he is so near unto us, that always through him we may overcome,
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as long as we beleeue and trust in him:
as long as we believe and trust in him:
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Howbeit when we are touched with no aduersitie, he doth litle or nothing, but when we are fought against and oppressed, he is present,
Howbeit when we Are touched with no adversity, he does little or nothing, but when we Are fought against and oppressed, he is present,
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and bringeth all our enemies to confusion.
and brings all our enemies to confusion.
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We haue moreouer to learne here that they which are wise & mightier then other, which are endued with the chiefe giftes of vnderstanding and nature more then other, which excell in greater industrie, learning and readier ca••citie then other, which are fit to ouersee other,
We have moreover to Learn Here that they which Are wise & Mightier then other, which Are endued with the chief Gifts of understanding and nature more then other, which excel in greater industry, learning and Readier ca••citie then other, which Are fit to oversee other,
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and can gouerne all thinges best, that they I say, doe many times most of all other resist God and faith,
and can govern all things best, that they I say, do many times most of all other resist God and faith,
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& trust more to their owne strength and reason then to God.
& trust more to their own strength and reason then to God.
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For they are caried so farre by their venimous nature, that they neither can nor will vse those things to the commoditie and profit of their neighbour:
For they Are carried so Far by their venomous nature, that they neither can nor will use those things to the commodity and profit of their neighbour:
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but trusting to their owne giftes and abilitie, they hope that now they shall obtaine this,
but trusting to their own Gifts and ability, they hope that now they shall obtain this,
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now that, neither doe they thinke that they shall haue neede of Gods helpe also thereunto:
now that, neither do they think that they shall have need of God's help also thereunto:
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As it appeareth here in the Pharisees and Scribes, who were certaine, as they supposed, that if they so set vpon the Lorde, it could not be,
As it appears Here in the Pharisees and Scribes, who were certain, as they supposed, that if they so Set upon the Lord, it could not be,
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but that they should then entangle him.
but that they should then entangle him.
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For it is vnpossible, thought they, that he should here escape vs, we shal here hold him as it were falne into a net,
For it is unpossible, Thought they, that he should Here escape us, we shall Here hold him as it were fallen into a net,
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whether he affirme or deny that tribute must be giuen.
whither he affirm or deny that tribute must be given.
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Marke moreouer how subtle and peruerse yt wit of mans nature is, which is here very liuely set forth.
Mark moreover how subtle and perverse that wit of men nature is, which is Here very lively Set forth.
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There is nothing els in man but wickednes, delusion, guile, deceits, lying, fraude, and all kind of euill,
There is nothing Else in man but wickedness, delusion, guile, Deceits, lying, fraud, and all kind of evil,
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yea of nature man is but lyes and vanitie as the 116 Psalme sayth.
yea of nature man is but lies and vanity as the 116 Psalm say.
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We must not trust any man in any thinge, doe not perswade thy selfe, that any man speaketh the truth vnto thee,
We must not trust any man in any thing, do not persuade thy self, that any man speaks the truth unto thee,
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for whatsoeuer man speaketh it is a lye. Why so? The fountaine or springe head, that is, the hart is not sincere,
for whatsoever man speaks it is a lie. Why so? The fountain or spring head, that is, the heart is not sincere,
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wherfore neither can the riuers be pure.
Wherefore neither can the Rivers be pure.
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And for this cause the Lord doth commonly call men the generation of vipers and broode of serpents.
And for this cause the Lord does commonly call men the generation of vipers and brood of Serpents.
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Is not this a goodly title of man? Let any man nowe goe, and glory of his owne righteousnes, strength or free will.
Is not this a goodly title of man? Let any man now go, and glory of his own righteousness, strength or free will.
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Before the world in deede some man may be, and gloriously appeare goodly, righteous, and holy,
Before the world in deed Some man may be, and gloriously appear goodly, righteous, and holy,
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but there is nothing els, but a generation of vipers and broode of serpents, and that especially in those that seeme most excellent, most pretious, most wise, & of greatest vnderstanding.
but there is nothing Else, but a generation of vipers and brood of Serpents, and that especially in those that seem most excellent, most precious, most wise, & of greatest understanding.
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If thou go through euen all the histories of the Greekes, Iewes, & Romanes, thou shalt find the best and wisest Princes of all, which haue gouerned the affayres of their Empire prosperously, thou shalt find them I say to haue thought nothing of God,
If thou go through even all the histories of the Greeks, Iewes, & Romans, thou shalt find the best and Wisest Princes of all, which have governed the affairs of their Empire prosperously, thou shalt find them I say to have Thought nothing of God,
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but onely trusting to them selues, to haue acknowledged nothinge as receiued from God. Hereupon it is gathered, that the lesse a man excelleth in wisedom before the world,
but only trusting to them selves, to have acknowledged nothing as received from God. Hereupon it is gathered, that the less a man excels in Wisdom before the world,
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so much lesse doth he commit against God.
so much less does he commit against God.
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For they that excell in counsell and authoritie before the sight of the world, doe for the most part deceiue and lye more then others.
For they that excel in counsel and Authority before the sighed of the world, do for the most part deceive and lie more then Others.
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thinking, that if they dealt by delusions and deceit, their fraude & iniquitie is not perceiued:
thinking, that if they dealt by delusions and deceit, their fraud & iniquity is not perceived:
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for they can after a prety sorte cloke their craft and subtiltie.
for they can After a pretty sort cloak their craft and subtlety.
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But the holy Ghost hath a most cleare & bright sight, which they can not auoyde, but they shall be espied.
But the holy Ghost hath a most clear & bright sighed, which they can not avoid, but they shall be espied.
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The Scripture doth often times call such, lyons, wolues, beares, swine, and cruell beastes, inasmuch as they rage,
The Scripture does often times call such, lyons, wolves, bears, Swine, and cruel beasts, inasmuch as they rage,
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and deuoure and consume all thinges with their fraude and deceit.
and devour and consume all things with their fraud and deceit.
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Wherefore in the old Testament the Iewes were forbidden to eate of certaine beastes, as of those already rehearsed,
Wherefore in the old Testament the Iewes were forbidden to eat of certain beasts, as of those already rehearsed,
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and of others, for this one cause especially, that it should be a type and example to vs, wherby we might perceiue, that there are some mē, which are strong, mighty, rich, witty, learned, skilfull,
and of Others, for this one cause especially, that it should be a type and Exampl to us, whereby we might perceive, that there Are Some men, which Are strong, mighty, rich, witty, learned, skilful,
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and wise, which are to be auoyded and eschewed as a certaine vncleane thing, and as such as seduce and deceiue others with their fayre shew, might, and wisedom.
and wise, which Are to be avoided and Eschewed as a certain unclean thing, and as such as seduce and deceive Others with their fair show, might, and Wisdom.
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For neither shall they be counted for such, neither will any man thinke them to be such,
For neither shall they be counted for such, neither will any man think them to be such,
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as doe so much as thinke any euill in their hart, much lesse doe it. Wherefore thou must put no trust & confidence in any man, trust not vnto him,
as do so much as think any evil in their heart, much less do it. Wherefore thou must put no trust & confidence in any man, trust not unto him,
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for he will deceiue thee wherein soeuer he is able.
for he will deceive thee wherein soever he is able.
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Againe if thou trustest man, thou art against God, in whom thou puttest not thy trust.
Again if thou trustest man, thou art against God, in whom thou puttest not thy trust.
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It is written in the 17 chapter of Ieremie:
It is written in the 17 chapter of Ieremie:
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Cursed be the man that putteth his trust in man, and, Blessed is the man that putteth his trust in the Lord. Some man may now say:Cursed be the man that putteth his trust in man, and, Blessed is the man that putteth his trust in the Lord. some man may now say:
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How shall we doe then? One man must haue dealing with an other, otherwise howe can the life of man continue? We must buy, we must sell, we must vtter and chaunge our wares with men:
How shall we do then? One man must have dealing with an other, otherwise how can the life of man continue? We must buy, we must fell, we must utter and change our wares with men:
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Now if one should not trust an other, the whole trade of mans affaires should be in perill, yea and perish.
Now if one should not trust an other, the Whole trade of men affairs should be in peril, yea and perish.
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I say that no man can deny, but that there must be mutual dealings among men,
I say that no man can deny, but that there must be mutual dealings among men,
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and that one doth neede the helpe and trauell of an other.
and that one does need the help and travel of an other.
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But this I will haue, that whatsoeuer dealing thou hast with men, either in buying or selling, thou count it for a thinge vncertaine, which thou must neither trust, nor build vpon it.
But this I will have, that whatsoever dealing thou hast with men, either in buying or selling, thou count it for a thing uncertain, which thou must neither trust, nor built upon it.
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For this is certaine, as soone as thou shalt trust to man he will seeke to deceiue thee,
For this is certain, as soon as thou shalt trust to man he will seek to deceive thee,
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forasmuch as the nature of man, as it is of it selfe, can doe nothing but lye and deceiue.
forasmuch as the nature of man, as it is of it self, can do nothing but lie and deceive.
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(36) sermon (DIV1)
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Yea all thinges in man are vncertaine, both his works and words, there is nothing in him,
Yea all things in man Are uncertain, both his works and words, there is nothing in him,
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(36) sermon (DIV1)
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but lightnes and vnconstancie, which thou mayst boldly beleeue to be true.
but lightness and unconstancy, which thou Mayest boldly believe to be true.
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(36) sermon (DIV1)
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Wherefore all our hope and confidence must be reposed in God alone, and after this sort we must say:
Wherefore all our hope and confidence must be reposed in God alone, and After this sort we must say:
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Lorde, giue thou me grace that I may direct & order my life, my soule, my body, my substance and goods,
Lord, give thou me grace that I may Direct & order my life, my soul, my body, my substance and goods,
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(36) sermon (DIV1)
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and whatsoeuer is mine, according to thy diuine will, for I beleeue in thee, I trust in thee, doe not thou forsake me in so perilous dealing with this or that man:
and whatsoever is mine, according to thy divine will, for I believe in thee, I trust in thee, do not thou forsake me in so perilous dealing with this or that man:
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(36) sermon (DIV1)
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I put no trust in man.
I put no trust in man.
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(36) sermon (DIV1)
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If thou knowest that it is good for me, make him to deale faithfully with me:
If thou Knowest that it is good for me, make him to deal faithfully with me:
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if thou knowest that it will be to my hinderance and hurt, helpe me to auoid it,
if thou Knowest that it will be to my hindrance and hurt, help me to avoid it,
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for thy will onely pleaseth me, which I wish alwayes to be done. As soone as thou thinkest in thy mind:
for thy will only Pleases me, which I wish always to be done. As soon as thou Thinkest in thy mind:
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(36) sermon (DIV1)
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He is a good man, and one that wil keepe his promise, I am sure that he wil not deceiue me,
He is a good man, and one that will keep his promise, I am sure that he will not deceive me,
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but wil deale faithfully, euen then hast thou fallen from God, and worshipped an idoll, putting thy trust in a lyar.
but will deal faithfully, even then hast thou fallen from God, and worshipped an idol, putting thy trust in a liar.
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(36) sermon (DIV1)
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Wherefore when thou hast any dealing with man, thinke boldly:
Wherefore when thou hast any dealing with man, think boldly:
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If he deale faithfully, it is well, if he doe otherwise, in the name of God, let him goe, I will commit all thinges to the will of God, he shall prosperously bring them to passe.
If he deal faithfully, it is well, if he do otherwise, in the name of God, let him go, I will commit all things to the will of God, he shall prosperously bring them to pass.
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(36) sermon (DIV1)
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Of such a false and vngodly confidence reposed in men, that euill crept in among Christians,
Of such a false and ungodly confidence reposed in men, that evil crept in among Christians,
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namely the worshipping of Sainctes, whereby the Christian Church, that is, the true congregation of the faithfull, hath suffered exceeding great hurt and incomparable ruine.
namely the worshipping of Saints, whereby the Christian Church, that is, the true congregation of the faithful, hath suffered exceeding great hurt and incomparable ruin.
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For what other was the seruice and worshipping of Sainctes but a deuilish thing? When as men vsed to reason after this sorte:
For what other was the service and worshipping of Saints but a devilish thing? When as men used to reason After this sort:
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This man was very holy, that which he taught, he did, whom we wil follow, and doe the like.
This man was very holy, that which he taught, he did, whom we will follow, and do the like.
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Hierome, Augustine, Gregorie sayd this, therefore is it true, & therefore will I beleeue it.
Jerome, Augustine, Gregory said this, Therefore is it true, & Therefore will I believe it.
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Frauncis, Benedict, Dominicke, Bartholomewe liued thus, they did this and that, I will imitate their life and workes.
Francis, Benedict, Dominick, Bartholomew lived thus, they did this and that, I will imitate their life and works.
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Moreouer Augustine was saued by this rule, wherefore I also shall be saued by it.
Moreover Augustine was saved by this Rule, Wherefore I also shall be saved by it.
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Fy, howe vnstable and miserable a thinge is this, they are onely lyes and dreames of men, there is not in one word mention made here of Christ and his word,
Fie, how unstable and miserable a thing is this, they Are only lies and dreams of men, there is not in one word mention made Here of christ and his word,
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but they are onely the vaine inuentions and trifles of men.
but they Are only the vain Inventions and trifles of men.
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I would vtterly breake the rule of Augustine, if he therefore ordayned it, thinking to be saued thereby.
I would utterly break the Rule of Augustine, if he Therefore ordained it, thinking to be saved thereby.
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So blind and without vnderstanding is reason, that it receiueth the dotages & vaine inuentions of men,
So blind and without understanding is reason, that it receiveth the dotages & vain Inventions of men,
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when as notwithstanding the worde of God onely is to be receiued in matters of saluation,
when as notwithstanding the word of God only is to be received in matters of salvation,
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as if Herod, Pilate, Caiphas, & Hannas should preach the Gospell, I ought to receiue it.
as if Herod, Pilate, Caiaphas, & Hannas should preach the Gospel, I ought to receive it.
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Againe, if those that are counted holy, should rise and preach lyes, also rules, habits, shauings, ceremonies,
Again, if those that Are counted holy, should rise and preach lies, also rules, habits, shavings, ceremonies,
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and such like vaine inuentions of men, I ought in no wise to receiue them,
and such like vain Inventions of men, I ought in no wise to receive them,
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for we must here haue respect, not to the persons, but to that which they preach.
for we must Here have respect, not to the Persons, but to that which they preach.
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Doost thou presume to be wiser then all the fathers & saincts, then all the Bishops and Princes of the whole worlde? Thus may some man obiect against me. Farre be that from me.
Dost thou presume to be Wiser then all the Father's & Saints, then all the Bishops and Princes of the Whole world? Thus may Some man Object against me. far be that from me.
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For I doe not contend to be wiser then they.
For I do not contend to be Wiser then they.
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But this without controuersie is thus, that whatsoeuer is wise, great, liberall, mighty & strong before the world, doth seldom or neuer agree with ye word of God.
But this without controversy is thus, that whatsoever is wise, great, liberal, mighty & strong before the world, does seldom or never agree with you word of God.
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For so it falleth out, that they that are such doe for the most part persecute the Gospel,
For so it falls out, that they that Are such doe for the most part persecute the Gospel,
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and if they were not so great, the Gospell should not so greatly shine forth and triumphe.
and if they were not so great, the Gospel should not so greatly shine forth and triumph.
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The Romane Emperours Hadrian, Traian, Diocletian were the most wise Cesars of all, whose gouernment was so liked of, that it was praysed of the whole world,
The Roman emperors Hadriani, Trajan, Diocletian were the most wise Caesars of all, whose government was so liked of, that it was praised of the Whole world,
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yet they persecuted the Gospell, and could not abide the truth.
yet they persecuted the Gospel, and could not abide the truth.
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The same we find written of the Kings of the Iewes, as of Achas and others, which gouerned their kingdom very well,
The same we find written of the Kings of the Iewes, as of Achas and Others, which governed their Kingdom very well,
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yet despised the word of God and disobeyed his commaundements. We in our time had neuer such Emperours or Princes, as are comparable to them.
yet despised the word of God and disobeyed his Commandments. We in our time had never such emperors or Princes, as Are comparable to them.
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But it ought to be verified in these, that God would by foolish preaching confound the wisedom of this worlde,
But it ought to be verified in these, that God would by foolish preaching confound the Wisdom of this world,
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as Paule sayth 1. Cor. 1. All these thinges are shewed vnto vs in this text which we haue in hand, which hath a simple and a sclender shewe and appearance of it selfe,
as Paul say 1. Cor. 1. All these things Are showed unto us in this text which we have in hand, which hath a simple and a slender show and appearance of it self,
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but yet containeth many thinges in it most worthy the noting.
but yet Containeth many things in it most worthy the noting.
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Now how the Lord concluded with the Pharisees, when they had shewed him the tribute money,
Now how the Lord concluded with the Pharisees, when they had showed him the tribute money,
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and had aunswered that it was Cesars image and superscription, the Euangelist declareth, saying:
and had answered that it was Caesars image and superscription, the Evangelist Declareth, saying:
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Giue therefore to Cesar the things which are Cesars, and giue vnto God those things which are Gods. Although they had deserued no such thing of the Lorde, neuertheles he teacheth them the right way. Give Therefore to Cesar the things which Are Caesars, and give unto God those things which Are God's Although they had deserved no such thing of the Lord, nevertheless he Teaches them the right Way.
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And in these wordes he confirmeth the sword and office of the Magistrate:
And in these words he confirmeth the sword and office of the Magistrate:
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they hoped that he would condemne & resist him, but he doth nothing lesse, for he commendeth and prayseth him, commaunding that they giue vnto him those thinges that are his.
they hoped that he would condemn & resist him, but he does nothing less, for he commends and Praiseth him, commanding that they give unto him those things that Are his.
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Whereby he plainly will haue, that there be Magistrates, Princes, and Rulers, vnder whose gouernment we must liue.
Whereby he plainly will have, that there be Magistrates, Princes, and Rulers, under whose government we must live.
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Neither must we care whether they vse and exercise their rule and authoritie well or ill, we must haue regard onely to their power and office,
Neither must we care whither they use and exercise their Rule and Authority well or ill, we must have regard only to their power and office,
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for their power & authoritie is good inasmuch as it is ordained & instituted of God.
for their power & Authority is good inasmuch as it is ordained & instituted of God.
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Neither is there any cause why thou shouldest find fault with power, if at any time thou be oppressed by Princes and tyrannes:
Neither is there any cause why thou Shouldst find fault with power, if At any time thou be oppressed by Princes and Tyrants:
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for whereas they abuse the power giuen vnto them of God, they shall surely be compelled to giue an account thereof.
for whereas they abuse the power given unto them of God, they shall surely be compelled to give an account thereof.
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The abuse of a thing doth not make that thing euill, which is in it selfe good.
The abuse of a thing does not make that thing evil, which is in it self good.
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A chayne of golde is good, neither is it therefore made worse, for that a harlot weareth it about her neck,
A chain of gold is good, neither is it Therefore made Worse, for that a harlot weareth it about her neck,
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or if one should put out myne eye with it, should I finde fault in the chayne therefore? In like maner the power of the Prince must be borne,
or if one should put out mine eye with it, should I find fault in the chain Therefore? In like manner the power of the Prince must be born,
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for if he abuse his office, he is not to be counted of me as noe Prince,
for if he abuse his office, he is not to be counted of me as no Prince,
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neither belongeth it vnto me to reuenge or punish it in him.
neither belongeth it unto me to revenge or Punish it in him.
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I must obey him for God his cause only, for he representeth the place of God.
I must obey him for God his cause only, for he Representeth the place of God.
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How grieuous thinges soeuer therefore Magistrates shall exact, I must for God his cause beare them all,
How grievous things soever Therefore Magistrates shall exact, I must for God his cause bear them all,
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and obey them, so farre as they be not contrary to Gods commaundements. If they doe iustly or vniustly, it shall in due time appeare.
and obey them, so Far as they be not contrary to God's Commandments. If they do justly or unjustly, it shall in due time appear.
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Wherefore if thy substance, life and body, and whatsoeuer thou hast should be taken from thee by the Magistrates, thou mayst say thus:
Wherefore if thy substance, life and body, and whatsoever thou hast should be taken from thee by the Magistrates, thou Mayest say thus:
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I willingly yeeld them vnto you, and acknowledge you for Rulers ouer me, I will obey you,
I willingly yield them unto you, and acknowledge you for Rulers over me, I will obey you,
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but whether ye vse your power and authoritie well or ill, see you to that. Moreouer whereas Christ sayth:
but whither you use your power and Authority well or ill, see you to that. Moreover whereas christ say:
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Giue vnto Cesar the things that are Cesars, and vnto God those thinges that are Gods. We must vnderstand that vnto God pertaineth honour, we must acknowledge him for the liuing, omnipotent, Give unto Cesar the things that Are Caesars, and unto God those things that Are God's We must understand that unto God pertaineth honour, we must acknowledge him for the living, omnipotent,
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and wise God, and ascribe vnto him what good thing soeuer can be named.
and wise God, and ascribe unto him what good thing soever can be nam.
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And albeit we doe not giue him this honour, he notwithstanding easily keepeth it, for nothing is either added to,
And albeit we do not give him this honour, he notwithstanding Easily Keepeth it, for nothing is either added to,
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or taken from him by our honouring. Howbeit in vs he is true, omnipotent, and wise, when as we count him so,
or taken from him by our honouring. Howbeit in us he is true, omnipotent, and wise, when as we count him so,
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and beleeue that he is such a one, as he suffereth him selfe to be sayd to be.
and believe that he is such a one, as he suffers him self to be said to be.
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Nowe vnto Cesar and the Magistrate feare, custome, tribute, obedience, &c: are due.
Now unto Cesar and the Magistrate Fear, custom, tribute, Obedience, etc.: Are due.
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God requireth especially the hart, the Magistrate the body and goods, ouer which he executeth his office in ye place of God, which S. Paule doth most notably in plaine and manifest wordes declare Rom. 13: Let euery soule be subiect vnto the higher powers:
God requires especially the heart, the Magistrate the body and goods, over which he Executeth his office in you place of God, which S. Paul does most notably in plain and manifest words declare Rom. 13: Let every soul be Subject unto the higher Powers:
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for there is no power but of God: and the powers that be, are ordained of God.
for there is no power but of God: and the Powers that be, Are ordained of God.
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VVhosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receiue to them selues condemnation.
Whosoever Therefore Resisteth the power, Resisteth the Ordinance of God: and they that resist, shall receive to them selves condemnation.
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For Magistrates are not to be feared for good workes, but for euill. VVilt thou then be without feare of the power? doe well:
For Magistrates Are not to be feared for good works, but for evil. Wilt thou then be without Fear of the power? do well:
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so shalt thou haue prayse of the same.
so shalt thou have praise of the same.
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For he is the Minister of God for thy wealth, but if thou doe euill, feare:
For he is the Minister of God for thy wealth, but if thou do evil, Fear:
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for he beareth not the sword for nought: for he is the minister of God to take vengeance on him that doth euill.
for he bears not the sword for nought: for he is the minister of God to take vengeance on him that does evil.
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VVherfore ye must be subiect, not because of wrath onely, but also for conscience sake. For, for this cause ye pay also tribute:
Wherefore you must be Subject, not Because of wrath only, but also for conscience sake. For, for this cause you pay also tribute:
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for they are Gods Ministers, applying them selues for the same thinge. Giue to all men therefore their dutie:
for they Are God's Ministers, applying them selves for the same thing. Give to all men Therefore their duty:
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tribute, to vvhom ye ovve tribute: custome, to vvhom custome: feare, to vvhom feare: honour, to vvhom ye ovve honour. tribute, to whom you ovve tribute: custom, to whom custom: Fear, to whom Fear: honour, to whom you ovve honour.
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And therefore also are Magistrats ordayned of God, that they may defende & maintaine publike peace, which alone exceedeth all worldly good thinges:
And Therefore also Are Magistrates ordained of God, that they may defend & maintain public peace, which alone exceeds all worldly good things:
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we felt a litle in the last cōmotion of the common people, what losse, miserie, calamitie and grieuous sorrow conspiracie and sedition bringeth in the world.
we felt a little in the last commotion of the Common people, what loss, misery, calamity and grievous sorrow Conspiracy and sedition brings in the world.
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God graunt that it may so continue, that we trie it no more. Thus much shall suffize to haue bene spoken for the exposition of this text.
God grant that it may so continue, that we try it no more. Thus much shall suffice to have be spoken for the exposition of this text.
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A SERMON OF D. MARTIN LVTHER, OF THE QVESTION OF THE PHARISEES, AND aunswere of Christ concerning giuing tribute to Cesar. Matth. 22. Verse 15. THen went the Pharisees, & tooke counsell howe they might tangle him in talke.
A SERMON OF D. MARTIN LUTHER, OF THE QUESTION OF THE PHARISEES, AND answer of christ Concerning giving tribute to Cesar. Matthew 22. Verse 15. THen went the Pharisees, & took counsel how they might tangle him in talk.
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16. And they sent vnto him their disciples with the Herodians, saying:
16. And they sent unto him their Disciples with the Herodians, saying:
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Maister, we know that thou art true, and teachest the waye of God truly, neither carest for any man:
Master, we know that thou art true, and Teachest the Way of God truly, neither Carest for any man:
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for thou considerest not the persone of men.
for thou Considerest not the person of men.
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17. Tell vs therefore, how thinkest thou? Is it lawfull to giue tribute vnto Cesar or not?
17. Tell us Therefore, how Thinkest thou? Is it lawful to give tribute unto Cesar or not?
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18. But Iesus perceyued their wickednes and said: Why tempt ye me, ye hypocrites? 19. Shew me the tribute mony.
18. But Iesus perceived their wickedness and said: Why tempt you me, you Hypocrites? 19. Show me the tribute money.
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And they brought him a penie. 20. And he said vnto them: Whose is this image and superscription?
And they brought him a penny. 20. And he said unto them: Whose is this image and superscription?
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21. They said vnto him, Cesars, Then said he vnto them:
21. They said unto him, Caesars, Then said he unto them:
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Giue therefore to Cesar the thinges which are Cesars, and giue vnto God, those thinges which are Gods.
Give Therefore to Cesar the things which Are Caesars, and give unto God, those things which Are God's
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22. And when they heard it, they merueiled, and left him, and went their waye.
22. And when they herd it, they marveled, and left him, and went their Way.
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IN this text is set forth vnto vs, how subtil reason and mans wisedome agree with the wisedome of God, IN this text is Set forth unto us, how subtle reason and men Wisdom agree with the Wisdom of God,
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and how fouly reason stumbleth, when it striueth to be euen most subtil and wise,
and how foully reason stumbleth, when it strives to be even most subtle and wise,
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as it here falleth out with the Pharisees, who notwithstanding were the best and most wise of the Iewes, which euen by this their subtiltie they declare:
as it Here falls out with the Pharisees, who notwithstanding were the best and most wise of the Iewes, which even by this their subtlety they declare:
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neuertheles their wisedome is here proued to be foolishnes.
nevertheless their Wisdom is Here proved to be foolishness.
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For in that he suffered and was tempted, he is able to succour them that are tempted. For in that he suffered and was tempted, he is able to succour them that Are tempted.
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Whereof thus much at this time shall suffize.
Whereof thus much At this time shall suffice.
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For ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirit of adoption, whereby we cry Abba, Father:
For you have not received the Spirit of bondage to Fear again: but you have received the Spirit of adoption, whereby we cry Abba, Father:
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If we would print these things in our hart, yt we might throughly feele them, it should goe well with vs,
If we would print these things in our heart, that we might thoroughly feel them, it should go well with us,
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All which thinges Christ bringeth with him, for that we are, and are called his brethren, not because of any merit but of meere grace.
All which things christ brings with him, for that we Are, and Are called his brothers, not Because of any merit but of mere grace.
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I haue bene yonge and now am old, and yet saw I neuer the righteous forsaken, nor his seede begging bread. I have be young and now am old, and yet saw I never the righteous forsaken, nor his seed begging bred.
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They shall not be confounded in the perilous time, and in the dayes of dearth they shall haue enough. And againe:They shall not be confounded in the perilous time, and in the days of dearth they shall have enough. And again:
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and where he sayth in an other place: The Lord knoweth the wayes of the righteous, and their inheritance shall endure for euer.
and where he say in an other place: The Lord Knoweth the ways of the righteous, and their inheritance shall endure for ever.
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as where Dauid sayth Psal. 34: The Lions doe lacke and suffer hunger, but they that feare the Lorde shall want no maner of thing that is good:
as where David say Psalm 34: The Lions do lack and suffer hunger, but they that Fear the Lord shall want no manner of thing that is good:
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Hereby now we may easily vnderstand the sayinges vttered commonly in the Prophets, & especially in the Psalmes,
Hereby now we may Easily understand the sayings uttered commonly in the prophets, & especially in the Psalms,
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euen as he wanteth it not.
even as he Wants it not.
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neither shall I dread the sight of Satan, neither shall I want the plenty of any thing that is good,
neither shall I dread the sighed of Satan, neither shall I want the plenty of any thing that is good,
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My belly shall not be grieued with hunger, sinnes shall not oppresse me, neither shall I be afraid of the face of death,
My belly shall not be grieved with hunger, Sins shall not oppress me, neither shall I be afraid of the face of death,
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and shall not obtayne a part of the inheritance onely, but I shall possesse euen with him euerlasting wisedom, eternall strength.
and shall not obtain a part of the inheritance only, but I shall possess even with him everlasting Wisdom, Eternal strength.
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Now if I shall cleaue vnto him by faith, I shall be made partaker of all his good thinges,
Now if I shall cleave unto him by faith, I shall be made partaker of all his good things,
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all thinges are in his power, as well eternall thinges as temporall.
all things Are in his power, as well Eternal things as temporal.
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whether they be in heauen or in earth, spirituall or corporall, and that I may speake at once:
whither they be in heaven or in earth, spiritual or corporal, and that I may speak At once:
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All power is giuen vnto him, he hath rule ouer all thinges, ouer hunger and thirst, prosperitie and aduersitie, &c. he reigneth ouer all thinges that can be thought,
All power is given unto him, he hath Rule over all things, over hunger and thirst, Prosperity and adversity, etc. he Reigneth over all things that can be Thought,
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and whatsoeuer is contained in heauen and in earth, his are eternall veritie, strength, wisedom, righteousnes.
and whatsoever is contained in heaven and in earth, his Are Eternal verity, strength, Wisdom, righteousness.
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What is therfore the inheritance of Christ? In his power are life and death, sinne and grace, What is Therefore the inheritance of christ? In his power Are life and death, sin and grace,
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A corporall inheritance, when it is distributed into diuers parts, is made smaller, but in this portion of the spirit, the case is such, that he that hath gotten part thereof hath obtained the whole.
A corporal inheritance, when it is distributed into diverse parts, is made smaller, but in this portion of the Spirit, the case is such, that he that hath got part thereof hath obtained the Whole.
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as worldly inheritances are, but is alwayes made more aboundant: for it is a spirituall inheritance.
as worldly inheritances Are, but is always made more abundant: for it is a spiritual inheritance.
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So we also possesse common good thinges with Christ, enioying the same father, the same inheritance, which inheritance is not diminished by parting it,
So we also possess Common good things with christ, enjoying the same father, the same inheritance, which inheritance is not diminished by parting it,
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They that are germane brethren by consanguinitie, do vse goods common among them selues, hauing the same father, the same inheritance, otherwise they were not brethren.
They that Are germane brothers by consanguinity, do use goods Common among them selves, having the same father, the same inheritance, otherwise they were not brothers.
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As therfore the case standeth among carnall brethren, so doth it stand here.
As Therefore the case Stands among carnal brothers, so does it stand Here.
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If so be that Christ be our brother, surely I would fayne know what good thing we shall want.
If so be that christ be our brother, surely I would fain know what good thing we shall want.
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yea and that he doth call vs his brethren.
yea and that he does call us his brothers.
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This word therefore is ful of all consolation and comfort, that Christ careth for such wretched men as we are,
This word Therefore is full of all consolation and Comfort, that christ Careth for such wretched men as we Are,
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and we also doe throughly feele, when we are set in the middes of sinnes, and are ouercome of damnation.
and we also do thoroughly feel, when we Are Set in the mids of Sins, and Are overcome of damnation.
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Wherefore of meere grace and mercy this worde was brought vnto them of the Matrones, which the Apostles themselues did then well perceiue,
Wherefore of mere grace and mercy this word was brought unto them of the Matrons, which the Apostles themselves did then well perceive,
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and forsakers of their standing in the middest of their conflict, yea traitors and wicked men, rather then brethren.
and forsakers of their standing in the midst of their conflict, yea Traitors and wicked men, rather then brothers.
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euen as the hare tarieth with her yong ones, he might haue called them runawayes,
even as the hare tarrieth with her young ones, he might have called them runaways,
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All the rest of the Disciples did flie away from him, they did perseuer and stand by him,
All the rest of the Disciples did fly away from him, they did persever and stand by him,
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Wherefore, that he might be made conformable and like vnto vs, he tasted and had experience of all things euen as we haue, sinne only excepted, that he might be our true brother,
Wherefore, that he might be made conformable and like unto us, he tasted and had experience of all things even as we have, sin only excepted, that he might be our true brother,
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and exhibite him self openly vnto vs. Which the Epistle to the Hebrues doth liuely set forth chap. 2. where it sayth:
and exhibit him self openly unto us Which the Epistle to the Hebrews does lively Set forth chap. 2. where it say:
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Forasmuch then as the children are partakers of flesh & blood, he also him selfe likewise tooke part with them, that he might destroy through death, him that had the power of death, that is, the deuil, Forasmuch then as the children Are partakers of Flesh & blood, he also him self likewise took part with them, that he might destroy through death, him that had the power of death, that is, the Devil,
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& that he might deliuer all thē, which for feare of death were all their life time subiect to bondage.
& that he might deliver all them, which for Fear of death were all their life time Subject to bondage.
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For he tooke not on him the Angells nature, but he tooke on him the seede of Abraham.
For he took not on him the Angels nature, but he took on him the seed of Abraham.
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VVherefore in all thinges it behoued him, to be made like vnto his brethren, that he might be mercifull,
Wherefore in all things it behooved him, to be made like unto his brothers, that he might be merciful,
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& a faithfull hie Priest in thinges concerning God, that he might make reconciliation for the sinnes of the people.
& a faithful high Priest in things Concerning God, that he might make reconciliation for the Sins of the people.
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The profit, vse and frute of the Lordes passion & resurrection S. Paule hath gathered very briefly and as it were into one short summe, when he sayth Rom. 4: Christ was deliuered to death for our sinnes, and is risen againe for our iustification.
The profit, use and fruit of the lords passion & resurrection S. Paul hath gathered very briefly and as it were into one short sum, when he say Rom. 4: christ was Delivered to death for our Sins, and is risen again for our justification.
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This is that wherof S. Paule so greatly glorieth Rom. 8. As many as are led by the spirit of God, they are the sonnes of God.
This is that whereof S. Paul so greatly Glorieth Rom. 8. As many as Are led by the Spirit of God, they Are the Sons of God.
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but they goe in at one eare and out at an other.
but they go in At one ear and out At an other.
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What had the Apostles merited? Peter denied Christ thrise. What had the Apostles merited? Peter denied christ thrice.
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Let any of vs now come forth, and boast of his merit, or of the strength, whereby he is able to merit any thing.
Let any of us now come forth, and boast of his merit, or of the strength, whereby he is able to merit any thing.
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He doth not differre vntill we pray vnto him and call vppon him, that we may be made his brethren.
He does not differre until we pray unto him and call upon him, that we may be made his brothers.
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but also all them which beleue in him, although they doe not see him visibly as the Apostles did.
but also all them which believe in him, although they do not see him visibly as the Apostles did.
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and pertaine onely to the beleuers, for that here he calleth not onely the Apostles his brethren,
and pertain only to the believers, for that Here he calls not only the Apostles his brothers,
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also all his benefits shewed vnto them before, to wit that they should come vnto vs also that should beleue in him,
also all his benefits showed unto them before, to wit that they should come unto us also that should believe in him,
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And this is the first word, which they heare of Christ after his resurrection from the dead, whereby he confirmeth all his sayinges,
And this is the First word, which they hear of christ After his resurrection from the dead, whereby he confirmeth all his sayings,
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Wherefore Christ him selfe hath declared the vse and profit of his passion and resurrection, when he thus talked with the women Matth. 28: Be not afraid: Goe and tell my brethren that they goe into Galile, and there shal they see me.
Wherefore christ him self hath declared the use and profit of his passion and resurrection, when he thus talked with the women Matthew 28: Be not afraid: Go and tell my brothers that they go into Galilee, and there shall they see me.
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But when as the vse of them is preached, and whereunto they profit, that in deede is a frutefull and wholsom Sermon, and full of sweete consolation.
But when as the use of them is preached, and whereunto they profit, that in deed is a fruitful and wholesome Sermon, and full of sweet consolation.
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For where the onely deede of the historie is preached, it is a friuolous preaching and without all frute, which both Satan and the wicked doe as well know, reade, and vnderstand, as we doe.
For where the only deed of the history is preached, it is a frivolous preaching and without all fruit, which both Satan and the wicked doe as well know, read, and understand, as we do.
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but both the vse and the profit as well of his passion as of his resurrection must be preached and knowne, to wit, what Christ obtained for vs by them.
but both the use and the profit as well of his passion as of his resurrection must be preached and known, to wit, what christ obtained for us by them.
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After the same maner it is not enough here to know, how and when Christ rose againe,
After the same manner it is not enough Here to know, how and when christ rose again,
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WE haue heard in the treatise of the Lordes passion, that it is not sufficient to know onely the bare historie thereof.
WE have herd in the treatise of the lords passion, that it is not sufficient to know only the bore history thereof.
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A SERMON OF D. MARTIN LVTHER OF THE FRVTE AND VERTVE OF CHRIST HIS RESVRRECTION.
A SERMON OF D. MARTIN LUTHER OF THE FRVTE AND VIRTUE OF CHRIST HIS RESURRECTION.
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The same spirit beareth witnes with our spirit, that we are the children of God:
The same Spirit bears witness with our Spirit, that we Are the children of God:
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if we be children, we are also heires, euen the heires of God, and heires annexed with Christ,
if we be children, we Are also Heirs, even the Heirs of God, and Heirs annexed with christ,
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if so be that we suffer with him, that we may also be glorified with him. if so be that we suffer with him, that we may also be glorified with him.
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Moreouer this title ascendeth so high, that mans mind is not able to comprehend it.
Moreover this title Ascendeth so high, that men mind is not able to comprehend it.
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For vnles the spirit the comforter did impart this grace vnto vs, no man should euer be able to say: Christ is my brother.
For unless the Spirit the comforter did impart this grace unto us, no man should ever be able to say: christ is my brother.
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For reason can not be bold so to say, albeit one repeat it in wordes very often, as the new spirits doe.
For reason can not be bold so to say, albeit one repeat it in words very often, as the new spirits do.
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It is a higher thing then that it can be so spoken, for except the hart feele it,
It is a higher thing then that it can be so spoken, for except the heart feel it,
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as it is requisite it should, it shall be nothing but onely flatterie.
as it is requisite it should, it shall be nothing but only flattery.
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But if thou feele it inwardly in thy hart, it will be so excellent a thing vnto thee, that thou wilt much rather say nothing of it,
But if thou feel it inwardly in thy heart, it will be so excellent a thing unto thee, that thou wilt much rather say nothing of it,
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then speake and talke of it, yea by reason of the greatnes of so good a thinge, thou wilt perhaps dout as yet and be in an vncertaintye whether it be so or not.
then speak and talk of it, yea by reason of the greatness of so good a thing, thou wilt perhaps doubt as yet and be in an uncertainty whither it be so or not.
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They which onely cry out thus: Christ is my brother, are fanatical spirits, who vainly pronounce words without any frute.
They which only cry out thus: christ is my brother, Are fanatical spirits, who vainly pronounce words without any fruit.
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The case standeth farre otherwise and farre more maruelously with a true Christian, so that he is thereby enforced to be amased,
The case Stands Far otherwise and Far more marvelously with a true Christian, so that he is thereby Enforced to be amazed,
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neither dareth he either say or confesse any thing sufficiently thereof.
neither dareth he either say or confess any thing sufficiently thereof.
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Wherefore we must endeuour, that we doe not heare this onely with fleshly eares, but that we feele it in our hart,
Wherefore we must endeavour, that we do not hear this only with fleshly ears, but that we feel it in our heart,
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for then we will not be so rash, but we shall be forthwith caried into an admiration thereof.
for then we will not be so rash, but we shall be forthwith carried into an admiration thereof.
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True and sincere Christians enter into the viewing and feare of them selues, thinking thus:
True and sincere Christians enter into the viewing and Fear of them selves, thinking thus:
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O wretched and defiled creature, which am drowned in sinnes, am I now made worthy, that the sonne of God should be my brother? how doe I miserable wretch attayne to such a thing? Thus he is by and by astonied,
Oh wretched and defiled creature, which am drowned in Sins, am I now made worthy, that the son of God should be my brother? how do I miserable wretch attain to such a thing? Thus he is by and by astonished,
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and doth not well vnderstand the thing. But a great studie and endeuour surely is required, that a man may beleue this,
and does not well understand the thing. But a great study and endeavour surely is required, that a man may believe this,
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yea if it were felt, as it ought in very deede, a mā should forthwith dye thereupon.
yea if it were felt, as it ought in very deed, a man should forthwith die thereupon.
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For he can not vnderstand it according to his flesh and blood, and the hart of man in this life is more narrow and straight,
For he can not understand it according to his Flesh and blood, and the heart of man in this life is more narrow and straight,
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then that it is able to comprehend so great thinges.
then that it is able to comprehend so great things.
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But in death, when the hart shall be stretched out, then I say we shall trie what we haue heard by the word.
But in death, when the heart shall be stretched out, then I say we shall try what we have herd by the word.
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In the Gospel of Iohn chap. 20. Christ doth farre more plainly declare vnto Marie Magdalen this vse and frute both of his death and also of his resurrection, when he sayth:
In the Gospel of John chap. 20. christ does Far more plainly declare unto Marie Magdalen this use and fruit both of his death and also of his resurrection, when he say:
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Goe vnto my brethren and tell them: Go unto my brothers and tell them:
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I ascende vnto my father and your father, vnto my God & your God, this is one of the most comfortable places whereof we may glory and boast. As though Christ should say:I ascend unto my father and your father, unto my God & your God, this is one of the most comfortable places whereof we may glory and boast. As though christ should say:
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Marie, get thee hence and declare vnto my Disciples which did flee from me, which haue throughly deserued punishment and eternall condemnation, that this resurrection of myne is for their good, that is, yt I haue by my resurrection brought the matter to that passe, that my father is their father,
Marry, get thee hence and declare unto my Disciples which did flee from me, which have thoroughly deserved punishment and Eternal condemnation, that this resurrection of mine is for their good, that is, that I have by my resurrection brought the matter to that pass, that my father is their father,
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and my God is their God.
and my God is their God.
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They are but a fewe & verie short wordes in deede but they containe great matter in them,
They Are but a few & very short words in deed but they contain great matter in them,
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namely, that we haue as great hope & confidence reposed in God, as his owne sonne him selfe.
namely, that we have as great hope & confidence reposed in God, as his own son him self.
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Who can comprehend such exceeding ioye, I will not say, vtter it? that a wretched and defiled sinner may be bolde to call God his father & his God euen as Christ him selfe.
Who can comprehend such exceeding joy, I will not say, utter it? that a wretched and defiled sinner may be bold to call God his father & his God even as christ him self.
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The author of the Epistle to the Hebrues chap. 2. did well remember the wordes of the Psalme,
The author of the Epistle to the Hebrews chap. 2. did well Remember the words of the Psalm,
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and weied with him selfe how it speaketh of Christ, who, as he sayth, is not ashamed to call the beleeuers, brethren, saying:
and weighed with him self how it speaks of christ, who, as he say, is not ashamed to call the believers, brothers, saying:
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I will declare thy name vnto my brethren, in the middest of the Church or congregation will I sing prayses to thee. I will declare thy name unto my brothers, in the midst of the Church or congregation will I sing praises to thee.
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If any worldly Prince or noble man should humble him selfe so low, that he would say to a theefe or robber,
If any worldly Prince or noble man should humble him self so low, that he would say to a thief or robber,
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or to one that is infected with the french pocks:
or to one that is infected with the french Pocks:
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thou art my brother, it would be a certaine notable thing which euery one would maruell at.
thou art my brother, it would be a certain notable thing which every one would marvel At.
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But whereas this king which sitteth in glory at the right hand of his father, sayth of some poore man:
But whereas this King which Sitteth in glory At the right hand of his father, say of Some poor man:
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this is my brother, that no man layeth vp in the bosome of his brest,
this is my brother, that no man Layeth up in the bosom of his breast,
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neither doth any man consider of it in his mind, wherein notwithstanding our chiefe comfort and confidence consisteth against sinne, death, the deuils, hell, the law,
neither does any man Consider of it in his mind, wherein notwithstanding our chief Comfort and confidence Consisteth against sin, death, the Devils, hell, the law,
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and against all sinister successe of thinges as well of the body as of the mind.
and against all sinister success of things as well of the body as of the mind.
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Moreouer, forasmuch as we are flesh & blood, and therefore subiect to all kindes of aduersitie, it followeth, that the case should stand so also with our brother, otherwise he should not be like vnto vs in all thinges.
Moreover, forasmuch as we Are Flesh & blood, and Therefore Subject to all Kinds of adversity, it follows, that the case should stand so also with our brother, otherwise he should not be like unto us in all things.
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A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON SAINCT MATTHIAS DAY. Matth. 11. Verse 25. AT that time Iesus aunswered and said:
A SERMON OF D. MARTIN LUTHER UPON THE GOSPEL ON SAINCT MATTHIAS DAY. Matthew 11. Verse 25. AT that time Iesus answered and said:
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I giue thee thankes O Father, Lord of heauen & earth, because thou hast hid these thinges from the wise and men of vnderstanding,
I give thee thanks Oh Father, Lord of heaven & earth, Because thou hast hid these things from the wise and men of understanding,
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and hast opened them vnto children. 26. It is so, O Father, because thy good pleasure was such.
and hast opened them unto children. 26. It is so, Oh Father, Because thy good pleasure was such.
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27. All thinges are giuen vnto me of my Father: & no man knoweth the Sonne but the Father:
27. All things Are given unto me of my Father: & no man Knoweth the Son but the Father:
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neither knoweth any man the Father but the Sonne, and he to whom the Sonne wil reueale him.
neither Knoweth any man the Father but the Son, and he to whom the Son will reveal him.
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28. Come vnto me all ye that are wearie & laden, & I will refresh you.
28. Come unto me all you that Are weary & laden, & I will refresh you.
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29. Take my yoke on you and learne of me: for I am meeke and lowlie in hart:
29. Take my yoke on you and Learn of me: for I am meek and lowly in heart:
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and ye shall find rest vnto your soules. 30. For my yoke is easie, and my burden is light.
and you shall find rest unto your Souls. 30. For my yoke is easy, and my burden is Light.
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13. And whatsoeuer ye aske in my Name, that will I do, that the Father may be glorified in the Sonne.
13. And whatsoever you ask in my Name, that will I do, that the Father may be glorified in the Son.
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A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON THE FEAST OF S. PHILIP AND IAMES. Iohn 14. Verse 1. IEsus said vnto his disciples:
A SERMON OF D. MARTIN LUTHER UPON THE GOSPEL ON THE FEAST OF S. PHILIP AND JAMES. John 14. Verse 1. IEsus said unto his Disciples:
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Let not your heart be troubled: ye beleeue in God, beleeue also in me. 2. In my Fathers house are manie dwelling places:
Let not your heart be troubled: you believe in God, believe also in me. 2. In my Father's house Are many Dwelling places:
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14. If ye shall aske any thing in my name, I will doe it.
14. If you shall ask any thing in my name, I will do it.
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and greater then these shalhe do: for I go vnto my Father.
and greater then these shalhe do: for I go unto my Father.
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12. Verely, verely I say vnto you, he that beleeueth in me, the workes that I do, he shall do also,
12. Verily, verily I say unto you, he that Believeth in me, the works that I do, he shall do also,
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at the least beleeue me for the verie workes sake.
At the least believe me for the very works sake.
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but the Father that dwelleth in me, he doth the workes. 11. Beleeue me that I am in the Father, and the Father is in me:
but the Father that dwells in me, he does the works. 11. Believe me that I am in the Father, and the Father is in me:
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10. Beleeuest thou not that I am in the Father, and the Father is in me? The wordes that I speake vnto you, I speake not of my selfe,
10. Believest thou not that I am in the Father, and the Father is in me? The words that I speak unto you, I speak not of my self,
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how then sayest thou, Shewe vs thy Father?
how then Sayest thou, Show us thy Father?
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Haue I bin so long time with you, and hast thou not knowne me? Philip, he that hath seene me, hath seene my Father:
Have I been so long time with you, and hast thou not known me? Philip, he that hath seen me, hath seen my Father:
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8. Philippe said vnto him, Lord, shew vs thy Father, and it suffiseth vs. 9. Iesus said vnto him:
8. Philip said unto him, Lord, show us thy Father, and it Suffices us 9. Iesus said unto him:
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7. If ye had knowne me, ye should haue knowne my Father also: and from hence forth ye know him, and haue seene him.
7. If you had known me, you should have known my Father also: and from hence forth you know him, and have seen him.
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6. Iesus said vnto him, I am the Waie, the Truth, and the Life. No man commeth vnto the Father but by me.
6. Iesus said unto him, I am the Way, the Truth, and the Life. No man comes unto the Father but by me.
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5. Thomas said vnto him, Lord, we know not whither thou goest, how can we then knowe the waye?
5. Thomas said unto him, Lord, we know not whither thou goest, how can we then know the Way?
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4. And whither I go, ye know, and the waye ye knowe.
4. And whither I go, you know, and the Way you know.
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3. And if I go to prepare a place for you, I will come againe, and receiue you vnto my selfe, that where I am, there may ye be also.
3. And if I go to prepare a place for you, I will come again, and receive you unto my self, that where I am, there may you be also.
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if it were not so, I would haue tould you: I go to prepare a place for you.
if it were not so, I would have told you: I go to prepare a place for you.
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and put mine hand into his side, I will not beleeue it. 26. And eyght dayes after agayne his Disciples were within, & Thomas with them.
and put mine hand into his side, I will not believe it. 26. And eyght days After again his Disciples were within, & Thomas with them.
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Except I see in his hands the print of the nayles, and put my finger into the print of the nayles,
Except I see in his hands the print of the nails, and put my finger into the print of the nails,
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25. The other Disciples therfore sayd vnto him, we haue seene the Lord: but he said vnto them:
25. The other Disciples Therefore said unto him, we have seen the Lord: but he said unto them:
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A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON SAINCT THOMAS DAY, CONCERNING THE VVORKS VVHICH Christ hath wrough for vs, wherin is contained a most sweete consolation against the Law, Sinne, Death, and Satan. Ioh. 20. Verse 24. THomas one of the twelue, called Didimus, was not with them whē Iesus came.
A SERMON OF D. MARTIN LUTHER UPON THE GOSPEL ON SAINCT THOMAS DAY, CONCERNING THE WORKS WHICH christ hath wrough for us, wherein is contained a most sweet consolation against the Law, Sin, Death, and Satan. John 20. Verse 24. THomas one of the twelue, called Didymus, was not with them when Iesus Come.
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Thomas because thou hast seene me, thou beleeuest, blessed are they, that haue not seene and haue beleeued.
Thomas Because thou hast seen me, thou Believest, blessed Are they, that have not seen and have believed.
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Thou art my Lord and my God. 29. Iesus sayd vnto him:
Thou art my Lord and my God. 29. Iesus said unto him:
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and put it into my side, and be not faithles, but faithfull. 28. Then Thomas aunswered and sayd vnto him:
and put it into my side, and be not faithless, but faithful. 28. Then Thomas answered and said unto him:
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27. After sayd he to Thomas, Put thy finger here, and see myne handes, & put forth thyne hand,
27. After said he to Thomas, Put thy finger Here, and see mine hands, & put forth thine hand,
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Thē came Iesus when the dores were shut, and stoode in the middes, and sayd: Peace be vnto you.
Them Come Iesus when the doors were shut, and stood in the mids, and said: Peace be unto you.
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how it is wont and ought to behaue it selfe in tentation, also howe desperate a thinge diffidence is,
how it is wont and ought to behave it self in tentation, also how desperate a thing diffidence is,
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They are onely waues, which falling vpon thy ship doe terrifie thee, and compell thee to crie out, we perish, Lord saue vs. Thou hast therefore in the former part of this text, the nature of faith set forth,
They Are only waves, which falling upon thy ship do terrify thee, and compel thee to cry out, we perish, Lord save us Thou hast Therefore in the former part of this text, the nature of faith Set forth,
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as the morning spreadeth forth it selfe:
as the morning spreadeth forth it self:
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Neither shalt thou therefore die, although euen the whole world hate and persecute thee, and gape so wide to deuoure thee,
Neither shalt thou Therefore die, although even the Whole world hate and persecute thee, and gape so wide to devour thee,
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yet shalt thou not therefore be plunged in hell.
yet shalt thou not Therefore be plunged in hell.
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For although thy conscience being wounded doth feele sinne, and the wrath and indignation of God,
For although thy conscience being wounded does feel sin, and the wrath and Indignation of God,
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yet we must not be discouraged.
yet we must not be discouraged.
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and the deuill lay snares for vs, that is, although the waues doe couer the ship,
and the Devil lay snares for us, that is, although the waves do cover the ship,
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For we learne hereof, that albeit sinnes doe vrge vs, death disquiet vs, the world rage against vs,
For we Learn hereof, that albeit Sins do urge us, death disquiet us, the world rage against us,
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The present example ought to stirre vs vp hereunto, & to be receiued of vs in steede of speciall comfort.
The present Exampl ought to stir us up hereunto, & to be received of us in steed of special Comfort.
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But we must not iudge according to such feeling and outward appearance of things, but according to faith. But we must not judge according to such feeling and outward appearance of things, but according to faith.
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that Cain onely shall beare rule, and suffer his brother in no place.
that Cain only shall bear Rule, and suffer his brother in no place.
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so that it shall seeme that no man at all is able to stand, that no man is able to obtayne safetie, or profes his faith:
so that it shall seem that no man At all is able to stand, that no man is able to obtain safety, or profess his faith:
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Neither standeth the case any otherwise, when it commeth to passe that we are tryed of the world, it must needes be, that it should greatly rage and cruelly persecute vs,
Neither Stands the case any otherwise, when it comes to pass that we Are tried of the world, it must needs be, that it should greatly rage and cruelly persecute us,
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and Satan shoulde driue the worde of God out of the whole worlde, and he him selfe reigne for a God with his delusions & deceits.
and Satan should driven the word of God out of the Whole world, and he him self Reign for a God with his delusions & Deceits.
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Likewise when we haue conflict with the deuill, it must appeare, as though truth shoulde giue place to errour,
Likewise when we have conflict with the Devil, it must appear, as though truth should give place to error,
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and all thinges to be in that case, as though we were past all recouerie.
and all things to be in that case, as though we were passed all recovery.
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In the tentation of sinne we must needes feele the conscience thrall vnto sinnes, the wrath of God and hellish paynes to hange ouer vs,
In the tentation of sin we must needs feel the conscience thrall unto Sins, the wrath of God and hellish pains to hang over us,
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and must fall out with all the godly in all kind of tentations, which are of sinne, the deuill, and the world.
and must fallen out with all the godly in all kind of tentations, which Are of sin, the Devil, and the world.
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But as it fel out with the Disciples in this tentation, so also doth it fall out,
But as it fell out with the Disciples in this tentation, so also does it fallen out,
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all hope was then past, life seemed to be ouercome, and death appeared to haue the victorie.
all hope was then past, life seemed to be overcome, and death appeared to have the victory.
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but did euen couer it, that nothing could be now loked for, but that it should be drowned, especially Christ being asleepe, and knowing not of this perill:
but did even cover it, that nothing could be now looked for, but that it should be drowned, especially christ being asleep, and knowing not of this peril:
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We see an example of this fight here in the Disciples, for the waues did not onely strike the ship,
We see an Exampl of this fight Here in the Disciples, for the waves did not only strike the ship,
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and the deuill gotten the vpper hande, and on the contrary side very litle feele the force of faith.
and the Devil got the upper hand, and on the contrary side very little feel the force of faith.
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and the world, yea and that assayling vs so grieuously and with so great force, that the hart of man doe thinke that he is past all hope, that sinne hath ouercome,
and the world, yea and that assailing us so grievously and with so great force, that the heart of man do think that he is passed all hope, that sin hath overcome,
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Howbeit this victorie commeth not with rest and quietnes, we must trie the fight, not without blood and woundes, that is, we must needes feele sinne, death, the flesh, the deuill,
Howbeit this victory comes not with rest and quietness, we must try the fight, not without blood and wounds, that is, we must needs feel sin, death, the Flesh, the Devil,
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and beareth away the certaine victorie? Wherefore Iohn sayth in his first Epistle chap. 5: This is that victorie that hath ouercome this world, euen our faith.
and bears away the certain victory? Wherefore John say in his First Epistle chap. 5: This is that victory that hath overcome this world, even our faith.
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Is not faith therefore most mightie and of incomparable strength, which dareth encounter with so many and so mightie enemies,
Is not faith Therefore most mighty and of incomparable strength, which dareth encounter with so many and so mighty enemies,
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But faith is that noble Champion, which ouercommeth and extinguisheth euery sinne, yea if all the sinnes which the whole world hath committed from the beginning were layde vpon one heape, it would extinguish and abolish them all togither.
But faith is that noble Champion, which Overcometh and extinguisheth every sin, yea if all the Sins which the Whole world hath committed from the beginning were laid upon one heap, it would extinguish and Abolah them all together.
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yea if all men should goe about togither to comfort the conscience wherein sinne hath begun to liue, they should goe about it in vaine.
yea if all men should go about together to Comfort the conscience wherein sin hath begun to live, they should go about it in vain.
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Finally, sinne hath that force, that that which is euen the least, can not be appeased or extinguished of any creature, that it doth not gnawe and teare the conscience,
Finally, sin hath that force, that that which is even the least, can not be appeased or extinguished of any creature, that it does not gnaw and tear the conscience,
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as we haue experience at this day by the decaying and vanishing of the Papacie and indulgences.
as we have experience At this day by the decaying and vanishing of the Papacy and Indulgences.
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but it also discouereth and confoundeth them, that they be no more of any importance, that they are able to doe nothing but doe vanish away,
but it also Discovereth and confoundeth them, that they be no more of any importance, that they Are able to do nothing but doe vanish away,
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But it is faith which troubleth him, for it is not onely not made subiect to his delusions,
But it is faith which Troubles him, for it is not only not made Subject to his delusions,
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as (alas) we both see and trie.
as (alas) we both see and try.
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and hope, and soweth against them innumerable errours, sects, delusions, heresies, desperations, superstitions, and such kind of abominations without number? All the worlde is to him as a sparke of fire to a fountaine of water, it is wholy subdued vnto him in these euills,
and hope, and Soweth against them innumerable errors, Sects, delusions, heresies, desperations, superstitions, and such kind of abominations without number? All the world is to him as a spark of fire to a fountain of water, it is wholly subdued unto him in these evils,
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Who is able to ouercome him, which practizeth so many craftes and wiles, wherby he stayeth and hindereth the truth, the worde of God, faith,
Who is able to overcome him, which practizeth so many crafts and wiles, whereby he stays and hindereth the truth, the word of God, faith,
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It doth no otherwise behaue it selfe against Satan also.
It does not otherwise behave it self against Satan also.
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and furie thereof, and maketh that vnto it selfe matter of spirituall ioy, wherewith other are euen killed.
and fury thereof, and makes that unto it self matter of spiritual joy, wherewith other Are even killed.
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Likewise who is able to beare the hatred and furie, ignominie and persecution of the worlde? who doth not yeelde vnto it and is oppressed with it? But faith euen laugheth at all the iniquitie, rage,
Likewise who is able to bear the hatred and fury, ignominy and persecution of the world? who does not yield unto it and is oppressed with it? But faith even Laugheth At all the iniquity, rage,
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But faith subdueth this subduer of all other, holdeth it in subiection, and teacheth it not onely to be ruled, but also to obey.
But faith subdueth this subduer of all other, holds it in subjection, and Teaches it not only to be ruled, but also to obey.
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so that he liueth carnally whosoeuer is of the world.
so that he lives carnally whosoever is of the world.
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but it rather bringeth vnder and maketh the world subiect vnto it, & beareth rule ouer it,
but it rather brings under and makes the world Subject unto it, & bears Rule over it,
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So euen the whole world is not able to bring vnder and subdue the flesh,
So even the Whole world is not able to bring under and subdue the Flesh,
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yea it couragiously setteth vpon it, which otherwise tameth all thinges, and ouercommeth and swalloweth vp that vnsatiable deuourer of life.
yea it courageously sets upon it, which otherwise tames all things, and Overcometh and swalloweth up that unsatiable devourer of life.
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For who flieth not death? who is not terrified & ouercome of it? Against this inuincible faith standeth,
For who flies not death? who is not terrified & overcome of it? Against this invincible faith Stands,
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as sinnes, death, the world, and the deuil: neither suffereth he it to be occupied with small matters.
as Sins, death, the world, and the Devil: neither suffers he it to be occupied with small matters.
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For this cause those thinges are of God layd vpon faith, which the whole world is not able to beare,
For this cause those things Are of God laid upon faith, which the Whole world is not able to bear,
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neither can it rest vpon any other thing but that which it feeleth.
neither can it rest upon any other thing but that which it feeleth.
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and doe presse & vrge vs. As on the contrary side diffidence seeth nothing but that which it feeleth,
and do press & urge us As on the contrary side diffidence sees nothing but that which it feeleth,
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and seeth not those thinges which are felt, yea which are now sore vpon vs,
and sees not those things which Are felt, yea which Are now soar upon us,
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For this is the chiefe vertue and cunning of faith, that it seeth those thinges which are not seene or felt,
For this is the chief virtue and cunning of faith, that it sees those things which Are not seen or felt,
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then if it had sate vpon a most stronge rocke farre from the sea and from al tempest.
then if it had sat upon a most strong rock Far from the sea and from all tempest.
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& in steede of these would wholy haue thought vpon the power of God and his grace promised, whereunto it would no otherwise haue trusted,
& in steed of these would wholly have Thought upon the power of God and his grace promised, whereunto it would not otherwise have trusted,
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But if the Disciples had bene then endued with a sound faith, and if it had ruled in this daunger, it would haue remoued from the mind the wind and all this tempest, But if the Disciples had be then endued with a found faith, and if it had ruled in this danger, it would have removed from the mind the wind and all this tempest,
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So in hell, where diffidence exerciseth full tyrannie, there can neuer be any intermission of desperation, trembling and terrour.
So in hell, where diffidence Exerciseth full tyranny, there can never be any intermission of desperation, trembling and terror.
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and therefore it can neuer feele any peace or quietnes while this remaineth.
and Therefore it can never feel any peace or quietness while this remains.
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For diffidence or vnbeliefe hath nothing whereunto it may trust or flee, wherfore when outward aduersitie commeth, it admitteth nothing into the mind but it,
For diffidence or unbelief hath nothing whereunto it may trust or flee, Wherefore when outward adversity comes, it admitteth nothing into the mind but it,
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so all comfort also was farre from them.
so all Comfort also was Far from them.
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A SERMON OF D. MARTIN LVTHER, CONCERNING FAITH AND DIFFIDENCE IN daunger and trouble. Matth. 8. Verse 23. WHen Iesus was entered into the ship, his Disciples followed him.
A SERMON OF D. MARTIN LUTHER, CONCERNING FAITH AND DIFFIDENCE IN danger and trouble. Matthew 8. Verse 23. WHen Iesus was entered into the ship, his Disciples followed him.
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24. And behold, there arose a great tempest in the sea, so that the ship was couered with waues, but he was asleepe.
24. And behold, there arose a great tempest in the sea, so that the ship was covered with waves, but he was asleep.
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25. Then his Disciples came, and awoke him, saying, Maister, saue vs, we perish. 26. And he sayd vnto them:
25. Then his Disciples Come, and awoke him, saying, Master, save us, we perish. 26. And he said unto them:
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Why are ye feareful, O ye of litle faith? Then he arose, and rebuked the windes and the sea:
Why Are you fearful, Oh you of little faith? Then he arose, and rebuked the winds and the sea:
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& so there was a great calme. 27. And the men merueiled, saying: What man is this, that both the windes & the sea obey him?
& so there was a great Cam. 27. And the men marveled, saying: What man is this, that both the winds & the sea obey him?
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ACcording to the historie this text setteth before vs an example of faith and diffidence:
ACcording to the history this text sets before us an Exampl of faith and diffidence:
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wherof we may learne both what a stronge and inuincible thinge faith is, and that it must be exercised & tryed euen in great matters, and full of perill:
whereof we may Learn both what a strong and invincible thing faith is, and that it must be exercised & tried even in great matters, and full of peril:
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I came not to be serued, but to serue, and to giue my life for the ransome of many. I Come not to be served, but to serve, and to give my life for the ransom of many.
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and also howe desperate a thing on the other side diffidence is, and howe full of feare and trembling, which can neuer doe any thinge rightly or wel.
and also how desperate a thing on the other side diffidence is, and how full of Fear and trembling, which can never do any thing rightly or well.
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And as they could not so much as thinke any thing els because of their vnbeliefe,
And as they could not so much as think any thing Else Because of their unbelief,
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This doth experience most liuely set forth in the Disciples.
This does experience most lively Set forth in the Disciples.
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They, when they entered into the ship with Christ, and whilest there was calmnes in the lake, were nothing disquieted in mind, neither felt any feare. They, when they entered into the ship with christ, and whilst there was calmness in the lake, were nothing disquieted in mind, neither felt any Fear.
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Then if one should haue asked them whether they beleeued, they would haue aunswered without dout that they did beleeue.
Then if one should have asked them whither they believed, they would have answered without doubt that they did believe.
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For they did not know that their hart did trust in that quietnes, for that all troubles were absent,
For they did not know that their heart did trust in that quietness, for that all Troubles were absent,
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and therefore did rest vpon a thinge visible, and not vpon the inuisible grace of God.
and Therefore did rest upon a thing visible, and not upon the invisible grace of God.
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Which then was made manifest, as soone as the tempest was risen, and the waues did couer the ship:
Which then was made manifest, as soon as the tempest was risen, and the waves did cover the ship:
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for by and by all their trust and confidence ceassed, for that the quietnes and calmnes whereunto they trusted was taken away,
for by and by all their trust and confidence ceased, for that the quietness and calmness whereunto they trusted was taken away,
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and diffidence, which before when al things were prosperous did lurke in their minds, did then appeare.
and diffidence, which before when all things were prosperous did lurk in their minds, did then appear.
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For this is the nature of diffidence, that it beleeueth or knoweth no more then it feeleth.
For this is the nature of diffidence, that it Believeth or Knoweth no more then it feeleth.
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Forasmuch therefore as it had possessed the brestes of the Apostles, they felt nothing now but the fearefull tempest,
Forasmuch Therefore as it had possessed the breasts of the Apostles, they felt nothing now but the fearful tempest,
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and the waues couering the ship, they saw the sea swelling and greatly raging to threaten nothing but death.
and the waves covering the ship, they saw the sea swelling and greatly raging to threaten nothing but death.
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the more they weyed in their mind the perill, so much more were they terrified,
the more they weighed in their mind the peril, so much more were they terrified,
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These thinges onely did they thinke vpon, these onely did they consider, and therefore could there be no measure or ende of feare and trembling in their mindes:
These things only did they think upon, these only did they Consider, and Therefore could there be no measure or end of Fear and trembling in their minds:
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and seemed euen now to sticke in the very iawes of death, hoping for no life or deliuerance.
and seemed even now to stick in the very Jaws of death, hoping for no life or deliverance.
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as he witnesseth of him selfe:
as he Witnesseth of him self:
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euen as Christ being made man liued in the earth that he might do for vs,
even as christ being made man lived in the earth that he might do for us,
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and profit of our neighbours, seeking to it selfe nothing thereby. For the exercising of which loue man adopted of God, is left in the earth,
and profit of our neighbours, seeking to it self nothing thereby. For the exercising of which love man adopted of God, is left in the earth,
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Euen as it is the nature of Christian loue to doe all things freely and of good will to the glorie of God,
Eve as it is the nature of Christian love to do all things freely and of good will to the glory of God,
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and counted the daunger that his Disciples were in for his owne, and helped them freely, asking or looking for nothing of them therefore.
and counted the danger that his Disciples were in for his own, and helped them freely, asking or looking for nothing of them Therefore.
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The other part commendeth vnto vs loue in Christ, whereby he was brought so farre, that he brake of his sleepe, arose,
The other part commends unto us love in christ, whereby he was brought so Far, that he brake of his sleep, arose,
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and nothing to be counted of.
and nothing to be counted of.
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or to do well to them, which do well to thee: or to hurt them, which hurt thee, thou art vtterly deceiued.
or to do well to them, which do well to thee: or to hurt them, which hurt thee, thou art utterly deceived.
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Thus ye haue the meaning of this text, it remaineth that we call vpon God for grace.
Thus you have the meaning of this text, it remains that we call upon God for grace.
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By this shal all men know that ye are my disciples, if ye haue loue one to an other. By this shall all men know that you Are my Disciples, if you have love one to an other.
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I giue you a new commaundement, that ye loue one an other, as I haue loued you. I give you a new Commandment, that you love one an other, as I have loved you.
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as Christ sayd vnto his disciples at his last Supper:
as christ said unto his Disciples At his last Supper:
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And herein truly Christians are knowne, if they loue one an other, if one do such workes of mercy vnto an other,
And herein truly Christians Are known, if they love one an other, if one do such works of mercy unto an other,
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& giue him, euen as I would wish to be done vnto my selfe if I were driuen into distres, necessitie, exile, or pouerty.
& give him, even as I would wish to be done unto my self if I were driven into distres, necessity, exile, or poverty.
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but to forgiue him his offences, to helpe him, to prouide for him, to lend vnto him,
but to forgive him his offences, to help him, to provide for him, to lend unto him,
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So I also ought to behaue my selfe toward my neighbour, not to iudge him, not to condemne him,
So I also ought to behave my self towards my neighbour, not to judge him, not to condemn him,
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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.
If I be a miserable sinner, drowned in Sins, bearing a burdened and troubled conscience, I would that the Whole world should Comfort me, should help and succour me, should cover my sin and shame.
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Now euerie one is so affected, that being cast downe, and in distres, he would wish all the world to helpe him.
Now every one is so affected, that being cast down, and in distres, he would wish all the world to help him.
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for this is the Law and the Prophets. for this is the Law and the prophets.
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VVhat soeuer ye would that men should do to you, euen so do ye to them: What soever you would that men should do to you, even so do you to them:
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and of loue to be shewed to our brethren, thus concludeth saying:
and of love to be showed to our brothers, thus Concludeth saying:
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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, Unto which the special words of christ ought to exhort us, who when in the Gospel of Matthew he had spoken much of a Christian life,
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Thus much shall suffice concerning the partes of mercy which we ought to shew to our neighbours.
Thus much shall suffice Concerning the parts of mercy which we ought to show to our neighbours.
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And continuing on his speech he sayth: For with what measure ye meat, with the same shall men meat to you againe.
And Continuing on his speech he say: For with what measure you meat, with the same shall men meat to you again.
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a good measure, pressed downe, shaken togither, & running ouer shall men giue into your bosome. a good measure, pressed down, shaken together, & running over shall men give into your bosom.
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Wherefore the Lord addeth a promise in the Gospell, saying: Giue and it shalbe giuen vnto you:
Wherefore the Lord adds a promise in the Gospel, saying: Give and it shall given unto you:
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Hereunto also pertaineth the saying of Christ Matth. 5: Blessed are the mercifull, for they shall obtaine mercy.
Hereunto also pertaineth the saying of christ Matthew 5: Blessed Are the merciful, for they shall obtain mercy.
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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.how dwells the love of God in him? For where the love of God is, it is moved to show it self even in outward works.
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VVhosoeuer hath this worldes good, and seeth his brother haue neede, and shutteth vp his compassion from him, Whosoever hath this world's good, and sees his brother have need, and shutteth up his compassion from him,
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Whereof Iohn speaketh thus 1. Iohn 3:
Whereof John speaks thus 1. John 3:
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The third part of mercy is, that we giue to them that be in miserie and neede, and that we helpe them.
The third part of mercy is, that we give to them that be in misery and need, and that we help them.
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and prouoked him to anger?
and provoked him to anger?
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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,
if I a wretched sinner, do forgive my neighbour his Trespasses and his infirmity, whereas the Lord will forgive me my Sins and my infirmities? If one had killed my father, what were this being compared to my sin, wherewith I have offended God,
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forgiue vs our trespasses, as we forgiue them that trespasse against vs. Is this a hard matter,
forgive us our Trespasses, as we forgive them that trespass against us Is this a hard matter,
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And so we praye daily in the Lords prayer, with an addition saying:
And so we pray daily in the lords prayer, with an addition saying:
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So likewise shall mine heauenly Father do vnto you, except ye forgiue from your hearts, ech one to his brother their trespasses. So likewise shall mine heavenly Father do unto you, except you forgive from your hearts, each one to his brother their Trespasses.
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which Christ setteth forth els where in a most goodly parable, which he cōcludeth in these wordes:
which christ sets forth Else where in a most goodly parable, which he Concludeth in these words:
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Matth. 18. Wherefore God forgiueth a Christian his synne or infirmitie, that he also may forgiue other their infirmitie:
Matthew 18. Wherefore God forgives a Christian his sin or infirmity, that he also may forgive other their infirmity:
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but seuenty times seuen times, as the Lord sayd vnto Peter.
but seuenty times seuen times, as the Lord said unto Peter.
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A Christian can neuer be so hurt, but he ought to forgiue, not onely seuen times,
A Christian can never be so hurt, but he ought to forgive, not only seuen times,
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The second part of mercy is, that we forgiue them which haue endamaged vs, or hurt vs by any meanes.
The second part of mercy is, that we forgive them which have endamaged us, or hurt us by any means.
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as long as we are in this life.
as long as we Are in this life.
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if we were mercifull daily, we should also become perfect, as he is perfect, but that commeth not to passe,
if we were merciful daily, we should also become perfect, as he is perfect, but that comes not to pass,
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whom if we follow, we also do become mercifull like as he is:
whom if we follow, we also do become merciful like as he is:
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he himselfe falleth into the ditch, and I follow. The other maister is the mercifull father, of whom we must learne mercy:
he himself falls into the ditch, and I follow. The other master is the merciful father, of whom we must Learn mercy:
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the one is blynde, whom if I shall follow, I also my selfe shall become blynde:
the one is blind, whom if I shall follow, I also my self shall become blind:
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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:
I can Learn no more of my master then he Knoweth himself. Wherefore does the Lord speak this proverb? Because of two sorts of masters:
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The disciple is not aboue his maister, but who soeuer wilbe a perfect disciple, shalbe as his maister. This is a common prouerbe:The disciple is not above his master, but who soever will a perfect disciple, shall as his master. This is a Common proverb:
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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 ye truth to hypocrites, who go about to shew ye way to other, which they themselues know not, leading so other mē into ye ditch with thē. Therfore ye Lord saith:And Thinkest thou this, Oh thou man, that Condemnest them which do such things, & dost the same, that thou shalt escape the judgement of God? Lo, this is to speak you truth to Hypocrites, who go about to show you Way to other, which they themselves know not, leading so other men into you ditch with them. Therefore you Lord Says:
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But we know that the iudgement of God is according to truth, against them which commit such things.
But we know that the judgement of God is according to truth, against them which commit such things.
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for thou that condemnest doest the same thinges.
for thou that Condemnest dost the same things.
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Therefore thou art inexcusable, O man, who soeuer thou art, that cōdemnest: for in that that thou condemnest an other, thou condemnest thy selfe: Therefore thou art inexcusable, Oh man, who soever thou art, that Condemnest: for in that that thou Condemnest an other, thou Condemnest thy self:
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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:Thou Therefore which Teachest an other Teachest thou not thy self? thou that Preachest, A man should not steal, dost thou steal? thou that Sayest, A man should not commit adultery, dost thou commit adultery? thou that Abhorrest Idols, Committest thou sacrilege? thou that gloriest in the law through breaking the law, dishonourest thou God? Whereupon he also say in the beginning of the same chapter to Hypocrites:
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& of the truth in the law.
& of the truth in the law.
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an instructer of them which lacke discretiō, a teacher of the vnlearned, which hast the forme of knowledge,
an instructer of them which lack discretion, a teacher of the unlearned, which hast the Form of knowledge,
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& perswadest thy selfe, that thou art a guide of the blinde, a light of them which are in darknes,
& persuadest thy self, that thou art a guide of the blind, a Light of them which Are in darkness,
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& gloriest in God, & knowest his will, and triest the thinges that dissent from it, in that thou art instructed by the law,
& gloriest in God, & Knowest his will, and Triest the things that dissent from it, in that thou art instructed by the law,
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Behold (saith he) thou art called a Iew, & restest in the law, Behold (Says he) thou art called a Iew, & restest in the law,
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Of such as iudge themselues to excell others, & thinke themselues to be followed more thē ye word of God, S. Paul speaketh Rom. 2:
Of such as judge themselves to excel Others, & think themselves to be followed more them you word of God, S. Paul speaks Rom. 2:
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so that he which foloweth thee, doth fall with thee into the ditch.
so that he which Followeth thee, does fallen with thee into the ditch.
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then that thou wilt lead & guide other, whē thou thy selfe art blinder thē a moule,
then that thou wilt led & guide other, when thou thy self art blinder them a moule,
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What other thing is this, thē for thy heart to be so affected, that thou count thy selfe better? Which is nothing els,
What other thing is this, them for thy heart to be so affected, that thou count thy self better? Which is nothing Else,
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whē notwithstāding thou thy selfe art blind. Thou iudgest him a synner, & thy selfe an honest & iust man.
when notwithstanding thou thy self art blind. Thou Judges him a sinner, & thy self an honest & just man.
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thou thinkest that thy brother is blinde, and in thy minde doest fynde fault with an other, that is, thou wilt guide an other,
thou Thinkest that thy brother is blind, and in thy mind dost find fault with an other, that is, thou wilt guide an other,
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& thē shalt thou see perfectly to pul out the mote that is in thy brothers eie. As if he said:& them shalt thou see perfectly to pull out the mote that is in thy Brother's eye. As if he said:
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when thou seest not the beame that is in thine owne eye? Hypocrite, cast out the beame that is in thine own eye first,
when thou See not the beam that is in thine own eye? Hypocrite, cast out the beam that is in thine own eye First,
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And why seest thou a mote in thy brothers eye, and considerest not the beame, that is in thine owne eye? either how canst thou say to thy brother, Brother, let me pul out the mote that is in thine eye,
And why See thou a mote in thy Brother's eye, and Considerest not the beam, that is in thine own eye? either how Canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,
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but who soeuer wilbe a perfect disciple, shalbe as his maister.
but who soever will a perfect disciple, shall as his master.
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Can the blinde lead the blinde? shall they not both fall into the ditch? The disciple is not aboue his maister: Can the blind led the blind? shall they not both fallen into the ditch? The disciple is not above his master:
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as God both hath & doth shew to vs. But that is the practize of Satan, that we do those things which are quite cōtrarie vnto mercy, which is an vndouted signe, that there is no mercy at all in vs. Of these iudgers of other Christ speaketh in the Gospell whē he sayth:
as God both hath & does show to us But that is the practice of Satan, that we do those things which Are quite contrary unto mercy, which is an undoubted Signen, that there is no mercy At all in us Of these judgers of other christ speaks in the Gospel when he say:
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This is a thing most certaine, that we are not able to shew so great mercy to our neighbour,
This is a thing most certain, that we Are not able to show so great mercy to our neighbour,
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for if thou were, thou wouldest be mercifull according as he is.
for if thou were, thou Wouldst be merciful according as he is.
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if thou reueale his sinne and reioyce thereat, surely thou art not the child of the mercifull father,
if thou reveal his sin and rejoice thereat, surely thou art not the child of the merciful father,
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Wherefore if thy brother be a sinner, cōceale his synne, and pray for him to the Lord:
Wherefore if thy brother be a sinner, conceal his sin, and pray for him to the Lord:
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howbeit they do not iudge man onely, but euen God himselfe.
howbeit they do not judge man only, but even God himself.
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But it many times falleth out that they are most filthie adulterers euen according to the flesh, which do so iudge and condemne others,
But it many times falls out that they Are most filthy Adulterers even according to the Flesh, which do so judge and condemn Others,
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whereas a godly man helpeth as much as he is able, that these thinges may be couered and amended.
whereas a godly man Helpeth as much as he is able, that these things may be covered and amended.
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And although they themselues do not such things, yet they willingly here that other men do them,
And although they themselves do not such things, yet they willingly Here that other men do them,
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so that no mā is able to do that which pleaseth or liketh them.
so that no man is able to do that which Pleases or liketh them.
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yea they increase a small thing or trifle in their neighbour, and what soeuer others do, they interpret it at the worst,
yea they increase a small thing or trifle in their neighbour, and what soever Others do, they interpret it At the worst,
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if they reason and talke either of the adulterie or fault of an other man,
if they reason and talk either of the adultery or fault of an other man,
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Such hypocrites are of that nature, that it is a pleasure vnto them, and they take no smal delight thereof, Such Hypocrites Are of that nature, that it is a pleasure unto them, and they take no small delight thereof,
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or the most vnchast harlot, before God, who alone knoweth who is to be saued, and who to be condemned.
or the most unchaste harlot, before God, who alone Knoweth who is to be saved, and who to be condemned.
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Hereof it commeth, that thou which iudgest an other, are made worse thē yt most wicked baude,
Hereof it comes, that thou which Judges an other, Are made Worse them that most wicked bawd,
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and so fallest into the iudgemēt of God.
and so Fallest into the judgement of God.
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But it commeth to passe, that when thou seest many sinnes in others, thou seest not the beame that is in thine owne eye,
But it comes to pass, that when thou See many Sins in Others, thou See not the beam that is in thine own eye,
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forasmuch as they will not acknowledge their owne synne.
forasmuch as they will not acknowledge their own sin.
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For they that iudge themselues good, are offended at their brother, what soeuer others do, it displeaseth them,
For they that judge themselves good, Are offended At their brother, what soever Others do, it displeaseth them,
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To iudge & condemne an other is nothing els, then to haue a beame in his owne eye, which all hypocrites do without dout beare in their eyes.
To judge & condemn an other is nothing Else, then to have a beam in his own eye, which all Hypocrites do without doubt bear in their eyes.
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For there can not be either any loue, or concord, where this iudgement and condemnation is vsuall amongst men.
For there can not be either any love, or concord, where this judgement and condemnation is usual among men.
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and also seeme vnto thee to be good, neither must thou remember his synnes, for that Christ hath forbidden.
and also seem unto thee to be good, neither must thou Remember his Sins, for that christ hath forbidden.
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For it may be that thou see thy brother offend to day, whom notwithstanding to morow God doth receiue, thē may he both be,
For it may be that thou see thy brother offend to day, whom notwithstanding to morrow God does receive, them may he both be,
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when as notwithstanding he seeth no good or euell to be done of him. Which iudgement belongeth only vnto God.
when as notwithstanding he sees no good or evil to be done of him. Which judgement belongeth only unto God.
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But Christ speaketh here of an other iudgement, namely of that whereby one reputeth and compteth an other good or euell, But christ speaks Here of an other judgement, namely of that whereby one reputeth and counteth an other good or evil,
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Who made me a iudge or a diuider ouer you? For the care & gouerning of outward thinges do not belong to the kingdome of Christ. Who made me a judge or a divider over you? For the care & governing of outward things do not belong to the Kingdom of christ.
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Els where he maketh mētion thereof, when as he said to him, which desired, that he would byd his brother diuide the inheritance with him:
Else where he makes mention thereof, when as he said to him, which desired, that he would bid his brother divide the inheritance with him:
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for whereas the iudge dealeth vniustly, he is as well an homicide as an other, of which iudgement Christ saith nothing here.
for whereas the judge deals unjustly, he is as well an homicide as an other, of which judgement christ Says nothing Here.
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as that the innocēt be not executed:
as that the innocent be not executed:
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so that it be prouided that it be not done against the precept and commaundemēt of God,
so that it be provided that it be not done against the precept and Commandment of God,
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That therefore we may speake of the former part, that we must not iudge or condemne, we must marke, that God hath ordained the sword of the magistrate, to the punishing of publike offences,
That Therefore we may speak of the former part, that we must not judge or condemn, we must mark, that God hath ordained the sword of the magistrate, to the punishing of public offences,
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do wel to him, which doth euel to thee: forgiue him that hurteth thee: lend to the needy, and so of the rest.
do well to him, which does evil to thee: forgive him that hurteth thee: lend to the needy, and so of the rest.
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But thou must do so, as Christ saith a litle before: Imitate thy heauenly father, loue thine enemie:
But thou must do so, as christ Says a little before: Imitate thy heavenly father, love thine enemy:
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For if thou desirest to will well and to wish well to them, which will well to thee:
For if thou Desirest to will well and to wish well to them, which will well to thee:
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And all these must proceede from a syncere heart, all colouring and flatterie being taken away, that there be no respect had of the person.
And all these must proceed from a sincere heart, all colouring and flattery being taken away, that there be no respect had of the person.
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Lastly thou must helpe the needy. These thinges this word (Mercie) signifieth, where soeuer it cōmeth in the Scriptures.
Lastly thou must help the needy. These things this word (Mercy) signifies, where soever it comes in the Scriptures.
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First iudgement and condemnation is taken from vs. Then thou must forgiue thy neighbour if he hath committed any thing against thee.
First judgement and condemnation is taken from us Then thou must forgive thy neighbour if he hath committed any thing against thee.
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In this place the Lord diuideth mercy into three partes, that we maye not be ignoraunt, what maner of mercy that ought to be, which it behoueth vs to shew to our neighbours.
In this place the Lord Divideth mercy into three parts, that we may not be ignorant, what manner of mercy that ought to be, which it behooves us to show to our neighbours.
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Giue, and it shalbe giuen vnto you. Give, and it shall given unto you.
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Iudge not, and ye shall not be iudged: condemne not, and ye shall not be condemned: forgiue, and ye shalbe forgiuen: Judge not, and you shall not be judged: condemn not, and you shall not be condemned: forgive, and you shall forgiven:
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In the wordes following the Lord interpreteth himselfe, what kinde of mercy he vnderstandeth, saying after this sort.
In the words following the Lord interpreteth himself, what kind of mercy he understandeth, saying After this sort.
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Now what is to be sayd moreouer of this text, or what doth follow we will afterward consider.
Now what is to be said moreover of this text, or what does follow we will afterwards Consider.
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Thus much shall suffice to haue bin spoken concerning the former part.
Thus much shall suffice to have been spoken Concerning the former part.
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but by onely faith, and referre and bestow your workes to the only seruice and profit of your neighbour.
but by only faith, and refer and bestow your works to the only service and profit of your neighbour.
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Wherefore lay vp this text inwardly in your mindes, that ye deale by no other thing before God,
Wherefore lay up this text inwardly in your minds, that you deal by no other thing before God,
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and to be willing to part from that which we haue, otherwise we shall not shew the frutes of a liuely faith.
and to be willing to part from that which we have, otherwise we shall not show the fruits of a lively faith.
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And thus we heare that if we will be Christians, we ought to lend, giue,
And thus we hear that if we will be Christians, we ought to lend, give,
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and forgiue the dette according to the example of Nehemias, as we read in Esdras. 1. Esd. 5. For God hath giuen many things vnto vs, who is able to giue vs moe thinges also if we beleeue.
and forgive the debt according to the Exampl of Nehemiah, as we read in Ezra. 1. Esd 5. For God hath given many things unto us, who is able to give us more things also if we believe.
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And if we see any not to haue, wherewith to make restitution, we must release him,
And if we see any not to have, wherewith to make restitution, we must release him,
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and to giue to our neighbour, when it shalbe requisite.
and to give to our neighbour, when it shall requisite.
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We must so do with our substance, that we be willing to part from it, to lend,
We must so do with our substance, that we be willing to part from it, to lend,
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some, which do direct onely workes in the body: for one place can not direct both the body and the spirite togither.
Some, which do Direct only works in the body: for one place can not Direct both the body and the Spirit together.
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For there are two thinges in man, the Spirit and the Flesh. Hereupon there are some places which do guide onely faith in the spirit:
For there Are two things in man, the Spirit and the Flesh. Hereupon there Are Some places which do guide only faith in the Spirit:
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But spirituall men referre them to the very body onely, they them selues standing naked before God in spirit, which is both iust and necessarie.
But spiritual men refer them to the very body only, they them selves standing naked before God in Spirit, which is both just and necessary.
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I was naked and ye clothed me not, &c. Which sentences, whiles ignoraunt and light spirits labour to wrest and applie to workes, they see not how great euell they commit.I was naked and you clothed me not, etc. Which sentences, while ignorant and Light spirits labour to wrest and apply to works, they see not how great evil they commit.
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I thirsted, & ye gaue me no drinke: I was astraunger, and ye tooke me not in vnto you:
I thirsted, & you gave me no drink: I was astraunger, and you took me not in unto you:
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also where as Christ affirmeth, that he will require workes in the last day, and will say after this sort vnto the condemned, Matthew 25: I was an hungred, and ye gaue me no meat:
also where as christ Affirmeth, that he will require works in the last day, and will say After this sort unto the condemned, Matthew 25: I was an hungered, and you gave me no meat:
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as these which we haue heard here rehearsed: Forgiue, and ye shalbe forgiuen:
as these which we have herd Here rehearsed: Forgive, and you shall forgiven:
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VVe are iustified freely. Againe lest the body should be sluggish outwardly, there are sentences also set forth vnto vs, which do guide and exercise the body, We Are justified freely. Again lest the body should be sluggish outwardly, there Are sentences also Set forth unto us, which do guide and exercise the body,
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Some sayinges do guide the spirit, how we ought to behaue our selues toward God, onely by faith, as this:
some sayings do guide the Spirit, how we ought to behave our selves towards God, only by faith, as this:
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and that we should not thinke that we vnderstand the whole Scripture, when we scarce vnderstand one place.
and that we should not think that we understand the Whole Scripture, when we scarce understand one place.
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as it seemeth to vs & our reason, I aunswere, that he may exercise vs in reading,
as it seems to us & our reason, I answer, that he may exercise us in reading,
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Now if it should be demaunded why God oftentimes setteth downe such contrarie sentences, and disagreeing one with an other,
Now if it should be demanded why God oftentimes sets down such contrary sentences, and disagreeing one with an other,
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Behold, it was meete that I should make this digression, least I should cōfirme the meaning of ye Papists.
Behold, it was meet that I should make this digression, lest I should confirm the meaning of the Papists.
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but herein they are extolled and commended, in that they are profitable to our neighbour and frutes and signes of faith.
but herein they Are extolled and commended, in that they Are profitable to our neighbour and fruits and Signs of faith.
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and confirme workes in such places as this: for herein workes are reiected if we thinke, that we are iustified by them:
and confirm works in such places as this: for herein works Are rejected if we think, that we Are justified by them:
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Accustome your selues therefore well vnto the phrases and maner of speakinges vsed in the Scripture, that ye rush not vpon them like blinde moules,
Accustom your selves Therefore well unto the phrases and manner of speakings used in the Scripture, that you rush not upon them like blind moules,
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He sayeth not, do good workes, that by them ye may be called, but that ye may more assure your selues of your calling.
He Saith not, do good works, that by them you may be called, but that you may more assure your selves of your calling.
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For by this meanes an entering shalbe ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. For by this means an entering shall ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Iesus christ.
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•••••fore brethren, giue rather diligence, to make your calling and election sure, which if ye do, ye shall not fall. •••••fore brothers, give rather diligence, to make your calling and election sure, which if you do, you shall not fallen.
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Soe Sainct Peter meaneth, when speaking of the workes of charitie, and the vertues of faith, he concludeth thus: So Saint Peter means, when speaking of the works of charity, and the Virtues of faith, he Concludeth thus:
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Wherefore it must burst forth, and be shewed by the workes that ensue, which are both signes and seales of the present faith.
Wherefore it must burst forth, and be showed by the works that ensue, which Are both Signs and Seals of the present faith.
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So if I haue faith and yet be ignoraunt thereof, it is no profit vnto me.
So if I have faith and yet be ignorant thereof, it is no profit unto me.
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as if he gaue it me.
as if he gave it me.
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But if any would shew it vnto me, he should do me as great a pleasure,
But if any would show it unto me, he should do me as great a pleasure,
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yet I being ignoraunt thereof, should take no commoditie thereby.
yet I being ignorant thereof, should take no commodity thereby.
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For what should it profit me, if I had euen a strong faith, but vnknowen vnto me? euen as if I should haue a chest full of gold,
For what should it profit me, if I had even a strong faith, but unknown unto me? even as if I should have a chest full of gold,
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Wherefore workes folowing onely freely as fruites of faith, are declarations of such a faith.
Wherefore works following only freely as fruits of faith, Are declarations of such a faith.
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God in deede knew that he did beleeue, but it behoued that Abraham also should know, and shew forth his faith.
God in deed knew that he did believe, but it behooved that Abraham also should know, and show forth his faith.
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So it fell out with Abraham, his worke made his faith knowne vnto him.
So it fell out with Abraham, his work made his faith known unto him.
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and certifie me, that God hath also pardoned my synne, and doth daily more and more pardon me.
and certify me, that God hath also pardoned my sin, and does daily more and more pardon me.
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If I forgiue, the same forgiuenes doth assure me concerning the sinceritie of my faith, doth declare my faith,
If I forgive, the same forgiveness does assure me Concerning the sincerity of my faith, does declare my faith,
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For if I feele in my heart, that my worke proceedeth from loue, I am sure concerning the integritie and soundnes of my faith.
For if I feel in my heart, that my work Proceedeth from love, I am sure Concerning the integrity and soundness of my faith.
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Againe, I must bestow my workes so, that they maye be a certaine signe, and as it were a seale grauen with letters, whereby I may be assured that my faith is syncere. Again, I must bestow my works so, that they may be a certain Signen, and as it were a seal graven with letters, whereby I may be assured that my faith is sincere.
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For if it be of Grace, it is no more of works, or els were grace no more grace, as he saith afterward in the eleuenth chapter.For if it be of Grace, it is no more of works, or Else were grace no more grace, as he Says afterwards in the Eleventh chapter.
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but to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is coūted for righteousnes.
but to him that works not, but Believeth in him that Justifieth the ungodly, his faith is counted for righteousness.
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Now to him that worketh the wages is not counted by fauour but by dette: Now to him that works the wages is not counted by favour but by debt:
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and a iustifier of him which is of the faith of Iesus. And in the chapter folowing he sayeth:and a justifier of him which is of the faith of Iesus. And in the chapter following he Saith:
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whom God hath set forth to be a recōciliatiō through faith in his blood, to declare his righteousnes, in that he forgiueth the synnes that are past, through the patience of God, to shew at this time his righteousnes, that he might be iust,
whom God hath Set forth to be a reconciliation through faith in his blood, to declare his righteousness, in that he forgives the Sins that Are past, through the patience of God, to show At this time his righteousness, that he might be just,
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and are iustified freely by his grace, through the redemption that is in Christ Iesus:
and Are justified freely by his grace, through the redemption that is in christ Iesus:
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There is no difference: for all haue sinned, and are depriued of the glorie of God, There is no difference: for all have sinned, and Are deprived of the glory of God,
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For in deede before we seeke him, he fyndeth vs, before we aske him, he heareth vs. Likewise S. Paul sayth Rom. 3:
For in deed before we seek him, he findeth us, before we ask him, he hears us Likewise S. Paul say Rom. 3:
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and while they are yet but thinking how to speake, I will heare them. and while they Are yet but thinking how to speak, I will hear them.
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The time shall come (sayth God) that or euer they call I will aunswere them, The time shall come (say God) that or ever they call I will answer them,
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And in the ende of the same chapter:
And in the end of the same chapter:
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for we obtaine euen euerie thing of God without merit or desert: so God sayth Esay 65: I am found of them that seeke not for me, I haue appeared to them that aske not for me. for we obtain even every thing of God without merit or desert: so God say Isaiah 65: I am found of them that seek not for me, I have appeared to them that ask not for me.
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Wherefore so bestow thy workes in euerie respect, that thou looke for nothing at Gods hand because of them:
Wherefore so bestow thy works in every respect, that thou look for nothing At God's hand Because of them:
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we do not lay the first stone, neither doth the shepe seeke the shepeheard, but the shepeheard the shepe.
we do not lay the First stone, neither does the sheep seek the shepherd, but the shepherd the sheep.
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before we shew mercy, we must receiue mercy of God:
before we show mercy, we must receive mercy of God:
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Howbeit this is here to be knowen and marked of vs, that we must first receiue, before we giue:
Howbeit this is Here to be known and marked of us, that we must First receive, before we give:
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for now I know that thou fearest God, forasmuch as for my sake thou hast not spared thine onely sonne.
for now I know that thou Fearest God, forasmuch as for my sake thou hast not spared thine only son.
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what ensued therevpon? the Angell of the Lord stayed him, saying: lay not thy hand vpon the child, neither do any thing vnto him:
what ensued thereupon? the Angel of the Lord stayed him, saying: lay not thy hand upon the child, neither do any thing unto him:
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What did Abraham being commaunded to offer his sonne? he obeyed the commaundement, and drew forth the sword to kill his sonne:
What did Abraham being commanded to offer his son? he obeyed the Commandment, and drew forth the sword to kill his son:
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Whereof set an example before your selues.
Whereof Set an Exampl before your selves.
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so that if I beleeue, I must be mercifull, I must not iudge nor condemne my neighbour, I must forgiue, and giue vnto my neighbour.
so that if I believe, I must be merciful, I must not judge nor condemn my neighbour, I must forgive, and give unto my neighbour.
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It is requisite here to vnderstand that good workes are onely a setting forth and commendation of faith, It is requisite Here to understand that good works Are only a setting forth and commendation of faith,
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and deale by onely mere faith before him.
and deal by only mere faith before him.
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when as notwithstanding ye haue very often heard, that faith alone doth all? and both Paul and the whole Scripture do commonly say and affirme, that we must beleeue in God alone,
when as notwithstanding you have very often herd, that faith alone does all? and both Paul and the Whole Scripture do commonly say and affirm, that we must believe in God alone,
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All which authorities sound so, that we must deale before God with our workes, and by them deserue the mercy of God,
All which authorities found so, that we must deal before God with our works, and by them deserve the mercy of God,
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forgiue and it shalbe forgiuen you. forgive and it shall forgiven you.
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againe, Iudge not, and ye shal not be iudged: condemne not, & ye shall not be condemned:
again, Judge not, and you shall not be judged: condemn not, & you shall not be condemned:
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But how commeth it to passe that a certain contrarie thing to yt which we haue taught seemeth to appeare in this text, where he saith? Be ye merciful, as your heauēly Father is merciful: But how comes it to pass that a certain contrary thing to that which we have taught seems to appear in this text, where he Says? Be you merciful, as your heavenly Father is merciful:
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and ye shalbe the children of the most High: for he is kinde vnto the vnkinde, and to the euell. and you shall the children of the most High: for he is kind unto the unkind, and to the evil.
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But loue your enemies, do well vnto them, lend, looking for nothing againe, and your reward shalbe great, But love your enemies, do well unto them, lend, looking for nothing again, and your reward shall great,
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then that we should loue them, or do well vnto them. And the same thing the Lord meaneth when he sayeth Luke 6:
then that we should love them, or do well unto them. And the same thing the Lord means when he Saith Lycia 6:
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for ye see all which are in this text rehearsed, to haue otherwise deserued of vs,
for you see all which Are in this text rehearsed, to have otherwise deserved of us,
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Take heede therefore what difference thou make betweene a friend and an enemie, betweene the worthy and vnworthy:
Take heed Therefore what difference thou make between a friend and an enemy, between the worthy and unworthy:
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and for thy neighbours commodities sake.
and for thy neighbours commodities sake.
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but that thou shew thy selfe againe so to thy neighbour, & that wholy for the loue of God,
but that thou show thy self again so to thy neighbour, & that wholly for the love of God,
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and the childe of euerlasting malediction, thy heart I say being setled in this faith, thou canst not containe thy selfe,
and the child of everlasting malediction, thy heart I say being settled in this faith, thou Canst not contain thy self,
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so gentle and bountifull, without thy desert and of mere grace, when thou wast as yet his enemie,
so gentle and bountiful, without thy desert and of mere grace, when thou wast as yet his enemy,
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For thy heart being setled in faith, so that thou knowest God to haue shewed himselfe thy God,
For thy heart being settled in faith, so that thou Knowest God to have showed himself thy God,
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euen as our heauenly father doth. And where soeuer this mercy is not, neither is there faith also.
even as our heavenly father does. And where soever this mercy is not, neither is there faith also.
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But the mercy of Christians must not seeke her owne, but so behaue it selfe, that it be indifferent, that it regard all alike with open eyes, both freinds and foes,
But the mercy of Christians must not seek her own, but so behave it self, that it be indifferent, that it regard all alike with open eyes, both Friends and foes,
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and if ye lend to them of whom ye hope to receiue, what thanke shall ye haue? for euen the synners lend to synners to receiue the like. and if you lend to them of whom you hope to receive, what thank shall you have? for even the Sinners lend to Sinners to receive the like.
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If ye loue them which loue you, what thanke shall ye haue? and if ye do good for them which do good for you, what thanke shall ye haue? for euen the synners do the same: If you love them which love you, what thank shall you have? and if you do good for them which doe good for you, what thank shall you have? for even the Sinners do the same:
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Hereof Christ speaketh in the same chapter before this text in this wise:
Hereof christ speaks in the same chapter before this text in this wise:
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For if I shall giue to him that hath deserued, or if I shall regard fayrenes or friendship, it is a bargaine or det, and not mercy.
For if I shall give to him that hath deserved, or if I shall regard fairness or friendship, it is a bargain or debt, and not mercy.
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and as it were torne and broken in peeces.
and as it were torn and broken in Pieces.
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it giueth vnto them, of whom it looketh for profit and commoditie againe, which is a mercy diuided, begging,
it gives unto them, of whom it looks for profit and commodity again, which is a mercy divided, begging,
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and to them that deserue it: it loueth them that be fayre and beautifull:
and to them that deserve it: it loves them that be fair and beautiful:
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This is not simple mercy, such as reason teacheth, for that is greedy of her owne commoditie, which giueth onely to great and learned men,
This is not simple mercy, such as reason Teaches, for that is greedy of her own commodity, which gives only to great and learned men,
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Imitate your father, & be ye mercifull like vnto him.
Imitate your father, & be you merciful like unto him.
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So what soeuer we haue either in body or in spirit, he giueth it vs of his meere mercy, without any merit or desert of ours. Whereupon Christ here saith:
So what soever we have either in body or in Spirit, he gives it us of his mere mercy, without any merit or desert of ours. Whereupon christ Here Says:
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and refresheth vs with meat & drinke, & maketh vs full of all good things:
and refresheth us with meat & drink, & makes us full of all good things:
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He seeth vs to be miserable and naked, hungerie and thirsty, it pitying him hereof, he clotheth vs,
He sees us to be miserable and naked, hungry and thirsty, it pitying him hereof, he clotheth us,
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he seeth vs to be the children of hell, therefore he taking pitie vpon vs, giueth vnto vs heauen:
he sees us to be the children of hell, Therefore he taking pity upon us, gives unto us heaven:
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He seeth vs sticke fast in death, therefore he hath mercy vpon vs and giueth vs life:
He sees us stick fast in death, Therefore he hath mercy upon us and gives us life:
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What soeuer therefore good thinges he bestoweth vpon vs, he bestoweth them of his meere mercy.
What soever Therefore good things he bestoweth upon us, he bestoweth them of his mere mercy.
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For if he should giue vnto vs according to our desert, he should giue vnto vs nothing but hell fire and eternall damnation.
For if he should give unto us according to our desert, he should give unto us nothing but hell fire and Eternal damnation.
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How therefore is our heauenly father mercifull? after that sort, that he giueth vs all good thinges, corporall and spiritual, transitorie and eternall, freely and of his mercy. How Therefore is our heavenly father merciful? After that sort, that he gives us all good things, corporal and spiritual, transitory and Eternal, freely and of his mercy.
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Nowe let vs see the very wordes of the text in order. Be ye mercifull as your Father is mercifull.
Now let us see the very words of the text in order. Be you merciful as your Father is merciful.
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for that we giue due honour vnto God, and beleeue according to his word, and satisfie our neighbour in the dutie of loue.
for that we give due honour unto God, and believe according to his word, and satisfy our neighbour in the duty of love.
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but workes must go without and downeward, whereby at the length it commeth to passe, that we are righteous before God and men,
but works must go without and downward, whereby At the length it comes to pass, that we Are righteous before God and men,
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Thus much for the entraunce of this text concerning faith and workes, to wit that faith must pearce inward and vpward,
Thus much for the Entrance of this text Concerning faith and works, to wit that faith must pierce inward and upward,
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The same must be done of vs if we will ascend vnto God, that we may come to him with Isaac onely, that is, with faith, seruaunts and asses, that is workes, are to be left below.
The same must be done of us if we will ascend unto God, that we may come to him with Isaac only, that is, with faith, Servants and asses, that is works, Are to be left below.
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After this sort Abraham did, when at the mountaine in the countrie of Moria he ascended to God, he left his seruaunts and asses below at the bottome of the mountaine, taking onely Isaac with him.
After this sort Abraham did, when At the mountain in the country of Moria he ascended to God, he left his Servants and asses below At the bottom of the mountain, taking only Isaac with him.
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and deriued downward to our neighbour.
and derived downward to our neighbour.
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as I will afterward declare, and that I also do shew mercy toward my neighbour. Which faith must be inward, and caried vpward vnto God, but workes must be without,
as I will afterwards declare, and that I also do show mercy towards my neighbour. Which faith must be inward, and carried upward unto God, but works must be without,
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Wherefore I must so order my conscience toward God, that I vndoutedly beleeue, that I haue him a bountifull and mercifull father,
Wherefore I must so order my conscience towards God, that I undoubtedly believe, that I have him a bountiful and merciful father,
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These things Christ declareth when he saith: Be ye mercifull as your father is mercifull.
These things christ Declareth when he Says: Be you merciful as your father is merciful.
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euen as the spouse must cleaue onely to her husbande and to no other: so also God requireth of vs that we trust in him alone.
even as the spouse must cleave only to her husband and to no other: so also God requires of us that we trust in him alone.
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for neither doth God require that, who will haue the conscience to rest onely in him:
for neither does God require that, who will have the conscience to rest only in him:
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Also it must againe apply it self downward toward our neighbour, with out looking for any recompense, not that blessednes consisteth in that deriuing of faith, to wit charity,
Also it must again apply it self downward towards our neighbour, with out looking for any recompense, not that blessedness Consisteth in that deriving of faith, to wit charity,
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as well temporall thinges as eternall, and so to obtaine them, that it thinke not that it hath merited in any thing.
as well temporal things as Eternal, and so to obtain them, that it think not that it hath merited in any thing.
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So faith pertaineth to God alone, whereunto it belongeth to obtaine all whatsoeuer thinges are necessary,
So faith pertaineth to God alone, whereunto it belongeth to obtain all whatsoever things Are necessary,
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I wil cōtend with thee in iudgment, & wil shew how thou gaddest hither and thither to change thy wayes. I will contend with thee in judgement, & will show how thou gaddest hither and thither to change thy ways.
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and they will goe to law with me. Beholde this is an other sinne, that they goe about to defende their workes. Whereupon God also sayth:
and they will go to law with me. Behold this is an other sin, that they go about to defend their works. Whereupon God also say:
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they dare rise against me, that I should not be angrie with them, alleging that their workes be iust,
they Dare rise against me, that I should not be angry with them, alleging that their works be just,
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when as notwithstanding it is able to hold no water: they forsake God the fountaine of life. Afterward he sayth:
when as notwithstanding it is able to hold no water: they forsake God the fountain of life. Afterwards he say:
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Which appeare to be as a fountaine, out of which they would draw life, and blessednes or saluation,
Which appear to be as a fountain, out of which they would draw life, and blessedness or salvation,
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So our Papistes trust to their owne inuentions, to their founding of Masses, to their fastinges, prayers, and such like things.
So our Papists trust to their own Inventions, to their founding of Masses, to their Fastings, Prayers, and such like things.
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Secondly they set vp their owne traditions, and digge vnto them selues a fountaine of their owne, which can holde no water.
Secondly they Set up their own traditions, and dig unto them selves a fountain of their own, which can hold no water.
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First he sayth, that his spouse is turned into an harlot, and hath estraunged her selfe from God the fountaine of life, from whom life, saluation & euery good thing floweth, him they haue forsaken.
First he say, that his spouse is turned into an harlot, and hath estranged her self from God the fountain of life, from whom life, salvation & every good thing flows, him they have forsaken.
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I am without sinne and giltles, tush, his wrath can not come vpon me: behold I will reason with thee, because thou darest say, I haue not offended. I am without sin and guiltless, tush, his wrath can not come upon me: behold I will reason with thee, Because thou Darest say, I have not offended.
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yea vile and broken pitts that can holde no water: An other, for that thou darest say:
yea vile and broken pits that can hold no water: an other, for that thou Darest say:
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one, for that they haue forsaken me the well of the water of life, and digged them pitts,
one, for that they have forsaken me the well of the water of life, and dug them pits,
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and whatsoeuer their great maisters haue inuented, in that they put their trust. Of such God sayth in Ieremie? My people hath done two euills:
and whatsoever their great masters have invented, in that they put their trust. Of such God say in Ieremie? My people hath done two evils:
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Nowe some vse suche a preposterous order, that they repose faithe, which ought to haue respect vnto God onely, in them selues and others, they rest vpon their traditions,
Now Some use such a preposterous order, that they repose faith, which ought to have respect unto God only, in them selves and Others, they rest upon their traditions,
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& whatsoeuer we possesse either in mind or body, that commeth wholy to vs from God alone, in whom we ought to trust, vpon whom we ought to set our hart.
& whatsoever we possess either in mind or body, that comes wholly to us from God alone, in whom we ought to trust, upon whom we ought to Set our heart.
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We must deale before God by no other thing but by faith alone, because none is able to helpe vs but God onely,
We must deal before God by no other thing but by faith alone, Because none is able to help us but God only,
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and to direct all our workes so, that they may turne to their commoditie.
and to Direct all our works so, that they may turn to their commodity.
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let vs first repose faith in God alone, and let vs then giue our selues to serue our neighbours,
let us First repose faith in God alone, and let us then give our selves to serve our neighbours,
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Turne these contrariwise, and they shalbe right, after this sort:
Turn these contrariwise, and they shall right, After this sort:
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and when faith is directed vnto man, whereas it is to be placed in God alone.
and when faith is directed unto man, whereas it is to be placed in God alone.
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Marke therefore how peruerse an order it is, when any deale with God by workes, with whom notwithstanding they must deale by onely faith, Mark Therefore how perverse an order it is, when any deal with God by works, with whom notwithstanding they must deal by only faith,
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but would to God it would at the last burst forth both into your handes and workes.
but would to God it would At the last burst forth both into your hands and works.
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and which is now in your eares:
and which is now in your ears:
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vnto whom onely they are to be directed, and not vnto God, which ye haue very often heard,
unto whom only they Are to be directed, and not unto God, which you have very often herd,
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God can be made neither stronger nor richer by our workes: but man may be strengthened and enriched by them, vnto whom also they are necessarie,
God can be made neither Stronger nor Richer by our works: but man may be strengthened and enriched by them, unto whom also they Are necessary,
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as our heauenly father hath exercised them toward vs. Ye haue oftentimes heard, that it is not needefull to do good workes toward God, but toward our neighbour onely.
as our heavenly father hath exercised them towards us You have oftentimes herd, that it is not needful to do good works towards God, but towards our neighbour only.
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Be ye mercifull, as your Father also is mercifull. Here ye see all good workes summarily described which we must exercise among our selues,Be you merciful, as your Father also is merciful. Here you see all good works summarily described which we must exercise among our selves,
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and if any man take away our cloke, we must not forbid him to take away our coate also. &c. All which he comprehending in a briefe summe, sayth:
and if any man take away our cloak, we must not forbid him to take away our coat also. etc. All which he comprehending in a brief sum, say:
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(33) sermon (DIV1)
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if any man smite vs on the one cheeke, we must offer vnto him also the other:
if any man smite us on the one cheek, we must offer unto him also the other:
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that we must pray for them which persecute vs:
that we must pray for them which persecute us:
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and bestow benefits vpon them which hate vs: that we must blesse them that curse vs:
and bestow benefits upon them which hate us: that we must bless them that curse us:
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which the Lorde then declared, when he sayde a litle before in the same chapter, that we must do well vnto our enemies,
which the Lord then declared, when he said a little before in the same chapter, that we must do well unto our enemies,
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THE workes of charitie which we must do to our neighbours in temporall thinges and in corporall necessitie, are discribed vnto vs in this text:
THE works of charity which we must do to our neighbours in temporal things and in corporal necessity, Are described unto us in this text:
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and then shalt thou see perfectly to pull out the mote that is in thy brothers eye.
and then shalt thou see perfectly to pull out the mote that is in thy Brother's eye.
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(33) sermon (DIV1)
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when thou seest not the beame that is in thine owne eye? Hypocrite, cast out the beame out of thine owne eye first,
when thou See not the beam that is in thine own eye? Hypocrite, cast out the beam out of thine own eye First,
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42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,
42. Either how Canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,
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41. And why seest thou a mote in thy brothers eye, and considerest not the beame that is in thine owne eye?
41. And why See thou a mote in thy Brother's eye, and Considerest not the beam that is in thine own eye?
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40. The disciple is not aboue his maister: but whosoeuer wilbe a perfect disciple, shalbe as his maister.
40. The disciple is not above his master: but whosoever will a perfect disciple, shall as his master.
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Can the blynde lead the blynde? shall they not both fall into the ditch?
Can the blind led the blind? shall they not both fallen into the ditch?
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for with what measure ye meat, with the same shall men meat to you again. 39. And he spake a parable vnto them:
for with what measure you meat, with the same shall men meat to you again. 39. And he spoke a parable unto them:
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a good measure, pressed downe, shaken togither, and running ouer shall men giue into your bosom:
a good measure, pressed down, shaken together, and running over shall men give into your bosom:
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(33) sermon (DIV1)
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condemne not, and ye shall not be condemned: forgiue, and ye shalbe forgiuen. 38. Giue & it shalbe giuen vnto you:
condemn not, and you shall not be condemned: forgive, and you shall forgiven. 38. Give & it shall given unto you:
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Be ye mercifull as your father also is mercifull. 37. Iudge not, and ye shall not be iudged:
Be you merciful as your father also is merciful. 37. Judge not, and you shall not be judged:
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(33) sermon (DIV1)
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A SERMON OF D. MARTIN LVTHER OF THE WORKES OF CHARITIE. Luke 6. Verse. 36. IEsus said vnto his disciples:
A SERMON OF D. MARTIN LUTHER OF THE WORKS OF CHARITY. Lycia 6. Verse. 36. IEsus said unto his Disciples:
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then shal we be in a desperate case, for he will easily throw vs to the ground,
then shall we be in a desperate case, for he will Easily throw us to the ground,
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(59) sermon (DIV1)
701
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We must not looke how litle the faith is, but we must regarde and take heede that faith be not taken away.
We must not look how little the faith is, but we must regard and take heed that faith be not taken away.
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(59) sermon (DIV1)
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and be not eaten vp of the birdes, that Satan plucke not faith out of our hartes.
and be not eaten up of the Birds, that Satan pluck not faith out of our hearts.
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(59) sermon (DIV1)
707
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Neither must we so much cōsider this, that our faith is litle, but we must looke vnto this, we must haue regard vnto this, that the graine of musterd seede do remaine,
Neither must we so much Consider this, that our faith is little, but we must look unto this, we must have regard unto this, that the grain of mustered seed do remain,
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(59) sermon (DIV1)
707
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A graine of musterd seede is but a small thing, but he that hath faith agreeable to the smalnes of this graine, shall be saued.
A grain of mustered seed is but a small thing, but he that hath faith agreeable to the smallness of this grain, shall be saved.
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(59) sermon (DIV1)
707
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Remoue hence to yonder place, & it shall be remoued: and nothing shal be vnpossible vnto you. Remove hence to yonder place, & it shall be removed: and nothing shall be unpossible unto you.
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(59) sermon (DIV1)
707
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as Christ sayth vnto his Disciples Matth. 17: If ye haue faith as much as is a graine of musterd seede, ye shal say vnto this mountaine:
as christ say unto his Disciples Matthew 17: If you have faith as much as is a grain of mustered seed, you shall say unto this mountain:
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(59) sermon (DIV1)
707
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if in the ende of our life when we must dye, we shall haue but a sparke of such faith, we shall be in a good case,
if in the end of our life when we must die, we shall have but a spark of such faith, we shall be in a good case,
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(59) sermon (DIV1)
707
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Thus Christ dealeth with vs also, he suffereth vs to be tempted, that we may increase in faith:
Thus christ deals with us also, he suffers us to be tempted, that we may increase in faith:
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(59) sermon (DIV1)
707
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So faith remaineth not idle, nor resteth, but increaseth and goeth forward.
So faith remains not idle, nor rests, but increases and Goes forward.
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(59) sermon (DIV1)
706
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Christ sayth, thy sonne liueth: And he sayth with him selfe, without dout it is true, I shall so find it.
christ say, thy son lives: And he say with him self, without doubt it is true, I shall so find it.
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(59) sermon (DIV1)
706
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and trusteth wholy to the worde of God.
and Trusteth wholly to the word of God.
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(59) sermon (DIV1)
706
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8256
Goe thy way, thy sonne liueth. This is a right and a stronge faith, when as man leaueth sense, wisedome, reason,Go thy Way, thy son lives. This is a right and a strong faith, when as man Leaveth sense, Wisdom, reason,
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(59) sermon (DIV1)
706
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8255
But faith sayth otherwise, it resteth onely in the word & trusteth wholy vnto it, neither douteth it, that any thing will fall out otherwise then the word speaketh:
But faith say otherwise, it rests only in the word & Trusteth wholly unto it, neither doubteth it, that any thing will fallen out otherwise then the word speaks:
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(59) sermon (DIV1)
706
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When I came from my sonne he was sicke, as I did leaue him, so shall I find him.
When I Come from my son he was sick, as I did leave him, so shall I find him.
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(59) sermon (DIV1)
706
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8253
My sonne is sicke, but I shall find him whole: which faith was contrary both to reason & experience. Reason would haue thought thus:
My son is sick, but I shall find him Whole: which faith was contrary both to reason & experience. Reason would have Thought thus:
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(59) sermon (DIV1)
706
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Wherefore the Father receiueth this word in his hart, and thinketh with him selfe after this sort:
Wherefore the Father receiveth this word in his heart, and Thinketh with him self After this sort:
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(59) sermon (DIV1)
706
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and Christ is with his father.
and christ is with his father.
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(59) sermon (DIV1)
706
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But hauing layd holde on the word, he cleaueth vnto it by faith, for his sonne is at home,
But having laid hold on the word, he cleaveth unto it by faith, for his son is At home,
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(59) sermon (DIV1)
706
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vntill he had come with him to his house.
until he had come with him to his house.
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(59) sermon (DIV1)
706
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For if he had not beleeued the word, he would not haue left Christ, neither would haue departed from him,
For if he had not believed the word, he would not have left christ, neither would have departed from him,
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(59) sermon (DIV1)
706
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and commeth to a higher faith, so that now he beleeueth the word.
and comes to a higher faith, so that now he Believeth the word.
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(59) sermon (DIV1)
706
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Here he first ascendeth from his former faith, whereby he beleeued that Christ could heale being present,
Here he First Ascendeth from his former faith, whereby he believed that christ could heal being present,
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(59) sermon (DIV1)
706
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8245
Goe thy way, thy sonne liueth. Go thy Way, thy son lives.
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(59) sermon (DIV1)
706
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8244
Wherfore Christ lifteth him vp, and setteth him in a higher state, and sayth vnto him:
Wherefore christ lifts him up, and sets him in a higher state, and say unto him:
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(59) sermon (DIV1)
706
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but it behoued that he should haue a higher faith.
but it behooved that he should have a higher faith.
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(59) sermon (DIV1)
706
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8242
Neither did his faith extende so farre, as to beleeue that Christ euen being absent could heale the sicke:
Neither did his faith extend so Far, as to believe that christ even being absent could heal the sick:
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(59) sermon (DIV1)
706
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he beleeued if Christ came to his house, he coulde then helpe his sonne, if he did not come, he could not helpe him.
he believed if christ Come to his house, he could then help his son, if he did not come, he could not help him.
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(59) sermon (DIV1)
706
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8240
What therefore doth he want? euen this:
What Therefore does he want? even this:
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(59) sermon (DIV1)
706
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If the ruler had not had faith, he woulde not haue requested Christ to come to his sonne.
If the ruler had not had faith, he would not have requested christ to come to his son.
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(59) sermon (DIV1)
706
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but lifteth him vp againe, and sayth vnto him: Goe thy way, thy sonne liueth.
but lifts him up again, and say unto him: Go thy Way, thy son lives.
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(59) sermon (DIV1)
705
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Here his faith began to be in daunger & to faile, but God doth not forsake him,
Here his faith began to be in danger & to fail, but God does not forsake him,
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(59) sermon (DIV1)
705
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Notwithstanding the ruler did not by and by leaue of, but prayed the Lorde moreouer: Lorde come downe before my sonne dye.
Notwithstanding the ruler did not by and by leave of, but prayed the Lord moreover: Lord come down before my son die.
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(59) sermon (DIV1)
705
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8235
Satan standing at his backe, sayth vnto him: get thee home and looke to thy busines, for he will not helpe thee.
Satan standing At his back, say unto him: get thee home and look to thy business, for he will not help thee.
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(59) sermon (DIV1)
705
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8234
except ye see signes and wonders, ye will not beleeue: which saying doth so tempt him, and bring him into dout, that he almost falleth.except you see Signs and wonders, you will not believe: which saying does so tempt him, and bring him into doubt, that he almost falls.
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(59) sermon (DIV1)
705
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8233
This is as it were an assault & sore blowe, here his new begun faith beginneth to be tempted. It was a hard saying:
This is as it were an assault & soar blow, Here his new begun faith begins to be tempted. It was a hard saying:
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(59) sermon (DIV1)
705
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8232
But when he heareth that Christ denieth to come, he stumbleth, and his faith faileth, fearing that Christ would not come vnto him.
But when he hears that christ Denieth to come, he stumbleth, and his faith Faileth, fearing that christ would not come unto him.
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(59) sermon (DIV1)
705
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8231
so in this place, that good man heareth a good report of Christ, that he helpeth euery man, which he beleeueth and therefore resorteth vnto him.
so in this place, that good man hears a good report of christ, that he Helpeth every man, which he Believeth and Therefore resorteth unto him.
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(59) sermon (DIV1)
705
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but when he saw the winde, he was afraide, and beganne to be drowned:
but when he saw the wind, he was afraid, and began to be drowned:
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(59) sermon (DIV1)
705
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8229
VVhy doost thou dout, O thou of litle faith? Peter vndoutedly had faith, & did beleue in Christ, whereupon he committed him selfe to the water,Why dost thou doubt, Oh thou of little faith? Peter undoubtedly had faith, & did believe in christ, whereupon he committed him self to the water,
q-crq vd2 pns21 vvi, uh pns21 pp-f j n1? np1 av-j vhd n1, cc vdd vvi p-acp np1, c-crq pns31 vvd pno31 n1 p-acp dt n1,
(59) sermon (DIV1)
705
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Except ye see signes and wonders ye will not beleeue. Christ sayd also to S. Peter Matth. 14:Except you see Signs and wonders you will not believe. christ said also to S. Peter Matthew 14:
c-acp pn22 vvb n2 cc n2 pn22 vmb xx vvi. np1 vvd av p-acp n1 np1 np1 crd:
(59) sermon (DIV1)
705
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and aunswereth otherwise then he thought for, that his faith might be tried, and thus he sayth vnto him:
and Answers otherwise then he Thought for, that his faith might be tried, and thus he say unto him:
cc vvz av av pns31 vvd p-acp, cst po31 n1 vmd vbi vvn, cc av pns31 vvz p-acp pno31:
(59) sermon (DIV1)
704
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This is the beginning of faith, now ye shal see how Christ meeteth him on the other side,
This is the beginning of faith, now you shall see how christ meeteth him on the other side,
d vbz dt n1 pp-f n1, av pn22 vmb vvi c-crq np1 vvz pno31 p-acp dt j-jn n1,
(59) sermon (DIV1)
704
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but riseth, and maketh hast vnto him.
but Riseth, and makes haste unto him.
cc-acp vvz, cc vvz n1 p-acp pno31.
(59) sermon (DIV1)
704
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He helpeth others in deede, but who can tell, whether he will help me also? Howbeit he doth not thus dout of Christ,
He Helpeth Others in deed, but who can tell, whither he will help me also? Howbeit he does not thus doubt of christ,
pns31 vvz n2-jn p-acp n1, cc-acp q-crq vmb vvi, cs pns31 vmb vvi pno11 av? a-acp pns31 vdz xx av n1 pp-f np1,
(59) sermon (DIV1)
704
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but his hart would haue bene thus affected:
but his heart would have be thus affected:
cc-acp po31 n1 vmd vhi vbn av vvn:
(59) sermon (DIV1)
704
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If that this ruler had stoode in a place or way hauing two pathes, douting with him selfe, he had not gone vnto Christ,
If that this ruler had stood in a place or Way having two paths, doubting with him self, he had not gone unto christ,
cs cst d n1 vhd vvn p-acp dt n1 cc n1 vhg crd n2, vvg p-acp pno31 n1, pns31 vhd xx vvn p-acp np1,
(59) sermon (DIV1)
704
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and that in deede is a true Christian hart, which cleaueth fast vnto God.
and that in deed is a true Christian heart, which cleaveth fast unto God.
cc cst p-acp n1 vbz dt j njp n1, r-crq vvz av-j p-acp np1.
(59) sermon (DIV1)
704
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He counteth Christ for such a man as is able to helpe men, and hopeth and promiseth to him selfe all goodnes from him:
He counteth christ for such a man as is able to help men, and Hopes and promises to him self all Goodness from him:
pns31 vvz np1 p-acp d dt n1 c-acp vbz j pc-acp vvi n2, cc vvz cc vvz p-acp pno31 n1 d n1 p-acp pno31:
(59) sermon (DIV1)
704
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and he resorteth vnto him, thinking thus: If he helpeth all men, he will also helpe me, and will heale my sonne.
and he resorteth unto him, thinking thus: If he Helpeth all men, he will also help me, and will heal my son.
cc pns31 vvz p-acp pno31, vvg av: cs pns31 vvz d n2, pns31 vmb av vvi pno11, cc vmb vvi po11 n1.
(59) sermon (DIV1)
704
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for he heard of Christ how he healed the sicke, thereupon his hart was set vpon him,
for he herd of christ how he healed the sick, thereupon his heart was Set upon him,
c-acp pns31 vvd pp-f np1 c-crq pns31 vvd dt j, av po31 n1 vbds vvn p-acp pno31,
(59) sermon (DIV1)
704
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Here faith beginneth and trusteth in Christ. Nowe that he had faith the Gospell declareth:
Here faith begins and Trusteth in christ. Now that he had faith the Gospel Declareth:
av n1 vvz cc vvz p-acp np1. av cst pns31 vhd n1 dt n1 vvz:
(59) sermon (DIV1)
704
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and besought him that he woulde goe downe, and heale his sonne: for he was euen ready to dye. and besought him that he would go down, and heal his son: for he was even ready to die.
cc vvd pno31 cst pns31 vmd vvi a-acp, cc vvi po31 n1: c-acp pns31 vbds av j pc-acp vvi.
(59) sermon (DIV1)
704
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VVhen he heard that Iesus was come out of Iudea into Galile, he went vnto him, When he herd that Iesus was come out of Iudea into Galilee, he went unto him,
c-crq pns31 vvd cst np1 vbds vvn av pp-f np1 p-acp np1, pns31 vvd p-acp pno31,
(59) sermon (DIV1)
704
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but that which he sayth afterward is to be marked:
but that which he say afterwards is to be marked:
cc-acp cst r-crq pns31 vvz av vbz pc-acp vbi vvn:
(59) sermon (DIV1)
704
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There was a certaine ruler, whose sonne was sicke at Capernaum. It falleth out with many other men also, that they haue their children sicke:There was a certain ruler, whose son was sick At Capernaum. It falls out with many other men also, that they have their children sick:
a-acp vbds dt j n1, rg-crq n1 vbds j p-acp np1. pn31 vvz av p-acp d j-jn n2 av, cst pns32 vhb po32 n2 j:
(59) sermon (DIV1)
704
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Thus haue we an entrance vnto our text, it remaineth that we doe now consider the same in order: The Euangelist sayth thus:
Thus have we an Entrance unto our text, it remains that we do now Consider the same in order: The Evangelist say thus:
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(59) sermon (DIV1)
703
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and pray vnto God that he will vouchsafe to encrease and defend our faith, and preserue the vessell by his strength.
and pray unto God that he will vouchsafe to increase and defend our faith, and preserve the vessel by his strength.
cc vvb p-acp np1 cst pns31 vmb vvi pc-acp vvi cc vvi po12 n1, cc vvi dt n1 p-acp po31 n1.
(59) sermon (DIV1)
703
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and that we may hereby also be stirred vp to be watchfull and to lift vp our eyes toward heauen,
and that we may hereby also be stirred up to be watchful and to lift up our eyes towards heaven,
cc cst pns12 vmb av av vbi vvn a-acp pc-acp vbi j cc pc-acp vvi a-acp po12 n2 p-acp n1,
(59) sermon (DIV1)
703
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but by the power of God we are preserued from all euills, and especially from the force and furie of Satan, who goeth about like a roring lyon, desiring to bruse and breake the weake vessells and fraile pots:
but by the power of God we Are preserved from all evils, and especially from the force and fury of Satan, who Goes about like a roaring Lion, desiring to bruise and break the weak vessels and frail pots:
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(59) sermon (DIV1)
703
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Now all this is done, sayth Paul, that we may know, that not by our own power,
Now all this is done, say Paul, that we may know, that not by our own power,
av d d vbz vdn, vvz np1, cst pns12 vmb vvi, cst xx p-acp po12 d n1,
(59) sermon (DIV1)
703
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for if God woulde permit him, he woulde forthwith breake it all to peeces.
for if God would permit him, he would forthwith break it all to Pieces.
c-acp cs np1 vmd vvi pno31, pns31 vmd av vvi pn31 d p-acp n2.
(59) sermon (DIV1)
703
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for man is a weake creature, by and by moued to wrath, to couetousnes, to pride, &c. so that Satan may easily shake and breake the vessell:
for man is a weak creature, by and by moved to wrath, to covetousness, to pride, etc. so that Satan may Easily shake and break the vessel:
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(59) sermon (DIV1)
703
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8205
an earthen vessell against a most mighty Prince. God hath layd vp this treasure, sayth Paul, in a miserable and weake vessell:
an earthen vessel against a most mighty Prince. God hath laid up this treasure, say Paul, in a miserable and weak vessel:
dt j n1 p-acp dt av-ds j n1. np1 vhz vvn a-acp d n1, vvz np1, p-acp dt j cc j n1:
(59) sermon (DIV1)
703
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if some stout spirit should resist him, it would not grieue him so much, for that troubleth him aboue measure, that a silly worme, a fraile pot should come to despise him,
if Some stout Spirit should resist him, it would not grieve him so much, for that Troubles him above measure, that a silly worm, a frail pot should come to despise him,
cs d j n1 vmd vvi pno31, pn31 vmd xx vvi pno31 av av-d, c-acp cst vvz pno31 p-acp n1, cst dt j n1, dt j n1 vmd vvi pc-acp vvi pno31,
(59) sermon (DIV1)
703
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8203
It grieued stout Goliath, that Dauid durst come vnto him vnarmed onely with a staffe. So it greatly grieueth the deuill, that God will suppresse him by flesh & blood,
It grieved stout Goliath, that David durst come unto him unarmed only with a staff. So it greatly grieves the Devil, that God will suppress him by Flesh & blood,
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(59) sermon (DIV1)
703
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8202
for I had leuer that he would set vpon me wt a speare, sword, and armed on all partes.
for I had lever that he would Set upon me with a spear, sword, and armed on all parts.
c-acp pns11 vhd vvn cst pns31 vmd vvi p-acp pno11 p-acp dt n1, n1, cc vvn p-acp d n2.
(59) sermon (DIV1)
703
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surely I being moued with anger would breake the reede in peeces:
surely I being moved with anger would break the reed in Pieces:
av-j pns11 vbg vvn p-acp n1 vmd vvi dt n1 p-acp n2:
(59) sermon (DIV1)
703
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8200
Now it would grieue me, if I being stronge and valiant, any man should set vpon me with a reede,
Now it would grieve me, if I being strong and valiant, any man should Set upon me with a reed,
av pn31 vmd vvi pno11, cs pns11 vbg j cc j, d n1 vmd vvi p-acp pno11 p-acp dt n1,
(59) sermon (DIV1)
703
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when as he notwithstanding is so great a Prince and the most mighty ruler of this world.
when as he notwithstanding is so great a Prince and the most mighty ruler of this world.
c-crq c-acp pns31 a-acp vbz av j dt n1 cc dt av-ds j n1 pp-f d n1.
(59) sermon (DIV1)
703
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8198
Wherfore that vexeth him, that God dealeth with him so simply, setting a silly potte against him,
Wherefore that vexes him, that God deals with him so simply, setting a silly pot against him,
c-crq d vvz pno31, cst np1 vvz p-acp pno31 av av-j, vvg dt j n1 p-acp pno31,
(59) sermon (DIV1)
703
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8197
And it is not hard from Satan euen in one moment to waste and destroy a whole cuntry.
And it is not hard from Satan even in one moment to waste and destroy a Whole country.
cc pn31 vbz xx j p-acp np1 av p-acp crd n1 pc-acp vvi cc vvi dt j-jn n1.
(59) sermon (DIV1)
703
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8196
yea if it be but bitten of a viper, it perisheth.
yea if it be but bitten of a viper, it Perishes.
uh cs pn31 vbi cc-acp vvn pp-f dt n1, pn31 vvz.
(59) sermon (DIV1)
703
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8195
if he did not defend it, for it may quickly be shaken and broken in peeces,
if he did not defend it, for it may quickly be shaken and broken in Pieces,
cs pns31 vdd xx vvi pn31, c-acp pn31 vmb av-j vbi vvn cc vvn p-acp n2,
(59) sermon (DIV1)
703
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8194
So God setteth the silly pot in the middest of enemies, which should vtterly perish euen in a momēt, So God sets the silly pot in the midst of enemies, which should utterly perish even in a moment,
av np1 vvz dt j n1 p-acp dt n1 pp-f n2, r-crq vmd av-j vvi av p-acp dt n1,
(59) sermon (DIV1)
703
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8193
I will touch thee, I will breake thy potte, thou hast a great treasure, which I will spill.
I will touch thee, I will break thy pot, thou hast a great treasure, which I will spill.
pns11 vmb vvi pno21, pns11 vmb vvi po21 n1, pns21 vh2 dt j n1, r-crq pns11 vmb vvi.
(59) sermon (DIV1)
703
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8192
Now Satan when he marketh how great a treasure faith is, kept in a fraile pot (that I may so speake) he is in a great rage & furie, and sayth thus vnto vs:
Now Satan when he marks how great a treasure faith is, kept in a frail pot (that I may so speak) he is in a great rage & fury, and say thus unto us:
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(59) sermon (DIV1)
703
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and whatsoeuer is in it, is spilt.
and whatsoever is in it, is spilled.
cc r-crq vbz p-acp pn31, vbz vvn.
(59) sermon (DIV1)
702
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8190
I am more fraile then a pot compared to the potter, and a pot is a very weake thinge, inasmuch as it is easily broken,
I am more frail then a pot compared to the potter, and a pot is a very weak thing, inasmuch as it is Easily broken,
pns11 vbm av-dc j cs dt n1 vvn p-acp dt n1, cc dt n1 vbz dt av j n1, av c-acp pn31 vbz av-j vvn,
(59) sermon (DIV1)
702
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8189
vntill he hath obtained his purpose. Man is a weake and a miserable thing, as S. Paule sayth 2. Cor. 4: VVe haue this treasure in earthen vessels.
until he hath obtained his purpose. Man is a weak and a miserable thing, as S. Paul say 2. Cor. 4: We have this treasure in earthen vessels.
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(59) sermon (DIV1)
702
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8188
if he preuaileth not by one, he taketh in hand an other, and doth that so long,
if he prevaileth not by one, he Takes in hand an other, and does that so long,
cs pns31 vvz xx p-acp crd, pns31 vvz p-acp n1 dt n-jn, cc vdz d av av-j,
(59) sermon (DIV1)
702
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for he doth so long earnestly follow his worke, vntill he come in, he vseth many deceits and practizes,
for he does so long earnestly follow his work, until he come in, he uses many Deceits and practises,
c-acp pns31 vdz av av-j av-j vvi po31 n1, c-acp pns31 vvb p-acp, pns31 vvz d n2 cc n2,
(59) sermon (DIV1)
702
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8186
& if this be not permitted him, he breaketh in through the roofe, or entereth in through a hollow place digged vnder the threshold,
& if this be not permitted him, he breaks in through the roof, or entereth in through a hollow place dug under the threshold,
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(59) sermon (DIV1)
702
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8185
if he can not enter in by the dore, he endeuoureth to steale in on the backe side,
if he can not enter in by the door, he endeavoureth to steal in on the back side,
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(59) sermon (DIV1)
702
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8184
Satan, as it is a litle before mentioned, neither is idle, nor resteth, if he be once ouerthrowne he riseth againe,
Satan, as it is a little before mentioned, neither is idle, nor rests, if he be once overthrown he Riseth again,
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(59) sermon (DIV1)
702
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8183
For that is the nature, force, and qualitie of faith, that it alwayes increaseth and waxeth stronger.
For that is the nature, force, and quality of faith, that it always increases and Waxes Stronger.
p-acp d vbz dt n1, n1, cc n1 pp-f n1, cst pn31 av vvz cc vvz jc.
(59) sermon (DIV1)
702
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8182
Our hart must be alwayes so disposed, as though we beganne to day to beleeue, and alwaies so affected, that we desire and labour to goe more and more forward.
Our heart must be always so disposed, as though we began to day to believe, and always so affected, that we desire and labour to go more and more forward.
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(59) sermon (DIV1)
702
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8181
Lorde helpe vs, & increase our faith, for without thee we are able to doe nothing.
Lord help us, & increase our faith, for without thee we Are able to do nothing.
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(59) sermon (DIV1)
702
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8180
Which is therefore done, that God may stirre vs vp to watch, and keepe vs in awe, that we may alwayes be watchfull, and crie vnto him:
Which is Therefore done, that God may stir us up to watch, and keep us in awe, that we may always be watchful, and cry unto him:
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(59) sermon (DIV1)
702
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8179
and power of God, that we are defended, and Satan our chiefe aduersary and enemie repressed.
and power of God, that we Are defended, and Satan our chief adversary and enemy repressed.
cc n1 pp-f np1, cst pns12 vbr vvn, cc np1 po12 j-jn n1 cc n1 vvn.
(59) sermon (DIV1)
702
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8178
and ratified with plaine sentences of the Scripture, yet is it by the might, counsell,
and ratified with plain sentences of the Scripture, yet is it by the might, counsel,
cc vvn p-acp j n2 pp-f dt n1, av vbz pn31 p-acp dt n1, n1,
(59) sermon (DIV1)
702
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8177
Which is throughly to be receiued into our minde, and considered of vs. For albeit the certaintie of our cause be confirmed, strengthened,
Which is thoroughly to be received into our mind, and considered of us For albeit the certainty of our cause be confirmed, strengthened,
r-crq vbz av-j pc-acp vbi vvn p-acp po12 n1, cc vvn pp-f pno12 c-acp cs dt n1 pp-f po12 n1 vbi vvn, vvn,
(59) sermon (DIV1)
702
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8176
For he knewe no let or hinderance, but when the winde was great, and the water troubled, be perceiued what was wanting in him:
For he knew no let or hindrance, but when the wind was great, and the water troubled, be perceived what was wanting in him:
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(59) sermon (DIV1)
702
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8175
when the water did beare him.
when the water did bear him.
c-crq dt n1 vdd vvi pno31.
(59) sermon (DIV1)
702
Image 9
8174
He is in deede certaine of his cause, euen as S. Peter was on the water, who could not be surer,
He is in deed certain of his cause, even as S. Peter was on the water, who could not be Surer,
pns31 vbz p-acp n1 j pp-f po31 n1, av c-acp n1 np1 vbds p-acp dt n1, r-crq vmd xx vbi jc,
(59) sermon (DIV1)
702
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8173
yet without thy helpe I am not able to maintaine it, thou therfore help me, otherwise I shall be cast and ouerthrowne.
yet without thy help I am not able to maintain it, thou Therefore help me, otherwise I shall be cast and overthrown.
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(59) sermon (DIV1)
702
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8172
Moste gracious God, albeit I knowe that the cause which I fauour is not vniust,
Most gracious God, albeit I know that the cause which I favour is not unjust,
ds j np1, cs pns11 vvb cst dt n1 r-crq pns11 vvb vbz xx j,
(59) sermon (DIV1)
702
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8171
But a Christian humbleth him selfe, taketh nothing rashly vpon him selfe, but with an humble hart sayth thus vnto God:
But a Christian Humbleth him self, Takes nothing rashly upon him self, but with an humble heart say thus unto God:
p-acp dt njp vvz pno31 n1, vvz pix av-j p-acp pno31 n1, cc-acp p-acp dt j n1 vvz av p-acp np1:
(59) sermon (DIV1)
702
Image 9
8170
As the Arrians were perswaded that their opinion was sound.
As the Arians were persuaded that their opinion was found.
p-acp dt n2-jn vbdr vvn cst po32 n1 vbds j.
(59) sermon (DIV1)
702
Image 9
8169
Satan moreouer can so sette forth the matter by seditious spirits, that men shall thinke it to be iust.
Satan moreover can so Set forth the matter by seditious spirits, that men shall think it to be just.
np1 av vmb av vvi av dt n1 p-acp j n2, d n2 vmb vvi pn31 pc-acp vbi j.
(59) sermon (DIV1)
702
Image 9
8168
when we are come into so great miserie by our owne slothfulnes and default.
when we Are come into so great misery by our own slothfulness and default.
c-crq pns12 vbr vvn p-acp av j n1 p-acp po12 d n1 cc n1.
(59) sermon (DIV1)
701
Image 9
8268
Peter had faith vpon the sea, and therefore was he caried of the water, that he should not be drowned,
Peter had faith upon the sea, and Therefore was he carried of the water, that he should not be drowned,
np1 vhd n1 p-acp dt n1, cc av vbds pns31 vvn pp-f dt n1, cst pns31 vmd xx vbi vvn,
(59) sermon (DIV1)
707
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8166
Wherefore it is to be feared that at the last it will come to passe, that God will suffer Satan and vs to runne togither into one,
Wherefore it is to be feared that At the last it will come to pass, that God will suffer Satan and us to run together into one,
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(59) sermon (DIV1)
701
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8165
But no man is touched with care hereof, no man prayeth that it may haue good successe.
But no man is touched with care hereof, no man Prayeth that it may have good success.
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(59) sermon (DIV1)
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and make his holy name to be spred and published more abroad.
and make his holy name to be spread and published more abroad.
cc vvi po31 j n1 pc-acp vbi vvn cc vvn av-dc av.
(59) sermon (DIV1)
701
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We thinke our selues safe, and liue securely, no man considereth, no man hath a care of the worde, we should pray & beseech God, that he would vouchsafe to preserue the Gospell,
We think our selves safe, and live securely, no man Considereth, no man hath a care of the word, we should pray & beseech God, that he would vouchsafe to preserve the Gospel,
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(59) sermon (DIV1)
701
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and vieweth all places, and so diligently bestirreth him selfe, that euen the learned fall, and the elect stumble, as Moses, S. Peter, with the rest of the Apostles.
and views all places, and so diligently bestirreth him self, that even the learned fallen, and the elect Stumble, as Moses, S. Peter, with the rest of the Apostles.
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(59) sermon (DIV1)
701
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It is not an easie thing to auoid so great an enemie, he lyeth in wait,
It is not an easy thing to avoid so great an enemy, he lies in wait,
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(59) sermon (DIV1)
701
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He goeth about to extinguish and abolish all the doctrine of Christ now increasing, for he can not abide it.
He Goes about to extinguish and Abolah all the Doctrine of christ now increasing, for he can not abide it.
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(59) sermon (DIV1)
701
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and preuaile so farre, that no sound doctrine may remaine in the church, but that if all Germanie be diligently viewed, a sermon may no where be found, wherein the word of God is truely preached, as it was before.
and prevail so Far, that no found Doctrine may remain in the Church, but that if all Germany be diligently viewed, a sermon may no where be found, wherein the word of God is truly preached, as it was before.
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(59) sermon (DIV1)
701
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but looketh about, and trieth euery way, that he may bringe the matter to that passe,
but looks about, and trieth every Way, that he may bring the matter to that pass,
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(59) sermon (DIV1)
701
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Moreouer Satan is not idle, whereupon he stirreth vp heresies and schismes, for how many sects haue we hitherto suffered? he sleepeth not, he will stirre vp greater mischiefes also, he neuer resteth,
Moreover Satan is not idle, whereupon he stirs up heresies and schisms, for how many Sects have we hitherto suffered? he Sleepeth not, he will stir up greater mischiefs also, he never rests,
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(59) sermon (DIV1)
701
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Againe, when Princes also were touched, the Gospel suffered greater persecution, and did by litle and litle daily decrease.
Again, when Princes also were touched, the Gospel suffered greater persecution, and did by little and little daily decrease.
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(59) sermon (DIV1)
701
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sacrificing Priests, Nunnes, &c. began to be spoken against, and the Masse to be confuted, all (a meruelous thinge to be spoken) fell away as leaues of trees.
sacrificing Priests, Nuns, etc. began to be spoken against, and the Mass to be confuted, all (a marvelous thing to be spoken) fell away as leaves of trees.
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(59) sermon (DIV1)
701
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then many seemed willing to embrace it, but when Munkes.
then many seemed willing to embrace it, but when Munkes.
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(59) sermon (DIV1)
701
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at the first when the Gospell began to shine, the preaching thereof was acceptable and pleasant,
At the First when the Gospel began to shine, the preaching thereof was acceptable and pleasant,
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(59) sermon (DIV1)
701
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So is it at this day in our time:
So is it At this day in our time:
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(59) sermon (DIV1)
701
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and that which is most detestable of all, his owne Disciples reuolt from him. What is become now both of their faith and holines?
and that which is most detestable of all, his own Disciples revolt from him. What is become now both of their faith and holiness?
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(59) sermon (DIV1)
700
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8150
A Prophet is present, and no man any more assisteth him, but they rather crie out against him, crucifie him, crucifie him:
A Prophet is present, and no man any more assisteth him, but they rather cry out against him, crucify him, crucify him:
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(59) sermon (DIV1)
700
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and come no more at him.
and come no more At him.
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(59) sermon (DIV1)
700
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But when they apprehend him, proceede against him, fasten him to the crosse, the people forsake him all that they may,
But when they apprehend him, proceed against him, fasten him to the cross, the people forsake him all that they may,
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(59) sermon (DIV1)
700
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neither durst they so much as lay hand on him.
neither durst they so much as lay hand on him.
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(59) sermon (DIV1)
700
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and did so cleaue vnto him, and so defend him, that the Princes of the people were made astonied,
and did so cleave unto him, and so defend him, that the Princes of the people were made astonished,
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(59) sermon (DIV1)
700
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8145
How earnestly did the common people followe Christ? they thought that he was a Prophet,
How earnestly did the Common people follow christ? they Thought that he was a Prophet,
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(59) sermon (DIV1)
700
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8144
Satan is alwaies watchfull, and circumspect, and doth by & by obtaine his purpose, if we doe not diligently watch.
Satan is always watchful, and circumspect, and does by & by obtain his purpose, if we do not diligently watch.
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(59) sermon (DIV1)
700
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8143
Faith truely is a subtill and delicate thing, a small thing maketh vs to stumble and fall.
Faith truly is a subtle and delicate thing, a small thing makes us to Stumble and fallen.
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(59) sermon (DIV1)
700
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and he him selfe also falleth, suffering Satan to plucke faith out of his hart.
and he him self also falls, suffering Satan to pluck faith out of his heart.
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(59) sermon (DIV1)
700
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8141
But when he thought him self most safe, a storme and tempest ariseth, he forgetting the word, suffereth his faith to faile,
But when he Thought him self most safe, a storm and tempest arises, he forgetting the word, suffers his faith to fail,
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(59) sermon (DIV1)
700
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8140
Then was there an excellent faith in Peter, and great courage, which durst commit him selfe wholy vnto death in the middest of the sea, reposing his hope freely & boldly in Christ.
Then was there an excellent faith in Peter, and great courage, which durst commit him self wholly unto death in the midst of the sea, reposing his hope freely & boldly in christ.
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(59) sermon (DIV1)
700
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8139
Lord suffer me to come vnto thee, committing him selfe to the water euen as to the ship, he thought assuredly that the water would beare him.
Lord suffer me to come unto thee, committing him self to the water even as to the ship, he Thought assuredly that the water would bear him.
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(59) sermon (DIV1)
700
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Peter was hardie, and firme in faith, when he beheld Christ vpon the water, he sayd vnto him with a strong faith: Peter was hardy, and firm in faith, when he beheld christ upon the water, he said unto him with a strong faith:
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(59) sermon (DIV1)
700
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We haue like examples in the newe Testament:
We have like Examples in the new Testament:
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(59) sermon (DIV1)
700
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and mightier, then the vnbeleefe of the people: that great man was tempted, he stumbled, and was ouerthrowne.
and Mightier, then the unbelief of the people: that great man was tempted, he stumbled, and was overthrown.
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(59) sermon (DIV1)
699
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But it had behoued him to cleaue fast to the word of God, and to thinke it higher, greater, stronger,
But it had behooved him to cleave fast to the word of God, and to think it higher, greater, Stronger,
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(59) sermon (DIV1)
699
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8134
That good Moses, which had shewed so many and so great signes, falleth into reason and carnall vnderstanding, fearing lest the incredulitie of the people would hinder so great a miracle & signe.
That good Moses, which had showed so many and so great Signs, falls into reason and carnal understanding, fearing lest the incredulity of the people would hinder so great a miracle & Signen.
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(59) sermon (DIV1)
699
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8133
Come let vs see whether we can bring water out of the rocke.
Come let us see whither we can bring water out of the rock.
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(59) sermon (DIV1)
699
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when as he should bring water out of the rocke with a staffe, he douted, and talked thus to the people:
when as he should bring water out of the rock with a staff, he doubted, and talked thus to the people:
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(59) sermon (DIV1)
699
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8131
Yea that godly man Moses, who had so great and so strong a faith, did fall also,
Yea that godly man Moses, who had so great and so strong a faith, did fallen also,
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(59) sermon (DIV1)
699
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8130
Wherefore it is not certaine and sure, if one begin to beleue, and doth not alwayes more and more increase in faith.
Wherefore it is not certain and sure, if one begin to believe, and does not always more and more increase in faith.
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(59) sermon (DIV1)
699
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and are so grieuously tempted, that they fall all togither.
and Are so grievously tempted, that they fallen all together.
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(59) sermon (DIV1)
699
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8128
and ouercome it, and yet while they thinke them selues surest, they fal, and suffer themselues to be ouercome of the belly, murmure against God,
and overcome it, and yet while they think them selves Surest, they fall, and suffer themselves to be overcome of the belly, murmur against God,
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(59) sermon (DIV1)
699
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8127
Is it not a thinge most miserable, that by so great signes they shew their faith, they goe into death and through death, wrastle with it,
Is it not a thing most miserable, that by so great Signs they show their faith, they go into death and through death, wrestle with it,
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(59) sermon (DIV1)
699
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8126
and many other meruelous thinges, whereby they shewed their fayth, but at the last they fall grieuously, they feare that they shall perish with hunger.
and many other marvelous things, whereby they showed their faith, but At the last they fallen grievously, they Fear that they shall perish with hunger.
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(59) sermon (DIV1)
699
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8125
when they brought the people out of Egypt, and all the people in fayth passed through the redde sea, death, the wide wildernes,
when they brought the people out of Egypt, and all the people in faith passed through the red sea, death, the wide Wilderness,
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(59) sermon (DIV1)
699
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8124
Set before thine eyes Moses and Aaron, who were guides of the Iewes, they had an excellent fayth,
Set before thine eyes Moses and Aaron, who were guides of the Iewes, they had an excellent faith,
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(59) sermon (DIV1)
699
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8123
and wrastleth with them so longe, till he ouerthrow them, and cast them to the earth.
and wrestleth with them so long, till he overthrow them, and cast them to the earth.
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(59) sermon (DIV1)
699
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8122
and thinke themselues safe, that priuie wicked fende commeth vpon them by litle and litle,
and think themselves safe, that privy wicked fend comes upon them by little and little,
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(59) sermon (DIV1)
699
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8121
and ouerthrowe him, which sometime chaunceth euen to verie holy men, which vnderstand the word of God well, when they stand vpright,
and overthrown him, which sometime chanceth even to very holy men, which understand the word of God well, when they stand upright,
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(59) sermon (DIV1)
699
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8120
It is perilous therefore for a man to beleeue, for the Deuill is ready that he may set vpon him,
It is perilous Therefore for a man to believe, for the devil is ready that he may Set upon him,
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(59) sermon (DIV1)
699
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and assaile him on euerie side: for he can not suffer that any should reuolt from his kingdome.
and assail him on every side: for he can not suffer that any should revolt from his Kingdom.
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(59) sermon (DIV1)
699
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8118
wherefore he applieth himselfe wholy vnto this, that he may enforce him to fall, and may besiege him,
Wherefore he Applieth himself wholly unto this, that he may enforce him to fallen, and may besiege him,
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(59) sermon (DIV1)
699
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8117
For wicked Satan hath a verie sharpe sight, he by and by spieth out where is a true Christian,
For wicked Satan hath a very sharp sighed, he by and by spieth out where is a true Christian,
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(59) sermon (DIV1)
699
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8116
and that he hath not as yet truly receiued the Gospell.
and that he hath not as yet truly received the Gospel.
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(59) sermon (DIV1)
699
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8115
Which if it come not to passe, it is a signe that his faith is not yet sound,
Which if it come not to pass, it is a Signen that his faith is not yet found,
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(59) sermon (DIV1)
699
Image 9
8114
Wherefore it is most certaine, that when a Christian hath begon to beleeue, by and by tentation and persecution will assaile him. Wherefore it is most certain, that when a Christian hath begun to believe, by and by tentation and persecution will assail him.
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(59) sermon (DIV1)
699
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8113
euen with all his power, he defendeth his kingdome, & laboureth to keepe all in obedience to him.
even with all his power, he defendeth his Kingdom, & Laboureth to keep all in Obedience to him.
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(59) sermon (DIV1)
698
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8112
for he knoweth how much hinderaunce his kingdome shall take thereby, wherefore as earnestly as he can,
for he Knoweth how much hindrance his Kingdom shall take thereby, Wherefore as earnestly as he can,
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(59) sermon (DIV1)
698
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8111
Moreouer when the fire of faith is kindled, and the flame fostered, and Satan trieth and marketh that, by and by he practizeth deceit against it,
Moreover when the fire of faith is kindled, and the flame fostered, and Satan trieth and marks that, by and by he practizeth deceit against it,
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(59) sermon (DIV1)
698
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8110
and his net torne in peeces, out of which as much as he is able, he suffereth no Christian to escape.
and his net torn in Pieces, out of which as much as he is able, he suffers no Christian to escape.
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(59) sermon (DIV1)
698
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8109
Neither is it for his profit to be suffered of him, for an entrie being made hereby, his kingdome is burst into,
Neither is it for his profit to be suffered of him, for an entry being made hereby, his Kingdom is burst into,
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(59) sermon (DIV1)
698
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8108
This prince gouerneth the world, furiously and fiercely rageth, and can not suffer the prosperous succes of a Christian.
This Prince Governs the world, furiously and fiercely rages, and can not suffer the prosperous success of a Christian.
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(59) sermon (DIV1)
698
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8107
VVe wrestle not against flesh and blood, but against principalities, against powers, & against the worldly gouernours, the princes of the darkenes of this world, against spirituall wickednesses, which are in hie places. We wrestle not against Flesh and blood, but against principalities, against Powers, & against the worldly Governors, the Princes of the darkness of this world, against spiritual Wickednesses, which Are in high places.
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(59) sermon (DIV1)
698
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for he is called the prince of the world, as it is mentioned in the Epistle appointed to be read in the Church on this day:
for he is called the Prince of the world, as it is mentioned in the Epistle appointed to be read in the Church on this day:
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(59) sermon (DIV1)
698
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8105
forasmuch as he hath the Deuell his enemie, who is stronger then himselfe:
forasmuch as he hath the devil his enemy, who is Stronger then himself:
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(59) sermon (DIV1)
698
Image 9
8104
If so be that the Deuell is neither idle, neither sleepe commeth vpon him, neither shall it be meete for a Christian to be idle or put his handes in his bosom,
If so be that the devil is neither idle, neither sleep comes upon him, neither shall it be meet for a Christian to be idle or put his hands in his bosom,
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(59) sermon (DIV1)
698
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8103
Satan sleepeth not, but goeth about as a roring Lion, seeking whom he may deuoure.
Satan Sleepeth not, but Goes about as a roaring lion, seeking whom he may devour.
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(59) sermon (DIV1)
698
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For on the contrarie side it is the nature and qualitie of our aduersarie Satan, not to be idle, as S. Peter sayth:
For on the contrary side it is the nature and quality of our adversary Satan, not to be idle, as S. Peter say:
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(59) sermon (DIV1)
698
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It is nothing to beginne, vnlesse we increase by continual going forward, and come to greater knowledge of God.
It is nothing to begin, unless we increase by continual going forward, and come to greater knowledge of God.
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(59) sermon (DIV1)
698
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which I say for this cause, that no man be therefore secure, albeit he hath obtained faith, neither that he stay there.
which I say for this cause, that no man be Therefore secure, albeit he hath obtained faith, neither that he stay there.
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(59) sermon (DIV1)
698
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For a true and syncere faith, which the holy Ghost poureth into the heart, can not be idle:
For a true and sincere faith, which the holy Ghost pours into the heart, can not be idle:
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(59) sermon (DIV1)
698
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Which if it be not done, it is no faith, but onely a dead opinion of God in the heart.
Which if it be not done, it is no faith, but only a dead opinion of God in the heart.
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(59) sermon (DIV1)
698
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but proceedeth on, and still more and more increaseth.
but Proceedeth on, and still more and more increases.
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(59) sermon (DIV1)
698
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namely, that it is not a resting or idle thinge, but liuely and voyd of idlenes, which goeth not backe,
namely, that it is not a resting or idle thing, but lively and void of idleness, which Goes not back,
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(59) sermon (DIV1)
698
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AN excellent example of faith is set forth in this text, of what sort it is, of what nature and qualitie,
an excellent Exampl of faith is Set forth in this text, of what sort it is, of what nature and quality,
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(59) sermon (DIV1)
698
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54. This second miracle did Iesus againe, after he was come out of Iudea into Galile.
54. This second miracle did Iesus again, After he was come out of Iudea into Galilee.
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(59) sermon (DIV1)
697
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and he beleeued, and all his household.
and he believed, and all his household.
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(59) sermon (DIV1)
696
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53. Then the father knew that it was the same houre in the which Iesus had said vnto him, Thy sonne liueth,
53. Then the father knew that it was the same hour in the which Iesus had said unto him, Thy son lives,
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(59) sermon (DIV1)
696
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52. Then enquired he of them the houre when he beganne to amend. And they said vnto him, yesterdaye the seuenth houre the feuer lefte him.
52. Then inquired he of them the hour when he began to amend. And they said unto him, yesterday the Seventh hour the fever left him.
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(59) sermon (DIV1)
695
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51. And as he was now going downe, his seruaūts met him, saying, Thy sonne liueth.
51. And as he was now going down, his Servants met him, saying, Thy son lives.
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(59) sermon (DIV1)
694
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and the man beleeued the word that Iesus had spoken vnto him, and went his waye.
and the man believed the word that Iesus had spoken unto him, and went his Way.
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(59) sermon (DIV1)
693
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49. The ruler said vnto him, Syr, goe downe before my sonne die. 50. Iesus said vnto him, Goe thy waie, thy sonne liueth:
49. The ruler said unto him, Sir, go down before my son die. 50. Iesus said unto him, Go thy Way, thy son lives:
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(59) sermon (DIV1)
692
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A SERMON OF D. MARTIN LVTHER, CONCERNING THE EXERCISE AND INCREASING OF FAITH. Iohn 4. Verse 46. THere was a certeine ruler, whose sonne was sicke at Capernaum.
A SERMON OF D. MARTIN LUTHER, CONCERNING THE EXERCISE AND INCREASING OF FAITH. John 4. Verse 46. THere was a certain ruler, whose son was sick At Capernaum.
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(59) sermon (DIV1)
688
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47. When he heard that Iesus was come out of Iudea into Galile, he wēt vnto him,
47. When he herd that Iesus was come out of Iudea into Galilee, he went unto him,
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(59) sermon (DIV1)
690
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& besought him, that he would go downe, & heale his sonne: for he was euen ready to die.
& besought him, that he would go down, & heal his son: for he was even ready to die.
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(59) sermon (DIV1)
690
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48. Then said Iesus vnto him, Except ye see signes and wonders, ye will not beleeue.
48. Then said Iesus unto him, Except you see Signs and wonders, you will not believe.
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(59) sermon (DIV1)
691
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Thus much may suffize concerning this text.
Thus much may suffice Concerning this text.
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(59) sermon (DIV1)
710
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For a Christian beareth Christ in him selfe, and Christ is heauier then heauen and earth.
For a Christian bears christ in him self, and christ is Heavier then heaven and earth.
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(59) sermon (DIV1)
710
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yea euen with his breath, but if we beleeue, that fether is made more heauy vnto him then the hill Olympus.
yea even with his breath, but if we believe, that feather is made more heavy unto him then the hill Olympus.
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(59) sermon (DIV1)
710
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Vnto Satan, who is able euen in one houre to ouerthrow vs all, all men should be euen as a fether, which he would be able to remoue away how and when he will,
Unto Satan, who is able even in one hour to overthrow us all, all men should be even as a feather, which he would be able to remove away how and when he will,
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(59) sermon (DIV1)
710
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for we glory of the word, albeit we be but weake.
for we glory of the word, albeit we be but weak.
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(59) sermon (DIV1)
710
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For if we continue in sticking to the word, we shall be stronge enough for the deuill:
For if we continue in sticking to the word, we shall be strong enough for the Devil:
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(59) sermon (DIV1)
710
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Thus we ought to instruct and teach one an other, that we may depend on yt word of God.
Thus we ought to instruct and teach one an other, that we may depend on that word of God.
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(59) sermon (DIV1)
710
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For although they be weake to day, the houre may come, when they shall receiue the word more aboundantly then we.
For although they be weak to day, the hour may come, when they shall receive the word more abundantly then we.
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(59) sermon (DIV1)
710
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and doth not deale rigorously with them, and repell them by impatiencie.
and does not deal rigorously with them, and repel them by impatiency.
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(59) sermon (DIV1)
710
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But this is a thing greatly to be cōmended, when one can handle yt weake gently,
But this is a thing greatly to be commended, when one can handle that weak gently,
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(59) sermon (DIV1)
710
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Get thee from me, I wil none of thee, because thou beleeuest not in me.
Get thee from me, I will none of thee, Because thou Believest not in me.
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(59) sermon (DIV1)
710
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If he were so impatient as we be, he would by and by say vnto vs:
If he were so impatient as we be, he would by and by say unto us:
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(59) sermon (DIV1)
710
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He therefore came into the world that he might receiue to him selfe, beare and sustaine the weake.
He Therefore Come into the world that he might receive to him self, bear and sustain the weak.
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(59) sermon (DIV1)
710
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for a litle faith is faith also.
for a little faith is faith also.
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(59) sermon (DIV1)
710
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We see therfore that there is no difference with Christ betwene the strong and the weake in faith:
We see Therefore that there is no difference with christ between the strong and the weak in faith:
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(59) sermon (DIV1)
710
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If we be ashamed of this word, it is a certaine argument of a very light & vncertaine faith.
If we be ashamed of this word, it is a certain argument of a very Light & uncertain faith.
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(59) sermon (DIV1)
710
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So we also, when we beleeue must open our mouth, and confesse the grace, which God hath shewed vnto vs. Which is the chiefe and most excellent worke of faith, that one instruct an other in the worde. For Paule sayth Rom. 10: VVith the hart man beleeueth vnto righteousnes, and with the mouth man confesseth to saluation.
So we also, when we believe must open our Mouth, and confess the grace, which God hath showed unto us Which is the chief and most excellent work of faith, that one instruct an other in the word. For Paul say Rom. 10: With the heart man Believeth unto righteousness, and with the Mouth man Confesses to salvation.
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(59) sermon (DIV1)
710
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For without all dout he declared to his familie, how he came vnto Christ, and receiued comfort of him, which they also beleued.
For without all doubt he declared to his family, how he Come unto christ, and received Comfort of him, which they also believed.
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(59) sermon (DIV1)
710
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This ruler had faith for him selfe, but it doth not remaine in him alone, but breaketh forth.
This ruler had faith for him self, but it does not remain in him alone, but breaks forth.
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(59) sermon (DIV1)
710
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Faith can doe no other, for it is enforced to speake, neither can it keepe silence, inasmuch as he that is endued with it, endeuoureth to profit his neighbour.
Faith can do no other, for it is Enforced to speak, neither can it keep silence, inasmuch as he that is endued with it, endeavoureth to profit his neighbour.
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(59) sermon (DIV1)
710
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For it can not keepe silence or be idle, as Dauid sayth Psal. 116, which place Paule applieth to the faithfull 2. Cor. 4: I beleeued, & therefore haue I spoken.
For it can not keep silence or be idle, as David say Psalm 116, which place Paul Applieth to the faithful 2. Cor. 4: I believed, & Therefore have I spoken.
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(59) sermon (DIV1)
710
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and apply it self euen vnto the worke of loue, as S. Paule witnesseth Galat. 5: That faith which worketh by loue, is effectuall.
and apply it self even unto the work of love, as S. Paul Witnesseth Galatians 5: That faith which works by love, is effectual.
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(59) sermon (DIV1)
710
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For this is plainely the nature of faith, this is the qualitie of it, to drawe others vnto it, to burst forth, For this is plainly the nature of faith, this is the quality of it, to draw Others unto it, to burst forth,
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(59) sermon (DIV1)
710
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but did breake forth, so that whosoeuer were in his house were brought vnto faith.
but did break forth, so that whosoever were in his house were brought unto faith.
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(59) sermon (DIV1)
710
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He had surely an effectuall faith, which did not rest idle and slothfull in the hart,
He had surely an effectual faith, which did not rest idle and slothful in the heart,
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(59) sermon (DIV1)
710
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but he brought others also vnto faith.
but he brought Others also unto faith.
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(59) sermon (DIV1)
710
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He so increased in faith, that he did not onely ascend from a low state to a higher,
He so increased in faith, that he did not only ascend from a low state to a higher,
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(59) sermon (DIV1)
710
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The conclusion the Euangelist maketh as followeth: And he beleeued, and all his houshold.
The conclusion the Evangelist makes as follows: And he believed, and all his household.
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(59) sermon (DIV1)
710
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All which tende vnto this ende, that we should know that if we beleeue in the Lord he will giue vs abundantly, whatsoeuer we shall pray vnto him for.
All which tend unto this end, that we should know that if we believe in the Lord he will give us abundantly, whatsoever we shall pray unto him for.
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(59) sermon (DIV1)
709
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Then the father knevv, that it vvas the same houre in the vvhich Iesus sayd vnto him: Thy sonne liueth. Then the father knew, that it was the same hour in the which Iesus said unto him: Thy son lives.
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(59) sermon (DIV1)
709
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Yesterday the seuenth houre the feuer left him.
Yesterday the Seventh hour the fever left him.
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(59) sermon (DIV1)
709
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Then inquired he of them the houre vvhen he began to amend: and they sayd vnto him:
Then inquired he of them the hour when he began to amend: and they said unto him:
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(59) sermon (DIV1)
709
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The man beleeued the word that Iesus had spoken vnto him, and went his vvay. And as he vvas novv going dovvne, his seruaunts met him, saying, Thy sonne liueth. The man believed the word that Iesus had spoken unto him, and went his Way. And as he was now going down, his Servants met him, saying, Thy son lives.
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(59) sermon (DIV1)
709
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Hereupon the Euangelist vseth so many wordes euen vnprofitable, as it appeareth vnto vs, as these:
Hereupon the Evangelist uses so many words even unprofitable, as it appears unto us, as these:
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(59) sermon (DIV1)
709
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then euer we desired it, and God is sooner present with vs, then we had thought.
then ever we desired it, and God is sooner present with us, then we had Thought.
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(59) sermon (DIV1)
709
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For whatsoeuer we aske of God with such a faith, we receiue it more aboundantly of him,
For whatsoever we ask of God with such a faith, we receive it more abundantly of him,
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(59) sermon (DIV1)
709
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I say nothing is more ioyfull then such a faith.
I say nothing is more joyful then such a faith.
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(59) sermon (DIV1)
709
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& wisedom, and to say daily in his hart: God hath spoken it, he can not lye.
& Wisdom, and to say daily in his heart: God hath spoken it, he can not lie.
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(59) sermon (DIV1)
709
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& to be plucked from it by no affliction or tentation, but to shut his eyes against euery assault of Satan, to lay aside humane sense, vnderstanding, reason,
& to be plucked from it by no affliction or tentation, but to shut his eyes against every assault of Satan, to lay aside humane sense, understanding, reason,
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(59) sermon (DIV1)
709
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as the Lord sayth Ioh. 14. Now what can be more ioyful, thē for a mā to giue credit to the word of God,
as the Lord say John 14. Now what can be more joyful, them for a man to give credit to the word of God,
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(59) sermon (DIV1)
709
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but reuealeth him selfe, & commeth vnto such a hart, & maketh his abode there,
but Revealeth him self, & comes unto such a heart, & makes his Abided there,
cc-acp vvz pno31 n1, cc vvz p-acp d dt n1, cc vvz po31 n1 a-acp,
(59) sermon (DIV1)
709
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For God can not differre or delay, where there is a sincere hart, which trusteth in him alone, all other thinges being left, looking onely vnto the word of God, there God can not hide him selfe,
For God can not differre or Delay, where there is a sincere heart, which Trusteth in him alone, all other things being left, looking only unto the word of God, there God can not hide him self,
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(59) sermon (DIV1)
709
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Neither doth God delay vntill he commeth home, but declareth vnto him being yet in his iorney the helth of his sonne, sending his seruaunts to meete him, that they might bringe him good newes, and say: thy sonne liueth.
Neither does God Delay until he comes home, but Declareth unto him being yet in his journey the health of his son, sending his Servants to meet him, that they might bring him good news, and say: thy son lives.
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(59) sermon (DIV1)
709
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and maketh him stronge, and causeth him to goe forward & increase.
and makes him strong, and Causes him to go forward & increase.
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(59) sermon (DIV1)
709
Image 9
8302
and strengthneth him in faith, neither suffereth him to sticke in dout or infirmitie, but establisheth him,
and strengtheneth him in faith, neither suffers him to stick in doubt or infirmity, but Establisheth him,
cc vvz pno31 p-acp n1, av-dx vvz pno31 pc-acp vvi p-acp n1 cc n1, cc-acp vvz pno31,
(59) sermon (DIV1)
709
Image 9
8301
Hereupō God dealeth so graciously with him, that he restoreth health vnto his sonne, raiseth him vp,
Hereupon God deals so graciously with him, that he restoreth health unto his son, Raiseth him up,
av np1 vvz av av-j p-acp pno31, cst pns31 vvz n1 p-acp po31 n1, vvz pno31 a-acp,
(59) sermon (DIV1)
709
Image 9
8300
and goeth away giuing honour to God, he receiueth the only word, he trusteth wholy vnto it.
and Goes away giving honour to God, he receiveth the only word, he Trusteth wholly unto it.
cc vvz av vvg n1 p-acp np1, pns31 vvz dt j n1, pns31 vvz av-jn p-acp pn31.
(59) sermon (DIV1)
709
Image 9
8299
But to returne againe to the Ruler, ye haue heard that his faith was very notable and excellent, he heareth the worde, thy sonne liueth, he beleeueth it,
But to return again to the Ruler, you have herd that his faith was very notable and excellent, he hears the word, thy son lives, he Believeth it,
p-acp pc-acp vvi av p-acp dt n1, pn22 vhb vvn d po31 n1 vbds av j cc j, pns31 vvz dt n1, po21 n1 vvz, pns31 vvz pn31,
(59) sermon (DIV1)
709
Image 9
8298
but by thy diuine helpe will depend on the Gospell.
but by thy divine help will depend on the Gospel.
cc-acp p-acp po21 j-jn n1 vmb vvi p-acp dt n1.
(59) sermon (DIV1)
708
Image 9
8297
Albeit the whole world did resist, and euery one conspired to destroy the Gospell, yet wil I be nothing moued,
Albeit the Whole world did resist, and every one conspired to destroy the Gospel, yet will I be nothing moved,
cs dt j-jn n1 vdd vvi, cc d pi vvd pc-acp vvi dt n1, av vmb pns11 vbb pix vvn,
(59) sermon (DIV1)
708
Image 9
8296
and become daily richer in faith.
and become daily Richer in faith.
cc vvi av-j jc p-acp n1.
(59) sermon (DIV1)
708
Image 9
8295
Mercifull God, thou hast giuen vnto me to become a Christian, giue vnto me also that I may perseuer,
Merciful God, thou hast given unto me to become a Christian, give unto me also that I may persever,
j np1, pns21 vh2 vvn p-acp pno11 pc-acp vvi dt njp, vvb p-acp pno11 av cst pns11 vmb vvi,
(59) sermon (DIV1)
708
Image 9
8294
and pray vnto him, and say:
and pray unto him, and say:
cc vvb p-acp pno31, cc vvi:
(59) sermon (DIV1)
708
Image 9
8293
Which thinges if they so fall out, let vs not therefore be quite discouraged, but let vs rather instruct one an other, that we may learne to cleaue vnto God,
Which things if they so fallen out, let us not Therefore be quite discouraged, but let us rather instruct one an other, that we may Learn to cleave unto God,
r-crq n2 cs pns32 av vvi av, vvb pno12 xx av vbb av vvn, cc-acp vvb pno12 av-c vvi pi dt n-jn, cst pns12 vmb vvi pc-acp vvi p-acp np1,
(59) sermon (DIV1)
708
Image 9
8292
and the ende shall be worse then the beginning.
and the end shall be Worse then the beginning.
cc dt n1 vmb vbi jc cs dt n1.
(59) sermon (DIV1)
708
Image 9
8291
and Satan also shall violently assaile vs, finding vs idle, and the house swept and garnished, he will bring with him seuen other spirits worse then him self,
and Satan also shall violently assail us, finding us idle, and the house swept and garnished, he will bring with him seuen other spirits Worse then him self,
cc np1 av vmb av-j vvi pno12, vvg pno12 j, cc dt n1 vvn cc vvn, pns31 vmb vvi p-acp pno31 crd j-jn n2 jc cs pno31 n1,
(59) sermon (DIV1)
708
Image 9
8290
for it is not sauory vnto vs. But when as hereafter false prophets shall breake in with their corrupt opinions,
for it is not savoury unto us But when as hereafter false Prophets shall break in with their corrupt opinions,
c-acp pn31 vbz xx j p-acp pno12 p-acp c-crq c-acp av j n2 vmb vvi p-acp p-acp po32 j n2,
(59) sermon (DIV1)
708
Image 9
8289
but we forgetting the word are made weake, we liue hauing no care of the word,
but we forgetting the word Are made weak, we live having no care of the word,
cc-acp pns12 vvg dt n1 vbr vvn j, pns12 vvb vhg dx n1 pp-f dt n1,
(59) sermon (DIV1)
708
Image 9
8288
We haue here, thankes be giuen to Almighty God, the worde of God plentifully taught, we are deliuered out of deepe & great darkenes,
We have Here, thanks be given to Almighty God, the word of God plentifully taught, we Are Delivered out of deep & great darkness,
pns12 vhb av, n2 vbb vvn p-acp j-jn np1, dt n1 pp-f np1 av-j vvn, pns12 vbr vvn av pp-f j-jn cc j n1,
(59) sermon (DIV1)
708
Image 9
8287
and so many false opinions spring vp, that very few doe perseuer in the true profession of the Gospell.
and so many false opinions spring up, that very few do persever in the true profession of the Gospel.
cc av d j n2 vvb a-acp, cst av d vdb vvi p-acp dt j n1 pp-f dt n1.
(59) sermon (DIV1)
707
Image 9
8286
afterwards sects and seditions arise, which like vnto wormes and kankers gnaw and infect the frutes of the Gospell,
afterwards Sects and seditions arise, which like unto worms and kankers gnaw and infect the fruits of the Gospel,
av n2 cc n2 vvb, r-crq av-j p-acp n2 cc n2 vvb cc vvi dt n2 pp-f dt n1,
(59) sermon (DIV1)
707
Image 9
8285
and the first frutes thereof are very pleasant. But when winde, a shower, or tentation commeth, all fall away from it by companies:
and the First fruits thereof Are very pleasant. But when wind, a shower, or tentation comes, all fallen away from it by companies:
cc dt ord n2 av vbr av j. p-acp q-crq n1, dt n1, cc n1 vvz, d n1 av p-acp pn31 p-acp n2:
(59) sermon (DIV1)
707
Image 9
8284
The same commeth to passe with the hearers of the Gospell, in the beginning thereof euery one coueteth to be a true Christian, euery one liketh of it very well,
The same comes to pass with the hearers of the Gospel, in the beginning thereof every one covets to be a true Christian, every one liketh of it very well,
dt d vvz pc-acp vvi p-acp dt n2 pp-f dt n1, p-acp dt n-vvg av d pi vvz pc-acp vbi dt j njp, d pi vvz pp-f pn31 av av,
(59) sermon (DIV1)
707
Image 9
8283
yea scarce the hundreth part many times remaineth.
yea scarce the Hundredth part many times remains.
uh av-j dt ord n1 d n2 vvz.
(59) sermon (DIV1)
707
Image 9
8282
and when it waxeth ripe, the caterpiller commeth, which with other wormes gnaweth & spoyleth it so much, that scarce the twentieth part,
and when it Waxes ripe, the caterpillar comes, which with other worms gnaweth & spoileth it so much, that scarce the twentieth part,
cc c-crq pn31 vvz j, dt n1 vvz, r-crq p-acp j-jn n2 vvz cc vvz pn31 av av-d, cst av-j dt ord n1,
(59) sermon (DIV1)
707
Image 9
8281
Afterward when the frute beginneth to spring forth, some great winde blowing, much of it being newly come forth falleth downe,
Afterwards when the fruit begins to spring forth, Some great wind blowing, much of it being newly come forth falls down,
av c-crq dt n1 vvz pc-acp vvi av, d j n1 vvg, av-d pp-f pn31 vbg av-j vvn av vvz a-acp,
(59) sermon (DIV1)
707
Image 9
8280
A shower falling vpon it, many of the blossoms are shaken of, & the frost also doth much more consume them.
A shower falling upon it, many of the blossoms Are shaken of, & the frost also does much more consume them.
dt n1 vvg p-acp pn31, d pp-f dt n2 vbr vvn pp-f, cc dt n1 av vdz d dc vvb pno32.
(59) sermon (DIV1)
707
Image 9
8279
so that it doth as it were become white by reason of the blossoms.
so that it does as it were become white by reason of the blossoms.
av cst pn31 vdz p-acp pn31 vbdr vvn j-jn p-acp n1 pp-f dt n2.
(59) sermon (DIV1)
707
Image 9
8278
For when tentation commeth vpon vs, we doe forthwith fal into errour, if God do not assist & strengthen vs, of which thinge we may see a very goodly similitude in a tree, which in the spring time buddeth and openeth it selfe,
For when tentation comes upon us, we do forthwith fall into error, if God do not assist & strengthen us, of which thing we may see a very goodly similitude in a tree, which in the spring time buddeth and Openeth it self,
p-acp q-crq n1 vvz p-acp pno12, pns12 vdb av vvi p-acp n1, cs np1 vdb xx vvi cc vvb pno12, pp-f r-crq n1 pns12 vmb vvi dt j j n1 p-acp dt n1, r-crq p-acp dt n1 n1 vvz cc vvz pn31 n1,
(59) sermon (DIV1)
707
Image 9
8277
but alwaies remaine in feare & awe.
but always remain in Fear & awe.
cc-acp av vvi p-acp n1 cc n1.
(59) sermon (DIV1)
707
Image 9
8276
Nowe God therefore suffereth it to be thus, that he may bring down rash arrogancie, that we doe not gloriously extol our selues,
Now God Therefore suffers it to be thus, that he may bring down rash arrogancy, that we do not gloriously extol our selves,
av np1 av vvz pn31 pc-acp vbi av, cst pns31 vmb vvi a-acp j n1, cst pns12 vdb xx av-j vvi po12 n2,
(59) sermon (DIV1)
707
Image 9
8275
howbeit God raiseth them vp quickly again. But the Theefe on the crosse hauing once layd hold of faith, continued constant.
howbeit God Raiseth them up quickly again. But the Thief on the cross having once laid hold of faith, continued constant.
a-acp np1 vvz pno32 a-acp av-j av. p-acp dt n1 p-acp dt n1 vhg a-acp vvn n1 pp-f n1, vvd j.
(59) sermon (DIV1)
707
Image 9
8274
and Peter without douting went downe out of the ship into the sea, but they fall from their faith,
and Peter without doubting went down out of the ship into the sea, but they fallen from their faith,
cc np1 p-acp vvg vvd a-acp av pp-f dt n1 p-acp dt n1, cc-acp pns32 vvb p-acp po32 n1,
(59) sermon (DIV1)
707
Image 9
8273
Moses and Peter had an excellent faith, so that Moses by faith did leade ye people through the middest of the sea and death,
Moses and Peter had an excellent faith, so that Moses by faith did lead you people through the midst of the sea and death,
np1 cc np1 vhd dt j n1, av cst np1 p-acp n1 vdd vvi pn22 n1 p-acp dt n1 pp-f dt n1 cc n1,
(59) sermon (DIV1)
707
Image 9
8272
It may be that he shall perseuer in faith, which hath but a slender faith, and he that hath a strong faith shall fall and dout.
It may be that he shall persever in faith, which hath but a slender faith, and he that hath a strong faith shall fallen and doubt.
pn31 vmb vbi cst pns31 vmb vvi p-acp n1, r-crq vhz p-acp dt j n1, cc pns31 cst vhz dt j n1 vmb vvi cc n1.
(59) sermon (DIV1)
707
Image 9
8271
It consisteth not in the strength or slendernes of faith, that we doe stand, but in perseuering and remaining faithfull.
It Consisteth not in the strength or slenderness of faith, that we do stand, but in persevering and remaining faithful.
pn31 vvz xx p-acp dt n1 cc n1 pp-f n1, cst pns12 vdb vvi, cc-acp p-acp j cc j-vvg j.
(59) sermon (DIV1)
707
Image 9
8270
but when he fayled in faith, he began to be drowned. So Moses had a stronge faith, but he fell from it.
but when he failed in faith, he began to be drowned. So Moses had a strong faith, but he fell from it.
cc-acp c-crq pns31 vvd p-acp n1, pns31 vvd pc-acp vbi vvn. av np1 vhd dt j n1, cc-acp pns31 vvd p-acp pn31.
(59) sermon (DIV1)
707
Image 9
8269
if he had so perseuered in faith, he might well haue walked an hundred miles vpon the sea,
if he had so persevered in faith, he might well have walked an hundred miles upon the sea,
cs pns31 vhd av vvd p-acp n1, pns31 vmd av vhi vvn dt crd n2 p-acp dt n1,
(59) sermon (DIV1)
707
Image 9
7072
& albeit we be as yet weake, neuertheles we must daily endeuour to liue purely,
& albeit we be as yet weak, nevertheless we must daily endeavour to live purely,
cc cs pns12 vbb a-acp av j, av pns12 vmb av-j n1 pc-acp vvi av-j,
(53) sermon (DIV1)
593
Image 9
7073
& farre frō couetousnes, to ye praise & glory of God, & ye edifying of our neighbours, euen yt Heathen.
& Far from covetousness, to you praise & glory of God, & you edifying of our neighbours, even that Heathen.
cc av-j p-acp n1, p-acp pn22 vvb cc n1 pp-f np1, cc pn22 vvg pp-f po12 n2, av pn31 j-jn.
(53) sermon (DIV1)
593
Image 9
7074
Neither filthines. Al vnchast & lewd words of bauderie, vncleannes, & lecherous matters, he calleth filthines, of which wordes aboundance is wont to be poured forth in Innes & victailing houses, in the time of eating, drinking, & playing. Neither filthiness. All unchaste & lewd words of Bauderie, uncleanness, & lecherous matters, he calls filthiness, of which words abundance is wont to be poured forth in Inns & victailing houses, in the time of eating, drinking, & playing.
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(53) sermon (DIV1)
594
Image 9
7075
These the Grecians vsed very freely and accustomably more then others, as their owne Poets & other writers do sufficiently witnes.
These the Greeks used very freely and accustomably more then Others, as their own Poets & other writers do sufficiently witness.
np1 dt njp2 vvd av av-j cc av-j av-dc cs n2-jn, c-acp po32 d n2 cc j-jn n2 vdb av-j vvi.
(53) sermon (DIV1)
594
Image 9
7076
But he especially reproueth here those lewde and wanton wordes, which are spoken openly without shame, which stirre vp wicked and vnchast thoughts,
But he especially Reproveth Here those lewd and wanton words, which Are spoken openly without shame, which stir up wicked and unchaste thoughts,
p-acp pns31 av-j vvz av d j cc j-jn n2, r-crq vbr vvn av-j p-acp n1, r-crq vvb a-acp j cc j n2,
(53) sermon (DIV1)
594
Image 9
7077
and are cause of many offences, especially being spoken amonge youth, according to that saying: Euill speakings corrupt good manners, as the Apostle writeth to the Corinthians.
and Are cause of many offences, especially being spoken among youth, according to that saying: Evil speakings corrupt good manners, as the Apostle Writeth to the Corinthians.
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(53) sermon (DIV1)
594
Image 9
7078
And if any Christians should be so careles of their tongue, that such wordes should come from them, such must be chastised of the Church,
And if any Christians should be so careless of their tongue, that such words should come from them, such must be chastised of the Church,
cc cs d np1 vmd vbi av j pp-f po32 n1, cst d n2 vmd vvi p-acp pno32, d vmb vbi vvn pp-f dt n1,
(53) sermon (DIV1)
594
Image 9
7079
and if they doe not amend, they must not be suffered, lest because of them the whole Church be ill reported of,
and if they do not amend, they must not be suffered, lest Because of them the Whole Church be ill reported of,
cc cs pns32 vdb xx vvi, pns32 vmb xx vbi vvn, cs c-acp pp-f pno32 dt j-jn n1 vbb av-jn vvn pp-f,
(53) sermon (DIV1)
594
Image 9
7080
as though these things were either taught among Christiās, or suffered to be vnpunished, as it is wont to be among the Heathen.
as though these things were either taught among Christiās, or suffered to be unpunished, as it is wont to be among the Heathen.
c-acp cs d n2 vbdr av-d vvn p-acp np1, cc vvd pc-acp vbi j, c-acp pn31 vbz j pc-acp vbi p-acp dt j-jn.
(53) sermon (DIV1)
594
Image 9
7081
Neither foolish talking. Fables and other trifling speeches & iests are called foolish talking, which ye Grecians also were wont to vse more then other nations, being very witty to inuent such vaine speeches. Neither foolish talking. Fables and other trifling Speeches & jests Are called foolish talking, which the Greeks also were wont to use more then other Nations, being very witty to invent such vain Speeches.
dx j n-vvg. n2 cc j-jn j-vvg n2 cc n2 vbr vvn j vvg, r-crq dt njp2 av vbdr j pc-acp vvi av-dc cs j-jn n2, vbg av j pc-acp vvi d j n2.
(53) sermon (DIV1)
595
Image 9
7082
Of this sort are those tales, which our women & maidens are wont to tell, spinning at the distaffe,
Of this sort Are those tales, which our women & maidens Are wont to tell, spinning At the distaff,
pp-f d n1 vbr d n2, r-crq po12 n2 cc n2 vbr j pc-acp vvi, vvg p-acp dt n1,
(53) sermon (DIV1)
595
Image 9
7083
also the termes and verses of iuglers and such like fellowes, and many common songes, which are partly euen filthy,
also the terms and Verses of jugglers and such like Fellows, and many Common songs, which Are partly even filthy,
av dt n2 cc n2 pp-f n2 cc d j n2, cc d j n2, r-crq vbr av av-j j,
(53) sermon (DIV1)
595
Image 9
7084
& partly containe other trifling and vaine things.
& partly contain other trifling and vain things.
cc av vvi j-jn j-vvg cc j n2.
(53) sermon (DIV1)
595
Image 9
7085
But especially it is vnseemely and vnconuenient for Christians to vse such foolish and trifling talke,
But especially it is unseemly and unconvenient for Christians to use such foolish and trifling talk,
p-acp av-j pn31 vbz j cc j p-acp njpg2 pc-acp vvi d j cc j-vvg n1,
(53) sermon (DIV1)
595
Image 9
7086
when they come togither to heare the word of God, or to read and serch the Scriptures,
when they come together to hear the word of God, or to read and search the Scriptures,
c-crq pns32 vvb av pc-acp vvi dt n1 pp-f np1, cc pc-acp vvi cc vvi dt n2,
(53) sermon (DIV1)
595
Image 9
7087
and yet notwithstanding almost euen such folly hapneth among them, whē many come togither. For albeit they begin with serious matters, neuertheles they are meruelous easily brought vnto trifles:
and yet notwithstanding almost even such folly Happeneth among them, when many come together. For albeit they begin with serious matters, nevertheless they Are marvelous Easily brought unto trifles:
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(53) sermon (DIV1)
595
Image 9
7088
from earnest and holy matters, to ridiculous and vaine speeches, wherewith both the time is spent in vaine, and better things are neglected.
from earnest and holy matters, to ridiculous and vain Speeches, wherewith both the time is spent in vain, and better things Are neglected.
p-acp n1 cc j n2, p-acp j cc j n2, c-crq d dt n1 vbz vvn p-acp j, cc jc n2 vbr vvn.
(53) sermon (DIV1)
595
Image 9
7089
So haue they bene wont certaine yeares hitherto, at euery feast of Easter in the tyme of preaching to tel some ridiculous tale to stirre vp the people from sleepe.
So have they be wont certain Years hitherto, At every feast of Easter in the time of preaching to tell Some ridiculous tale to stir up the people from sleep.
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(53) sermon (DIV1)
595
Image 9
7090
They did not vnlike at the feast of the natiuitie of Christ, vsing songes or carrolls, wherein they sayd, they made discourses of the birth and infancie of Iesus,
They did not unlike At the feast of the Nativity of christ, using songs or carrolls, wherein they said, they made discourses of the birth and infancy of Iesus,
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(53) sermon (DIV1)
595
Image 9
7091
howbeit ridiculous meeter and wordes, mouing rather laughter then deuotion, as they called it:
howbeit ridiculous meeter and words, moving rather laughter then devotion, as they called it:
a-acp j jc cc n2, vvg av-c n1 cs n1, c-acp pns32 vvd pn31:
(53) sermon (DIV1)
595
Image 9
7092
Also they soong many fained fables of the wise men, whom they made 3. Kings, of ye passion of ye Lord, of the punishmēt of Dorothea,
Also they song many feigned fables of the wise men, whom they made 3. Kings, of the passion of the Lord, of the punishment of Dorothea,
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(53) sermon (DIV1)
595
Image 9
7093
& many other, all which were nothing but foolish talking & vain inuētions, altogither vnworthy of Christians.
& many other, all which were nothing but foolish talking & vain Inventions, altogether unworthy of Christians.
cc d n-jn, d r-crq vbdr pix cc-acp j n-vvg cc j n2, av j pp-f np1.
(53) sermon (DIV1)
595
Image 9
7094
To the nūber of these I might well adde those histories of Saincts, which they call the legends,
To the number of these I might well add those histories of Saints, which they call the legends,
p-acp dt n1 pp-f d pns11 vmd av vvi d n2 pp-f n2, r-crq pns32 vvb dt n2,
(53) sermon (DIV1)
595
Image 9
7095
and that flood of lies, of miracles and pilgrimages to images, and moniments of Saincts, Masses,
and that flood of lies, of Miracles and Pilgrimages to Images, and monuments of Saints, Masses,
cc d n1 pp-f n2, pp-f n2 cc n2 p-acp n2, cc n2 pp-f n2, n2,
(53) sermon (DIV1)
595
Image 9
7096
and worshippings of Saincts, indulgences and innumerable other, not so much foolish as vngodly inuentions, which in the assemblies of the Church, were wont to be chiefly extolled in the pulpit, which were so contrary to godlines, that they deserue much rather to be called the wicked inuētions of Satan, then foolish imaginations of mē.
and worshippings of Saints, Indulgences and innumerable other, not so much foolish as ungodly Inventions, which in the assemblies of the Church, were wont to be chiefly extolled in the pulpit, which were so contrary to godliness, that they deserve much rather to be called the wicked Inventions of Satan, then foolish Imaginations of men.
cc n2-vvg pp-f n2, n2 cc j n-jn, xx av av-d j c-acp j n2, r-crq p-acp dt n2 pp-f dt n1, vbdr j pc-acp vbi av-jn vvn p-acp dt n1, r-crq vbdr av j-jn p-acp n1, cst pns32 vvb d av pc-acp vbi vvn dt j n2 pp-f np1, av j n2 pp-f n2.
(53) sermon (DIV1)
595
Image 9
7097
For they did not as ridiculous lies are wont to do, corrupt good maners onely, of which Paule speaketh especially here,
For they did not as ridiculous lies Are wont to do, corrupt good manners only, of which Paul speaks especially Here,
p-acp pns32 vdd xx p-acp j n2 vbr j pc-acp vdi, j j n2 av-j, pp-f r-crq np1 vvz av-j av,
(53) sermon (DIV1)
595
Image 9
7098
but they did wholy ouerthrow faith, and put out of place the word of God, so that they did not only not beseme Saincts, but did plainly abolish all Sainctes.
but they did wholly overthrow faith, and put out of place the word of God, so that they did not only not beseem Saints, but did plainly Abolah all Saints.
cc-acp pns32 vdd av-jn vvi n1, cc vvd av pp-f n1 dt n1 pp-f np1, av cst pns32 vdd xx j xx vvi n2, cc-acp vdd av-j vvi d n2.
(53) sermon (DIV1)
595
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Those former therefore were fables and tales of men, which are not beleeued, neither esteemed any thing of,
Those former Therefore were fables and tales of men, which Are not believed, neither esteemed any thing of,
d j av vbdr n2 cc n2 pp-f n2, r-crq vbr xx vvn, av-dx vvd d n1 pp-f,
(53) sermon (DIV1)
595
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but rather laught at, although in the mean season they corrupt good maners, withdraw Christians from serious matters,
but rather laughed At, although in the mean season they corrupt good manners, withdraw Christians from serious matters,
cc-acp av-c vvd p-acp, cs p-acp dt j n1 pns32 vvb j n2, vvb np1 p-acp j n2,
(53) sermon (DIV1)
595
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and make them slack and slothful.
and make them slack and slothful.
cc vvi pno32 vvi cc j.
(53) sermon (DIV1)
595
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Now marke here, if Paul doth not suffer in Christians speeches that be onely pleasant and tending to mirth, what thinkest thou would he say of that pestilēt backebyting and sclaundering, which reigneth now in all companies of men,
Now mark Here, if Paul does not suffer in Christians Speeches that be only pleasant and tending to mirth, what Thinkest thou would he say of that pestilent backbiting and sclaundering, which Reigneth now in all companies of men,
av vvb av, cs np1 vdz xx vvi p-acp np1 n2 cst vbb av-j j cc vvg p-acp n1, q-crq vv2 pns21 vmd pns31 vvi pp-f cst j n1 cc j-vvg, r-crq vvz av p-acp d n2 pp-f n2,
(53) sermon (DIV1)
597
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euen them that be priuate, when two oftentimes doe talke togither? Yea what would he say of them, which openly in sermons do as it were bite and rent one an other with reprochful wordes,
even them that be private, when two oftentimes do talk together? Yea what would he say of them, which openly in Sermons do as it were bite and rend one an other with reproachful words,
av-j pno32 cst vbb j, c-crq crd av vdb vvi av? uh q-crq vmd pns31 vvi pp-f pno32, r-crq av-j p-acp n2 vdb c-acp pn31 vbdr vvb cc vvb pi dt n-jn p-acp j n2,
(53) sermon (DIV1)
597
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and maliciously accuse and speake euill one of an other?
and maliciously accuse and speak evil one of an other?
cc av-j vvi cc vvi j-jn crd pp-f dt n-jn?
(53) sermon (DIV1)
597
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For this ye know, that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. For this you know, that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the Kingdom of christ and of God.
p-acp d pn22 vvb, cst dx n1, dx j n1, ccx j n1, r-crq vbz dt n1, vhz d n1 p-acp dt n1 pp-f np1 cc pp-f np1.
(53) sermon (DIV1)
598
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In these wordes he doth very plainly pronounce against them which are infected wt such vices, that they are heathen vnder the name of Christians,
In these words he does very plainly pronounce against them which Are infected with such vices, that they Are heathen under the name of Christians,
p-acp d n2 pns31 vdz av av-j vvi p-acp pno32 r-crq vbr vvn p-acp d n2, cst pns32 vbr j-jn p-acp dt n1 pp-f np1,
(53) sermon (DIV1)
598
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how many soeuer do not bring forth the frutes of faith. This is a briefe and a certaine sentence:
how many soever do not bring forth the fruits of faith. This is a brief and a certain sentence:
c-crq d av vdb xx vvi av dt n2 pp-f n1. d vbz dt j cc dt j n1:
(53) sermon (DIV1)
598
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He that is a fornicator, hath denied ye faith, an vncleane person hath denied ye faith, a couetous person hath denied ye faith, all such are Apostataes, periured, & traitours towards God: He that is a fornicator, hath denied you faith, an unclean person hath denied you faith, a covetous person hath denied you faith, all such Are Apostates, perjured, & Traitors towards God:
pns31 cst vbz dt n1, vhz vvn pn22 n1, dt j n1 vhz vvn pn22 n1, dt j n1 vhz vvn pn22 n1, d d vbr n2, j-vvn, cc n2 p-acp np1:
(53) sermon (DIV1)
598
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as Paul writeth also vnto Timothe, of him ye neglecteth them that be of his familie:
as Paul Writeth also unto Timothy, of him you neglecteth them that be of his family:
c-acp np1 vvz av p-acp np1, pp-f pno31 pn22 vvz pno32 cst vbb pp-f po31 n1:
(53) sermon (DIV1)
598
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7130
If there be any, sayth he, that prouideth not for his owne, & namely for them of his houshold, he denieth the faith, If there be any, say he, that Provideth not for his own, & namely for them of his household, he Denieth the faith,
cs pc-acp vbb d, vvz pns31, cst vvz xx p-acp po31 d, cc av p-acp pno32 pp-f po31 n1, pns31 vvz dt n1,
(53) sermon (DIV1)
598
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and is worse then an Infidell. How could he more seuerely and terribly fraie vs from vices? For he sayth:and is Worse then an Infidel. How could he more severely and terribly fray us from vices? For he say:
cc vbz jc cs dt n1. q-crq vmd pns31 av-dc av-j cc av-j n1 pno12 p-acp n2? p-acp pns31 vvz:
(53) sermon (DIV1)
598
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For this ye know, as if he sayd:For this you know, as if he said:
p-acp d pn22 vvb, c-acp cs pns31 vvd:
(53) sermon (DIV1)
598
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Do not so much as dout, count it not for a play, neither let it be a sport vnto you,
Do not so much as doubt, count it not for a play, neither let it be a sport unto you,
vdb xx av av-d c-acp n1, vvb pn31 xx p-acp dt n1, av-dx vvb pn31 vbi dt n1 p-acp pn22,
(53) sermon (DIV1)
598
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neither comfort your selues with vaine hope of a Christian name, and for that ye are counted Christians, these thinges shall profit you no more,
neither Comfort your selves with vain hope of a Christian name, and for that you Are counted Christians, these things shall profit you no more,
dx n1 po22 n2 p-acp j n1 pp-f dt njp n1, cc p-acp cst pn22 vbr vvn np1, d n2 vmb vvi pn22 av-dx av-dc,
(53) sermon (DIV1)
598
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then it profited the Iewes, that they were the children of Abraham, and Disciples of Moses.
then it profited the Iewes, that they were the children of Abraham, and Disciples of Moses.
cs pn31 vvd dt np2, cst pns32 vbdr dt n2 pp-f np1, cc n2 pp-f np1.
(53) sermon (DIV1)
598
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It was spoken to all which Christ sayth Matth. 7:
It was spoken to all which christ say Matthew 7:
pn31 vbds vvn p-acp d r-crq np1 vvz np1 crd:
(53) sermon (DIV1)
598
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Not euery one that sayth vnto me, Lord, Lord, shall enter into the kingdome of heauen, Not every one that say unto me, Lord, Lord, shall enter into the Kingdom of heaven,
xx d pi cst vvz p-acp pno11, n1, n1, vmb vvi p-acp dt n1 pp-f n1,
(53) sermon (DIV1)
598
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but he that doth the will of my Father which is in heauen: there is neede of doing, and our faith must be proued by workes. but he that does the will of my Father which is in heaven: there is need of doing, and our faith must be proved by works.
cc-acp pns31 cst vdz dt n1 pp-f po11 n1 r-crq vbz p-acp n1: pc-acp vbz n1 pp-f vdg, cc po12 n1 vmb vbi vvn p-acp n2.
(53) sermon (DIV1)
598
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Whom therefore that great force of heauenly fire shall not enflame vnto godlines, that is, the admonition of the incomparable loue of God toward vs, which he set in the first place, him let these horrible threatnings of hell fire moue, to wit,
Whom Therefore that great force of heavenly fire shall not inflame unto godliness, that is, the admonition of the incomparable love of God towards us, which he Set in the First place, him let these horrible threatenings of hell fire move, to wit,
ro-crq av d j n1 pp-f j n1 vmb xx vvi p-acp n1, cst vbz, dt n1 pp-f dt j n1 pp-f np1 p-acp pno12, r-crq pns31 vvd p-acp dt ord n1, pno31 vvb d j n2-vvg pp-f n1 n1 vvi, pc-acp vvi,
(53) sermon (DIV1)
598
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whereas he witnesseth, that as many as wil not follow God, and walke in loue,
whereas he Witnesseth, that as many as will not follow God, and walk in love,
cs pns31 vvz, cst p-acp d c-acp vmb xx vvi np1, cc vvi p-acp n1,
(53) sermon (DIV1)
598
Image 9
7141
and shew forth their faith by their workes, are neither the sonnes of God, nor heires of his kingdome, whereupon it followeth, that they are vndoutedly heires with Satan of hell fire.
and show forth their faith by their works, Are neither the Sons of God, nor Heirs of his Kingdom, whereupon it follows, that they Are undoubtedly Heirs with Satan of hell fire.
cc vvi av po32 n1 p-acp po32 n2, vbr d dt n2 pp-f np1, ccx n2 pp-f po31 n1, c-crq pn31 vvz, cst pns32 vbr av-j n2 p-acp np1 pp-f n1 n1.
(53) sermon (DIV1)
598
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7142
Whom therefore these two so mightie prouokements shall not stirre vp to the feare of God & godlines, with all diligence to doe the dutie of a Christian, he is plainly a blocke and a stone, hauing a hart harder then the anuill as Iob sayth.
Whom Therefore these two so mighty provokements shall not stir up to the Fear of God & godliness, with all diligence to do the duty of a Christian, he is plainly a block and a stone, having a heart harder then the anvil as Job say.
ro-crq av d crd av j n2 vmb xx vvi a-acp p-acp dt n1 pp-f np1 cc n1, p-acp d n1 pc-acp vdi dt n1 pp-f dt njp, pns31 vbz av-j dt n1 cc dt n1, vhg dt n1 av-jc cs dt n1 c-acp np1 vvz.
(53) sermon (DIV1)
598
Image 9
7143
He particularly reproueth a couetous person, and pronounceth him an Idolater or worshipper of images, whereby surely he declareth,
He particularly Reproveth a covetous person, and pronounceth him an Idolater or worshipper of Images, whereby surely he Declareth,
pns31 av-j vvz dt j n1, cc vvz pno31 dt n1 cc n1 pp-f n2, c-crq av-j pns31 vvz,
(53) sermon (DIV1)
599
Image 9
7144
how greatly he is displeased with them that are infected with this vice, and in the third chapter of his Epistle to the Colossians he sayth also the same thing of him.
how greatly he is displeased with them that Are infected with this vice, and in the third chapter of his Epistle to the colossians he say also the same thing of him.
c-crq av-j pns31 vbz vvn p-acp pno32 cst vbr vvn p-acp d n1, cc p-acp dt ord n1 pp-f po31 n1 p-acp dt njp2 pns31 vvz av dt d n1 pp-f pno31.
(53) sermon (DIV1)
599
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7145
The cause hereof I thinke to be this:
The cause hereof I think to be this:
dt n1 av pns11 vvb pc-acp vbi d:
(53) sermon (DIV1)
599
Image 9
7146
other sinners vse onely that thinge, wherein they offend, and make it serue their lust and desire:
other Sinners use only that thing, wherein they offend, and make it serve their lust and desire:
n-jn n2 vvb av-j cst n1, c-crq pns32 vvb, cc vvi pn31 vvb po32 n1 cc n1:
(53) sermon (DIV1)
599
Image 9
7102
But these latter are deuilish fables, which are beleeued for a truth, and counted for serious,
But these latter Are devilish fables, which Are believed for a truth, and counted for serious,
p-acp d d vbr j n2, r-crq vbr vvn p-acp dt n1, cc vvn p-acp j,
(53) sermon (DIV1)
595
Image 9
7103
yea and heauenly matters, when as notwithstanding they be nothing els but fained deuises of Satan, whereby he with his angells deludeth and mocketh vs.
yea and heavenly matters, when as notwithstanding they be nothing Else but feigned devises of Satan, whereby he with his Angels deludeth and mocks us
uh cc j n2, c-crq c-acp a-acp pns32 vbb pix av p-acp j-vvn n2 pp-f np1, c-crq pns31 p-acp po31 n2 vvz cc vvz pno12
(53) sermon (DIV1)
595
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7104
Neither iesting. Hereby he vnderstandeth all pleasaunt speeches, which they whom they call iesters are wont to vse, to make men mery, which by pleasaunt discourses and mery tearmes doe moue laughter & stirre vp mens minds to mirth & cheerefulnes, which is wont to be vsuall in ciuill bankers,Neither jesting. Hereby he understandeth all pleasant Speeches, which they whom they call jesters Are wont to use, to make men merry, which by pleasant discourses and merry terms do move laughter & stir up men's minds to mirth & cheerfulness, which is wont to be usual in civil bankers,
dx n-vvg. av pns31 vvz d j n2, r-crq pns32 r-crq pns32 vvb n2 vbr j pc-acp vvi, pc-acp vvi n2 j, r-crq p-acp j n2 cc j n2 vdb vvi n1 cc vvi p-acp ng2 n2 p-acp n1 cc n1, r-crq vbz j pc-acp vbi j p-acp j n2,
(53) sermon (DIV1)
596
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and when ciuill companions meete togither. This iesting the Heathen counted for a vertue, especially Aristotle.
and when civil Sodales meet together. This jesting the Heathen counted for a virtue, especially Aristotle.
cc c-crq j n2 vvi av. np1 vvg dt j-jn vvn p-acp dt n1, av-j np1.
(53) sermon (DIV1)
596
Image 9
7106
But Paul among Christians giueth it place among vices. But Paul among Christians gives it place among vices.
p-acp np1 p-acp np1 vvz pn31 n1 p-acp n2.
(53) sermon (DIV1)
596
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7107
For Christians haue other speeches, wherby they may recreat and cheere them selues in Christ, which also do bring some profit with them,
For Christians have other Speeches, whereby they may recreate and cheer them selves in christ, which also do bring Some profit with them,
p-acp np1 vhb j-jn n2, c-crq pns32 vmb vvi cc vvi pno32 n2 p-acp np1, r-crq av vdb vvi d n1 p-acp pno32,
(53) sermon (DIV1)
596
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7108
although it easily hapneth, that many Christians do offend oftentimes herein.
although it Easily Happeneth, that many Christians do offend oftentimes herein.
cs pn31 av-j vvz, cst d np1 vdb vvi av av.
(53) sermon (DIV1)
596
Image 9
7109
But they that are true Christians, doe neuer praise it, neither doe suffer that any should giue him selfe to this iesting,
But they that Are true Christians, do never praise it, neither do suffer that any should give him self to this jesting,
p-acp pns32 cst vbr j np1, vdb av-x vvb pn31, av-dx vdb vvi cst d vmd vvi pno31 n1 p-acp d n-vvg,
(53) sermon (DIV1)
596
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7110
and study to exceede therein, but they reproue and prohibit him, especially in the Church, in ye time of preaching and teaching.
and study to exceed therein, but they reprove and prohibit him, especially in the Church, in the time of preaching and teaching.
cc vvb pc-acp vvi av, cc-acp pns32 vvb cc vvi pno31, av-j p-acp dt n1, p-acp dt n1 pp-f vvg cc vvg.
(53) sermon (DIV1)
596
Image 9
7111
For Christ hath witnessed, that we shall in the last day giue an account of euery idle worde.
For christ hath witnessed, that we shall in the last day give an account of every idle word.
p-acp np1 vhz vvn, cst pns12 vmb p-acp dt ord n1 vvi dt n1 pp-f d j n1.
(53) sermon (DIV1)
596
Image 9
7112
It is meete in deede that Christians be an elegant & amiable people, but therewithall graue, that there may be seene in them a seuere gentlenes,
It is meet in deed that Christians be an elegant & amiable people, but therewithal graven, that there may be seen in them a severe gentleness,
pn31 vbz j p-acp n1 cst np1 vbb dt j cc j n1, cc-acp av j, cst a-acp vmb vbi vvn p-acp pno32 dt j n1,
(53) sermon (DIV1)
596
Image 9
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and a gentle seueritie, as the life of Christ is described vnto vs in the Gospells.
and a gentle severity, as the life of christ is described unto us in the Gospels.
cc dt j n1, c-acp dt n1 pp-f np1 vbz vvn p-acp pno12 p-acp dt ng1.
(53) sermon (DIV1)
596
Image 9
7114
Things which are not comely, but rather giuing of thankes. This comprehendeth all idle words, which want a proper name.Things which Are not comely, but rather giving of thanks. This comprehendeth all idle words, which want a proper name.
n2 r-crq vbr xx j, cc-acp av-c vvg pp-f n2. d vvz d j n2, r-crq vvb dt j n1.
(53) sermon (DIV1)
597
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7115
Now I call them idle words which make neither to the edifying of faith, nor to the vse of our corporall life. Now I call them idle words which make neither to the edifying of faith, nor to the use of our corporal life.
av pns11 vvb pno32 j n2 r-crq vvb av-dx p-acp dt n-vvg pp-f n1, ccx p-acp dt n1 pp-f po12 j n1.
(53) sermon (DIV1)
597
Image 9
7116
For there be things enow both profitable and pleasaunt, which when it pleaseth vs to speake, we may talke of in the short time of this life,
For there be things enough both profitable and pleasant, which when it Pleases us to speak, we may talk of in the short time of this life,
p-acp pc-acp vbi n2 av-d d j cc j, r-crq c-crq pn31 vvz pno12 pc-acp vvi, pns12 vmb vvi pp-f p-acp dt j n1 pp-f d n1,
(53) sermon (DIV1)
597
Image 9
7117
as of Christ, of loue, and other things either necessary or profitable. Whereof Paule admonisheth when he sayth: but rather giuing of thankes.
as of christ, of love, and other things either necessary or profitable. Whereof Paul Admonisheth when he say: but rather giving of thanks.
c-acp pp-f np1, pp-f n1, cc j-jn n2 av-d j cc j. c-crq np1 vvz c-crq pns31 vvz: p-acp av-c vvg pp-f n2.
(53) sermon (DIV1)
597
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7118
For our daily speech ought to be the praise of God, and giuing of thankes to him,
For our daily speech ought to be the praise of God, and giving of thanks to him,
p-acp po12 j n1 vmd pc-acp vbi dt n1 pp-f np1, cc vvg pp-f n2 p-acp pno31,
(53) sermon (DIV1)
597
Image 9
7119
as well priuatly, as publikely in sermons, for such infinite good thinges, as he hath giuen vnto vs in Christ, euen vnspeakeable.
as well privately, as publicly in Sermons, for such infinite good things, as he hath given unto us in christ, even unspeakable.
c-acp av av-j, c-acp av-j p-acp n2, p-acp d j j n2, c-acp pns31 vhz vvn p-acp pno12 p-acp np1, av j.
(53) sermon (DIV1)
597
Image 9
7120
But such is the maner of our reason & nature, that necessary and profitable thinges are neglected,
But such is the manner of our reason & nature, that necessary and profitable things Are neglected,
p-acp d vbz dt n1 pp-f po12 n1 cc n1, cst j cc j n2 vbr vvn,
(53) sermon (DIV1)
597
Image 9
7147
so the fornicator and vncleane person vse their body to pleasure: the proud person vseth riches, learning, the fauour of men, and such like, vnto glory:
so the fornicator and unclean person use their body to pleasure: the proud person uses riches, learning, the favour of men, and such like, unto glory:
av dt n1 cc j n1 vvi po32 n1 p-acp n1: dt j n1 vvz n2, n1, dt n1 pp-f n2, cc d av-j, p-acp n1:
(53) sermon (DIV1)
599
Image 9
7148
onely this miserable Idolater is a slaue to his money and riches, and his sinne is, that he spareth his money and goods, keepeth and hourdeth them vp, dareth not apply them neither to his owne vse,
only this miserable Idolater is a slave to his money and riches, and his sin is, that he spares his money and goods, Keepeth and hourdeth them up, dareth not apply them neither to his own use,
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(53) sermon (DIV1)
599
Image 9
7149
nor to the vse of other, but doth plainly serue and worship them as his god,
nor to the use of other, but does plainly serve and worship them as his god,
ccx p-acp dt n1 pp-f n-jn, cc-acp vdz av-j vvi cc vvi pno32 p-acp po31 n1,
(53) sermon (DIV1)
599
Image 9
7150
and so much esteemeth them, that he would sooner lose and suffer to perish the kingdome of God,
and so much esteems them, that he would sooner loose and suffer to perish the Kingdom of God,
cc av d vvz pno32, cst pns31 vmd av-c vvi cc vvi pc-acp vvi dt n1 pp-f np1,
(53) sermon (DIV1)
599
Image 9
7151
then he would spende his money, or giue the value of a rush toward the maintaining either of a preacher,
then he would spend his money, or give the valve of a rush towards the maintaining either of a preacher,
cs pns31 vmd vvi po31 n1, cc vvi dt n1 pp-f dt n1 p-acp dt vvg d pp-f dt n1,
(53) sermon (DIV1)
599
Image 9
7152
or an instructer of youth, wherby the word of God and his kingdom might be furthered.
or an instructer of youth, whereby the word of God and his Kingdom might be furthered.
cc dt n1 pp-f n1, c-crq dt n1 pp-f np1 cc po31 n1 vmd vbi vvn.
(53) sermon (DIV1)
599
Image 9
7153
Forasmuch therefore as all the trust and hope of such a man is reposed in money,
Forasmuch Therefore as all the trust and hope of such a man is reposed in money,
av av c-acp d dt n1 cc n1 pp-f d dt n1 vbz vvn p-acp n1,
(53) sermon (DIV1)
599
Image 9
7154
and not in God alone, who giueth him aboundantly whereby to liue, money is worthely called his god,
and not in God alone, who gives him abundantly whereby to live, money is worthily called his god,
cc xx p-acp np1 av-j, r-crq vvz pno31 av-j q-crq pc-acp vvi, n1 vbz av-j vvn po31 n1,
(53) sermon (DIV1)
599
Image 9
7155
and he him selfe said to be an Idolater, and hath no inheritance in the kingdom of heauen.
and he him self said to be an Idolater, and hath no inheritance in the Kingdom of heaven.
cc pns31 pno31 n1 vvd pc-acp vbi dt n1, cc vhz dx n1 p-acp dt n1 pp-f n1.
(53) sermon (DIV1)
599
Image 9
7156
What can be inuented more filthy and pestilent then this disease? Wo vnto thee, incredulitie,
What can be invented more filthy and pestilent then this disease? Woe unto thee, incredulity,
q-crq vmb vbi vvn av-dc j cc j cs d n1? n1 p-acp pno21, n1,
(53) sermon (DIV1)
599
Image 9
7157
howe an abominable and hurtfull euill art thou? Let no man deceiue you with vaine wordes.
how an abominable and hurtful evil art thou? Let no man deceive you with vain words.
c-crq dt j cc j j-jn n1 pns21? vvb dx n1 vvi pn22 p-acp j n2.
(53) sermon (DIV1)
599
Image 9
7158
These are the vaine wordes of them which extenuate and make light of fornication and such like sinnes,
These Are the vain words of them which extenuate and make Light of fornication and such like Sins,
d vbr dt j n2 pp-f pno32 r-crq vvb cc vvi n1 pp-f n1 cc d j n2,
(53) sermon (DIV1)
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and foolish & friuolous things are chiefly regarded.
and foolish & frivolous things Are chiefly regarded.
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as though they were not greatly euill, or did so much offend God.
as though they were not greatly evil, or did so much offend God.
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There were not wanting Philosophers and Poets among the Heathen, which counted all vse of lecherie beside onely adulterie, lawfull,
There were not wanting Philosophers and Poets among the Heathen, which counted all use of lechery beside only adultery, lawful,
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as a thing naturall, as is to vse meate and drinke. So sayth Terence:
as a thing natural, as is to use meat and drink. So say Terence:
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It is not a wickednes, beleeue me, for a yong man to follow harlots, &c. But this is to be ignorant of God,
It is not a wickedness, believe me, for a young man to follow harlots, etc. But this is to be ignorant of God,
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and to liue according to the sore of concupiscence, as the Gentiles were wont to doe.
and to live according to the soar of concupiscence, as the Gentiles were wont to do.
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Moreouer such vaine words are those, which albeit they haue some likelihood of truth, yet in deede are trifling, and shall not excuse any.
Moreover such vain words Are those, which albeit they have Some likelihood of truth, yet in deed Are trifling, and shall not excuse any.
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So couetousnes doth not want a cloke and pretence for it selfe:
So covetousness does not want a cloak and pretence for it self:
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for him that seeketh his owne with the discommoditie of others, they call a good husband, industrious, one that looketh to his busines,
for him that seeks his own with the discommodity of Others, they call a good husband, Industria, one that looks to his business,
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although in the meane while the poore perish with hunger, or are otherwise afflicted aboue their strength.
although in the mean while the poor perish with hunger, or Are otherwise afflicted above their strength.
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Wherefore such speeches are prophane and heathnish, by which loue is extinguished, & they which giue eare to them & beleeue them, are deluded with a vaine hope.
Wherefore such Speeches Are profane and Heathenish, by which love is extinguished, & they which give ear to them & believe them, Are deluded with a vain hope.
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For, for such things commeth the wrath of God vpon the children of disobedience. For, for such things comes the wrath of God upon the children of disobedience.
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This is an other light which we ought to follow, leauing the obscure light of reason, which doth not greatly condemne fornication, vncleanes, couetousnes, &c. This our light witnesseth, that for such things the wrath of God commeth vpon vnbeleeuers, whom he calleth the children of disobedience,
This is an other Light which we ought to follow, leaving the Obscure Light of reason, which does not greatly condemn fornication, uncleans, covetousness, etc. This our Light Witnesseth, that for such things the wrath of God comes upon unbelievers, whom he calls the children of disobedience,
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and therefore can not abide to beleeue the word of God, & to giue them selues to the obedience of faith.
and Therefore can not abide to believe the word of God, & to give them selves to the Obedience of faith.
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This Paule declareth 1. Cor. 10. by many examples, where he sayth that a great part of the people was slaine for fornication, of which deede is spoken also Num. 25. For violence also, couetousnes,
This Paul Declareth 1. Cor. 10. by many Examples, where he say that a great part of the people was slain for fornication, of which deed is spoken also Num. 25. For violence also, covetousness,
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and vncleannes, the whole world was destroyed by the flood.
and uncleanness, the Whole world was destroyed by the flood.
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Wherefore a sufficient sharpe, yea and a certaine vengeance abideth them that are infected with these wickednesses.
Wherefore a sufficient sharp, yea and a certain vengeance Abideth them that Are infected with these Wickednesses.
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Now he calleth them the children of disobedience, that is, of incredulitie, which is as much as if he had sayd:
Now he calls them the children of disobedience, that is, of incredulity, which is as much as if he had said:
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of them that haue reuolted from the faith, and haue renounced Christ.
of them that have revolted from the faith, and have renounced christ.
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Hereby therefore we see and learne, that he that doth not approue his faith by workes, is no better then a Heathen,
Hereby Therefore we see and Learn, that he that does not approve his faith by works, is no better then a Heathen,
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yea worse, inasmuch as he hath renounced Christ, and denied the faith once receiued.
yea Worse, inasmuch as he hath renounced christ, and denied the faith once received.
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For this cause therefore the vengeance and wrath of God shal come vpon them that are such,
For this cause Therefore the vengeance and wrath of God shall come upon them that Are such,
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as we Germanes do now trie, vnto whom God sendeth abundantly the pestilence, famine, & cruell warres.
as we Germane do now try, unto whom God sends abundantly the pestilence, famine, & cruel wars.
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Let men take heede they giue no eare to those deceiuers, which with vaine words promise that those sinnes shal escape vnpunished:
Let men take heed they give no ear to those deceivers, which with vain words promise that those Sins shall escape unpunished:
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Let those slacke and slothfull Christians beware, who although they be not blinde Heathen, but know well that vncleannes and couetousnes are sinnes,
Let those slack and slothful Christians beware, who although they be not blind Heathen, but know well that uncleanness and covetousness Are Sins,
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and thinke or teach no otherwise, do neuertheles liue wickedly, resting vpon faith, whereby they hope that they shall obtaine saluation without workes,
and think or teach no otherwise, do nevertheless live wickedly, resting upon faith, whereby they hope that they shall obtain salvation without works,
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forasmuch as workes do not saue:
forasmuch as works do not save:
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Yea albeit they verie well know, that faith without workes is a fained faith, and that worthie frutes and good workes must needes follow, where a true and sound faith is,
Yea albeit they very well know, that faith without works is a feigned faith, and that worthy fruits and good works must needs follow, where a true and found faith is,
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yet notwithstāding they liue securely in their synnes, presuming of the grace and mercy of God, nothing fearing God and his iudgement,
yet notwithstanding they live securely in their Sins, presuming of the grace and mercy of God, nothing fearing God and his judgement,
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when as notwithstanding it is certaine, that God doth require the mortification of the olde Adam,
when as notwithstanding it is certain, that God does require the mortification of the old Adam,
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and good frutes of good trees.
and good fruits of good trees.
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Although perhaps Paule speaketh not here properly of these, but of thē which thinke, and in vaine wordes teach, that fornication, couetousnes,
Although perhaps Paul speaks not Here properly of these, but of them which think, and in vain words teach, that fornication, covetousness,
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and such like are not synnes, as the blynde Heathen did, & many do at this day vnder the name of Christians:
and such like Are not Sins, as the blind Heathen did, & many do At this day under the name of Christians:
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yet is it to be feared, seing they liue no better then the heathen do,
yet is it to be feared, sing they live no better then the heathen do,
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& be themselues fornicatours & couetous persons, yt they shall feele ye like vengeance of God with them,
& be themselves fornicators & covetous Persons, that they shall feel you like vengeance of God with them,
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yea so much more grieuous vēgeance, as they doe know more certainly that those are synnes, according to that saying Rom. 2:
yea so much more grievous vengeance, as they do know more Certainly that those Are Sins, according to that saying Rom. 2:
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and them whom he commaundeth vs to loue, euen as he hath loued vs first.
and them whom he commandeth us to love, even as he hath loved us First.
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Thinkest thou this, O thou man, that condemnest them which do such thinges, and doest the fame, that thou shalt escape the iudgement of God? after thine hardnes, Thinkest thou this, Oh thou man, that Condemnest them which do such things, and dost the fame, that thou shalt escape the judgement of God? After thine hardness,
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and heart that can not repent, thou heapest vnto thy selfe wrath against the daye of wrath,
and heart that can not Repent, thou heapest unto thy self wrath against the day of wrath,
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& of the declaration of the iust iudgement of God. &c. Be not therefore companions with them:
& of the declaration of the just judgement of God. etc. Be not Therefore Sodales with them:
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For ye were once darkenes, but are now light in the Lord: walke as children of light. For you were once darkness, but Are now Light in the Lord: walk as children of Light.
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So Peter also sayth, that it is sufficient for vs, that we haue spent the time past of our life after the lust of the Gentiles,
So Peter also say, that it is sufficient for us, that we have spent the time past of our life After the lust of the Gentiles,
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but from hence forth should haue nothing common with them, but spend the rest of our life in the seruice and worship of God.
but from hence forth should have nothing Common with them, but spend the rest of our life in the service and worship of God.
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When we were Gentiles, we knew not that these were synnes, we were so blynded through incredulitie and ignorance of God. When we were Gentiles, we knew not that these were Sins, we were so blinded through incredulity and ignorance of God.
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But after that we are made light in the Lord, that is, lightned by Christ, we do not onely well vnderstand what God is,
But After that we Are made Light in the Lord, that is, lightened by christ, we do not only well understand what God is,
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and what he requireth of vs, what synne and iniquitie is, but are also able now to be in steede of light vnto others,
and what he requires of us, what sin and iniquity is, but Are also able now to be in steed of Light unto Others,
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and to teach them those things which we haue learned.
and to teach them those things which we have learned.
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Such Paul said the Philippians were, that they shined as lights in the world in the middes of a naughtie & crooked nation.
Such Paul said the Philippians were, that they shined as lights in the world in the mids of a naughty & crooked Nation.
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So before we were not onely darke, but darkenes it selfe, inasmuch as we were not onely ignorant and erred,
So before we were not only dark, but darkness it self, inasmuch as we were not only ignorant and erred,
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but did also bring other into the same darkenes, both by wordes and deedes.
but did also bring other into the same darkness, both by words and Deeds.
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Let vs be thankefull therefore to him, which hath called vs out of this darkenes into his meruelous light, walking as the children of light, which Peter also admonisheth vs to do.
Let us be thankful Therefore to him, which hath called us out of this darkness into his marvelous Light, walking as the children of Light, which Peter also Admonisheth us to do.
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For the fruite of the Spirit is in all goodnes, and righteousnes, and truth. For the fruit of the Spirit is in all Goodness, and righteousness, and truth.
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Forasmuch as he hath here spoken of light, it had ben more agreable to haue added,
Forasmuch as he hath Here spoken of Light, it had been more agreeable to have added,
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for the frute of light, as the Latin editions haue, then of the Spirit, as it is read in the Greeke.
for the fruit of Light, as the Latin editions have, then of the Spirit, as it is read in the Greek.
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Who knoweth, whether the greekes coppies were here chaunged vpon this occasion, for that Paule in the Epistle to the Galathians entreateth of the frutes of the spirit? But this skilleth litle, of the Spirit,
Who Knoweth, whither the Greeks copies were Here changed upon this occasion, for that Paul in the Epistle to the Galatians entreateth of the fruits of the Spirit? But this skilleth little, of the Spirit,
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and of light are all one in this place.
and of Light Are all one in this place.
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Goodnes therefore is a fruite either of the Spirit or of light, contrarie to couetousnes, whereby a Christian man is good, that is, profitable and beneficiall to others, ready to gratifie and do well to his neighbours.
goodness Therefore is a fruit either of the Spirit or of Light, contrary to covetousness, whereby a Christian man is good, that is, profitable and beneficial to Others, ready to gratify and do well to his neighbours.
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Righteousnes being a frute of the Spirit is contrarie to couetousnes.
Righteousness being a fruit of the Spirit is contrary to covetousness.
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For it maketh that no man doth take awaye from an other that which is his, either by violence, either by craft or guile, but that he endeuour rather to giue vnto euerie man that which is his owne.
For it makes that no man does take away from an other that which is his, either by violence, either by craft or guile, but that he endeavour rather to give unto every man that which is his own.
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Truth is a frute of the Spirit contrarie to hypocrisie & lying, which requireth that a Christian be true and vncorrupte not onely in wordes,
Truth is a fruit of the Spirit contrary to hypocrisy & lying, which requires that a Christian be true and uncorrupt not only in words,
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but also in his whole life, that he doe not glorie of the name of a Christian without workes, that he be not called a Christian,
but also in his Whole life, that he do not glory of the name of a Christian without works, that he be not called a Christian,
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& yet liue after the maner of the Heathen, in fornication, vncleannes, couetousnes, and other vices, &c. ****
& yet live After the manner of the Heathen, in fornication, uncleanness, covetousness, and other vices, etc. ****
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and make it plausible and honorable, to the edifying of the Heathen, lest that by ye vices of them which professe the doctrine of the Gospell, they take occasion to hate that doctrine,
and make it plausible and honourable, to the edifying of the Heathen, lest that by you vices of them which profess the Doctrine of the Gospel, they take occasion to hate that Doctrine,
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and so be offended by them, whom it did behoue to winne them vnto Christ. Be ye therfore followers of God as deare children.
and so be offended by them, whom it did behoove to win them unto christ. Be you Therefore followers of God as deer children.
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First therfore he exhorteth vs, forasmuch as we are by Christ made the sonnes of God, to imitate such a father, as deare children.
First Therefore he exhorteth us, forasmuch as we Are by christ made the Sons of God, to imitate such a father, as deer children.
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Meruelous gently & alluringly he speaketh vnto vs, calling vs deare children, that by the loue of God our father toward vs, he may prouoke vs to loue him again,
Marvelous gently & alluringly he speaks unto us, calling us deer children, that by the love of God our father towards us, he may provoke us to love him again,
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A SERMON OF D. MARTIN LVTHER, CONCERNING THE LEADING OF A GODLY LIFE. Ephes. 5. Verse 1. BE ye therfore followers of God as deare children.
A SERMON OF D. MARTIN LUTHER, CONCERNING THE LEADING OF A GODLY LIFE. Ephesians 5. Verse 1. BE you Therefore followers of God as deer children.
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2. And walke in loue, euen as Christ hath loued vs, and hath giuen him selfe for vs, to be an offering & a sacrifice of a sweet smelling sauour to God.
2. And walk in love, even as christ hath loved us, and hath given him self for us, to be an offering & a sacrifice of a sweet smelling savour to God.
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3. But fornication, & all vncleannes, or couetousnes, let it not be once named among you, as it becommeth Sainctes.
3. But fornication, & all uncleanness, or covetousness, let it not be once nam among you, as it becomes Saints.
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4. Neither filthines, neither foolish talking, neither iesting, which are things not comely, but rather giuing of thankes.
4. Neither filthiness, neither foolish talking, neither jesting, which Are things not comely, but rather giving of thanks.
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5. For this ye know, that no whoremonger, neyther vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdom of Christ, and of God.
5. For this you know, that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the Kingdom of christ, and of God.
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6. Let no man deceiue you with vaine words: for, for such thinges commeth the wrath of God vpon the children of disobedience.
6. Let no man deceive you with vain words: for, for such things comes the wrath of God upon the children of disobedience.
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7. Be not therefore companions with them. 8. For ye were once darkenes, but are now light in the Lord: walke as children of light.
7. Be not Therefore Sodales with them. 8. For you were once darkness, but Are now Light in the Lord: walk as children of Light.
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9. For the frute of the Spirit is in all goodnes, and righteousnes, and truth.
9. For the fruit of the Spirit is in all Goodness, and righteousness, and truth.
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THis text is exhortatorie, wherein Paule, according to his maner, and accustomed care for the brethren, exhorteth Christians not to leaue or slack the study and care of godlines,
THis text is exhortatory, wherein Paul, according to his manner, and accustomed care for the brothers, exhorteth Christians not to leave or slack the study and care of godliness,
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and giue them selues to slothfulnes, but to declare by their worke the word that they haue learned of him, that is, to shew it forth by the frutes of faith,
and give them selves to slothfulness, but to declare by their work the word that they have learned of him, that is, to show it forth by the fruits of faith,
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But howe hath he loued vs? Surely not after that common sort alone, wherby in this life he nourisheth and sustaineth vs being vnworthy, togither with al the vngodly, making his sunne to arise on the good,
But how hath he loved us? Surely not After that Common sort alone, whereby in this life he Nourishes and sustaineth us being unworthy, together with all the ungodly, making his sun to arise on the good,
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and on the euil, and sending rayne on the iust and vniust: wherof Christ speaketh Matth. 5: Be ye perfect as your Father is perfect.
and on the evil, and sending rain on the just and unjust: whereof christ speaks Matthew 5: Be you perfect as your Father is perfect.
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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,
But he loves us also After an other special manner, in that he hath given his son for us John 3. For he hath abundantly bestowed upon us all temporal and also Eternal good things,
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yea his owne self, and hath as it were poured him selfe, with all that he is, hath,
yea his own self, and hath as it were poured him self, with all that he is, hath,
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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.
and can, into us who were Sinners, unworthy, enemies, and Servants of Satan, so that he could not do and give unto us more & greater things.
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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,
Now he, whom this divine fire of love, which fills heaven and earth, and yet is not comprehended, does not kindle & inflame to love likewise his neighbour, whosoever he be, friend,
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or enemy, he I say, wil neither by law, precepts, doctrine, threatnings and force be euer moued to godlines & loue.
or enemy, he I say, will neither by law, Precepts, Doctrine, threatenings and force be ever moved to godliness & love.
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VValke, sayth the Apostle, in loue, whereby he signifieth that our life should be nothing els, but meere loue. Walk, say the Apostle, in love, whereby he signifies that our life should be nothing Else, but mere love.
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Howbeit he will not haue vs walke in the loue of the world, which in loue seeketh those things which are his owne,
Howbeit he will not have us walk in the love of the world, which in love seeks those things which Are his own,
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and loueth so long as there is any thing, wherby it looketh for commoditie and lucre. Therefore he sayth:
and loves so long as there is any thing, whereby it looks for commodity and lucre. Therefore he say:
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Euen as Christ hath loued vs, who neither sought nor could looke for any profit or commoditie of vs,Even as christ hath loved us, who neither sought nor could look for any profit or commodity of us,
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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 yet he loved us so greatly that he gave him self for us, and not only his other good things which he gives us daily,
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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 he so gave him self for us, that he might be an oblation and sacrifice, to obtain the good will and favour of the father towards us,
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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,
and to bring to pass, that we might now have God a merciful and favourable father, being become his true children and Heirs, etc. So also it behooves us to give and lend, not only to our Friends,
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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 also to our enemies, neither to count this sufficient, but to be ready also even to die both for Friends and foes, thinking nothing Else,
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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.
but that we may serve and profit our neighbours both in body and goods, as long as we shall be in the pilgrimage of this life, seeing that we possess all things being given unto us by christ.
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To be an offering and a sacrifice of a sweete smelling sauour to God. To be an offering and a sacrifice of a sweet smelling savour to God.
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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.
This manner of speech Paul borrowed out of the old Testament, wherein those corporal Sacrifices Are written eftsoons to have yielded to the Lord a sweet savour, that is, to have be acceptable unto him.
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Notwithstanding that was not because of the worke and sacrifice in it selfe, as the Iewes falsely thought, Notwithstanding that was not Because of the work and sacrifice in it self, as the Iewes falsely Thought,
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& 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.
& Therefore were very often reproved of the prophets, but for Christ's sake who was to come, the one and only sacrifice of a good savour, whom all those Sacrifices of the law did shadow forth, and represent.
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Wherefore that which Paule here sayth, is as much as if he had sayd:
Wherefore that which Paul Here say, is as much as if he had said:
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All the sacrifices of the olde Testament haue an ende, they can nowe be of no price:
All the Sacrifices of the old Testament have an end, they can now be of no price:
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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.
christ him self is the only sacrifice, which yields unto God a sweet smelling savour, that is, is pleasing and acceptable unto him, whereby we Are assured that we Are acceptable unto God, and do please him.
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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.
Wherefore there is no other sacrifice in the Church which may be offered for us, beside this only sacrifice, which being once offered hath At once satisfied for the Sins of all the elect.
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And although we after the example of this sacrifice, doe offer our bodies to God,
And although we After the Exampl of this sacrifice, do offer our bodies to God,
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as Paule teacheth Rom. 12, yet we offer them not either for our selues or for other,
as Paul Teaches Rom. 12, yet we offer them not either for our selves or for other,
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forasmuch as that is proper to Christ, the onely sacrifice, whereby the saluation of all is obtayned.
forasmuch as that is proper to christ, the only sacrifice, whereby the salvation of all is obtained.
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Wherefore those thinges smell moste stinkingly before God, whatsoeuer men offer with this mind, as though they would satisfie for their own sinnes,
Wherefore those things smell most stinkingly before God, whatsoever men offer with this mind, as though they would satisfy for their own Sins,
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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.
or for the Sins of other, whereof we both have and will elsewhere speak more. But fornication, and all uncleanness, or covetousness, let it not be once nam among you.
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By ye 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. By you name of uncleanness beside fornication he understandeth all lust & lecherous filthiness, which is committed out of matrimony, which for the filthiness of them he does not vouchsafe to rehearse by name, as Rom. 1. he speaks very grossly of them.
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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,
Although in matrimony also a mean may be exceeded, & it is the duty of Christians so to moderate the use of marriage, that they require & perform due love & benevolence only for avoiding fornication,
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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,
but we Are fallen so Far, that they Are most rare, which come together only for procreation of children and to avoid fornication, which surely were best,
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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.
and should very well become us Now the Apostle say, let it not be once nam among you, that is, be so Far from these evils, that they may not so much as be spoken of of you.
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Albeit it will neuer come to passe in this exile, that none among Christians be weake, Albeit it will never come to pass in this exile, that none among Christians be weak,
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& do not oftentimes fall, yet true Christians will neuer winke at those things:
& do not oftentimes fallen, yet true Christians will never wink At those things:
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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:
they will reprove, amend, put away, cover, & cure whatsoever such thing shall burst forth among them, that the heathen may not be offended and say:
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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.
See what vices the Christians suffer among them selves, how unclean and lewd a life do they lead? thinking that all their Whole life is defiled with like vices as is their own.
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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,
We must needs confess that among Christians Some do eftsoons fall, which we must needs bear, it is well if only the better part lives well,
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& winketh not at their sinnes, neither teacheth them, but rather reproueth and amendeth them.
& winketh not At their Sins, neither Teaches them, but rather Reproveth and amendeth them.
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7050
So Paule exhorteth Gal. 6. that they which are spirituall wil restore them that offend, with the spirit of meekenes.
So Paul exhorteth Gal. 6. that they which Are spiritual will restore them that offend, with the Spirit of meekness.
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And he sharply reproueth the Corinthians, for that they did lightly passe ouer many sinnes of certaine persons.
And he sharply Reproveth the Corinthians, for that they did lightly pass over many Sins of certain Persons.
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7052
For sinne being reprehended & punished, is now counted as no sinne, neither can the Church be blamed because of it.
For sin being reprehended & punished, is now counted as no sin, neither can the Church be blamed Because of it.
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7053
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,
After the same sort heed must be taken, that covetousness be not nam among Christians, that is, that they become not infamous by the name thereof, which they shall bring to pass,
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7054
if, when it chaūceth that couetous mē be amongst them, or one vseth deceit toward an other in their busines and affaires,
if, when it chanceth that covetous men be among them, or one uses deceit towards an other in their business and affairs,
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7055
or some contend in iudgement for those outward things, if I say, they doe not winke hereat,
or Some contend in judgement for those outward things, if I say, they do not wink hereat,
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7056
but do reproue & correct such, that the sinceritie of the doctrine of the Gospell may obtaine due estimation among the people,
but do reprove & correct such, that the sincerity of the Doctrine of the Gospel may obtain due estimation among the people,
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7057
& 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,
& there may be no cause openly to dispraise our Ministry, 2. Cor. 6. These things I have spoken Because of them, who as soon as they see that all things do not resemble & show forth a holiness among Christians,
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& that some doe stumble & fall, do thinke that there is no Christian left, that the Gospel is to no purpose,
& that Some do Stumble & fallen, do think that there is no Christian left, that the Gospel is to no purpose,
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& that all things are taught and done in vaine.
& that all things Are taught and done in vain.
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7060
As though the life of Christians were nowe without fight, victorie & due triumph ouer sinne being obtained,
As though the life of Christians were now without fight, victory & due triumph over sin being obtained,
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7061
whē as rather it is a warfare and a continuall fight.
when as rather it is a warfare and a continual fight.
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7062
Where as therefore they do now sight and are in the campe, it is no meruell if some flie away,
Where as Therefore they do now sighed and Are in the camp, it is no marvel if Some fly away,
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7063
if some be wounded, if some fal, yea & be euen slaine outright. Warre is not made without perill and hurt, if it be earnest warre.
if Some be wounded, if Some fall, yea & be even slain outright. War is not made without peril and hurt, if it be earnest war.
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7064
As it becommeth Saincts. This he addeth to his exhortation, as a reason & cause shewing why it lieth vpon Christians, to take heede that they be not diffamed by these names: As it becomes Saints. This he adds to his exhortation, as a reason & cause showing why it lies upon Christians, to take heed that they be not diffamed by these names:
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7065
For they are Saincts, now it becommeth such to be chast, bountiful, & ready to giue, to teach and doe the same.
For they Are Saints, now it becomes such to be chaste, bountiful, & ready to give, to teach and do the same.
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7066
Thou seest here, that Paul calleth Christians Saincts, while they remain yet in this life,
Thou See Here, that Paul calls Christians Saints, while they remain yet in this life,
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7067
& are pressed with flesh & blood, from which nothing cōmeth but sinne, which he doth vndoutedly not for their good workes,
& Are pressed with Flesh & blood, from which nothing comes but sin, which he does undoubtedly not for their good works,
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7068
but because of ye sanctifying bloode of Christ, as he witnesseth 1. Cor 6:
but Because of the sanctifying blood of christ, as he Witnesseth 1. Cor 6:
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7069
But ye are washed, but ye are sāctified, but ye are iustified in the name of the Lord Iesus, But you Are washed, but you Are sanctified, but you Are justified in the name of the Lord Iesus,
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7070
& by the Spirit of our God. & by the Spirit of our God.
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7071
Forasmuch therefore as we are Saincts, it is meete yt we should shew ye same in our workes,
Forasmuch Therefore as we Are Saints, it is meet that we should show you same in our works,
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1775
and strengthen & heale the sheepe, neuertheles at the last doe suffer the sheepe to be caught and torne in peeces,
and strengthen & heal the sheep, nevertheless At the last doe suffer the sheep to be caught and torn in Pieces,
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1777
but as soone as they see the wolfe breake in, they forthwith leaue the sheepe.
but as soon as they see the wolf break in, they forthwith leave the sheep.
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1778
If they then haue fed them well, that they be fat, strong, & whole, they are the better liked of the wolues,
If they then have fed them well, that they be fat, strong, & Whole, they Are the better liked of the wolves,
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1779
for whome they haue fed them.
for whom they have fed them.
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1780
But what is the hiddē meaning of this parable? The meaning of Christ is this:
But what is the hidden meaning of this parable? The meaning of christ is this:
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1781
In my kingdome (which consisteth in nothing else, but that the weake be strengthned, the sicke healed, the faynt harted encouraged) the holy crosse shall not be wanting.
In my Kingdom (which Consisteth in nothing Else, but that the weak be strengthened, the sick healed, the faint hearted encouraged) the holy cross shall not be wanting.
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1782
For when it is preached, that Christ only, whose silly sheepe we are, hath care of vs, strengthneth, healeth, For when it is preached, that christ only, whose silly sheep we Are, hath care of us, strengtheneth, heals,
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1783
and helpeth vs, & that our owne strength and our owne workes are of no importance at all, (whereby all workes of the world,
and Helpeth us, & that our own strength and our own works Are of no importance At all, (whereby all works of the world,
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1784
and the diuerse sortes of worshipping God which it inuenteth are vtterly disallowed) the world cā not abide such maner of preaching,
and the diverse sorts of worshipping God which it inventeth Are utterly disallowed) the world can not abide such manner of preaching,
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1785
so that it is a natural propertie of ye Gospel, to bring ye crosse wt it as vnseparably accōpanying it,
so that it is a natural property of the Gospel, to bring you cross with it as unseparably accompanying it,
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1786
& he that will vnfeinedly profes it before the world, must needes yeld him selfe to beare persecution.
& he that will unfeignedly profess it before the world, must needs yield him self to bear persecution.
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1787
Forasmuch as the case standeth thus, it is not hard to perceiue how great difference there is betwene the true shepeheards and the hirelinges.
Forasmuch as the case Stands thus, it is not hard to perceive how great difference there is between the true shepherds and the hirelings.
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1788
He that is an hireling preacheth the Gospell as long as he is reported among men to be a learned, godly & holy man.
He that is an hireling Preacheth the Gospel as long as he is reported among men to be a learned, godly & holy man.
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1789
But when as he is reproued or set vpon as an heretike and wicked fellow,
But when as he is reproved or Set upon as an heretic and wicked fellow,
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1790
or moued to make a recantation, then he either recanteth, or taketh him selfe to his feete, leauing the miserable sheepe alone without a shepeheard,
or moved to make a recantation, then he either recanteth, or Takes him self to his feet, leaving the miserable sheep alone without a shepherd,
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1791
then their case becommeth worse then it was before.
then their case becomes Worse then it was before.
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1792
What doth it then auaile the sheepe if they were wel fed before? If they were true shepeheardes, they would spend their life before they woulde so leaue the sheepe to the iawes of the wolues,
What does it then avail the sheep if they were well fed before? If they were true shepherds, they would spend their life before they would so leave the sheep to the Jaws of the wolves,
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1793
and would be ready alwayes to offer their necke to the axe for the Gospells sake.
and would be ready always to offer their neck to the axe for the Gospels sake.
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1794
They therefore are neuer good shepeheards, which so preach the Gospell, that they may thereby get vnto them selues honour, riches,
They Therefore Are never good shepherds, which so preach the Gospel, that they may thereby get unto them selves honour, riches,
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1795
and profit, without all dout they are hirelings, who seeke after their owne thinges euen in sound doctrine,
and profit, without all doubt they Are hirelings, who seek After their own things even in found Doctrine,
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1796
yea and in the word of God. Wherefore they abide no longer, then while they may haue honour, praise & commiditie thereby,
yea and in the word of God. Wherefore they abide no longer, then while they may have honour, praise & commiditie thereby,
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1797
but as soone as the wolfe commeth, goe backe, denye the worde, and get them selues away, leauing the sheepe, which very earnestly seeke for pasture and their shepeheard, who may keepe them from the iniurie of the wolues,
but as soon as the wolf comes, go back, deny the word, and get them selves away, leaving the sheep, which very earnestly seek for pasture and their shepherd, who may keep them from the injury of the wolves,
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1798
but that good shepeheard can no where be found, who flieth away euen at that time,
but that good shepherd can no where be found, who flies away even At that time,
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1799
when the sheepe haue most neede of a defender and strengthner.
when the sheep have most need of a defender and strengthener.
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1800
The same shall happen to vs in time to come, when we shall once begin to be touched in deede.
The same shall happen to us in time to come, when we shall once begin to be touched in deed.
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1801
Then the Preachers will shut their mouthes, and prouide for their safetie by flying, and the sheepe shall be miserably dispersed,
Then the Preachers will shut their mouths, and provide for their safety by flying, and the sheep shall be miserably dispersed,
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1802
so that one shall be caried this way, an other that way.
so that one shall be carried this Way, an other that Way.
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1803
God graunt that some of them may stand valiantly in defense of the Gospell, and spende their blood,
God grant that Some of them may stand valiantly in defence of the Gospel, and spend their blood,
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1804
if the case so require in deliuering their sheepe. Thus Christ hath painted forth ye hirelings in their colours, who thus sayth moreouer:
if the case so require in delivering their sheep. Thus christ hath painted forth the hirelings in their colours, who thus say moreover:
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1805
I am that good shepeheard, and knowe mine, and am knowne of mine. I am that good shepherd, and know mine, and am known of mine.
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1806
These wordes doe containe much, I shoulde spend ouer much time, if I should handle them seuerally.
These words do contain much, I should spend over much time, if I should handle them severally.
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1807
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:
He speaks Here of the peculiar duty that belongeth to him self. I know my sheep, say he, and they again know me. Now the sum is this:
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1808
Christ knoweth vs to be his sheepe, & we againe know him to be our shepeheard.
christ Knoweth us to be his sheep, & we again know him to be our shepherd.
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1809
He knoweth vs to be such sheepe as are weake and diseased, which he doth not cast of,
He Knoweth us to be such sheep as Are weak and diseased, which he does not cast of,
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1810
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,
but hath a care of them, and heals them, although they be so diseased, that all the world Thinketh that they Are not his sheep,
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1811
and this in deede is the knowledge of ye world.
and this in deed is the knowledge of the world.
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1812
But Christ doth not so know them, neither doth he greatly regard what maner of ones they be,
But christ does not so know them, neither does he greatly regard what manner of ones they be,
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1813
but considereth whether they be sheepe.
but Considereth whither they be sheep.
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1814
They therefore are the true shepeheards, who following Christ, doe so know their sheepe, that they looke vnto the persons, not to the disease.
They Therefore Are the true shepherds, who following christ, do so know their sheep, that they look unto the Persons, not to the disease.
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My father knoweth me, sayth Christ, but the world knoweth me not.
My father Knoweth me, say christ, but the world Knoweth me not.
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When as therefore the howre shall come, that I shal die an ignominious death vpon the crosse, all with one voice will cry out:
When as Therefore the hour shall come, that I shall die an ignominious death upon the cross, all with one voice will cry out:
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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.
was this the son of God? he must needs be a condemned man, and given up unto Satan, both in soul and also in body.
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So the world will consider and know me. But my father will say in this sort:
So the world will Consider and know me. But my father will say in this sort:
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this is my welbeloued sonne, my king and Sauiour.
this is my well-beloved son, my King and Saviour.
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He beholdeth not my affliction, my woundes, my crosse & death, but he considereth my person, that is, me very selfe.
He beholdeth not my affliction, my wounds, my cross & death, but he Considereth my person, that is, me very self.
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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.
Wherefore if I were in the midst of hell, or in the Jaws of Satan, yet I should come out again, for the father will not forsake me.
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Likewise I know my sheepe, and they knowe me.
Likewise I know my sheep, and they know me.
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They are certaine that I am a good shepeheard, they know me, therefore they come to me for succour,
They Are certain that I am a good shepherd, they know me, Therefore they come to me for succour,
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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.
and cleave unto me, neither does it any thing Fear them, that they Are Subject to manifold infirmities and diseases, they know very well that I would have such manner of sheep to resort unto me.
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Other sheepe I haue also, which are not of this folde: Other sheep I have also, which Are not of this fold:
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them also must I bringe and they shall heare my voice, and there shall be one shepefold, & one shepeheard. them also must I bring and they shall hear my voice, and there shall be one shepefold, & one shepherd.
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Some haue so handled this place, that they affirme it shall be fulfilled before the latter day,
some have so handled this place, that they affirm it shall be fulfilled before the latter day,
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when Antichrist, Iohn, and Helias shall come.
when Antichrist, John, and Elias shall come.
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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 is flatly against the truth, and forged of Satan, that men might believe, that the Whole world shall At the last become Christian.
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Which Satan therefore did that he might darken the sound doctrine, that we might neuer rightly vnderstand it. Beware therefore of this delusion.
Which Satan Therefore did that he might darken the found Doctrine, that we might never rightly understand it. Beware Therefore of this delusion.
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For by and by after the ascension of Christ this was done and fulfilled, and is yet at this day fulfilled.
For by and by After the Ascension of christ this was done and fulfilled, and is yet At this day fulfilled.
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As soone as the Gospell was published, it was preached to the Iewes, and this people was the shepefold.
As soon as the Gospel was published, it was preached to the Iewes, and this people was the shepefold.
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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.
Now he say, that he hath certain other sheep also, which Are not of this fold, which also he must gather together, whereby he shows, that the Gospel must be preached to the Gentiles that they also may believe in christ, that of the Iewes and Gentiles may be made one Church.
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Which he performed afterward by the Apostles, who preached the Gospell to the Gentiles, and brought them to the faith.
Which he performed afterwards by the Apostles, who preached the Gospel to the Gentiles, and brought them to the faith.
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So there is now one body, one Church, one faith, one hope, one loue, one baptisme,
So there is now one body, one Church, one faith, one hope, one love, one Baptism,
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and so of the like, which continueth at this day, and shal so continue euen to the ende of the world.
and so of the like, which Continueth At this day, and shall so continue even to the end of the world.
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Wherfore doe not so vnderstand it as though all men shall beleue in Christ, for the crosse must alwayes be borne of vs,
Wherefore do not so understand it as though all men shall believe in christ, for the cross must always be born of us,
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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.
forasmuch as the greatest part is always of that faction, which persecuteth Christians. The Gospel also must be continually preached, that always Some may be brought to Christianity.
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And thus much for a compendious exposition of this text.
And thus much for a compendious exposition of this text.
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whereby if it be not done, we surely labour in vaine.
whereby if it be not done, we surely labour in vain.
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For if we will rule and guide men rightly and well, that must needes be done by the worde of God:
For if we will Rule and guide men rightly and well, that must needs be done by the word of God:
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These are not worthy to be called either shepeherds or hirelings, but they are those which Christ calleth theeues, robbers and wolues.
These Are not worthy to be called either shepherds or hirelings, but they Are those which christ calls thieves, robbers and wolves.
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but are traditions inuented by men, ordained of the Pope and his Prelats, wherewith they haue peruerted the Gospell.
but Are traditions invented by men, ordained of the Pope and his Prelates, wherewith they have perverted the Gospel.
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These two sortes of preachinges were instituted and ordayned of God, besides these there are other which were not ordayned of God,
These two sorts of preachings were instituted and ordained of God, beside these there Are other which were not ordained of God,
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and doe acknowledge their disease, which when it is done, there is then place to begin to preach the Gospell.
and do acknowledge their disease, which when it is done, there is then place to begin to preach the Gospel.
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and they are so long to be vrged, till they begin to be mollified and humbled,
and they Are so long to be urged, till they begin to be mollified and humbled,
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To hardened and vntractable men, which feele not the Gospell, the lawe is to be preached,
To hardened and untractable men, which feel not the Gospel, the law is to be preached,
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And this difference is to be well vnderstood and marked.
And this difference is to be well understood and marked.
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Wherfore these two disagree one with an other, as much as to receiue and giue, to exact and reward.
Wherefore these two disagree one with an other, as much as to receive and give, to exact and reward.
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Behold, here is Iesus Christ, he will giue it thee.
Behold, Here is Iesus christ, he will give it thee.
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Goe too, I will shew where thou mayst receiue and take, whereby thou mayst become righteous:
Go too, I will show where thou Mayest receive and take, whereby thou Mayest become righteous:
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but allureth men gentlely, it sayth not: doe this or that, but it sayth thus:
but Allureth men gently, it say not: do this or that, but it say thus:
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The other ministerie of the word is the Gospell, which sheweth where that is to be receiued, which the lawe requireth, it neither vrgeth nor threatneth,
The other Ministry of the word is the Gospel, which shows where that is to be received, which the law requires, it neither urges nor threatens,
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For although a man be thereby compelled to shew him selfe godly outwardly before men, notwithstanding inwardly his hart is offended at the law, and had leuer there were no lawe.
For although a man be thereby compelled to show him self godly outwardly before men, notwithstanding inwardly his heart is offended At the law, and had lever there were no law.
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But that preaching doth iustifie no man.
But that preaching does justify no man.
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Thou shalt not kill, Thou shalt not commit adulterie, Thou shalt not steale, & doth also threaten, that he which doth not keepe those precepts shall dye.Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, & does also threaten, that he which does not keep those Precepts shall die.
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One is, when the word of God is preached, which sayth Exod. 20: Thou shalt haue none other gods before me. Also: One is, when the word of God is preached, which say Exod 20: Thou shalt have none other God's before me. Also:
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Ye haue nowe oftentimes heard, that God hath instituted and ordeined in the worlde two maner of preachings:
You have now oftentimes herd, that God hath instituted and ordained in the world two manner of preachings:
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as the Lord also doth in this place.
as the Lord also does in this place.
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Neuertheles it can not be vnderstood, but by comparing togither light and darkenes, day and night, that is, a good and an euill shepeheard,
Nevertheless it can not be understood, but by comparing together Light and darkness, day and night, that is, a good and an evil shepherd,
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& teacheth what maner of person he is, what be his workes, and of what affection he is toward men.
& Teaches what manner of person he is, what be his works, and of what affection he is towards men.
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THis text is full of consolation, which in a goodly parable setteth forth Christ our Lord,
THis text is full of consolation, which in a goodly parable sets forth christ our Lord,
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them also must I bring, and they shall heare my voice, and there shall be one sheepefold, and one shepeheard.
them also must I bring, and they shall hear my voice, and there shall be one sheepfold, and one shepherd.
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and I lay downe my life for my sheepe. 16. Other sheepe I haue also which are not of this folde:
and I lay down my life for my sheep. 16. Other sheep I have also which Are not of this fold:
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14. I am that good shepeheard, and know myne, and am knowne of myne. 15. As the Father knoweth me, so know I the Father:
14. I am that good shepherd, and know mine, and am known of mine. 15. As the Father Knoweth me, so know I the Father:
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13. So the hyerling fleeth, because he is an hyerling, and careth not for the sheepe.
13. So the hireling fleeth, Because he is an hireling, and Careth not for the sheep.
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and leaueth the sheepe, and fleeth, and the woulfe catcheth them, and scattereth the sheepe.
and Leaveth the sheep, and fleeth, and the wolf Catches them, and Scattereth the sheep.
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12. But an hyreling, & he which is not the shepeheard, neither the sheepe are his owne, seeth the woulfe comming,
12. But an hireling, & he which is not the shepherd, neither the sheep Are his own, sees the wolf coming,
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that good shepeheard giueth his life for his sheepe.
that good shepherd gives his life for his sheep.
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A SERMON OF D. MARTIN LVTHER OF THE GOOD SHEPEHEARD. Iohn 10. Verse 11. IEsus sayde vnto the Iewes: I am that good shepeheard:
A SERMON OF D. MARTIN LUTHER OF THE GOOD SHEPEHEARD. John 10. Verse 11. IEsus said unto the Iewes: I am that good shepherd:
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Furthermore Christ entreateth here of that second ministerie of ye word, and describeth of what sorte it is:
Furthermore christ entreateth Here of that second Ministry of the word, and Describeth of what sort it is:
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he maketh him selfe the chiefe, yea the onely shepeheard, for that which he doth not feede, doth surely remayne vnfed.
he makes him self the chief, yea the only shepherd, for that which he does not feed, does surely remain unfed.
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Ye haue heard that our Lorde Iesus Christ after his passion and death was raysed from the dead, is entred into,
You have herd that our Lord Iesus christ After his passion and death was raised from the dead, is entered into,
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and placed in immortalitie, not that he might sit idle in heauen, and reioyce with him selfe,
and placed in immortality, not that he might fit idle in heaven, and rejoice with him self,
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but that he might receiue a kingdom, might execute the function of a gouernour and king, of whom all the Prophets,
but that he might receive a Kingdom, might execute the function of a governor and King, of whom all the prophets,
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yea & the whole Scripture doe speake very much.
yea & the Whole Scripture do speak very much.
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Wherfore he is to be acknowledged to be vnto vs continually a present gouernour and ruler,
Wherefore he is to be acknowledged to be unto us continually a present governor and ruler,
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neither must we thinke that he is idle in heauen, but that he doth from aboue both fill and gouerne all thinges as Paule sayth Ephes. 4. who hath an especiall care of his kingdome, which is the Christian faith, hereupon it must needes be, that his kingdom doe florish amonge vs here in earth.
neither must we think that he is idle in heaven, but that he does from above both fill and govern all things as Paul say Ephesians 4. who hath an especial care of his Kingdom, which is the Christian faith, hereupon it must needs be, that his Kingdom do flourish among us Here in earth.
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Of this kingdom we haue elsewhere sayd, that it is so ordeyned, that we all encrease euery day and become purer,
Of this Kingdom we have elsewhere said, that it is so ordained, that we all increase every day and become Purer,
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and that it is not gouerned at all by any force or power, but by outward preaching alone, that is, by the Gospell.
and that it is not governed At all by any force or power, but by outward preaching alone, that is, by the Gospel.
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And this Gospell commeth not from man, but Iesus Christ him selfe brought it, and afterward put it into the hartes of the Apostles,
And this Gospel comes not from man, but Iesus christ him self brought it, and afterwards put it into the hearts of the Apostles,
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and their successors, that they might comprehend it, and into their mouthes that they might speake and publish it.
and their Successors, that they might comprehend it, and into their mouths that they might speak and publish it.
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Hereby is his kingdom gouerned, wherein he so reigneth, that all the power thereof consisteth in the word of God.
Hereby is his Kingdom governed, wherein he so Reigneth, that all the power thereof Consisteth in the word of God.
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Now whosoeuer shall heare & beleeue this, doe pertaine to this kingdome.
Now whosoever shall hear & believe this, do pertain to this Kingdom.
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Moreouer this worde is afterward made so effectuall, that it giueth all thinges which are necessary to man,
Moreover this word is afterwards made so effectual, that it gives all things which Are necessary to man,
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& bringeth a certain abundance of all good things which may be had.
& brings a certain abundance of all good things which may be had.
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For it is the power of God which is able to saue euery one that beleeueth, as Paul witnesseth Rom. 1:
For it is the power of God which is able to save every one that Believeth, as Paul Witnesseth Rom. 1:
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When thou beleuest that Christ died for thee, to deliuer thee from all euill, & so cleauest vnto the worde, it is sure and certaine that no creature is able to ouerthrow thee.
When thou Believest that christ died for thee, to deliver thee from all evil, & so cleavest unto the word, it is sure and certain that no creature is able to overthrow thee.
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For as none is able to ouerthrow the word, so none is able to hurt thee, when thou stickest vnto it.
For as none is able to overthrow the word, so none is able to hurt thee, when thou stickest unto it.
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By the word therefore thou doost ouercome sinne, death, Satan, hell, and thither thou must resort and flie, where the word is, that is, to eternall peace, ioy,
By the word Therefore thou dost overcome sin, death, Satan, hell, and thither thou must resort and fly, where the word is, that is, to Eternal peace, joy,
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and life, and briefly, thou shalt be made partaker of all such good things as are promised in ye word.
and life, and briefly, thou shalt be made partaker of all such good things as Are promised in you word.
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Wherfore the gouernment of this kingdom is maruelous:
Wherefore the government of this Kingdom is marvelous:
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the word is published & preached through the whole world, but the power thereof is very secret,
the word is published & preached through the Whole world, but the power thereof is very secret,
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neither doth any man marke that it is so effectual, & that it so much profiteth them that beleue:
neither does any man mark that it is so effectual, & that it so much profiteth them that believe:
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howbeit it must be felt and tasted in the hart.
howbeit it must be felt and tasted in the heart.
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We therfore of the ministerie are able to performe no more, then that we are the mouth of our Lorde Christ,
We Therefore of the Ministry Are able to perform no more, then that we Are the Mouth of our Lord christ,
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and the instrument whereby he openly preacheth ye word. For he suffereth the word to be published abroad, that euery one may heare it.
and the Instrument whereby he openly Preacheth you word. For he suffers the word to be published abroad, that every one may hear it.
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But faith maketh that it is felt inwardly in ye hart, yea and it is the secret worke of Christ, whensoeuer any knoweth that it is his duety,
But faith makes that it is felt inwardly in the heart, yea and it is the secret work of christ, whensoever any Knoweth that it is his duty,
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and is also willing to doe according to his diuine will and good pleasure.
and is also willing to do according to his divine will and good pleasure.
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But that this may be the better perceiued, we wil now intreat of our text, wherein Christ first sayth: I am the good shepeherd.
But that this may be the better perceived, we will now entreat of our text, wherein christ First say: I am the good shepherd.
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And what is a good shepeheard? A good shepeherd, sayth Christ, giueth his life for his sheepe.
And what is a good shepherd? A good shepherd, say christ, gives his life for his sheep.
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And I leaue my life for my sheepe. Here the Lord declareth what his kingdom is, bringing a goodly parable of the sheepe.
And I leave my life for my sheep. Here the Lord Declareth what his Kingdom is, bringing a goodly parable of the sheep.
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Ye knowe that it is a beast of all liuing creatures most foolish and most simple,
You know that it is a beast of all living creatures most foolish and most simple,
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so that thereupon it is commonly spoken as a prouerb, if we haue to speake of a simple one: He is a sheepe.
so that thereupon it is commonly spoken as a proverb, if we have to speak of a simple one: He is a sheep.
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Neuertheles it is of that nature more then other liuing creatures, that it quickly knoweth the voyce of his shepeheard,
Nevertheless it is of that nature more then other living creatures, that it quickly Knoweth the voice of his shepherd,
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neither followeth it any beside his owne shepeheard, being alwaies of that qualitie that it cleaueth to him,
neither follows it any beside his own shepherd, being always of that quality that it cleaveth to him,
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and seeketh for helpe of him alone, being not able to helpe it selfe, neither to feede it selfe,
and seeks for help of him alone, being not able to help it self, neither to feed it self,
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neither to heale it selfe, nor keepe it selfe from the wolues, but doth wholy consist in the helpe of an other.
neither to heal it self, nor keep it self from the wolves, but does wholly consist in the help of an other.
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Christ therefore bringeth the qualitie and nature of the sheepe in maner of a parable,
christ Therefore brings the quality and nature of the sheep in manner of a parable,
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and transformeth him selfe into a sheepeheard, whereby he doth very well shewe, what his kingdome is,
and Transformeth him self into a shepherd, whereby he does very well show, what his Kingdom is,
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and wherein it consisteth, and his meaning is this: My kingdom is nothing els, but that I may feede sheepe, that is, miserable, needy,
and wherein it Consisteth, and his meaning is this: My Kingdom is nothing Else, but that I may feed sheep, that is, miserable, needy,
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and wretched men in the earth, which doe well perceiue and feele, that they haue no helpe or counsell any other where, but in me alone.
and wretched men in the earth, which do well perceive and feel, that they have no help or counsel any other where, but in me alone.
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But that we may declare this more plainely, we will adde hereunto a place out of Ezechiel chap. 34. which speaketh of euill shepeheards that doe contrary vnto Christ, & sayth:
But that we may declare this more plainly, we will add hereunto a place out of Ezechiel chap. 34. which speaks of evil shepherds that do contrary unto christ, & say:
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Ought not the flockes suffer them selues to be fed of the shepeheards? VVhy therefore doe you feede yourselues? Ye haue eaten the milke of the sheepe, ye haue clothed your selues with the woll, the best fed ye haue slaine, Ought not the flocks suffer them selves to be fed of the shepherds? Why Therefore do you feed yourselves? You have eaten the milk of the sheep, you have clothed your selves with the will, the best fed you have slain,
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but my flocke haue ye not fed.
but my flock have you not fed.
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The weake haue ye not strengthned, the sicke haue ye not healed, the broken haue ye not bound together, the driuen away haue ye not brought againe, the lost haue ye not sought,
The weak have you not strengthened, the sick have you not healed, the broken have you not bound together, the driven away have you not brought again, the lost have you not sought,
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but with force and crueltie haue ye ruled them.
but with force and cruelty have you ruled them.
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And now my sheepe are scattered, for that they are destitute of shepeheards, yea all the beastes of the field deuour them,
And now my sheep Are scattered, for that they Are destitute of shepherds, yea all the beasts of the field devour them,
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and they are dispersed ouer all mountaines, and ouer the whole earth. That which he here sayth is well to be marked:and they Are dispersed over all Mountains, and over the Whole earth. That which he Here say is well to be marked:
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his very meaning in this place is, that he will haue the weake, sicke, broken, abiects,
his very meaning in this place is, that he will have the weak, sick, broken, abjects,
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and lost, to be strengthned, healed, cured, sought, not spoyled and destroyed.
and lost, to be strengthened, healed, cured, sought, not spoiled and destroyed.
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These thinges ye ought to doe, sayth he to the shepeheards, but ye haue do•• none of them.
These things you ought to do, say he to the shepherds, but you have do•• none of them.
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Wherefore I my selfe (as he afterward sayth) will deale thus with my sheepe:
Wherefore I my self (as he afterwards say) will deal thus with my sheep:
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That which is lost will I seeke againe, that which is driuen away will I bringe againe, That which is lost will I seek again, that which is driven away will I bring again,
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and to that which is not well will I giue a remedie and heale it. and to that which is not well will I give a remedy and heal it.
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Here thou seest that the kingdom of Christ is such as hath to doe with those that be weake, diseased and broken,
Here thou See that the Kingdom of christ is such as hath to do with those that be weak, diseased and broken,
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& hath care of them to helpe them.
& hath care of them to help them.
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The preaching whereof in deede is very full of comfort, but this is wanting in vs, that we doe not throughly feele our miserie and weakenes, which if we felt, we would forthwith runne vnto him.
The preaching whereof in deed is very full of Comfort, but this is wanting in us, that we do not thoroughly feel our misery and weakness, which if we felt, we would forthwith run unto him.
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But how did those shepeheards behaue them selues? They ruled in rigour and straightly exacted obedience of the lawe.
But how did those shepherds behave them selves? They ruled in rigour and straightly exacted Obedience of the law.
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Moreouer, they added their owne traditions, as they doe also at this day, which if they be not kept, they cry out,
Moreover, they added their own traditions, as they do also At this day, which if they be not kept, they cry out,
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and condemne him that transgresseth them, so that they doe nothing else, but vrge more and more and commaund their owne inuentions.
and condemn him that Transgresseth them, so that they do nothing Else, but urge more and more and command their own Inventions.
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But this is not to feede wel or to gouerne a soule, as Christ sayth, who him self is not such a shepeheard,
But this is not to feed well or to govern a soul, as christ say, who him self is not such a shepherd,
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for by such maner of feeding none is holpen, but the sheepe are vtterly lost as we shall vnderstand.
for by such manner of feeding none is helped, but the sheep Are utterly lost as we shall understand.
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Now we will handle the place of the Prophet in order.
Now we will handle the place of the Prophet in order.
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First he sayth that the weake sheepe are to be strengthned, that is, the consciences which are weake in faith,
First he say that the weak sheep Are to be strengthened, that is, the Consciences which Are weak in faith,
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and haue a sorrowfull spirit, and are of a faint courage, are not to be enforced, that it should be sayd vnto them:
and have a sorrowful Spirit, and Are of a faint courage, Are not to be Enforced, that it should be said unto them:
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This thou must doe, thou must be strong. For if thou be so weake, thou art ordayned to eternall punishment:
This thou must do, thou must be strong. For if thou be so weak, thou art ordained to Eternal punishment:
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This is not to strengthen ye weake. Thus saith Paule Rom. 14: Him that is weake in the faith receiue vnto you, & entangle not consciences.
This is not to strengthen you weak. Thus Says Paul Rom. 14: Him that is weak in the faith receive unto you, & entangle not Consciences.
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And by & by after he addeth Rom. 15: VVe which are stronge ought to beare the infirmities of the weake.
And by & by After he adds Rom. 15: We which Are strong ought to bear the infirmities of the weak.
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Wherfore they are not to be seuerely compelled, but to be comforted, that although they be weake, they may not therefore despeire,
Wherefore they Are not to be severely compelled, but to be comforted, that although they be weak, they may not Therefore despair,
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for after•ards they shall become stronger. Esaias the Prophet did thus forespeake of Christ cap. 42: A broosed reede shall he not breake, & the smoking flax shall he not quenche.
for after•ards they shall become Stronger. Isaiah the Prophet did thus forespeak of christ cap. 42: A Bruised reed shall he not break, & the smoking flax shall he not quench.
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The broosed reede signifieth miserable, weake, and broosed consciences, which are easily so shaken, that they tremble,
The Bruised reed signifies miserable, weak, and Bruised Consciences, which Are Easily so shaken, that they tremble,
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and lose hope and trust in God.
and loose hope and trust in God.
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With these God doth not forthwith deale rigorously and after a violent maner, but he dealeth gentely with them, lest he breake them.
With these God does not forthwith deal rigorously and After a violent manner, but he deals gently with them, lest he break them.
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Moreouer the smoking flax, which doth as yet burne a litle, & nourisheth more smoke then fire, ••e the same consciences, which ought not againe to despeire,
Moreover the smoking flax, which does as yet burn a little, & Nourishes more smoke then fire, ••e the same Consciences, which ought not again to despair,
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for he wil not vtterly extinguish them, but alwayes kindle them, and more and more strengthen them.
for he will not utterly extinguish them, but always kindle them, and more and more strengthen them.
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Which truely to him that knoweth it, is a great comfort.
Which truly to him that Knoweth it, is a great Comfort.
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Wherefore he which doth not gentlely handle weake consciences after this sort, doth not without dout execute the office of a true shepeheard. Afterward the Prophet sayth:
Wherefore he which does not gently handle weak Consciences After this sort, does not without doubt execute the office of a true shepherd. Afterwards the Prophet say:
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That which was diseased, ye ought to haue succoured. That which was diseased, you ought to have succored.
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Who are those diseased ones? They which in their maner of liuing, and in their outward works haue certain diseases, and vices.
Who Are those diseased ones? They which in their manner of living, and in their outward works have certain diseases, and vices.
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The first pertaineth to the conscience when as it is weake:
The First pertaineth to the conscience when as it is weak:
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the other to the maners or conditions of life, when as any being caried with a wilfull mind and wayward braine, doth offend here and there, to wit by wrath & other foolish doings,
the other to the manners or conditions of life, when as any being carried with a wilful mind and wayward brain, does offend Here and there, to wit by wrath & other foolish doings,
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as euen the Apostles fel sometimes grieuously.
as even the Apostles fell sometime grievously.
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Such as are so vitious in the sight of men, that they are an offence to others, and are iudged obstinate and wayward, God will not haue to be reiected and despeired of.
Such as Are so vicious in the sighed of men, that they Are an offence to Others, and Are judged obstinate and wayward, God will not have to be rejected and despeired of.
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For his kingdom is not ordered after such a maner, that the stronge and whole onely should liue therein (which pertaineth to the life to come) but Christ is therfore set in it, that he may haue a care of such & helpe them.
For his Kingdom is not ordered After such a manner, that the strong and Whole only should live therein (which pertaineth to the life to come) but christ is Therefore Set in it, that he may have a care of such & help them.
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Wherfore albeit we are so weake and sicke, notwithstanding we must not so despeire, that we should say, that we are not in the kingdom of Christ,
Wherefore albeit we Are so weak and sick, notwithstanding we must not so despair, that we should say, that we Are not in the Kingdom of christ,
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but ye more we feele our disease, so much the more we must come vnto him,
but you more we feel our disease, so much the more we must come unto him,
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for he therefore is at hande that he may remedie and heale vs. Now if thou be weake and oppressed with faintnes, feeling great affliction, hereby thou hast gotten a greater occasion to goe vnto him,
for he Therefore is At hand that he may remedy and heal us Now if thou be weak and oppressed with faintness, feeling great affliction, hereby thou hast got a greater occasion to go unto him,
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& to say on this maner:
& to say on this manner:
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Most sweete Christ, I therefore come vnto thee because I am a sinner, that thou maist helpe and iustifie me:
Most sweet christ, I Therefore come unto thee Because I am a sinner, that thou Mayest help and justify me:
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yea very necessitie doth compell thee hereunto.
yea very necessity does compel thee hereunto.
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For the greater thy disease is, so much more needfull is it for thee to be healed.
For the greater thy disease is, so much more needful is it for thee to be healed.
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And Christ him selfe requireth the same of vs, and doth allure vs to come vnto him boldly and cherefully.
And christ him self requires the same of us, and does allure us to come unto him boldly and cheerfully.
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But others which are not such shepeheards, do thinke that they shall make men righteous,
But Others which Are not such shepherds, do think that they shall make men righteous,
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if they exact much of them and vrge them much, whereby they onely make that which is euill worse,
if they exact much of them and urge them much, whereby they only make that which is evil Worse,
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as we see it to be done at this day, whereas it is come to that disorder, that all thinges are most miserably brought out of course,
as we see it to be done At this day, whereas it is come to that disorder, that all things Are most miserably brought out of course,
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as in this place the Prophet sayth. The broken haue ye not bound togither.
as in this place the Prophet say. The broken have you not bound together.
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To be broken is, as when ones legge is broken, or a wound some where else giuen him.
To be broken is, as when ones leg is broken, or a wound Some where Else given him.
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That is, when as a Christian is not onely weake and diseased, that he stumbleth sometime,
That is, when as a Christian is not only weak and diseased, that he stumbleth sometime,
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but also runneth into so great tentations, that he breaketh some part, and so is brought to that passe, that he falleth and denieth the Gospell,
but also Runneth into so great tentations, that he breaks Some part, and so is brought to that pass, that he falls and Denieth the Gospel,
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after the maner of Peter, who did forsweare Christ.
After the manner of Peter, who did forswear christ.
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Now if any should so stumble, that he should be compelled to goe backe, & be vtterly cast downe in minde, neuertheles we must not as yet cast him of,
Now if any should so Stumble, that he should be compelled to go back, & be utterly cast down in mind, nevertheless we must not as yet cast him of,
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as though he did neuer any more pertaine to the kingdom of Christ:
as though he did never any more pertain to the Kingdom of christ:
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for we must leaue Christes propertie to him self, that his kingdom may remayne vnto him selfe meere grace and mercy, whose desire is to helpe them onely, which are grieued with their calamitie and miserie,
for we must leave Christ's property to him self, that his Kingdom may remain unto him self mere grace and mercy, whose desire is to help them only, which Are grieved with their calamity and misery,
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and doe greatly desire to be deliuered from it.
and do greatly desire to be Delivered from it.
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That his kingdom may altogither abound with comfort, and he him selfe be the comfortable and gentle shepeheard, which prouoketh and allureth euery one to come vnto him.
That his Kingdom may altogether abound with Comfort, and he him self be the comfortable and gentle shepherd, which provoketh and Allureth every one to come unto him.
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And all this is done by the Gospell, whereby the weake are to be strengthned, the sicke to be healed.
And all this is done by the Gospel, whereby the weak Are to be strengthened, the sick to be healed.
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For it is such a word as is fit for all distres of consciences, giuing aboundant comfort to all, that none dispeire although he be a great sinner.
For it is such a word as is fit for all distres of Consciences, giving abundant Comfort to all, that none despair although he be a great sinner.
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Christ therfore alone is yt good shepeheard, which healeth all sortes of diseases, and helpeth them that are fallen:
christ Therefore alone is that good shepherd, which heals all sorts of diseases, and Helpeth them that Are fallen:
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which he that doth not, is not a shepeheard. The Prophet thus goeth forward: That which was driuen away, ye haue not brought againe.
which he that does not, is not a shepherd. The Prophet thus Goes forward: That which was driven away, you have not brought again.
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What is that that is driuen away? The despised soule, which is so scorned and contemned, that it is thought to be done in vaine, whatsoeuer Christian doctrine is bestowed vpon it.
What is that that is driven away? The despised soul, which is so scorned and contemned, that it is Thought to be done in vain, whatsoever Christian Doctrine is bestowed upon it.
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Notwithstanding Christ doth not yet suffer, that it should be dealt roughly with.
Notwithstanding christ does not yet suffer, that it should be dealt roughly with.
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His kingdom is not compassed with so straight boundes, that onely the stronge, whole and perfect doe florish therein,
His Kingdom is not compassed with so straight bounds, that only the strong, Whole and perfect do flourish therein,
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for this pertaineth to the heauenly life to come, now in this his kingdom onely grace and sweetnes must abound.
for this pertaineth to the heavenly life to come, now in this his Kingdom only grace and sweetness must abound.
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As God promised to ye children of Israell Exod. 3. that yt appointed land of Canaan should flow only wt milk & hony,
As God promised to you children of Israel Exod 3. that that appointed land of Canaan should flow only with milk & honey,
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euen as Paule 1. Cor. 12. affirmeth, that vpon those members of the body, which we thinke more vnhonest, we put more honestie on. He concludeth:
even as Paul 1. Cor. 12. Affirmeth, that upon those members of the body, which we think more unhonest, we put more honesty on. He Concludeth:
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The lost haue ye not sought. The lost have you not sought.
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That is lost which seemeth to be condemned, of the returne whereof there is scarce any hope.
That is lost which seems to be condemned, of the return whereof there is scarce any hope.
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Of which sort in the Gospell were Publicanes & harlots, and at this day they, who haue not so much as a sparke of godlines, but are vntractable and vnruly.
Of which sort in the Gospel were Publicans & harlots, and At this day they, who have not so much as a spark of godliness, but Are untractable and unruly.
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Neither are they notwithstanding to be left, but all meanes are to be assayed that at the last they may be reclaimed and brought againe into the right way.
Neither Are they notwithstanding to be left, but all means Are to be assayed that At the last they may be reclaimed and brought again into the right Way.
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Which S. Paule eftsoones did, as when he deliuered two of this sort vnto Satan, 1. Tim. 1. I haue deliuered them vnto Satan that they might learne not to blaspheme.
Which S. Paul eftsoons did, as when he Delivered two of this sort unto Satan, 1. Tim. 1. I have Delivered them unto Satan that they might Learn not to Blaspheme.
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And 1. Cor. 5. I haue determined, sayth he, to deliuer them to Satan for the destruction of the flesh, that the spirit may be saued in the day of the Lorde Iesus.
And 1. Cor. 5. I have determined, say he, to deliver them to Satan for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord Iesus.
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Them he cast of as condemned, and yet notwithstanding did not despeire of them.
Them he cast of as condemned, and yet notwithstanding did not despair of them.
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Christ therefore is so to be preached, that he reiecteth no mā although he be weake,
christ Therefore is so to be preached, that he rejects no man although he be weak,
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but that he willingly receiueth, comforteth and strengthneth euery man, so that he alwayes appeareth to be the good shepeheard.
but that he willingly receiveth, comforts and strengtheneth every man, so that he always appears to be the good shepherd.
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Hereupon it commeth to passe, that men willingly resort vnto him, and that it is no neede any more to compell them.
Hereupon it comes to pass, that men willingly resort unto him, and that it is no need any more to compel them.
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The Gospell so allureth, and maketh them willing, that they come with a certaine loue and pleasure,
The Gospel so Allureth, and makes them willing, that they come with a certain love and pleasure,
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and with all boldnes, Whereupon a desire and loue vnto Christ is increased in them, so that they doe any thing willingly, who before were to be vrged and compelled.
and with all boldness, Whereupon a desire and love unto christ is increased in them, so that they do any thing willingly, who before were to be urged and compelled.
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If we be constrayned, we doe grudgingly & vnwillingly, which God plainly abhorreth.
If we be constrained, we do grudgingly & unwillingly, which God plainly abhorreth.
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But when as I shall perceiue that God dealeth so louingly and gentlely with me, my hart is as it were rauished,
But when as I shall perceive that God deals so lovingly and gently with me, my heart is as it were ravished,
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so that I can not stay my selfe, but I must euen runne vnto him, leauing all other things, wherupon afterward all pleasure and ioy ensueth vnto me.
so that I can not stay my self, but I must even run unto him, leaving all other things, whereupon afterwards all pleasure and joy ensueth unto me.
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Now consider how great an euill it is, when one iudgeth an other.
Now Consider how great an evil it is, when one Judgeth an other.
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The kingdom of Christ, as we haue heard, is so ordeined, that it healeth and iustifieth onely sicke and miserable consciences,
The Kingdom of christ, as we have herd, is so ordained, that it heals and Justifieth only sick and miserable Consciences,
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wherefore all they are farre deceiued, which haue regard only to the stronge and whole. It is great therefore and very effectuall knowledge whereby Christ is well knowne.
Wherefore all they Are Far deceived, which have regard only to the strong and Whole. It is great Therefore and very effectual knowledge whereby christ is well known.
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It is graffed in vs by nature to be altogither euill and wicked, & yet notwithstanding we would haue euery one to be honest, we earnestly regard stronge Christians, not looking therewithall to the sicke and weake, thinking them not to be Christians,
It is graffed in us by nature to be altogether evil and wicked, & yet notwithstanding we would have every one to be honest, we earnestly regard strong Christians, not looking therewithal to the sick and weak, thinking them not to be Christians,
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if they are not stronge, and iudge others euill, if they be not altogither holy, when as we our selues in the meane season exceede the rest in naughtines.
if they Are not strong, and judge Others evil, if they be not altogether holy, when as we our selves in the mean season exceed the rest in naughtiness.
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Now the cause hereof is our most corrupt nature, & our blind reason, which will measure the kingdom of God according to her owne opinion, whereby it thinketh that those things are vncleane before God, which seeme vncleane vnto it self,
Now the cause hereof is our most corrupt nature, & our blind reason, which will measure the Kingdom of God according to her own opinion, whereby it Thinketh that those things Are unclean before God, which seem unclean unto it self,
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wherfore that opinion must be remoued out of our minde.
Wherefore that opinion must be removed out of our mind.
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For if thou hast very much regard thereunto, thou shalt at the last come into the mind to thinke:
For if thou hast very much regard thereunto, thou shalt At the last come into the mind to think:
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alas, what shal become of me, if all Christians must be such, namely, stronge, whole,
alas, what shall become of me, if all Christians must be such, namely, strong, Whole,
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and godly? When shal I once attayne so farre? And so thou shalt bringe thy selfe into such a perplexitie, that thou shalt hardely euer attayne vnto true comfort and ioye.
and godly? When shall I once attain so Far? And so thou shalt bring thy self into such a perplexity, that thou shalt hardly ever attain unto true Comfort and joy.
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Thou therefore must be so affected, that thou say:
Thou Therefore must be so affected, that thou say:
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Most gracious Iesu, although I finde my selfe altogether weake, diseased, and in a wretched state,
Most gracious Iesu, although I find my self altogether weak, diseased, and in a wretched state,
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yet I will not therefore cast of all hope, but wil flie vnto thee, that thou mayst succour me,
yet I will not Therefore cast of all hope, but will fly unto thee, that thou Mayest succour me,
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For thou onely art the shepeheard, & the good shepeheard, such a one I am perswaded that thou art,
For thou only art the shepherd, & the good shepherd, such a one I am persuaded that thou art,
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wherfore I will not despeire or be discouraged, although I come vnto thee being voyde of workes.
Wherefore I will not despair or be discouraged, although I come unto thee being void of works.
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We must therefore bestow our diligence that we may wisely & well know Christ, that in his kingdom onely the weake and diseased are conuersant,
We must Therefore bestow our diligence that we may wisely & well know christ, that in his Kingdom only the weak and diseased Are conversant,
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and that it is nothing else, but as it were an hospitall, wherein onely the sicke and feeble doe lie, of whom a care must be had.
and that it is nothing Else, but as it were an hospital, wherein only the sick and feeble do lie, of whom a care must be had.
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But few men haue this knowledge, for this wisedom is exceeding hard to be attayned vnto,
But few men have this knowledge, for this Wisdom is exceeding hard to be attained unto,
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so that it is wanting euen vnto them sometime, who haue the Gospel and the spirite,
so that it is wanting even unto them sometime, who have the Gospel and the Spirit,
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neither can any wisedome come vnto men which is greater then it.
neither can any Wisdom come unto men which is greater then it.
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Wherfore, albeit men looke into the Scripture, which setteth forth the kingdome of Christ, affirming it to be most precious, neuertheles they haue not such a care what the wordes signifie,
Wherefore, albeit men look into the Scripture, which sets forth the Kingdom of christ, affirming it to be most precious, nevertheless they have not such a care what the words signify,
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neither doe they marke that true wisedom is hidden therein, which excelleth our wisedom by many degrees.
neither do they mark that true Wisdom is hidden therein, which excels our Wisdom by many Degrees.
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For it is not Christian wisedom to haue to doe with men which are accounted wise,
For it is not Christian Wisdom to have to do with men which Are accounted wise,
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and skilfull, and to make mention, and talke of them, but to be occupied among the vnwise and them that lack vnderstanding, not that delight & pleasure should be taken thereof,
and skilful, and to make mention, and talk of them, but to be occupied among the unwise and them that lack understanding, not that delight & pleasure should be taken thereof,
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but that they may come from sinne and foolishnes to righteousnes and sound vnderstanding. Hereof it appeareth that Christian wisedom doth consist in this, not that we looke aloft,
but that they may come from sin and foolishness to righteousness and found understanding. Hereof it appears that Christian Wisdom does consist in this, not that we look aloft,
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& consider those thinges which are high and wise, and behold and see our selues in thē as it were in a glasse,
& Consider those things which Are high and wise, and behold and see our selves in them as it were in a glass,
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but that we looke to those things that are belowe, & marke that which is humble & foolish.
but that we look to those things that Are below, & mark that which is humble & foolish.
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He which knoweth this, let him giue thankes vnto God.
He which Knoweth this, let him give thanks unto God.
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For by this knowledge he becommeth such a one as is able to prepare and apply him selfe to euery thing which is in the world.
For by this knowledge he becomes such a one as is able to prepare and apply him self to every thing which is in the world.
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But ye shall finde many, yea euen among them that preach the Gospell, which are not yet come thus farre.
But you shall find many, yea even among them that preach the Gospel, which Are not yet come thus Far.
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Hitherto we haue bene so instructed & accustomed, that none must come vnto Christ, before he be altogether cleane, thou must therefore forsake that opinion, that thou maist attaine to true vnderstanding, that thou maist knowe Christ aright,
Hitherto we have be so instructed & accustomed, that none must come unto christ, before he be altogether clean, thou must Therefore forsake that opinion, that thou Mayest attain to true understanding, that thou Mayest know christ aright,
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howe he is the true and good shepeheard, whereof we haue heard sufficient. Nowe he compareth the good shepeheard with the euill, or hireling, and sayth:
how he is the true and good shepherd, whereof we have herd sufficient. Now he compareth the good shepherd with the evil, or hireling, and say:
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A good shepeheard giueth his life for the sheepe: A good shepherd gives his life for the sheep:
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but an hireling, & he which is not the shepeheard, neither the sheepe are his owne, seeth the wolfe comming,
but an hireling, & he which is not the shepherd, neither the sheep Are his own, sees the wolf coming,
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& leaueth the sheepe, & the wolfe catcheth & scattereth the sheepe. So the hireling fleeth because he is an hireling, & careth not for the sheepe. & Leaveth the sheep, & the wolf Catches & Scattereth the sheep. So the hireling fleeth Because he is an hireling, & Careth not for the sheep.
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It is true in deede that Christ is properly the onely shepeheard, euen as ye name of Christ doth belong to him alone.
It is true in deed that christ is properly the only shepherd, even as you name of christ does belong to him alone.
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yet he communicateth the same vnto vs, that we also may be called Christians.
yet he Communicateth the same unto us, that we also may be called Christians.
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So although he be the onely shepeheard, yet he imparteth the same name to them that be of the ministerie.
So although he be the only shepherd, yet he imparts the same name to them that be of the Ministry.
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After the same maner Matth. 23. he forbiddeth, that we call no man father vpon the earth,
After the same manner Matthew 23. he forbiddeth, that we call no man father upon the earth,
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forasmuch as there is one onely our father, which is in heauen, notwithstanding Paule calleth him selfe the father of the Corinthians 1. Cor. 4. when he sayth:
forasmuch as there is one only our father, which is in heaven, notwithstanding Paul calls him self the father of the Corinthians 1. Cor. 4. when he say:
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In Christ Iesus I haue begotten you through the Gospell. So therefore it seemeth as though God alone would haue the name of a father,In christ Iesus I have begotten you through the Gospel. So Therefore it seems as though God alone would have the name of a father,
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and in the meane season notwithstanding he graunteth the same name to men, that they also may be fathers,
and in the mean season notwithstanding he granteth the same name to men, that they also may be Father's,
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howbeit that they haue not of them selues but by Christ.
howbeit that they have not of them selves but by christ.
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Euen as we are called Christians, because we haue nothing of our selues, but for that all thinges are giuen vnto vs through Christ.
Eve as we Are called Christians, Because we have nothing of our selves, but for that all things Are given unto us through christ.
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Moreouer, the hireling, sayth Christ, which is not the shepeheard, neither the sheepe are his owne,
Moreover, the hireling, say christ, which is not the shepherd, neither the sheep Are his own,
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when he seeth the wolfe comming, leaueth the sheepe & fleth, &c. This surely is a hard saying, that they which truely preach the Gospel, when he sees the wolf coming, Leaveth the sheep & fleth, etc. This surely is a hard saying, that they which truly preach the Gospel,
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and doe then flie away, when the sheepe haue neede of greatest helpe. As long as the wolues doe not appeare, they do their dutie carefully & diligētly,
and do then fly away, when the sheep have need of greatest help. As long as the wolves do not appear, they do their duty carefully & diligently,
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But what, if God shall iudge them as killers of their owne body? For there can be none at all either ordinaunce or order,
But what, if God shall judge them as killers of their own body? For there can be none At all either Ordinance or order,
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for that they did so constantly abstaine from flesh, that euen when they were sicke they would eate none,
for that they did so constantly abstain from Flesh, that even when they were sick they would eat none,
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This preposterous worshipping of Angells, yea in deede superstition, did so deceiue Gerson, otherwise a notable man, that he praysed the Charterhouse Monkes,
This preposterous worshipping of Angels, yea in deed Superstition, did so deceive Gerson, otherwise a notable man, that he praised the Charterhouse Monks,
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while they withdraw from it the measure of foode due vnto it, bestowing nothing vpon it whereby it may be fedde.
while they withdraw from it the measure of food due unto it, bestowing nothing upon it whereby it may be fed.
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Beware of the worshipping of Angells, which hath a shew of wisedom because of humblenes and superstition, whereby they spare not the body,
Beware of the worshipping of Angels, which hath a show of Wisdom Because of humbleness and Superstition, whereby they spare not the body,
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And Colos. 2. he writeth thus much in effect:
And Colos 2. he Writeth thus much in Effect:
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Meat maketh not vs acceptable to God, for neither if we eate, haue we the more neither if we eate not, haue we the lesse. Meat makes not us acceptable to God, for neither if we eat, have we the more neither if we eat not, have we the less.
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and haue wrought incomparable good workes. But Paule sayth:
and have wrought incomparable good works. But Paul say:
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when they haue so fasted, that they haue made their head diseased, and their stomacke distempered, and doe bring vnto their body some great infirmitie or sicknes, they then thinke that they haue bene meruelous holy,
when they have so fasted, that they have made their head diseased, and their stomach distempered, and do bring unto their body Some great infirmity or sickness, they then think that they have be marvelous holy,
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and in chosen apparell, and doe beside their owne worke regard nothing:
and in chosen apparel, and do beside their own work regard nothing:
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The other sort of men are those blind holy ones, which thinke that the kingdom of God and the righteousnes thereof consisteth in meates and drinke,
The other sort of men Are those blind holy ones, which think that the Kingdom of God and the righteousness thereof Consisteth in Meats and drink,
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yea it is needefull that a man here doe neuer leaue to care and feare.
yea it is needful that a man Here do never leave to care and Fear.
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5027
for the flesh is so craftie and meruelous sutle to prepare delights for it selfe, that no man can sufficiently takē heede of it,
for the Flesh is so crafty and marvelous subtle to prepare delights for it self, that no man can sufficiently taken heed of it,
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and because of it, haue oftentimes aboue measure afflicted their bodies:
and Because of it, have oftentimes above measure afflicted their bodies:
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We are so prone and ready vnto this, that euen many of the Sainctes haue very much complayned of this euil,
We Are so prove and ready unto this, that even many of the Saints have very much complained of this evil,
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Moreouer these wordes, to fulfil the lustes thereof, Paule added because of two sortes of men, whereof the first vnder a pretence of naturall necessitie, doe satisfie their pleasure, and couer that practize vnder this false pretence.
Moreover these words, to fulfil the lusts thereof, Paul added Because of two sorts of men, whereof the First under a pretence of natural necessity, do satisfy their pleasure, and cover that practice under this false pretence.
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He sayth not, I cast it into sicknes, or I kill it, but I subdue it to the spirit, that it may serue, and be obedient thereunto.
He say not, I cast it into sickness, or I kill it, but I subdue it to the Spirit, that it may serve, and be obedient thereunto.
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I tame my body, and bringe it into subiection. I tame my body, and bring it into subjection.
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so vnto the body the chastising and labour thereof is due, and necessary foode is not to be withheld from it. Paule him selfe sayth:
so unto the body the chastising and labour thereof is due, and necessary food is not to be withheld from it. Paul him self say:
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Ecclesiastic. 33. He doth not say that thou shalt flea or slay the asse, neither that thou shalt kill the seruaunt, or cast him into prison:
Ecclesiastic. 33. He does not say that thou shalt flay or slay the Ass, neither that thou shalt kill the servant, or cast him into prison:
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For as the fodder, the whippe and the burden belongeth vnto the asse: so meat, correction, and worke vnto the seruaunt.
For as the fodder, the whip and the burden belongeth unto the Ass: so meat, correction, and work unto the servant.
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and may not shake of the sitter, like vnto an vntamed horse, albeit that chastising is so to be tempered, that the body notwithstanding may doe his dutie, and beare the sitter.
and may not shake of the sitter, like unto an untamed horse, albeit that chastising is so to be tempered, that the body notwithstanding may do his duty, and bear the sitter.
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this care the Apostle here forbiddeth, for it ingendreth the workes of darkenes, so to pamper and make of the flesh, which is continually to be chastised, that it may be obedient to the spirit,
this care the Apostle Here forbiddeth, for it engendereth the works of darkness, so to pamper and make of the Flesh, which is continually to be chastised, that it may be obedient to the Spirit,
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and that it may be delighted:
and that it may be delighted:
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The other care is ioyned with sinne, when the body is prouided for to fulfill the lustes thereof, The other care is joined with sin, when the body is provided for to fulfil the lusts thereof,
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and be able to sustaine his labour, lest that it be by ouermuch abstinence weakened, and made vnprofitable to worke.
and be able to sustain his labour, lest that it be by overmuch abstinence weakened, and made unprofitable to work.
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One is naturall, whereby necessary foode and apparell is prouided for the body, that it may liue,
One is natural, whereby necessary food and apparel is provided for the body, that it may live,
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The Apostle in these few words hath noted two cares of the flesh:
The Apostle in these few words hath noted two Cares of the Flesh:
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and fought in it for you. And take no thought for the flesh, to fulfill the lusts of it.
and fought in it for you. And take no Thought for the Flesh, to fulfil the Lustiest of it.
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behold your Lord, who when he had no neede, did notwithstāding so wel & valiantly vse this armour,
behold your Lord, who when he had no need, did notwithstanding so well & valiantly use this armour,
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count it no great nor burdenous thinge, to stand and fight in this armour of light, ye that are seruaunts,
count it no great nor burdenous thing, to stand and fight in this armour of Light, you that Are Servants,
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Put ye on the Lord Iesus Christ, as if he sayd:Put you on the Lord Iesus christ, as if he said:
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if these thundrings of the example of Christ doe not moue? And surely for this cause Paule of purpose adioyned this word, Lord, saying:
if these thunderings of the Exampl of christ do not move? And surely for this cause Paul of purpose adjoined this word, Lord, saying:
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For whom the example of Christ him selfe doth not stirre vp, exhort, and moue, who can bringe or stirre him vp vnto goodnes? What would the leaues of wordes doe with their small noyce,
For whom the Exampl of christ him self does not stir up, exhort, and move, who can bring or stir him up unto Goodness? What would the leaves of words do with their small noise,
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when he beholdeth Christ, and seeth him self so vnlike vnto him, yea occupied in quite cōtrary things.
when he beholdeth christ, and sees him self so unlike unto him, yea occupied in quite contrary things.
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What Lorde could take these things at his seruaunts hand, nay what seruaunt durst presume to doe these thinges? So it can not be that a Christian man should not be ashamed,
What Lord could take these things At his Servants hand, nay what servant durst presume to do these things? So it can not be that a Christian man should not be ashamed,
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yet giueth him selfe to gluttonie, sleepe, and pleasures.
yet gives him self to gluttony, sleep, and pleasures.
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For he is a sluggish beast and not a man, who when he seeth his Lorde fast, suffer hunger, labour, watch and to be wearie,
For he is a sluggish beast and not a man, who when he sees his Lord fast, suffer hunger, labour, watch and to be weary,
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namely the Lord him selfe, saying: Put ye on the Lord Iesus Christ.
namely the Lord him self, saying: Put you on the Lord Iesus christ.
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Now this most fitly agreeth with the matter, whereas he setteth before vs a most excellent and perfect example, Now this most fitly agreeth with the matter, whereas he sets before us a most excellent and perfect Exampl,
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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.
Hereof I think we most plainly perceive, what is the armour of Light, wherewith we must be fenced and fortified both on the right hand, and on the left.
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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 ye mouth of Paule.as poor, and yet making many rich: as having nothing, and yet possessing all things. See what a plentiful and very golden stream flows out of the Mouth of Paul.
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as dying, and behold we liue: as chastened, and yet not killed: as sorrowing, and yet alway reioycing:
as dying, and behold we live: as chastened, and yet not killed: as sorrowing, and yet always rejoicing:
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and dishonour, by euill report and good report, as deceiuers, and yet true: as vnknowne, and yet knowne:
and dishonour, by evil report and good report, as deceivers, and yet true: as unknown, and yet known:
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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,
By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, By honour,
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by watchings, by fastings, by puritie, by knowledge, by long suffering, by kindnes, by the holy Ghost, by loue vnfeyned:
by watchings, by Fastings, by purity, by knowledge, by long suffering, by kindness, by the holy Ghost, by love unfeigned:
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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:
But in all things, let us approve our selves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses, in stripes, in prisons, in tumults, in labours:
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Let vs giue no occasion of offence in any thinge, that our ministerie be not reprehended. Let us give no occasion of offence in any thing, that our Ministry be not reprehended.
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It is time therefore to arise out of sleepe:
It is time Therefore to arise out of sleep:
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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.
Our salvation is now nearer unto us then when we believed, to wit, that it would come to pass, that these days of salvation, in which the Gospel is preached abroad to the Whole world, should appear.
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behold nowe the accepted time, behold now the day of saluation, as if he sayd:behold now the accepted time, behold now the day of salvation, as if he said:
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for he sayth, I haue heard thee in a time accepted, and in the day of saluation haue I succoured thee:
for he say, I have herd thee in a time accepted, and in the day of salvation have I succored thee:
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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:
But he rehearseth them Far more At large 2. Cor. 6, saying: We beseech you that you receive not the grace of God in vain:
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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.
and that I do not thrust in too many of mine own words, let us hear Paul him self rehearsing them in order Gal. 5: The fruit of the Spirit is love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperancy.
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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 envying, such works Are, to fast, to watch to pray, to labour, to suffer hunger, thirst, cold, heat, to be chaste, to use modesty, temperancy, Goodness,
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the armour or weapons of light are good workes, contrary to those workes of darkenes, gluttonie, drunkennes, chambering, wantonnes, contention, the armour or weapons of Light Are good works, contrary to those works of darkness, gluttony, Drunkenness, chambering, wantonness, contention,
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and was made like vnto men, & was found in shape as a man. The summe therefore is this:and was made like unto men, & was found in shape as a man. The sum Therefore is this:
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But he made him selfe of no reputation, and tooke on him the forme of a seruaunt,
But he made him self of no reputation, and took on him the Form of a servant,
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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: Let the same mind be in you that was even in christ Iesus, who being in the Form of God Thought it no robbery to be equal with God:
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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:
and seek to pleasure & do for other, he also sets christ before them as an Exampl, who showed him self to us our servant, & say:
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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 Philip. 2, After that he had exhorted them to love one an other, and that every man should esteem other better then him self,
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and let the peace of God rule in your harts, to the which ye are called in one body, and be ye thankefull. and let the peace of God Rule in your hearts, to the which you Are called in one body, and be you thankful.
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euen as Christ forgaue, euen so doe ye. And aboue all these thinges put on loue which is the bond of perfectnes:
even as christ forgave, even so do you. And above all these things put on love which is the bound of perfectness:
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forbearing one an other & forgiuing one an other, if any man haue a quarrell to an other:
forbearing one an other & forgiving one an other, if any man have a quarrel to an other:
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Now therefore as the elect of God holy and beloued, put on the bowells of mercie, kindnes, humblenes of minde, meekenes, long suffering: Now Therefore as the elect of God holy and Beloved, put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering:
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He teacheth the Colossians the same thing in somewhat more wordes after this sort: He Teaches the colossians the same thing in somewhat more words After this sort:
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Put ye on the Lord Iesus Christ, it is as much as that we should set him before vs as an example to follow.Put you on the Lord Iesus christ, it is as much as that we should Set him before us as an Exampl to follow.
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in him was noe wrath, contention or brauling, but altogether goodnes, sweetnes, meekenes, charitie, mercy, patience, &c. Wherefore where as Paule sayth here briefly:
in him was no wrath, contention or brawling, but altogether Goodness, sweetness, meekness, charity, mercy, patience, etc. Wherefore where as Paul say Here briefly:
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he accustomed himselfe to watche, to rise early, to lye on the ground in the field, hauing neither house, neither chamber, nor bedde:
he accustomed himself to watch, to rise early, to lie on the ground in the field, having neither house, neither chamber, nor Bed:
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but a meruelous chastitie and puritie:
but a marvelous chastity and purity:
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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 fasting, temperancy, keeping under of the Flesh by diverse labours, traveling, preaching, praying, and doing well to all men, in him was no place for slothfulness or superfluous sleep, much less for wantonness,
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Now in Christ we see nothing but the armour of light, no gluttonie, no drunkennes,
Now in christ we see nothing but the armour of Light, no gluttony, no Drunkenness,
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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. and be renewed in the Spirit of your mind, and put on the new man, which After God is created unto righteousness, and true holiness.
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Cast ye of, concerning the conuersation in time past, that olde man, which is corrupt through the deceiuable lustes, Cast you of, Concerning the Conversation in time past, that old man, which is corrupt through the deceivable lusts,
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As we haue borne the image of the earthly, so let vs now beare the image of the heauenly. And Ephes. 4:As we have born the image of the earthly, so let us now bear the image of the heavenly. And Ephesians 4:
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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:
and of this manner of putting on christ Paul speaks Here. The same also he wills us to do 1. Corinth. 15. when he Says:
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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:
The other manner of putting on christ is, when we weigh and Consider, that he is given unto us also in steed of an Exampl, that we should show our selves serviceable towards our neighbours, being endued with the same Virtues, with which we by faith acknowledge that he being adorned, did serve us, that so we may resemble him in all points:
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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.
and is unto us in stead of a pledge. Whereof Paul speaks Galatians 3: All you that Are baptised into christ, have put on christ.
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And so to put on Christ pertaineth to the doctrine of faith, which teacheth that Christ was giuen vnto vs,
And so to put on christ pertaineth to the Doctrine of faith, which Teaches that christ was given unto us,
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For not ours, but Christes righteousnes hath reconciled vs to the Father, and deliuered vs from synnes.
For not ours, but Christ's righteousness hath reconciled us to the Father, and Delivered us from Sins.
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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.
First when we Are clothed with his righteousness, which is done by faith, wherewith he that is endued, Believeth that christ for him died, and fulfilled all things.
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when as he exhorteth vs to put on Christ. Now Christ is put on of vs after two sortes:
when as he exhorteth us to put on christ. Now christ is put on of us After two sorts:
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In these wordes as it were in a summe, he sheweth all the armour of light,
In these words as it were in a sum, he shows all the armour of Light,
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But put ye on the Lord Iesus Christ. But put you on the Lord Iesus christ.
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All which thinges do require euen naturall darkenes, and secret places, and are signified of Paule by chambering and wantonnes.
All which things do require even natural darkness, and secret places, and Are signified of Paul by chambering and wantonness.
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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.
well tippled, idle and slothful bellies, as well in the day, as in the night, as well when they Are alone, as in the resort and company of Others.
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and with other lewd and vnchast gestures and workes, which are wont to be committed in chambers of full fedde,
and with other lewd and unchaste gestures and works, which Are wont to be committed in chambers of full fed,
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and to be wanton, that is, to follow the pleasure of the body, both with sleeping aboue measure,
and to be wanton, that is, to follow the pleasure of the body, both with sleeping above measure,
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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,
For there is no man that Knoweth not what it is to be gluttonous and drunken, that is, either to eat or drink above a measure necessary for the body, it is as well known, what it is to sleep in chambers,
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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.
and Are yet in darkness, do live unpurely as Concerning themselves, and unjustly towards their neighbours, whose Whole life is disordered and out course both towards themselves and towards other.
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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 so the present words of the Apostle do show, neither needs it any further declaration, that by these six works all things Are to be understood, whereby they that Are void of faith,
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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.
After the same sort under those fower, gluttony, Drunkenness, chambering and wantonness, he comprehendeth the vices of lust, which Are wont to be committed as well in words as works, which also no man is able to number.
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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.
Hatred, debate, emulations, seditions, heresies, murders, etc. In a sum, hereunto pertain whatsoever come of evil anger, either in words or Deeds, all which can not be numbered.
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Ephe. 4. And those which he rehearseth in the Epistle to the Galathians:
Ephes 4. And those which he rehearseth in the Epistle to the Galatians:
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namely, contention and enuying, doth comprehend the rest also of that sort, among which are bitternes, anger, wrath, crying, and euell speaking.
namely, contention and envying, does comprehend the rest also of that sort, among which Are bitterness, anger, wrath, crying, and evil speaking.
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and ouermuch sleepe, &c. Now it is sufficiently manifest, that Paul vnder two workes of darkenes here rehearsed,
and overmuch sleep, etc. Now it is sufficiently manifest, that Paul under two works of darkness Here rehearsed,
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but the right syde signifieth prosperitie, and those thinges which ensue thereof, as delightes, gluttonie, drunkennes,
but the right side signifies Prosperity, and those things which ensue thereof, as delights, gluttony, Drunkenness,
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as are wrath, contention and such like:
as Are wrath, contention and such like:
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on the left syde (forasmuch as the left syde in the Scriptures signifieth aduersitie) those thinges which proceede from thence do fight,
on the left side (forasmuch as the left side in the Scriptures signifies adversity) those things which proceed from thence do fight,
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On the right side these fower fight with the spirit, gluttonie, drunkennes, chambering and wantonnes:
On the right side these fower fight with the Spirit, gluttony, Drunkenness, chambering and wantonness:
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But we wil diuide those, which he here rehearseth, into two sides, the right and the left.
But we will divide those, which he Here rehearseth, into two sides, the right and the left.
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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.
Moreover these six works of darkness which he Here rehearseth, do comprehend all the rest. For Gal. 5. and Coloss. 3. he Reckoneth up more of them.
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and through immoderate filling of the belly, so that it is a hinderance to the light, that is, faith, and to the armour thereof.
and through immoderate filling of the belly, so that it is a hindrance to the Light, that is, faith, and to the armour thereof.
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howbeit naturall sleepe also is a worke of darkenes, if it be vsed for pleasure,
howbeit natural sleep also is a work of darkness, if it be used for pleasure,
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Not that he forbiddeth naturall sleepe, but spirituall, which is infidelitie, whereof those workes of the flesh proceede:
Not that he forbiddeth natural sleep, but spiritual, which is infidelity, whereof those works of the Flesh proceed:
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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.
Here he rehearseth the works of darkness by name, one of which he nam also before, to wit, sleep, according to that saying 1. Thessal. 5: Let us not sleep as do other, but let us watch and be Sobrium.
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Not in gluttonie and drunkennes, neither in chambering and wantonnes, nor in strife and enuying. Not in gluttony and Drunkenness, neither in chambering and wantonness, nor in strife and envying.
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and most suttle Satan, then it is meete that the doctrine of faith be preached to them that be as yet ignorant of Christ.
and most subtle Satan, then it is meet that the Doctrine of faith be preached to them that be as yet ignorant of christ.
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and that they suffer not themselues to be ouercome by the assaults of the raging flesh, the craftie world,
and that they suffer not themselves to be overcome by the assaults of the raging Flesh, the crafty world,
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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,
Wherefore it is no less necessary, to preach to them that have received the Doctrine of faith, whereby they may be provoked and stirred up to go on in the good life which they have embraced,
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forasmuch as such a faith is not wearied, with well doing, neither sleepeth.
forasmuch as such a faith is not wearied, with well doing, neither Sleepeth.
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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,
Howbeit such a life shall nothing At all appear, where faith is not, but where a lively, a cheerful and a strong faith is, there such a life can not be wanting,
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and not in fleshly wisedome, but by the grace of God we haue had our conuersation in the world. and not in fleshly Wisdom, but by the grace of God we have had our Conversation in the world.
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Our reioicing is this, the testimonie of our conscience, that in simplicitie and godly purches, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly purches,
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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:the fruit of the Spirit is Goodness, and righteousness, and truth. And Rom. 12: Procure things honest, not only in the sighed of God, but also in the sighed of all men. And 2. Cor. 1:
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as he desireth to appeare in the last day, and before all. Hereupon Paul saith: Walke as the children of light:
as he Desires to appear in the last day, and before all. Hereupon Paul Says: Walk as the children of Light:
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and in the last day shalbe disclosed before all creatures? Wherefore it behoueth a Christian to liue so,
and in the last day shall disclosed before all creatures? Wherefore it behooves a Christian to live so,
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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,
Now what a Christian life is this, how hypocritically do we live, 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,
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For what one is there at this day among Christians, which can abide, that all his workes should be published openly in the light.
For what one is there At this day among Christians, which can abide, that all his works should be published openly in the Light.
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Hereby it appeareth how necessarie it is, that we should be prouoked and exhorted to watch and to put on the armour of light.
Hereby it appears how necessary it is, that we should be provoked and exhorted to watch and to put on the armour of Light.
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But he that doth truth, commeth to the light, that his deedes might be made manifest, that they are wrought according to God. But he that does truth, comes to the Light, that his Deeds might be made manifest, that they Are wrought according to God.
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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.
and his Whole life be manifestly known unto all, lives a live unworthy of christ, according to that which our Saviour himself say John 3: Every man that does evil, hates the Light, neither comes to Light, lest his Deeds should be reproved.
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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,
For he that lives and works so, that he is unwilling that all his works and doings should be seen and herd of all men,
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a Christian ought to commit nothing, whereof he may be ashamed, although the whole world should see his workes & doinges. a Christian ought to commit nothing, whereof he may be ashamed, although the Whole world should see his works & doings.
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but the daye is notwithout shame, and requireth an honest conuersation. After the same sort ought a Christian life to be:
but the day is notwithout shame, and requires an honest Conversation. After the same sort ought a Christian life to be:
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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,
The night is void of shame, which is true, and Therefore men do those things in the night, which they would be ashamed to do in the day,
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and endeuoureth himselfe to liue honestly. It is commonly sayd:
and endeavoureth himself to live honestly. It is commonly said:
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No man worketh those things in the day, which he is wont to worke in darkenes, euerie one feareth an other,
No man works those things in the day, which he is wont to work in darkness, every one fears an other,
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Let vs walke honestly as in the day. Let us walk honestly as in the day.
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But what both this armour or weapons of light, and workes of darkenes are, it is now taught of the Apostle.
But what both this armour or weapons of Light, and works of darkness Are, it is now taught of the Apostle.
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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.
and refuse to be obedient to God, as the same Apostle Witnesseth 2. Corinth. 4: If our Gospel be then hid, it is hid to them that Are lost, in whom the god of this world (namely the Devil) hath blinded the minds, that is, of the Infidels, that the Light of the glorious Gospel of christ should not shine unto them.
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so Paule Ephes. 6. calleth Satan the prince of darkenes, that is, of them which are without faith,
so Paul Ephesians 6. calls Satan the Prince of darkness, that is, of them which Are without faith,
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For as Christ is the Lord and gouerner of the light, which we saide to be fayth:
For as christ is the Lord and governor of the Light, which we said to be faith:
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wherefore the workes of darkenes, are the workes of infidelitie.
Wherefore the works of darkness, Are the works of infidelity.
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This darkenes the deuell doth rule, which commeth from the doctrine of men, and the iudgement of mans owne reason:
This darkness the Devil does Rule, which comes from the Doctrine of men, and the judgement of men own reason:
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and of Christ as of the sunne.
and of christ as of the sun.
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Contrariwise, darkenes is infidelitie or vnbeleefe, which is by reason of the absence of the Gospell as of the daye,
Contrariwise, darkness is infidelity or unbelief, which is by reason of the absence of the Gospel as of the day,
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and enlightneth them, therefore the armour or weapons of light are nothing else but the workes of this fayth.
and Enlighteneth them, Therefore the armour or weapons of Light Are nothing Else but the works of this faith.
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Againe, it is before saide, that by light is here signified faith, which from the daye of the Gospell by the sunne Christ, shineth into our heartes,
Again, it is before said, that by Light is Here signified faith, which from the day of the Gospel by the sun christ, shines into our hearts,
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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.
Hereupon now it appears, why he calls good works armour or weapons, and calls not the works of darkness so, which notwithstanding, if we consent unto them Are also weapons, Rom. 6: Give not your members as weapons of unrighteousness.
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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.
Wherefore there is need of very shrill trumpets and warlike drums, that is of earnest admonitions and exhortations, whereby we may be stirred up and encouraged to persever valliauntly in the fight.
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Nowe it is not a small matter to stand all our life long in the battaill,
Now it is not a small matter to stand all our life long in the battle,
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and the world do without ceassing fight against vs, wherefore Iob sayth chapter 7: The life of man vpon earth is a fight and tentation.
and the world do without ceasing fight against us, Wherefore Job say chapter 7: The life of man upon earth is a fight and tentation.
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and that it can not be obtained without perill, to watche and liue well, forasmuch as so mightie enemies, the deuell, the flesh,
and that it can not be obtained without peril, to watch and live well, forasmuch as so mighty enemies, the Devil, the Flesh,
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vndoutedly that he might shewe, that there is a fight, that labour and trauell is required,
undoubtedly that he might show, that there is a fight, that labour and travel is required,
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the workes of darkenes he calleth not armour, but the workes of light he calleth armour, not workes:
the works of darkness he calls not armour, but the works of Light he calls armour, not works:
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For the same cause Paul also vseth here chosen wordes: For the same cause Paul also uses Here chosen words:
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Hereupon the holie Ghost is called an exhorter, inasmuch as he inuiteth and moueth vs vnto good.
Hereupon the holy Ghost is called an exhorter, inasmuch as he Inviteth and moves us unto good.
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neither must there be any meane kept or ende made of exhortinge, prouokinge, and mouinge vs to watche and worke.
neither must there be any mean kept or end made of exhorting, provoking, and moving us to watch and work.
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For seeinge that the Deuell, the fleshe, and the worlde keepe no meane, nor make no ende of fightinge against vs,
For seeing that the devil, the Flesh, and the world keep no mean, nor make no end of fighting against us,
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VVatch and be sober. Paule also will haue vs doe the same thinge here.Watch and be Sobrium. Paul also will have us do the same thing Here.
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For the deuell, sayth Peter, is such an enemie, as goeth about continually like a roring Lion, seeking whom he maye deuoure: Wherefore he sayth:
For the Devil, say Peter, is such an enemy, as Goes about continually like a roaring lion, seeking whom he may devour: Wherefore he say:
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and become altogither negligent in good thinges.
and become altogether negligent in good things.
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neither slacke their assault) doe make him wearie and slouthfull, that he maye at the last sleepe,
neither slack their assault) do make him weary and slothful, that he may At the last sleep,
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least the deuell, the world, and the fleshe (which are enemies that neuer graunt truce,
lest the Devil, the world, and the Flesh (which Are enemies that never grant truce,
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and kept in a continuall and fresh meditation of those thinges which he hath learned,
and kept in a continual and fresh meditation of those things which he hath learned,
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Now a man can not attaine vnto that knowledge, that it should not be needefull that he be alwayes moued,
Now a man can not attain unto that knowledge, that it should not be needful that he be always moved,
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Now if thou obiect and saye, what reason or cause is there that he should write these thinges to the faithfull, inasmuch as they know that it is time? &c. Thou must call to mynde that in the beginning of the exposition of this text of the Apostle, we haue saide that the office of preaching is of two sortes, one of teaching, an other of exhorting and mouing.
Now if thou Object and say, what reason or cause is there that he should write these things to the faithful, inasmuch as they know that it is time? etc. Thou must call to mind that in the beginning of the exposition of this text of the Apostle, we have said that the office of preaching is of two sorts, one of teaching, an other of exhorting and moving.
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they which beleeue not can not know these thinges.
they which believe not can not know these things.
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We know that the time is come, and that the night being passed, the daye is at hand:
We know that the time is come, and that the night being passed, the day is At hand:
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for as it is saide, he teacheth not faith here, but the workes and frutes of fayth, when as he saith:
for as it is said, he Teaches not faith Here, but the works and fruits of faith, when as he Says:
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Whereby Paule sheweth that he doth not speake to them, which are yet voide of fayth:
Whereby Paul shows that he does not speak to them, which Are yet void of faith:
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and lay aside the workes of darkenes.
and lay aside the works of darkness.
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although begun in this outward time, as it doth daily also come, wherein we ought to arise out of sleepe,
although begun in this outward time, as it does daily also come, wherein we ought to arise out of sleep,
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VVelbeloued brethren, forasmuch as we know this, that it is now time that vve should arise out of sleepe, &c. It is a spirituall time and season,Well-beloved brothers, forasmuch as we know this, that it is now time that we should arise out of sleep, etc. It is a spiritual time and season,
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And this is that season and hower, whereof he speaketh:
And this is that season and hour, whereof he speaks:
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But to them that as yet sleepe this sunne and daye bring no profite, of which they receiue no light, no more then if no sunne or daye had shined.
But to them that as yet sleep this sun and day bring no profit, of which they receive no Light, no more then if no sun or day had shined.
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but they that receiue it, and by fayth being made capable of the light, doe arise out of sleepe.
but they that receive it, and by faith being made capable of the Light, do arise out of sleep.
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Wherefore although the Gospell be begon and preached in the whole world, yet none are lightened,
Wherefore although the Gospel be begun and preached in the Whole world, yet none Are lightened,
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For it would not profit, albeit the sunne did shine, and make the day, if the eyes did not perceiue the light.
For it would not profit, albeit the sun did shine, and make the day, if the eyes did not perceive the Light.
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As Christ is the sunne, and the Gospell the daye, so fayth is the light whereby to see and watch in this daye.
As christ is the sun, and the Gospel the day, so faith is the Light whereby to see and watch in this day.
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Let vs therefore cast awaye the workes of darkenes, and let vs put on the armour of light. Let us Therefore cast away the works of darkness, and let us put on the armour of Light.
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yea nothing in Christ, but altogither in Aristotle.
yea nothing in christ, but altogether in Aristotle.
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And if other proofes were wantinge, this one is sufficient, that vniuersities doe so impudently both set vp and glorie of Aristotle as a light vnto them, in whom they exercise themselues much more then in Christ,
And if other proofs were wanting, this one is sufficient, that universities do so impudently both Set up and glory of Aristotle as a Light unto them, in whom they exercise themselves much more then in christ,
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although the Lord himselfe calleth himselfe the light and sunne of the worlde.
although the Lord himself calls himself the Light and sun of the world.
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Surely the burden of Gods displeasure must needes be most grieuous, for that contrarie to so plaine and manifest places of Scripture, we haue sought an other light,
Surely the burden of God's displeasure must needs be most grievous, for that contrary to so plain and manifest places of Scripture, we have sought an other Light,
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and call all other beside it the night.
and call all other beside it the night.
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For it is not light, whatsoeuer is not this day, otherwise Paul and the whole Scripture should in vaine extoll this day alone,
For it is not Light, whatsoever is not this day, otherwise Paul and the Whole Scripture should in vain extol this day alone,
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and so we haue suffered our selues to be blynded with mens traditions, and to be thrust backe againe into the night.
and so we have suffered our selves to be blinded with men's traditions, and to be thrust back again into the night.
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Yet neuertheles Satan hath deceiued vs miserable creatures, that neglecting such a day, whereby all thinges might be cleere and manifest vnto vs, we seeke the truth of Philosophers and heathen men, who haue not so much as by a dreame knowne any whit of these thinges,
Yet nevertheless Satan hath deceived us miserable creatures, that neglecting such a day, whereby all things might be clear and manifest unto us, we seek the truth of Philosophers and heathen men, who have not so much as by a dream known any whit of these things,
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and toward all, from whence we are, and whither we go.
and towards all, from whence we Are, and whither we go.
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By this lampe is shewed vnto vs, how we ought to behaue our selues in all these thinges,
By this lamp is showed unto us, how we ought to behave our selves in all these things,
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and to come, of heauen, hell, the earth, Angels and Deuels.
and to come, of heaven, hell, the earth, Angels and Devils.
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But who is able to rehearse all those thinges, which this day reuealeth & maketh manifest vnto vs? For it teacheth all things, what God is, what we are, whatsoeuer is past, But who is able to rehearse all those things, which this day Revealeth & makes manifest unto us? For it Teaches all things, what God is, what we Are, whatsoever is past,
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and prosperous message of the grace of God, and of all good thinges.
and prosperous message of the grace of God, and of all good things.
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and finally it bringeth with it all good thinges. Wherefore it is called the Gospell or glad tydinges, for that it is a pleasaunt,
and finally it brings with it all good things. Wherefore it is called the Gospel or glad tidings, for that it is a pleasant,
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For it is a word which quickneth, maketh glad, willing, cheerefull, and ready to do good workes,
For it is a word which Quickeneth, makes glad, willing, cheerful, and ready to do good works,
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All this is said of the exceeding pleasaunt beginning or rising of this day, that is of the Gospel, which the Scripture euery where meruelously setteth forth.
All this is said of the exceeding pleasant beginning or rising of this day, that is of the Gospel, which the Scripture every where marvelously sets forth.
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and there is nothing hid from his heat. and there is nothing hid from his heat.
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His setting forth is from the vtmost part of heauen, and his circuit vnto the vtmost part thereof:
His setting forth is from the utmost part of heaven, and his circuit unto the utmost part thereof:
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and reioiceth as a giant to runne his course.
and Rejoiceth as a giant to run his course.
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In the heauens he hath set a tabernacle for the sunne, which commeth forth as a bridegrome out of his chamber, In the heavens he hath Set a tabernacle for the sun, which comes forth as a bridegroom out of his chamber,
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and the sunne is caried in them, so the Apostles haue in themselues, and bring by preaching, the true sunne, which is Christ, &c: Whereupon it followeth:
and the sun is carried in them, so the Apostles have in themselves, and bring by preaching, the true sun, which is christ, etc.: Whereupon it follows:
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The heauens declare the glorie of God, that is, euen as these bodily heauens do bring the sunne and the day,The heavens declare the glory of God, that is, even as these bodily heavens do bring the sun and the day,
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Finally, hereupon he calleth himselfe the light of the world, Ioh. 9. And Psal. 19:
Finally, hereupon he calls himself the Light of the world, John 9. And Psalm 19:
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This corporall sunne maketh the corporall daye, but God himselfe maketh this daye, euen he is that sunne, from whence those beames and that daye come, wherewith the whole world is enlightned.
This corporal sun makes the corporal day, but God himself makes this day, even he is that sun, from whence those beams and that day come, wherewith the Whole world is enlightened.
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and doe obtaine saluation vnder his winges. Whereupon it is saide Psal. 118: This is the daye which the Lord hath made, we will reioyce and be glad in it, as though he saide:
and do obtain salvation under his wings. Whereupon it is said Psalm 118: This is the day which the Lord hath made, we will rejoice and be glad in it, as though he said:
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For as many as beleeue in Christ, do receiue of him the beames of his grace and righteousnes,
For as many as believe in christ, do receive of him the beams of his grace and righteousness,
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The most pleasaunt and comfortable sunne Iesus Christ maketh this daye, whom the Scripture hereupon calleth the sunne of righteousnes. God sayth Mala. 4: To you that feare my name, shall that sunne of righteousnes arise, and helth shalbe vnder this winges.
The most pleasant and comfortable sun Iesus christ makes this day, whom the Scripture hereupon calls the sun of righteousness. God say Mala. 4: To you that Fear my name, shall that sun of righteousness arise, and health shall under this wings.
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Here also the Gospell is plainly called the wombe of the morning, and the daye of the power of Christ, wherein we are conceiued and borne the children of God as deaw, to wit, without the labour of men, by the onely grace of the holy Ghost from heauen.
Here also the Gospel is plainly called the womb of the morning, and the day of the power of christ, wherein we Are conceived and born the children of God as dew, to wit, without the labour of men, by the only grace of the holy Ghost from heaven.
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as it is here of Paule who calleth the Gospell the day sprinking or arising. Also Psal. 110: In the daye of thy power shall the people offer thee free will offeringes, of the wombe of the morning shall the dewe of thy children spring.
as it is Here of Paul who calls the Gospel the day sprinking or arising. Also Psalm 110: In the day of thy power shall the people offer thee free will offerings, of the womb of the morning shall the dew of thy children spring.
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Wherefore in many places of the Scripture, the ioyfull, prosperous, and quickning preaching of the Gospell is likened to the morning and the rising of the sunne,
Wherefore in many places of the Scripture, the joyful, prosperous, and quickening preaching of the Gospel is likened to the morning and the rising of the sun,
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and all thinges restored to life againe.
and all things restored to life again.
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all thinges, the daye springing, and the morning shining, are so affected, as though the world were renued,
all things, the day springing, and the morning shining, Are so affected, as though the world were renewed,
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men being as it were made aliue againe, doe goe forth to their labours:
men being as it were made alive again, do go forth to their labours:
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For it is the morning when the night is gone and ended, and the daye is nowe come, whereupon all thinges are meruelously cheered and recreated, the birdes sing, other lyuing creatures doe stirre vp with alacritie and ioyfulnes:
For it is the morning when the night is gone and ended, and the day is now come, whereupon all things Are marvelously cheered and recreated, the Birds sing, other living creatures do stir up with alacrity and ioyfulnes:
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and most full of all pleasauntnes, namely the ioyfull and amiable morning, and the rising of the sunne.
and most full of all pleasantness, namely the joyful and amiable morning, and the rising of the sun.
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But if thou do a litle more exactly wey the wordes, thou shalt see that Paule describeth that part of the daye, which is most delectable of all,
But if thou do a little more exactly weigh the words, thou shalt see that Paul Describeth that part of the day, which is most delectable of all,
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Contrariwise, by the night all doctrine is to be vnderstood, which is not the Gospell, beside which none can bring saluation.
Contrariwise, by the night all Doctrine is to be understood, which is not the Gospel, beside which none can bring salvation.
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therefore such a day being sprong, our saluation is certainly at hand, that is, Christ and his grace promised in time past to Abraham, hath shined forth by preaching in the whole world, giueth light vnto all men, raiseth all out of sleepe, sheweth true and eternall good things, wherein we may be hereafter occupied, and may walke honestly in this day.
Therefore such a day being sprung, our salvation is Certainly At hand, that is, christ and his grace promised in time passed to Abraham, hath shined forth by preaching in the Whole world, gives Light unto all men, Raiseth all out of sleep, shows true and Eternal good things, wherein we may be hereafter occupied, and may walk honestly in this day.
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For by the day Paule vnderstandeth the Gospell, namely, that it is that daye, whereby our hearts and mindes are enlightned,
For by the day Paul understandeth the Gospel, namely, that it is that day, whereby our hearts and minds Are enlightened,
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The night is passed and the day is at hand: His meaning in effect is, that saluation is at hand. The night is passed and the day is At hand: His meaning in Effect is, that salvation is At hand.
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For what can Christ profit any man, which doth not possesse him by faith? or how can any man possesse him by faith, where the Gospell is not preached?
For what can christ profit any man, which does not possess him by faith? or how can any man possess him by faith, where the Gospel is not preached?
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They babbie many things of the comming of Christ, and neuertheles they driue him further from themselues, thē heauen is distaunt from the earth.
They babby many things of the coming of christ, and nevertheless they driven him further from themselves, them heaven is distant from the earth.
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and to what end it was giuen.
and to what end it was given.
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but this comming of Christ by the Gospell, which is most necessarie of all, and of which all do depend, of which Paul here speaketh, this cōming I say, they could not see, inasmuch as they are ignoraunt, both what the Gospell is,
but this coming of christ by the Gospel, which is most necessary of all, and of which all do depend, of which Paul Here speaks, this coming I say, they could not see, inasmuch as they Are ignorant, both what the Gospel is,
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Some haue taught fower comminges of Christ, according to the fower sundayes in Aduent as they call it,
some have taught fower comings of christ, according to the fower sundays in Advent as they call it,
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and that the saluation which he hath wrought, might go into the whole world, and be made neere vnto all.
and that the salvation which he hath wrought, might go into the Whole world, and be made near unto all.
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For God considered the Gospell and our faith in all these thinges, for which he would also haue him to be made man, that the Gospel might be preached of him, that being made man, he hath saued vs by his death,
For God considered the Gospel and our faith in all these things, for which he would also have him to be made man, that the Gospel might be preached of him, that being made man, he hath saved us by his death,
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and is farre to be preferred before that comming in the flesh, inasmuch as it was done because of this) I say rather that God promised by the Prophets in the Scriptures the Gospell concerning his sonne.
and is Far to be preferred before that coming in the Flesh, inasmuch as it was done Because of this) I say rather that God promised by the prophets in the Scriptures the Gospel Concerning his son.
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yet forasmuch as all that should be done, that the Gospell might be preached abroad in the world, whereby he commeth spiritually to the myndes of the beleeuers, (which comming onely bringeth saluation,
yet forasmuch as all that should be done, that the Gospel might be preached abroad in the world, whereby he comes spiritually to the minds of the believers, (which coming only brings salvation,
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although God hath promised euerie where in the writinges of the Prophets his sonne in the flesh,
although God hath promised every where in the writings of the prophets his son in the Flesh,
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Hereupon Paul sayth verie well, Rom. 1. that the Gospel was promised of God, &c. as though he would say,
Hereupon Paul say very well, Rom. 1. that the Gospel was promised of God, etc. as though he would say,
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and made common to all which by the Gospell beleeue in Christ.
and made Common to all which by the Gospel believe in christ.
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and whereby it is commonly knowne, why he was made man, whereby that blessing promised to Abraham, is now published,
and whereby it is commonly known, why he was made man, whereby that blessing promised to Abraham, is now published,
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For because of this publike preaching he came in the flesh, being made man, for his incarnation had not bin profitable to any, if the Gospell had not thereupon bin preached, by which he came into the whole world,
For Because of this public preaching he Come in the Flesh, being made man, for his incarnation had not been profitable to any, if the Gospel had not thereupon been preached, by which he Come into the Whole world,
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Howbeit because he had not before his resurrection come to all by publike preaching, the Scripture speaketh diuersly of his comming.
Howbeit Because he had not before his resurrection come to all by public preaching, the Scripture speaks diversely of his coming.
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although he alwayes hath bin, and is in all the elect.
although he always hath been, and is in all the elect.
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After the same sort the Scripture speaketh in many places, when it sometime saith that Christ is to come, sometime, that he is come,
After the same sort the Scripture speaks in many places, when it sometime Says that christ is to come, sometime, that he is come,
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although it was not hid before in any of the Saincts, notwithstāding it was not yet commonly knowne vnto the world.
although it was not hid before in any of the Saints, notwithstanding it was not yet commonly known unto the world.
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The grace of God, which bringeth saluation, hath appeared, that is, hath sprong forth, and is euerie where commonly preached:The grace of God, which brings salvation, hath appeared, that is, hath sprung forth, and is every where commonly preached:
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Whereas therefore the Apostle sayth here, Our saluation is now neerer vs, he sayth the same thing in the Epistle to Titus in other wordes:
Whereas Therefore the Apostle say Here, Our salvation is now nearer us, he say the same thing in the Epistle to Titus in other words:
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because that Christ being not yet glorified, it was not meete that the preaching of saluation should be made publike or common.
Because that christ being not yet glorified, it was not meet that the preaching of salvation should be made public or Common.
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for this cause Paul sayth that our saluation is neerer then when it was hidden, and knowne vnto few men:
for this cause Paul say that our salvation is nearer then when it was hidden, and known unto few men:
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But Paul speaketh of the neerenes of reuealing, that what soeuer thinges were saide before concerning Christ, they were now fulfilles, death being ouercome, the Lord did sitte at the right hand of the Father, the Gospell was preached abroad in the world, by which Christ did come vnto all in the whole world,
But Paul speaks of the nearness of revealing, that what soever things were said before Concerning christ, they were now fulfils, death being overcome, the Lord did sit At the right hand of the Father, the Gospel was preached abroad in the world, by which christ did come unto all in the Whole world,
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Heb. 13. Christ continueth the same from the beginning of the world euen vnto the end, by whom all are saued alike.
Hebrew 13. christ Continueth the same from the beginning of the world even unto the end, by whom all Are saved alike.
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and to day, the same also is for euer.
and to day, the same also is for ever.
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as it is said, and the same Christ, wherefore saluation was as neere vnto them as vnto vs. For Christ yesterday,
as it is said, and the same christ, Wherefore salvation was as near unto them as unto us For christ yesterday,
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as though we now had it neerer and more certainly then they, for the Fathers had altogither the same faith,
as though we now had it nearer and more Certainly then they, for the Father's had altogether the same faith,
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when our Fathers those auncient beleeuers did looke for it to come, we must not vnderstād it of the neerenes of possession,
when our Father's those ancient believers did look for it to come, we must not understand it of the nearness of possession,
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Now whereas the Apostle saith, that saluation is now neerer vnto vs then when we beleeued, that is,
Now whereas the Apostle Says, that salvation is now nearer unto us then when we believed, that is,
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and the same Christ, which they haue in common, and so there is as it were one companie of beleeuers.
and the same christ, which they have in Common, and so there is as it were one company of believers.
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and they which are after it, of them which were before it, because of the communion of faith,
and they which Are After it, of them which were before it, Because of the communion of faith,
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We read not in a few places of the Scriptures, that they which were before the incarnation of Christ, tooke vpon them the person of them which are after it,
We read not in a few places of the Scriptures, that they which were before the incarnation of christ, took upon them the person of them which Are After it,
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but we do liue in that time.
but we do live in that time.
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so they againe did say, that they should heare, see, and beleeue in Christ, when as not they,
so they again did say, that they should hear, see, and believe in christ, when as not they,
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we haue beleeued, or we did beleeue, when as not we, but the Fathers haue beleeued or did beleeue:
we have believed, or we did believe, when as not we, but the Father's have believed or did believe:
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And as by reason of this communion of faith which we haue a like in the same Christ, we say:
And as by reason of this communion of faith which we have a like in the same christ, we say:
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although not after the same maner, as it is saide.
although not After the same manner, as it is said.
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We haue therefore beleeued, and we do also beleeue, to wit the Fathers and we, with a like and common faith in the same Christ,
We have Therefore believed, and we do also believe, to wit the Father's and we, with a like and Common faith in the same christ,
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For there is one faith, one spirit, one Christ, one communion of all Saincts, this difference onely there is betweene vs, that they went before Christ, we follow him.
For there is one faith, one Spirit, one christ, one communion of all Saints, this difference only there is between us, that they went before christ, we follow him.
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A SERMON OF D. MARTIN LVTHER, CONCERNING GOOD WORKES THE FRVTES OF FAITH. Rom. 13. Verse 11. THis also we know the season, how that it is time that we should now arise from sleepe:
A SERMON OF D. MARTIN LUTHER, CONCERNING GOOD WORKS THE FRVTES OF FAITH. Rom. 13. Verse 11. THis also we know the season, how that it is time that we should now arise from sleep:
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for now is our saluation nerer, then when we beleeued.
for now is our salvation nearer, then when we believed.
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12. The night is past, and the day is at hand, let vs therefore cast awaye the workes of darkenes,
12. The night is past, and the day is At hand, let us Therefore cast away the works of darkness,
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and let vs put on the armour of light. 13. Let vs walke honestly, as in the daye:
and let us put on the armour of Light. 13. Let us walk honestly, as in the day:
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not in gluttonie and dronkennes, neither in chambering and wantonnes, nor in strife and enuiyng:
not in gluttony and Drunkenness, neither in chambering and wantonness, nor in strife and enuiyng:
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14. But put ye on the Lord Iesus Christ, and take no thought for the flesh, to fulfil the lustes of it.
14. But put you on the Lord Iesus christ, and take no Thought for the Flesh, to fulfil the lusts of it.
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THE Apostle in this text teacheth, not of faith, but of workes the frutes of faith, shewing how the life of a Christian ought to be ordered and framed according to the flesh outwardly among men. THE Apostle in this text Teaches, not of faith, but of works the fruits of faith, showing how the life of a Christian ought to be ordered and framed according to the Flesh outwardly among men.
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For how we must liue in the spirit and before God, faith doth teach, whereof Paul a litle before this place hath at large and euen apostolikely entreated.
For how we must live in the Spirit and before God, faith does teach, whereof Paul a little before this place hath At large and even apostolikely entreated.
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Yea if we consider this text well, it doth not so much teach, as prouoke, exhort, moue,
Yea if we Consider this text well, it does not so much teach, as provoke, exhort, move,
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and stirre vp them which are already taught, what they must do.
and stir up them which Are already taught, what they must do.
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For Paul diuideth the office of preaching into two parts, into doctrine and exhortation, Rom. 12. Doctrine is, For Paul Divideth the office of preaching into two parts, into Doctrine and exhortation, Rom. 12. Doctrine is,
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whē one teacheth that which was not knowne before, whereby men are instructed & come to vnderstanding.
when one Teaches that which was not known before, whereby men Are instructed & come to understanding.
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Exhortation is, when ye preacher moueth & prouoketh vnto yt which is already knowne.
Exhortation is, when you preacher moves & provoketh unto that which is already known.
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Either is necessarie to be done of him, who will christianly perfourme the duty of preaching,
Either is necessary to be done of him, who will christianly perform the duty of preaching,
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wherefore Paul doth verie earnestly apply himselfe to both, and that his exhortation may be more effectuall,
Wherefore Paul does very earnestly apply himself to both, and that his exhortation may be more effectual,
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& may more acceptably enter into the mindes of them whom he hath purposed to exhort, he vseth certaine elegant and figuratiue speches,
& may more acceptably enter into the minds of them whom he hath purposed to exhort, he uses certain elegant and figurative Speeches,
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and doth with an adorned maner of speaking allure their mindes vnto him.
and does with an adorned manner of speaking allure their minds unto him.
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For the wordes, sleepe, darknes, light, waking, armour, workes, the day, the night, which he here vseth, are all spoken figuratiuely, by which other thinges are signified,
For the words, sleep, darkness, Light, waking, armour, works, the day, the night, which he Here uses, Are all spoken figuratively, by which other things Are signified,
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then their nature and proprietie doe beare: for he speaketh not of the naturall night, daye, darkenes, armour, waking, sleepe, &c:
then their nature and propriety do bear: for he speaks not of the natural night, day, darkness, armour, waking, sleep, etc.:
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but he resembleth by these naturall thinges a certaine likenes to our mynde, whereby he may more forcibly prouoke and bring vs to those spirituall thinges.
but he resembles by these natural things a certain likeness to our mind, whereby he may more forcibly provoke and bring us to those spiritual things.
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As if he saide, ye see how men to get the riches of the present time, which do soone perish, rise early,
As if he said, you see how men to get the riches of the present time, which do soon perish, rise early,
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and laying asyde the workes of darkenes, applie themselues to the workes of the day, after the night is passed, and the day is come:
and laying aside the works of darkness, apply themselves to the works of the day, After the night is passed, and the day is come:
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with how much greater diligence ought we, shaking of our sleepe, to rise early, and casting awaye the workes which we did while it was yet darke, to applie our selues now to those workes which are agreable to our light,
with how much greater diligence ought we, shaking of our sleep, to rise early, and casting away the works which we did while it was yet dark, to apply our selves now to those works which Are agreeable to our Light,
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forasmuch as the night is now passed, and the daye of our saluation hath appeared?
forasmuch as the night is now passed, and the day of our salvation hath appeared?
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By sleepe he signifieth euel workes which are voide of faith:
By sleep he signifies evil works which Are void of faith:
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for sleepe is a worke properly meete for the night, and that he meaneth thus, he sufficiently declareth, for sleep is a work properly meet for the night, and that he means thus, he sufficiently Declareth,
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when he by and by after addeth: Let vs cast awaye the workes of darkenes. So contrariwise, to wake and to rise signifie good workes which come of faith.
when he by and by After adds: Let us cast away the works of darkness. So contrariwise, to wake and to rise signify good works which come of faith.
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For as sleepe pertaineth properly to the night, so to rise is properly agreable to the morning and daye.
For as sleep pertaineth properly to the night, so to rise is properly agreeable to the morning and day.
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Whereupon it is sayd 1. Thess. 5: Beloued brethren, ye are not in darkenes, but ye are all the children of light and of the daye:
Whereupon it is said 1. Thess 5: beloved brothers, you Are not in darkness, but you Are all the children of Light and of the day:
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we are not of the night, neither of darkenes, wherefore let vs not sleepe as do other,
we Are not of the night, neither of darkness, Wherefore let us not sleep as do other,
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but let vs watch and be sober.
but let us watch and be Sobrium.
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For they that sleepe, sleepe in the night, and they that be dronken, are dronken in the night.
For they that sleep, sleep in the night, and they that be drunken, Are drunken in the night.
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But let vs which are of the day, be sober, putting on the brest plate of faith and loue,
But let us which Are of the day, be Sobrium, putting on the breast plate of faith and love,
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and the hope of saluation for an helmet.
and the hope of salvation for an helmet.
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For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ, which died for vs, that whether we wake or sleepe, we should liue togither with him. For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord Iesus christ, which died for us, that whither we wake or sleep, we should live together with him.
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It is sufficiently manifest, that the Apostle doth not in these wordes forbid vs the sleepe of nature, neuertheles he draweth a similitude from naturall sleepe and waking, to spirituall, that is, to a good and euell life.
It is sufficiently manifest, that the Apostle does not in these words forbid us the sleep of nature, nevertheless he draws a similitude from natural sleep and waking, to spiritual, that is, to a good and evil life.
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And to be briefe, to rise out of sleepe is here the very same thing that the Apostle writeth, Tit. 2:
And to be brief, to rise out of sleep is Here the very same thing that the Apostle Writeth, Tit. 2:
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That grace of God, that bringeth saluation vnto all men, hath appeared, & teacheth vs that we should denie vngodlynes & worldly lustes, That grace of God, that brings salvation unto all men, hath appeared, & Teaches us that we should deny ungodliness & worldly lusts,
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and that we should liue soberly and righteously, and godly in this present world:
and that we should live soberly and righteously, and godly in this present world:
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looking for that blessed hope and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. looking for that blessed hope and appearing of the glory of that mighty God, and of our Saviour Iesus christ.
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For that which he calleth in these wordes, to deny vngodlines and worldly lustes, he calleth in the text which we haue in hand, to arise from sleepe,
For that which he calls in these words, to deny ungodliness and worldly lusts, he calls in the text which we have in hand, to arise from sleep,
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and that which he termeth to liue soberly, and righteously, and godly, that he calleth in our present text, to watch,
and that which he termeth to live soberly, and righteously, and godly, that he calls in our present text, to watch,
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and to put on the armour of light, and whereas he sayth:
and to put on the armour of Light, and whereas he say:
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the grace of God that bringeth saluation, hath appeared, that he calleth here the day and light, of which we wil hereafter speake more at large.
the grace of God that brings salvation, hath appeared, that he calls Here the day and Light, of which we will hereafter speak more At large.
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Now let vs see what likenes there is betweene naturall and spirituall sleepe. Now let us see what likeness there is between natural and spiritual sleep.
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He that sleepeth naturally, neither seeth, nor feeleth any of those good thinges that are in the world,
He that Sleepeth naturally, neither sees, nor feeleth any of those good things that Are in the world,
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but lieth among those thinges which are euen next adioyning vnto him, as it were dead, seruing to no vse,
but lies among those things which Are even next adjoining unto him, as it were dead, serving to no use,
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neither regarding any thing at all. For albeit he liue in himselfe, yet is he as dead to all other.
neither regarding any thing At all. For albeit he live in himself, yet is he as dead to all other.
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Againe, in stede of true thinges, he is in dreames wholy occupied with vaine images and formes of thinges, which appeare true,
Again, in stead of true things, he is in dreams wholly occupied with vain Images and forms of things, which appear true,
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and is so foolish that he embraceth those vaine formes, and thinketh them to be true thinges.
and is so foolish that he Embraceth those vain forms, and Thinketh them to be true things.
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But when he waketh, those images do togither vanish awaye, and the man beginneth to be occupied with true thinges.
But when he waketh, those Images do together vanish away, and the man begins to be occupied with true things.
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After the same maner almost it is, when one is as it were swallowed vp of vngodlines,
After the same manner almost it is, when one is as it were swallowed up of ungodliness,
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for he sleepeth, and is like a dead man before God, neither seeth he, neither feeleth any of the good thinges, which are good thinges in deede,
for he Sleepeth, and is like a dead man before God, neither sees he, neither feeleth any of the good things, which Are good things in deed,
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namely, those spirituall good thinges, which are promised & offered him by the Gospell, albeit they be iust by him.
namely, those spiritual good things, which Are promised & offered him by the Gospel, albeit they be just by him.
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For those thinges are seene and felt by faith alone, otherwise they are remoued from all sight and feeling.
For those things Are seen and felt by faith alone, otherwise they Are removed from all sighed and feeling.
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Wherefore as long as by reason of the sleep of his vnbeleefe, he can haue neither any regard or sense of true good thinges, which are verie neere him through the Gospell, he busieth himselfe with the false good thinges of this world,
Wherefore as long as by reason of the sleep of his unbelief, he can have neither any regard or sense of true good things, which Are very near him through the Gospel, he busieth himself with the false good things of this world,
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as riches, promotions, and pleasures, which being compared vnto eternall life, vnto heauenly ioy, and that perfect saluation which commeth to the godly, are altogither as dreames,
as riches, promotions, and pleasures, which being compared unto Eternal life, unto heavenly joy, and that perfect salvation which comes to the godly, Are altogether as dreams,
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and as those vaine visions compared to naturall thinges, whereof they are onely representations.
and as those vain visions compared to natural things, whereof they Are only representations.
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But when man awaketh, and hath receiued faith, all regard and desire of those false good thinges of this present life vanisheth awaye,
But when man awakes, and hath received faith, all regard and desire of those false good things of this present life Vanishes away,
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and he acknowledgeth that they are nothing els but meere vanitie and falshood, euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe.
and he acknowledgeth that they Are nothing Else but mere vanity and falsehood, even as those visions do quite fade away as soon as a man awakes out of natural sleep.
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Hereof the 76. Psalme speaketh? They haue slept their sleepe, and they whose handes were mightie, haue found nothing. And Psal. 73: Like as a dreame when one awaketh, so shalt thou make their image to vanish out of the citie. And Esay 29: As whē a hungrie mā dreameth that he is eating, & yet whē he awaketh his soule is emptie:
Hereof the 76. Psalm speaks? They have slept their sleep, and they whose hands were mighty, have found nothing. And Psalm 73: Like as a dream when one awakes, so shalt thou make their image to vanish out of the City. And Isaiah 29: As when a hungry man dreameth that he is eating, & yet when he awakes his soul is empty:
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or as when a thirstie man dreameth that he is drinking, and when he awaketh he is yet faint, and his soule hath appetite:
or as when a thirsty man dreameth that he is drinking, and when he awakes he is yet faint, and his soul hath appetite:
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euen so shall the multitude of all nations be, that fighteth against mount Sion. even so shall the multitude of all Nations be, that fights against mount Sion.
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See how contemptuously and disdainfully the Prophet speaketh of the chiefe power, riches, pleasures and promotions of the world,
See how contemptuously and disdainfully the Prophet speaks of the chief power, riches, pleasures and promotions of the world,
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and likeneth them to dreames and most vaine visions wherewith they which are asleepe are deluded.
and likeneth them to dreams and most vain visions wherewith they which Are asleep Are deluded.
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What other durst say, that the good thinges, riches and power of these Kings, Princes,
What other durst say, that the good things, riches and power of these Kings, Princes,
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and rich men, are nothing els but dreames, when as for them men mingle earth with heauen, fyer with water, raging without measure and ende in the world? But the cause hereof is,
and rich men, Are nothing Else but dreams, when as for them men mingle earth with heaven, fire with water, raging without measure and end in the world? But the cause hereof is,
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for that they yet sleepe, therefore they do yet see nothing hereof, as they want fayth,
for that they yet sleep, Therefore they do yet see nothing hereof, as they want faith,
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so also are they destitute of this light. For now is our saluation neerer, then whē we beleued.
so also Are they destitute of this Light. For now is our salvation nearer, then when we believed.
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What meane these wordes? did we beleeue before, and do we not beleeue now? Here we must call to minde that which Paul writeth Rom. 1: that God promised the Gospell by his Prophets in the holy Scriptures, cōcerning his Sonne Iesus Christ our Lord, that all should by him be saued, according to that which was said vnto Abraham Gen. 22: In thy seede shal all the nations of the earth be blessed.
What mean these words? did we believe before, and do we not believe now? Here we must call to mind that which Paul Writeth Rom. 1: that God promised the Gospel by his prophets in the holy Scriptures, Concerning his Son Iesus christ our Lord, that all should by him be saved, according to that which was said unto Abraham Gen. 22: In thy seed shall all the Nations of the earth be blessed.
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This blessing promised to Abraham in his seede, is nothing els, but grace and saluation in Christ offered to the whole world by the Gospell, which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham, that is,
This blessing promised to Abraham in his seed, is nothing Else, but grace and salvation in christ offered to the Whole world by the Gospel, which Paul so interpreteth Rom. 4. and Gal. 3. For christ is that seed of Abraham, that is,
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as he is man, his flesh and blood, by whom and in whom shalbe blessed, as many as beleeue in him, and call vpon him.
as he is man, his Flesh and blood, by whom and in whom shall blessed, as many as believe in him, and call upon him.
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This promise was afterward by the Prophets continually more and more declared and preached, for they did all write of the comming of Christ, of the grace which he should bring,
This promise was afterwards by the prophets continually more and more declared and preached, for they did all write of the coming of christ, of the grace which he should bring,
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and of the Gospell, which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne, who by this faith were saued,
and of the Gospel, which Peter also Witnesseth Act. 4. This promise of God all the faithful believed which died before christ was born, who by this faith were saved,
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and obtained saluation in Christ and through Christ. Hereunto Paul now had respect when he said:
and obtained salvation in christ and through christ. Hereunto Paul now had respect when he said:
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Our saluation is now neerer, then when we beleeued. For that which he saith is thus much in effect:Our salvation is now nearer, then when we believed. For that which he Says is thus much in Effect:
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We beleeued in time past that the promise made vnto Abraham, should be fulfilled, now is it fulfilled,
We believed in time passed that the promise made unto Abraham, should be fulfilled, now is it fulfilled,
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and those thinges that we beleeued should come to passe, are now present:
and those things that we believed should come to pass, Are now present:
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Christ is come, the Gospell is reuealed and published, and the blessing which we looked for, is spred ouer the world, all thinges which we taried for,
christ is come, the Gospel is revealed and published, and the blessing which we looked for, is spread over the world, all things which we tarried for,
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and beleeued being promised, are come.
and believed being promised, Are come.
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And hereby the Apostle signified the spirituall daye, whereof he speaketh afterward, which is properly the beginning and manifestation of the Gospell, whereof we will hereafter speake.
And hereby the Apostle signified the spiritual day, whereof he speaks afterwards, which is properly the beginning and manifestation of the Gospel, whereof we will hereafter speak.
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Now by this, that those thinges which we beleeued should be fulfilled, are now fulfilled, our faith is not any whit made voide or frustrate,
Now by this, that those things which we believed should be fulfilled, Are now fulfilled, our faith is not any whit made void or frustrate,
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but much more sound and perfect.
but much more found and perfect.
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For as they of the olde time before Christes incarnation beleeued the promise of God which should be fulfilled,
For as they of the old time before Christ's incarnation believed the promise of God which should be fulfilled,
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so do we beleeue that the same is fulfilled, and the faith is altogether the same in it selfe,
so do we believe that the same is fulfilled, and the faith is altogether the same in it self,
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but that our faith followed theirs, as the fulfilling followeth also the promise.
but that our faith followed theirs, as the fulfilling follows also the promise.
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For either faith trusteth in the seede of Abraham, that is in Christ, theirs before his incarnation, ours after it.
For either faith Trusteth in the seed of Abraham, that is in christ, theirs before his incarnation, ours After it.
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Wherefore he that should at this day beleeue with the Iewes that Christ is to come, should make God a lyer,
Wherefore he that should At this day believe with the Iewes that christ is to come, should make God a liar,
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as though he had not yet fulfilled his promise, which he hath fulfilled, and being fulfilled would haue it published and preached.
as though he had not yet fulfilled his promise, which he hath fulfilled, and being fulfilled would have it published and preached.
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So also should saluation be yet farre from the beleeuers, which we should looke for being as yet to come, in the time that shall hereafter follow.
So also should salvation be yet Far from the believers, which we should look for being as yet to come, in the time that shall hereafter follow.
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Of this double faith Paul speaketh Rom. 1: By the Gospell righteousnes, which God giueth, is reuealed from faith to faith.
Of this double faith Paul speaks Rom. 1: By the Gospel righteousness, which God gives, is revealed from faith to faith.
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What meaneth this, from faith to faith? nothing els, but that albeit the faith of the Fathers and our faith is the same, whereby it is beleeued in Christ either to come, or which hath already appeared:
What means this, from faith to faith? nothing Else, but that albeit the faith of the Father's and our faith is the same, whereby it is believed in christ either to come, or which hath already appeared:
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yet the Gospell doth lead from their faith to ours, so that it is now necessarie not onely to beleeue the promise that was to be fulfilled,
yet the Gospel does led from their faith to ours, so that it is now necessary not only to believe the promise that was to be fulfilled,
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but also that it is fulfilled, which it did not behoue Abraham and the other Fathers to beleeue,
but also that it is fulfilled, which it did not behoove Abraham and the other Father's to believe,
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although they had the same Christ which we haue.
although they had the same christ which we have.
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and knew not how to vse it, when he was beaten. These thinges may suffize to haue bene spoken for the exposition of this text.
and knew not how to use it, when he was beaten. These things may suffice to have be spoken for the exposition of this text.
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they are like vnto him which caried a sword to this ende, that he might looke vpon it,
they Are like unto him which carried a sword to this end, that he might look upon it,
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for that foolish men consider & regard the worke, & not the vse of the worke, they make of armour a glasse, they are altogither ignorant, whereunto it is profitable to fast and abstaine:
for that foolish men Consider & regard the work, & not the use of the work, they make of armour a glass, they Are altogether ignorant, whereunto it is profitable to fast and abstain:
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Who is able to rehearse all their dotages and all their works of darkenes? all which proceede from hence,
Who is able to rehearse all their dotages and all their works of darkness? all which proceed from hence,
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Others fast so, that at ye euening they eate no meate, but in ye meane season they make them selues drunke with drinking.
Others fast so, that At you evening they eat no meat, but in you mean season they make them selves drunk with drinking.
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euen vntill they be not well in their wits.
even until they be not well in their wits.
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But those doting holy ones one day tast nothing but bread & water, & afterward, three whole moneths they daily be drunken and eate excessiuely,
But those doting holy ones one day taste nothing but bred & water, & afterwards, three Whole months they daily be drunken and eat excessively,
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but we must be found alwayes sober, temperate, watching, labouring and praying.
but we must be found always Sobrium, temperate, watching, labouring and praying.
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For seeing that these must be the armour of light, and it is requisite that all our life be vndefiled and chast, it behoueth vs surely neuer to put of this armour,
For seeing that these must be the armour of Light, and it is requisite that all our life be undefiled and chaste, it behooves us surely never to put of this armour,
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True religion is, without choyce of meates and dayes, all the life long to vse modestie and sobrietie.
True Religion is, without choice of Meats and days, all the life long to use modesty and sobriety.
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an other to that, all which are blinde proceedings, and builded vpon their owne workes.
an other to that, all which Are blind proceedings, and built upon their own works.
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Moreouer thou seest here also, godly Reader, that Paul doth not teach that dotage & womanly holines of certaine, which choose vnto them selues certaine dayes, wherein to fast to certaine Sainctes, one to this,
Moreover thou See Here also, godly Reader, that Paul does not teach that dotage & womanly holiness of certain, which choose unto them selves certain days, wherein to fast to certain Saints, one to this,
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so cleare and manifest are both these wordes, and also their preposterous religion.
so clear and manifest Are both these words, and also their preposterous Religion.
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No man surely can deny that these wordes doe briefly reproue the orders of Monkes and sacrificing Priestes,
No man surely can deny that these words do briefly reprove the order of Monks and sacrificing Priests,
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and commaunding to abstaine from meates, which God hath created to be receiued with giuing thankes. and commanding to abstain from Meats, which God hath created to be received with giving thanks.
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& shall giue heede vnto spirits of errour & doctrines of deuils, which speake lyes through hypocrisie, forbidding to mary,
& shall give heed unto spirits of error & doctrines of Devils, which speak lies through hypocrisy, forbidding to marry,
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The Spirit, sayth he, speaketh euidently, that in the latter times some shall depart from the faith, The Spirit, say he, speaks evidently, that in the latter times Some shall depart from the faith,
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Which Paule hath plainly foretolde 1. Tim. 4:
Which Paul hath plainly foretold 1. Tim. 4:
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Hereby thou seest, that the popish ordinaunces, which forbid the eating of flesh and certaine meates, are quite contrary to the Gospell:
Hereby thou See, that the popish ordinances, which forbid the eating of Flesh and certain Meats, Are quite contrary to the Gospel:
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If a better rule of moderation could haue bene giuen beside this, Paule would not haue concealed it.
If a better Rule of moderation could have be given beside this, Paul would not have concealed it.
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but graunt it not those things, which it requireth to the fulfilling of ye lustes thereof, more then necessitie, to pleasure onely.
but grant it not those things, which it requires to the fulfilling of the lusts thereof, more then necessity, to pleasure only.
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Take no thought for the flesh, to fulfil the lustes thereof, that is, obey the wisedom therof so farre that ye deny not ye necessary things which it requireth,Take no Thought for the Flesh, to fulfil the lusts thereof, that is, obey the Wisdom thereof so Far that you deny not you necessary things which it requires,
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and gouerne his owne body, according to the present doctrine of Paule, whereas he sayth:
and govern his own body, according to the present Doctrine of Paul, whereas he say:
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one hath neede of much, an other of litle, and therefore is it meete that euery one haue regard of him selfe,
one hath need of much, an other of little, and Therefore is it meet that every one have regard of him self,
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for the constitution of all mens bodies is not alike, it is aboue measure to one, which to an other is vnder measure: for the constitution of all men's bodies is not alike, it is above measure to one, which to an other is under measure:
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Wherefore it is vnpossible that a common maner of this abstinence should be appoynted indifferently to all:
Wherefore it is unpossible that a Common manner of this abstinence should be appointed indifferently to all:
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as shall suffize to ouercome the workes of darkenes.
as shall suffice to overcome the works of darkness.
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haue regard only to this, that thou mayst vse them with a meane, and mayst abstaine thy selfe so much from them,
have regard only to this, that thou Mayest use them with a mean, and Mayest abstain thy self so much from them,
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all these are the good creatures of God, made vnto this ende, that we may vse them:
all these Are the good creatures of God, made unto this end, that we may use them:
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whether thou drinke wine or water: whether thou weare redde or greene garments:
whither thou drink wine or water: whither thou wear red or green garments:
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wherefore there ought to be no other vse among Christians of fastings, watchings and labours. As it is al one before God, whether thou eate fish or flesh:
Wherefore there ought to be no other use among Christians of Fastings, watchings and labours. As it is all one before God, whither thou eat Fish or Flesh:
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But Paule willeth that our fastings and other chastisings of the flesh be the weapons of light, whereby the workes of darkenes may be ouercome, and not the body destroyed: But Paul wills that our Fastings and other chastisings of the Flesh be the weapons of Light, whereby the works of darkness may be overcome, and not the body destroyed:
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and thinke that they shall obtaine saluation through the greatnes and multitude of workes.
and think that they shall obtain salvation through the greatness and multitude of works.
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Howbeit this madnes proceedeth from that darkenes and blindnes, wherby miserable men doe regarde the worke onely,
Howbeit this madness Proceedeth from that darkness and blindness, whereby miserable men do regard the work only,
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For it is not lawfull for any man, no not for the Angells to forbid any thing against the commaundement of God.
For it is not lawful for any man, no not for the Angels to forbid any thing against the Commandment of God.
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and vowes, yea euen of the Pope being neglected.
and vows, yea even of the Pope being neglected.
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whether it be the sixt or first day of the weeke, whether it be Lent or after Easter, in the meane season whatsoeuer orders, lawes,
whither it be the sixt or First day of the Week, whither it be Lent or After Easter, in the mean season whatsoever order, laws,
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or any thing else, must be giuen vnto it, in what day or time soeuer,
or any thing Else, must be given unto it, in what day or time soever,
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and hath forbidden that we should procure the death of it: wherefore those thinges that are profitable to preserue it, whether they be flesh or egges,
and hath forbidden that we should procure the death of it: Wherefore those things that Are profitable to preserve it, whither they be Flesh or eggs,
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Now God both here by Paule, and elswhere hath commaunded, that necessary prouision should be made for the body, Now God both Here by Paul, and elsewhere hath commanded, that necessary provision should be made for the body,
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yea or vow contrary to the commaundement of God, & if there be any such, surely it ought to be of no force, euē as if thou haddest vowed adulterie.
yea or Voelli contrary to the Commandment of God, & if there be any such, surely it ought to be of no force, even as if thou Hadst vowed adultery.
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although they might preserue them selues euen from death thereby.
although they might preserve them selves even from death thereby.
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In deede God hath willed thee to doe these thinges, howbeit he hath also commaunded, that thou preferre him before all creatures,
In deed God hath willed thee to do these things, howbeit he hath also commanded, that thou prefer him before all creatures,
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and loue him aboue all thinges, and thinke him higher then all thinges which thou canst know,
and love him above all things, and think him higher then all things which thou Canst know,
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euen as the chiefe and greatest commaundement giueth vs to vnderstande:
even as the chief and greatest Commandment gives us to understand:
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Thou shalt loue the Lord thy God with all thy hart, with all thy soule, with all thy minde, Deut. 6. Wherefore thou must forsake all thinges before thou suffer thy selfe to be pluckt away from the loue of him, or his worde:Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, Deuteronomy 6. Wherefore thou must forsake all things before thou suffer thy self to be plucked away from the love of him, or his word:
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although in deede he loseth nothing, which forsaketh any thinge for the Gospells sake.
although in deed he loses nothing, which Forsaketh any thing for the Gospels sake.
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If for the Gospells sake thou lose this temporall life, God will giue thee an other farre better, to wit, eternall life, as Christ sayth Matth. 10: He that will finde his life, shall lose it, and he that loseth his life for my sake, shall finde it.
If for the Gospels sake thou loose this temporal life, God will give thee an other Far better, to wit, Eternal life, as christ say Matthew 10: He that will find his life, shall loose it, and he that loses his life for my sake, shall find it.
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If thou be compelled to forsake thy wife togither with thy children, remember that God hath a care of them, he will be a better father vnto them then thy selfe, which vndoutedly commeth to passe, if so be thou beleeue.
If thou be compelled to forsake thy wife together with thy children, Remember that God hath a care of them, he will be a better father unto them then thy self, which undoubtedly comes to pass, if so be thou believe.
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For we haue very great & rich promises that he wil not suffer his word to fail,
For we have very great & rich promises that he will not suffer his word to fail,
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but will alwayes fulfill it, if we can freely and confidently trust in him, and commit our selues wholy vnto him.
but will always fulfil it, if we can freely and confidently trust in him, and commit our selves wholly unto him.
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Christ sayth after this sort Matth. 19:
christ say After this sort Matthew 19:
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VVhosoeuer shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, Whosoever shall forsake houses, or brothers, or Sisters, or father, or mother, or wife, or children,
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or landes, for my names sake, he shall receiue an hundreth folde more, and shall inherit euerlasting life. or Lands, for my names sake, he shall receive an Hundredth fold more, and shall inherit everlasting life.
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We haue here his words and promise:
We have Here his words and promise:
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what would we haue more? or what can we desire more? wherein therefore doe we fayle? onely in our faith.
what would we have more? or what can we desire more? wherein Therefore do we fail? only in our faith.
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Wherfore no man commeth to this supper, but he that bringeth with him a sincere faith, which God preferreth and loueth aboue all creatures.
Wherefore no man comes to this supper, but he that brings with him a sincere faith, which God preferreth and loves above all creatures.
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But how doth the Lord recompense them which excused them selues that they could not come to the supper? The text it selfe declareth.
But how does the Lord recompense them which excused them selves that they could not come to the supper? The text it self Declareth.
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Then vvas the good man of the house angry, and sayd to his seruaunt: Then was the good man of the house angry, and said to his servant:
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Goe out quickly into the streetes and lanes of the citie, and bring in hither the poore,
Go out quickly into the streets and lanes of the City, and bring in hither the poor,
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and the maimed, and the halt, and the blind. and the maimed, and the halt, and the blind.
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To goe into the streetes and lanes is nothing else, but that whereas the Iewes made themselues vnworthy of the Gospell, To go into the streets and lanes is nothing Else, but that whereas the Iewes made themselves unworthy of the Gospel,
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and did refuse it, the Disciples turned to the Gentiles.
and did refuse it, the Disciples turned to the Gentiles.
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For it was enioyned them of Christ, that they shoulde not turne them selues to the Gentiles,
For it was enjoined them of christ, that they should not turn them selves to the Gentiles,
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nor preach the kingdom of God in the cities of the Samaritanes, but should goe onely to the sheepe of the house of Israell,
nor preach the Kingdom of God in the cities of the Samaritans, but should go only to the sheep of the house of Israel,
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and should feede them onely, as they did.
and should feed them only, as they did.
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Now the Iewes striuing against this worde, and by no meanes receiuing it, the Disciples sayd, Act. 13: It was necessary that the word of God should first haue bin spoken vnto you:
Now the Iewes striving against this word, and by no means receiving it, the Disciples said, Act. 13: It was necessary that the word of God should First have been spoken unto you:
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but seeing ye put it from you and iudge your selues vnworthy of euerlasting life, lo, we turne to the Gentiles:
but seeing you put it from you and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles:
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for so hath the Lord cōmaunded vs, saying:
for so hath the Lord commanded us, saying:
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I haue made thee a light of the Gentiles, that thou shouldest be the saluation vnto the ende of the world. I have made thee a Light of the Gentiles, that thou Shouldst be the salvation unto the end of the world.
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But what meaneth that which he sayth moreouer to ye seruaunt?
But what means that which he say moreover to you servant?
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Goe out into the hie wayes and hedges, and compell them to come in, that myne house may be filled. Go out into the high ways and hedges, and compel them to come in, that mine house may be filled.
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This is to be vnderstood of desperat and weake consciences, which also pertaine vnto this supper,
This is to be understood of desperate and weak Consciences, which also pertain unto this supper,
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and are compelled vnto it, but this compulsion is not outward, but inward and spirituall, and is done after this sort.
and Are compelled unto it, but this compulsion is not outward, but inward and spiritual, and is done After this sort.
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When the law is preached, sinne is set before our eyes and reuealed, that a man may come to knowledge of him selfe,
When the law is preached, sin is Set before our eyes and revealed, that a man may come to knowledge of him self,
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so that to compel, to enter or come in, doth rightly signifie, to driue sinne into the conscience, wherby a man may know that he is nothing, that all his workes are sinnes,
so that to compel, to enter or come in, does rightly signify, to driven sin into the conscience, whereby a man may know that he is nothing, that all his works Are Sins,
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and subiect to damnation, and so sodainly his conscience may become desperate, and his hart faint and terrified, that all that confidence and opinion of helpe may depart,
and Subject to damnation, and so suddenly his conscience may become desperate, and his heart faint and terrified, that all that confidence and opinion of help may depart,
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and man him selfe be able no where to comfort him selfe in any thinge, and at the last be driuen to despeire of him selfe.
and man him self be able no where to Comfort him self in any thing, and At the last be driven to despair of him self.
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If so be that one be once after this sort compelled, then doe not long delay to let him come in,
If so be that one be once After this sort compelled, then do not long Delay to let him come in,
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but deliuer the man out of desperation.
but deliver the man out of desperation.
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That commeth to passe, when thou comfortest him by the Gospell, and declarest that he is deliuered from his sinnes, saying:
That comes to pass, when thou comfortest him by the Gospel, and declarest that he is Delivered from his Sins, saying:
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Beleeue in Christ, that he hath made thee free from thy sinnes, then shalt thou be deliuered and free from sinne.
Believe in christ, that he hath made thee free from thy Sins, then shalt thou be Delivered and free from sin.
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And this is the meaning of that which he sayth: Compell them to come in.
And this is the meaning of that which he say: Compel them to come in.
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It is not to be vnderstoode of outwarde compulsion, as some interprete it, that wicked and vngodly ones shoulde be violently driuen to the supper,
It is not to be understood of outward compulsion, as Some interpret it, that wicked and ungodly ones should be violently driven to the supper,
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for this preuayleth nothing, neyther is it so meant in this place. Wherefore it is to be referred onely to the conscience, and is inwarde and spirituall.
for this prevaileth nothing, neither is it so meant in this place. Wherefore it is to be referred only to the conscience, and is inward and spiritual.
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Nowe he goeth on to speake to the seruaunte and the rest.
Now he Goes on to speak to the servant and the rest.
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For I say vnto you, that none of those men which were bidden, shall tast of my supper. For I say unto you, that none of those men which were bidden, shall taste of my supper.
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This is the conclusion, that they which thinke themselues most certaine that they shall come to the supper,
This is the conclusion, that they which think themselves most certain that they shall come to the supper,
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and tast of it, shall not tast of it: The reason ye haue heard.
and taste of it, shall not taste of it: The reason you have herd.
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Now briefly the guests that are bidden and do not come, are they, which thinke that they shall obtaine the supper by their owne workes, verie much wearying themselues, thinking assuredly, that they shall tast of it.
Now briefly the guests that Are bidden and do not come, Are they, which think that they shall obtain the supper by their own works, very much wearying themselves, thinking assuredly, that they shall taste of it.
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But the Lord mightely concludeth and sayth: Not one of these men shall tast of my supper. But the Lord mightily Concludeth and say: Not one of these men shall taste of my supper.
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Wherefore most gentle Lord? They haue cōmitted no wicked thinge, neither haue bin occupied about vniust matters.
Wherefore most gentle Lord? They have committed no wicked thing, neither have been occupied about unjust matters.
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Behold, this is the reason, for that they haue forsaken fayth, and haue not confessed it freely before euerie one,
Behold, this is the reason, for that they have forsaken faith, and have not confessed it freely before every one,
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neither haue preferred that rich and sumptuous supper before all creatures.
neither have preferred that rich and sumptuous supper before all creatures.
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For seeing it is sumptuous, it requireth those men that do iudge it to be so,
For seeing it is sumptuous, it requires those men that do judge it to be so,
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and do put any thinge in daunger, what soeuer it be, that they may be partakers of it.
and do put any thing in danger, what soever it be, that they may be partakers of it.
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Thus ye haue the compendious meaning of this text, which I haue onely briefly runne ouer,
Thus you have the compendious meaning of this text, which I have only briefly run over,
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if any will expound it more at large, I am well content he so do.
if any will expound it more At large, I am well content he so do.
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A SERMON OF D. MARTIN LVTHER, CONCERNING THE BIDDING OF GVESTS TO THE great supper. Luke 14. Verse 16. A Certaine man made a great supper, and bad many.
A SERMON OF D. MARTIN LUTHER, CONCERNING THE BIDDING OF GVESTS TO THE great supper. Lycia 14. Verse 16. A Certain man made a great supper, and bade many.
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17. And sent his seruaunt at supper time to say to them that were bidden: Come, for all things are now ready.
17. And sent his servant At supper time to say to them that were bidden: Come, for all things Are now ready.
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18. But they all with one mind began to make excuse:
18. But they all with one mind began to make excuse:
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The first sayd vnto him, I haue bought a farme, and I must needes goe out and see it:
The First said unto him, I have bought a farm, and I must needs go out and see it:
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I pray thee haue me excused.
I pray thee have me excused.
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19. And an other sayd, I haue bought fiue yoke of oxen, and I go to proue them:
19. And an other said, I have bought fiue yoke of oxen, and I go to prove them:
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I pray thee haue me excused.
I pray thee have me excused.
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20. And an other sayd, I haue maried a wife, and therefore I can not come.
20. And an other said, I have married a wife, and Therefore I can not come.
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21. So that seruaunt returned, & shewed his maister these things: Then was the good man of the house angry, and sayd to his seruaunt:
21. So that servant returned, & showed his master these things: Then was the good man of the house angry, and said to his servant:
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Go out quickly into the streetes & lanes of the city, and bring in hither the poore,
Go out quickly into the streets & lanes of the City, and bring in hither the poor,
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& the maymed, and the halt, and the blinde.
& the maimed, and the halt, and the blind.
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22. And the seruaunt sayd, Lord it is done as thou hast commaunded, and yet there is roome.
22. And the servant said, Lord it is done as thou hast commanded, and yet there is room.
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23. Then the maister sayd to the seruaunt:
23. Then the master said to the servant:
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Go out into the hie wayes & hedges, & compel them to come in, that mine house may be filled.
Go out into the high ways & hedges, & compel them to come in, that mine house may be filled.
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24. For I saye vnto you, that none of those men which were bidden, shall tast of my supper.
24. For I say unto you, that none of those men which were bidden, shall taste of my supper.
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AS in the whole Scripture, so in this text also we must endeuour, that according to our abilitie (as ye haue often tymes hearde heretofore) we may vnderstande the true and simple meaninge,
AS in the Whole Scripture, so in this text also we must endeavour, that according to our ability (as you have often times heard heretofore) we may understand the true and simple meaning,
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and thereupon settle our harte and conscience.
and thereupon settle our heart and conscience.
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For he that shall encounter with Satan, must not wauer and stagger this way and that way,
For he that shall encounter with Satan, must not waver and stagger this Way and that Way,
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but must be certayne of his cause, and instructed with manifest places of Scripture, otherwise when the Deuill shall by an vncertaine place of Scripture drawe him to his forke, he will tosse him this way and that way,
but must be certain of his cause, and instructed with manifest places of Scripture, otherwise when the devil shall by an uncertain place of Scripture draw him to his fork, he will toss him this Way and that Way,
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as the wynde dothe a drye leafe.
as the wind doth a dry leaf.
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Wherefore out of this text we must gather a certayne meaning, wherby we may persist and stand sure.
Wherefore out of this text we must gather a certain meaning, whereby we may persist and stand sure.
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Howbeit it is not to be vnderstood of the reuerend Eucharistie, or the bread of the Lordes table,
Howbeit it is not to be understood of the reverend Eucharist, or the bred of the lords table,
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although our Papistes haue miserably wrested it, as they haue done many other authorities of Scripture.
although our Papists have miserably wrested it, as they have done many other authorities of Scripture.
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But this is the scope, this is ye summe of this text: But this is the scope, this is the sum of this text:
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that the Gospell is preached and published through the whole world, but few receiue and embrace it.
that the Gospel is preached and published through the Whole world, but few receive and embrace it.
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And it is therefore here called a supper, for that ye Gospel must be the last word, which shall continue to the ende of the world.
And it is Therefore Here called a supper, for that you Gospel must be the last word, which shall continue to the end of the world.
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Wherfore the supper here is nothing els, but a very rich & sumptuous feast, which God hath made through Christ by the Gospell, which setteth before vs great good things and rich treasures.
Wherefore the supper Here is nothing Else, but a very rich & sumptuous feast, which God hath made through christ by the Gospel, which sets before us great good things and rich treasures.
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And he sent his seruaunt to byd men to this sumptuous supper. That is:
And he sent his servant to bid men to this sumptuous supper. That is:
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The Apostles were altogither sent with one word into ye whole world, that they might byd and call men to this supper, with one voyce, with one Gospell, with one ambassade:
The Apostles were altogether sent with one word into you Whole world, that they might bid and call men to this supper, with one voice, with one Gospel, with one ambassade:
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after such sort, that if S. Peter had come, and preached the Gospell of God in that place where Paule had preached it before,
After such sort, that if S. Peter had come, and preached the Gospel of God in that place where Paul had preached it before,
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yet had it bene one worde, and the same preaching, that the hearers should haue bene compelled to say:
yet had it be one word, and the same preaching, that the hearers should have be compelled to say:
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Behold he preacheth the same that we heard before of the other, they wholy consent and agree,
Behold he Preacheth the same that we herd before of the other, they wholly consent and agree,
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& the thinge that they publish is all one. That the Euangelist might insinuate this consent and agreement in preaching, he sayth:
& the thing that they publish is all one. That the Evangelist might insinuate this consent and agreement in preaching, he say:
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He sent his seruaunt, he sayth not, his seruaunts, as of many. Nowe this message the seruaunt must doe to the bidden guests:He sent his servant, he say not, his Servants, as of many. Now this message the servant must do to the bidden guests:
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Come, for all things are now ready. Come, for all things Are now ready.
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For Christ had suffered death, & in his death had slaine sinne and death, also was risen againe from death, the holy Ghost was giuen:
For christ had suffered death, & in his death had slain sin and death, also was risen again from death, the holy Ghost was given:
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& briefly all thinges were prepared which pertained vnto that great supper. All things were ready without al our cost.
& briefly all things were prepared which pertained unto that great supper. All things were ready without all our cost.
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For the Father by Christ hath payd the price of all things, that without all our merit and labour we might enioy his goodnes, and be nourished and enriched.
For the Father by christ hath paid the price of all things, that without all our merit and labour we might enjoy his Goodness, and be nourished and enriched.
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He sendeth his seruaunt therefore first to the Iewes, to byd them to this great supper,
He sends his servant Therefore First to the Iewes, to bid them to this great supper,
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vnto whom the promise was made of God.
unto whom the promise was made of God.
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For the lawe and all the Prophets were directed hereunto, that they might prepare the people of God.
For the law and all the prophets were directed hereunto, that they might prepare the people of God.
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As the Angel Gabriel declared of Iohn the Baptist to his father Zacharias Luke 1: He shall be filled with the holy Ghost euen from his mothers wombe, and many of the children of Israell shall he turne to their Lord God.
As the Angel Gabriel declared of John the Baptist to his father Zacharias Lycia 1: He shall be filled with the holy Ghost even from his mother's womb, and many of the children of Israel shall he turn to their Lord God.
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For he shall goe before him in the spirit and power of Elias, to turne the harts of the fathers to the children,
For he shall go before him in the Spirit and power of Elias, to turn the hearts of the Father's to the children,
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& the disobedient to the wisedom of the iust men, to make ready a people prepared for the Lord. & the disobedient to the Wisdom of the just men, to make ready a people prepared for the Lord.
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But what did the guests aunswere to the message of the seruaunt? the text following declareth.
But what did the guests answer to the message of the servant? the text following Declareth.
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(32) sermon (DIV1)
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But they all with one minde began to make excuse. This is that whereof the Lord speaketh Matth. 10: He that loueth father or mother more then me, is not worthy of me. But they all with one mind began to make excuse. This is that whereof the Lord speaks Matthew 10: He that loves father or mother more then me, is not worthy of me.
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And he that loueth sonne or daughter more then me, is not worthy of me.
And he that loves son or daughter more then me, is not worthy of me.
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And he that taketh not his crosse, & followeth after me, is not worthy of me. And he that Takes not his cross, & follows After me, is not worthy of me.
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For he that will be partaker of this supper, must put all thinges into daunger for the Gospells sake, body, goods, wife, children, frendes, &c. Moreouer he must leaue all thinges whatsoeuer they be, that separate him from the Gospell,
For he that will be partaker of this supper, must put all things into danger for the Gospels sake, body, goods, wife, children, Friends, etc. Moreover he must leave all things whatsoever they be, that separate him from the Gospel,
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albeit they seeme good, iust, right, & holy.
albeit they seem good, just, right, & holy.
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Neither thinke ye that these mē which here excuse them selues, were gilty of grieuous sinnes,
Neither think you that these men which Here excuse them selves, were guilty of grievous Sins,
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(32) sermon (DIV1)
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or occupied about vniust matters and works.
or occupied about unjust matters and works.
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(32) sermon (DIV1)
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For it is not vniust to bie, to vse trade of marchandize, to maintaine him selfe honestly, to marie a wife, to be ioyned in matrimonie.
For it is not unjust to bye, to use trade of merchandise, to maintain him self honestly, to marry a wife, to be joined in matrimony.
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(32) sermon (DIV1)
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But therefore can they not come to this supper, for that they will not forsake these thinges,
But Therefore can they not come to this supper, for that they will not forsake these things,
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but will rather cleaue to them in their hart. Nowe they must be vtterly forsaken and left, when the Gospell so requireth. Thou wilt perhaps say:
but will rather cleave to them in their heart. Now they must be utterly forsaken and left, when the Gospel so requires. Thou wilt perhaps say:
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(32) sermon (DIV1)
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I would in deede willingly follow the Gospell, I would cleaue vnto it, & doe all other things whatsoeuer,
I would in deed willingly follow the Gospel, I would cleave unto it, & do all other things whatsoever,
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(32) sermon (DIV1)
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but to forsake goods, houses, familie, wife, children, &c: surely this is a hard matter.
but to forsake goods, houses, family, wife, children, etc.: surely this is a hard matter.
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(32) sermon (DIV1)
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God hath commaūded me to labour, to maintaine my wife and children, &c. Beholde therefore this is the scope and summe, that the Gospell is the worde of faith and offence,
God hath commanded me to labour, to maintain my wife and children, etc. Behold Therefore this is the scope and sum, that the Gospel is the word of faith and offence,
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(32) sermon (DIV1)
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because of which euery faithfull man doth beare offence willingly.
Because of which every faithful man does bear offence willingly.
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(32) sermon (DIV1)
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So we also beleeued all Phisitians, for whatsoeuer euerie one brought, that we by and by receiued.
So we also believed all Physicians, for whatsoever every one brought, that we by and by received.
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(61) sermon (DIV1)
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And was it any meruell? for we desired to be healed and to haue a glad conscience.
And was it any marvel? for we desired to be healed and to have a glad conscience.
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(61) sermon (DIV1)
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The Phisitians are the preachers of the Lawe:
The Physicians Are the Preachers of the Law:
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(61) sermon (DIV1)
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nowe if any desired to be deliuered from synnes, what did they vnto him? they gaue him, whereby he became onely weaker and feebler, which surely we haue seene and felt to our great euell,
now if any desired to be Delivered from Sins, what did they unto him? they gave him, whereby he became only Weaker and feebler, which surely we have seen and felt to our great evil,
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(61) sermon (DIV1)
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namely, how they would haue men to be iustified by workes, & by them to be deliuered from synnes.
namely, how they would have men to be justified by works, & by them to be Delivered from Sins.
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(61) sermon (DIV1)
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But it profited nothinge, for we were alwayes made more weake against synne and death, so that there is neuer found in the earth a more desperate sorte of people,
But it profited nothing, for we were always made more weak against sin and death, so that there is never found in the earth a more desperate sort of people,
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(61) sermon (DIV1)
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then Sacrifycing Priestes, Monkes and Vestall virgines, and they whatsoeuer they by that trust in workes:
then Sacrificing Priests, Monks and Vestal Virgins, and they whatsoever they by that trust in works:
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(61) sermon (DIV1)
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if there did but a litle byle arise vpon them, byandby they must runne to the Poticarie,
if there did but a little boil arise upon them, byandby they must run to the Pothecary,
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(61) sermon (DIV1)
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then is suche tryinge of medecine, suche running and hast, as though they had nowe breathed their last.
then is such trying of medicine, such running and haste, as though they had now breathed their last.
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(61) sermon (DIV1)
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Neither is any so afrayd of the last iudgement as this people.
Neither is any so afraid of the last judgement as this people.
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(61) sermon (DIV1)
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Which then they verie well shew, when they so deale with workes, that they rest onely vpon them,
Which then they very well show, when they so deal with works, that they rest only upon them,
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(61) sermon (DIV1)
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neither doe perseruer constant in any worke, and the more workes they doe, so much worse is their case,
neither do perseruer constant in any work, and the more works they do, so much Worse is their case,
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(61) sermon (DIV1)
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so much more are they cast downe in mynde and become more desperate, so that it falleth out with them as with this woman.
so much more Are they cast down in mind and become more desperate, so that it falls out with them as with this woman.
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(61) sermon (DIV1)
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It is a verie goodly similitude, which may most fitly be applied to vs: for we do not onely bestow temporall thinges, but our body also by fasting, chastising,
It is a very goodly similitude, which may most fitly be applied to us: for we do not only bestow temporal things, but our body also by fasting, chastising,
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(61) sermon (DIV1)
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and bearing other hard and intolerable burdens, so that some haue thereby become mad, and destitute of all strength,
and bearing other hard and intolerable burdens, so that Some have thereby become mad, and destitute of all strength,
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(61) sermon (DIV1)
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yea & at the last lost their life.
yea & At the last lost their life.
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(61) sermon (DIV1)
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And I my selfe haue bene such a one, and haue without dout more resorted to medicines then many other.
And I my self have be such a one, and have without doubt more resorted to medicines then many other.
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(61) sermon (DIV1)
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I could not atteine so farre, as to leaue the Popes law.
I could not attain so Far, as to leave the Popes law.
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(61) sermon (DIV1)
755
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It seemed a hard and a sore matter vnto me to eate flesh on the friday, O good God, how hard a thing was it to me,
It seemed a hard and a soar matter unto me to eat Flesh on the friday, Oh good God, how hard a thing was it to me,
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(61) sermon (DIV1)
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before I durst attempt to doe that? Wherefore if any will be deliuered from such thinges,
before I durst attempt to do that? Wherefore if any will be Delivered from such things,
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(61) sermon (DIV1)
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and contemne the traditions of the Pope, truely he must haue a stronge foundation of faith, which if he shall not haue, let him looke about him againe and againe before he attempt it.
and contemn the traditions of the Pope, truly he must have a strong Foundation of faith, which if he shall not have, let him look about him again and again before he attempt it.
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(61) sermon (DIV1)
755
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For if faith be wanting, it will fal out with vs as with this woman, who had spent all her substance vpon Phisitians, amending nothing,
For if faith be wanting, it will fall out with us as with this woman, who had spent all her substance upon Physicians, amending nothing,
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(61) sermon (DIV1)
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but rather waxing worse and worse:
but rather waxing Worse and Worse:
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(61) sermon (DIV1)
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In like maner all our workes, labours & endeuours shall be lost, all our obedience, with all orders or religions,
In like manner all our works, labours & endeavours shall be lost, all our Obedience, with all order or Religions,
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(61) sermon (DIV1)
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and whatsoeuer we haue bestowed therein shall be in vaine.
and whatsoever we have bestowed therein shall be in vain.
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(61) sermon (DIV1)
755
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Howbeit if we haue faith, we shall at the last see the decrees of the Pope and popish Bishops to be nothing,
Howbeit if we have faith, we shall At the last see the decrees of the Pope and popish Bishops to be nothing,
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(61) sermon (DIV1)
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because of which before we trembled and were troubled, all which did helpe vs so much,
Because of which before we trembled and were troubled, all which did help us so much,
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(61) sermon (DIV1)
755
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as the Phisitians did that good woman, which had bestowed all her substance and riches, yea and her body also, that she might be healed.
as the Physicians did that good woman, which had bestowed all her substance and riches, yea and her body also, that she might be healed.
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(61) sermon (DIV1)
755
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How many kindes of medicines and syrrups thinkest thou did that woman vse? how weake, feeble,
How many Kinds of medicines and syrups Thinkest thou did that woman use? how weak, feeble,
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(61) sermon (DIV1)
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& sicke was she oftentimes made with them? yea if she might haue bene healed, it may seeme she would haue taken any medicine,
& sick was she oftentimes made with them? yea if she might have be healed, it may seem she would have taken any medicine,
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(61) sermon (DIV1)
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howbeit it profited her nothing, she was afflicted with her disease the space of twelue yeares.
howbeit it profited her nothing, she was afflicted with her disease the Molle of twelue Years.
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(61) sermon (DIV1)
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How therefore is this miserable woman at the last helped? When she did light vpon a man whose name is Christ,
How Therefore is this miserable woman At the last helped? When she did Light upon a man whose name is christ,
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(61) sermon (DIV1)
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and put her hope and trust in him, she was healed. But who led her to that man? without dout not the Phisitians.
and put her hope and trust in him, she was healed. But who led her to that man? without doubt not the Physicians.
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(61) sermon (DIV1)
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For if our Preachers should preach Christ, the marchandize of the Pope togither with his decrees would be nothing set by,
For if our Preachers should preach christ, the merchandise of the Pope together with his decrees would be nothing Set by,
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(61) sermon (DIV1)
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but rather she heard it of some that was also restored to health, who told her without douting, that the•e was a certaine man, whom his parents had named Iesus, which is a gentle and good man, which helpeth euery one,
but rather she herd it of Some that was also restored to health, who told her without doubting, that the•e was a certain man, whom his Parents had nam Iesus, which is a gentle and good man, which Helpeth every one,
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(61) sermon (DIV1)
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and sendeth away none from him whom he helpeth not, and therfore is without dout sent of God, that he may helpe all.
and sends away none from him whom he Helpeth not, and Therefore is without doubt sent of God, that he may help all.
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(61) sermon (DIV1)
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Which the woman hauing heard, she leaueth the Phisitians, and maketh hast vnto Christ.
Which the woman having herd, she Leaveth the Physicians, and makes haste unto christ.
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(61) sermon (DIV1)
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So also at this day it falleth 〈 ◊ 〉 Not Christ, but workes only are preached, doe this or that, neuertheles it is spred among the people what Christ is, what we must looke for of him,
So also At this day it falls 〈 ◊ 〉 Not christ, but works only Are preached, do this or that, nevertheless it is spread among the people what christ is, what we must look for of him,
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(61) sermon (DIV1)
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& that he alone must do all things without our workes or merits.
& that he alone must do all things without our works or merits.
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This report being heard, we follow him, and lay vp these words in the depth of our hart, we leaue the phisitians, nothing regarding the Preachers of the law and works, This report being herd, we follow him, and lay up these words in the depth of our heart, we leave the Physicians, nothing regarding the Preachers of the law and works,
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(61) sermon (DIV1)
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or their commaundements and traditions, but runne with all desire of hart to this man, which is Christ, saying to the Pope:
or their Commandments and traditions, but run with all desire of heart to this man, which is christ, saying to the Pope:
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(61) sermon (DIV1)
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if I must receiue onely of Christ, how vnwisely haue I delt, that I haue turned so much vnto thee? farewel therfore O Pope, farewell ye beloued Bishops, I neede no more your medicine, workes and merits, precepts and lawes, ye haue grieued me long enough with them, I haue gotten one, which bestoweth vpon me freely, whatsoeuer I payed full deare for vnto you before:
if I must receive only of christ, how unwisely have I dealt, that I have turned so much unto thee? farewell Therefore Oh Pope, farewell you Beloved Bishops, I need no more your medicine, works and merits, Precepts and laws, you have grieved me long enough with them, I have got one, which bestoweth upon me freely, whatsoever I paid full deer for unto you before:
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(61) sermon (DIV1)
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he giueth that vnto me without workes and merits, for which I was faine before to bestow my body, strength and helth,
he gives that unto me without works and merits, for which I was feign before to bestow my body, strength and health,
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(61) sermon (DIV1)
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and yet could not obtaine it. Fare ye well, I minde to come no more to you hereafter.
and yet could not obtain it. Fare you well, I mind to come no more to you hereafter.
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(61) sermon (DIV1)
756
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Christians therefore are made, not by the decrees of the Pope, not by workes, not by the ordinances of men,
Christians Therefore Are made, not by the decrees of the Pope, not by works, not by the ordinances of men,
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(61) sermon (DIV1)
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but by the grace and goodnes of Christ.
but by the grace and Goodness of christ.
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(61) sermon (DIV1)
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Wherefore if thou hast a disquieted and a troubled minde and conscience, so that thou art afraid of sinne, dreadest death, Wherefore if thou hast a disquieted and a troubled mind and conscience, so that thou art afraid of sin, dreadest death,
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or hast some defect otherwise, get thee to that man, & confesse what thou wantest, call vpon him,
or hast Some defect otherwise, get thee to that man, & confess what thou Wantest, call upon him,
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but he must needes be a Christian and righteous before. He doeth good workes in deede, but they doe not make him a Christian.
but he must needs be a Christian and righteous before. He doth good works in deed, but they do not make him a Christian.
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(61) sermon (DIV1)
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The tree bringeth forth and giueth fruite, and not the fruite the tree. Soe none is made a Christian by workes, but by Christ.
The tree brings forth and gives fruit, and not the fruit the tree. So none is made a Christian by works, but by christ.
dt n1 vvz av cc vvz n1, cc xx dt n1 dt n1. av pix vbz vvn dt njp p-acp n2, cc-acp p-acp np1.
(61) sermon (DIV1)
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Hereof now ye may vnderstand, what kynde of people Christians be, namely, that they be a company which cleaue vnto Christ, and are of one spirit and gifte with him.
Hereof now you may understand, what kind of people Christians be, namely, that they be a company which cleave unto christ, and Are of one Spirit and gift with him.
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Hereupon it is that all Christians are alike, neither hath one more of Christ then an other.
Hereupon it is that all Christians Are alike, neither hath one more of christ then an other.
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(61) sermon (DIV1)
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S. Peter is not better then the Theefe on the crosse: Marie the mother of God doth not excell Marie Magdalen the synnefull woman.
S. Peter is not better then the Thief on the cross: Marry the mother of God does not excel Marry Magdalen the sinful woman.
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There is in deede a difference in outward thinges and doinges, so the worke of the holy virgin Marie was greater,
There is in deed a difference in outward things and doings, so the work of the holy Virgae Marie was greater,
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then the worke of Marie Magdalen:
then the work of Marie Magdalen:
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Peter had a greater worke then the Theefe, if thou consider the works, but we are not therefore Christians.
Peter had a greater work then the Thief, if thou Consider the works, but we Are not Therefore Christians.
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(61) sermon (DIV1)
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The holy virgine Marie is not a Christian because of her great worke, for that she did beare Christ so vnspeakeable a treasure in her wombe,
The holy Virgae Marry is not a Christian Because of her great work, for that she did bear christ so unspeakable a treasure in her womb,
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(61) sermon (DIV1)
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as Christ himselfe said to the woman, which cried vnto him from among the people, Luke 11: Blessed is the wombe that bare thee, and the pappes which thou hast sucked:
as christ himself said to the woman, which cried unto him from among the people, Lycia 11: Blessed is the womb that bore thee, and the paps which thou hast sucked:
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yea rather, sayth he, blessed are they that heare the worde of God and keepe it. yea rather, say he, blessed Are they that hear the word of God and keep it.
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(61) sermon (DIV1)
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In which place thou seest, that he preferreth the faithfull euen aboue his mother. For Christians do therefore beare their name, because they beleeue in Christ.
In which place thou See, that he preferreth the faithful even above his mother. For Christians do Therefore bear their name, Because they believe in christ.
p-acp r-crq n1 pns21 vv2, cst pns31 vvz dt j av p-acp po31 n1. p-acp np1 vdb av vvi po32 n1, c-acp pns32 vvb p-acp np1.
(61) sermon (DIV1)
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A virgine and a mother are two notable names, howbeit they are nothinge being compared to the true name of the faithfull.
A Virgae and a mother Are two notable names, howbeit they Are nothing being compared to the true name of the faithful.
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Wherefore we are all alike in Christ through faith, albeit S. Peter haue a stronger faith then I,
Wherefore we Are all alike in christ through faith, albeit S. Peter have a Stronger faith then I,
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yet myne is as well fayth in Christ as his.
yet mine is as well faith in christ as his.
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For the same Christ is offered of God the father vnto all companies and people, whom he that hath obtained, hath him whole,
For the same christ is offered of God the father unto all companies and people, whom he that hath obtained, hath him Whole,
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whether he be strong or weake, for that skilleth not.
whither he be strong or weak, for that skilleth not.
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The woman mentioned in our text, which was troubled so many yeares with her disease, dothe receiue and apprehend Christ as well as the virgine Marie his mother.
The woman mentioned in our text, which was troubled so many Years with her disease, doth receive and apprehend christ as well as the Virgae marry his mother.
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Wherefore there is one Christian spirite, one excelleth with an other in the noblenes of byrth, S. Peter is enforced to call me his brother,
Wherefore there is one Christian Spirit, one excels with an other in the nobleness of birth, S. Peter is Enforced to call me his brother,
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and I againe deare be bolde to call him my brother. Yea Christ himselfe is touched with care of vs, and counteth vs for his brethren,
and I again deer be bold to call him my brother. Yea christ himself is touched with care of us, and counteth us for his brothers,
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(61) sermon (DIV1)
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as he saide after his resurrection to Marie Magdalen, Ioh. 20: I ascende vnto my Father and to your Father, and to my God and your God.
as he said After his resurrection to marry Magdalen, John 20: I ascend unto my Father and to your Father, and to my God and your God.
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And S. Paule calleth Christ the first borne among many brethren.
And S. Paul calls christ the First born among many brothers.
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Whereof also he writeth excellently in the first Epistle to the Corinthians, where entreating of false brethren he speaketh thus:
Whereof also he Writeth excellently in the First Epistle to the Corinthians, where entreating of false brothers he speaks thus:
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Take heede lest by any meanes this power of yours be an occasion of falling to them that are weake. Take heed lest by any means this power of yours be an occasion of falling to them that Are weak.
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For if any man see thee which hast knowledge, sitte at table in the idols temple, shall not the conscience of him which is weake, be boldened to eate those thinges which are sacrificed to idols? and so through thy knowledge shall the weake brother perish, for whom Christ died.
For if any man see thee which haste knowledge, sit At table in the Idols temple, shall not the conscience of him which is weak, be boldened to eat those things which Are sacrificed to Idols? and so through thy knowledge shall the weak brother perish, for whom christ died.
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Now when ye sinne so against your brethren, and wounde their weake conscience, ye sinne against Christ. Now when you sin so against your brothers, and wound their weak conscience, you sin against christ.
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(61) sermon (DIV1)
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Here thou seest, if a Christian be offended, or euell be done vnto him, the same is done vnto Christ.
Here thou See, if a Christian be offended, or evil be done unto him, the same is done unto christ.
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It belongeth not to the Gospell to make good men, but to make Christian men.
It belongeth not to the Gospel to make good men, but to make Christian men.
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The liues also of the Saincts haue especiall respecte vnto this, that men may imitate them.
The lives also of the Saints have especial respect unto this, that men may imitate them.
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as the writinges of the Philosophers and the rules of the ciuill lawe.
as the writings of the Philosophers and the rules of the civil law.
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and how we must be made Christians, and not how we must be made good. Other treatises besyde the Gospell teach of those thinges, whereby men may be made good,
and how we must be made Christians, and not how we must be made good. Other treatises beside the Gospel teach of those things, whereby men may be made good,
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Nowe the Gospell is preached and offered to the whole world, that we may learne to know this man well, Now the Gospel is preached and offered to the Whole world, that we may Learn to know this man well,
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as is declared in this text. A benefite proceedeth from him, for which he receiueth a mocke and reproch.
as is declared in this text. A benefit Proceedeth from him, for which he receiveth a mock and reproach.
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Neither dothe he receiue any thinge of them, vpon whom he bestoweth benefites, nay he obtaineth nothing of them but ignominie and scorning,
Neither doth he receive any thing of them, upon whom he bestoweth benefits, nay he obtaineth nothing of them but ignominy and scorning,
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and hope that they shall obtaine of him both spirituall and corporall good thinges.
and hope that they shall obtain of him both spiritual and corporal good things.
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and draweth all the world vnto himselfe with his gentlenes and sweete doctrine, that they maye cleaue vnto him in their heart, that they maye commit themselues to his goodnes,
and draws all the world unto himself with his gentleness and sweet Doctrine, that they may cleave unto him in their heart, that they may commit themselves to his Goodness,
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Christ in this dayes Gospell is set forth vnto vs, that he is conuersaunt in the myddest of the people,
christ in this days Gospel is Set forth unto us, that he is conversant in the midst of the people,
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and in whom he may repose his trust.
and in whom he may repose his trust.
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He that knoweth this, let him giue thankes to God, that he knoweth where he may seeke for consolation and helpe,
He that Knoweth this, let him give thanks to God, that he Knoweth where he may seek for consolation and help,
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He reduceth and bringeth it into such a streight, that in the Gospell nothing is of any importaunce which concerneth not Iesus Christ.
He reduceth and brings it into such a straight, that in the Gospel nothing is of any importance which concerns not Iesus christ.
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Hereupon S. Paule sayth, that the Gospell was promised of God by the Prophetes concerning his sonne.
Hereupon S. Paul say, that the Gospel was promised of God by the prophets Concerning his son.
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We had many intercessours, all which being neglected we ought to haue cleaued onely to Christ.
We had many intercessors, all which being neglected we ought to have cleaved only to christ.
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an other S. Barbarie, and diuers sectes and sortes of religion did flourish. But Christ was in no price, for his name onely remained.
an other S. Barbarie, and diverse Sects and sorts of Religion did flourish. But christ was in no price, for his name only remained.
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as Paule sayth Rom. 3. Hitherto one hath cleaued to this sainct, an other to that, one chose to himselfe S. Marie,
as Paul say Rom. 3. Hitherto one hath cleaved to this saint, an other to that, one chosen to himself S. Marie,
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if they desire to be saued, for he alone is set forth of God to be a reconciliation for vs,
if they desire to be saved, for he alone is Set forth of God to be a reconciliation for us,
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For God hath so ordained, that all men must depend on that one man Christ, must hope in him, must repose their trust in him,
For God hath so ordained, that all men must depend on that one man christ, must hope in him, must repose their trust in him,
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(61) sermon (DIV1)
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In the Epistles of S. Paule there is nothing committed to memorie of the Saincts, but all thinges sound plainly of Christ.
In the Epistles of S. Paul there is nothing committed to memory of the Saints, but all things found plainly of christ.
p-acp dt n2 pp-f n1 np1 pc-acp vbz pix vvn p-acp n1 pp-f dt n2, cc-acp d n2 vvb av-j pp-f np1.
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All which thinges were committed to writing not because of their person, but because of Christes person onely.
All which things were committed to writing not Because of their person, but Because of Christ's person only.
av-d r-crq n2 vbdr vvn p-acp vvg xx p-acp pp-f po32 n1, cc-acp c-acp pp-f npg1 n1 av-j.
(61) sermon (DIV1)
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So Luke describeth the historie of Iohn the Baptist euen from the beginning, what was done both in his conception and in his natiuitie, he writeth also of the virgine Marie.
So Lycia Describeth the history of John the Baptist even from the beginning, what was done both in his conception and in his Nativity, he Writeth also of the Virgae Marry.
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(61) sermon (DIV1)
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howbeit this is not properly the Gospell, but therefore is it written of them, that it might be more perfectly declared, frō whēce Christ should come, and what is his office.
howbeit this is not properly the Gospel, but Therefore is it written of them, that it might be more perfectly declared, from whence christ should come, and what is his office.
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(61) sermon (DIV1)
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Sometime in the Gospell there is mention made of Iohn the Baptist, Marie, and the Apostles,
Sometime in the Gospel there is mention made of John the Baptist, Marry, and the Apostles,
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and what good we must hope for frō him.
and what good we must hope for from him.
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yet be they not Gospels, but that onely is the syncere Gospell, which setteth forth Christ vnto vs,
yet be they not Gospels, but that only is the sincere Gospel, which sets forth christ unto us,
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(61) sermon (DIV1)
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yea and of the mother of God, S. Peter, the Angels, and of many other Saincts besyde:
yea and of the mother of God, S. Peter, the Angels, and of many other Saints beside:
uh cc pp-f dt n1 pp-f np1, n1 np1, dt n2, cc pp-f d j-jn n2 a-acp:
(61) sermon (DIV1)
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And albeit there be extant many bookes & sundrie treatises cōcerning diuers men, as well of the Gentiles as Christians,
And albeit there be extant many books & sundry treatises Concerning diverse men, as well of the Gentiles as Christians,
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(61) sermon (DIV1)
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DEarely beloued, ye know that the Gospell is nothing els, but a treatise of the onely person, whose name is Christ.
Dearly Beloved, you know that the Gospel is nothing Else, but a treatise of the only person, whose name is christ.
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26. And this bruit went throughout all that land.
26. And this bruit went throughout all that land.
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25. And when the multitude were put forth, he went in, and tooke her by the hand, and the mayde arose.
25. And when the multitude were put forth, he went in, and took her by the hand, and the maid arose.
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(61) sermon (DIV1)
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And they laughed hin to scorne.
And they laughed hin to scorn.
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24. He sayd vnto them, Get you hence: for the mayde is not dead, but sleepeth.
24. He said unto them, Get you hence: for the maid is not dead, but Sleepeth.
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23. Now when Iesus came into the rulers house, and saw the minstrels and the multitude making noyse,
23. Now when Iesus Come into the Rulers house, and saw the minstrels and the multitude making noise,
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And the woman was made whole in that same moment.
And the woman was made Whole in that same moment.
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22. Then Iesus turned him about, and seeing her, did say: Daughter, be of good comfort, thy fayth hath made thee whole.
22. Then Iesus turned him about, and seeing her, did say: Daughter, be of good Comfort, thy faith hath made thee Whole.
crd av np1 vvd pno31 a-acp, cc vvg pno31, vdd vvi: n1, vbb pp-f j n1, po21 n1 vhz vvn pno21 j-jn.
(61) sermon (DIV1)
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21. For she said in her selfe, if I may touch but his garment onely, I shalbe whole.
21. For she said in her self, if I may touch but his garment only, I shall Whole.
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(61) sermon (DIV1)
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and touched the hemme of his garment.
and touched the hem of his garment.
cc vvd dt n1 pp-f po31 n1.
(61) sermon (DIV1)
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20. And behold, a womā which was diseased with an issue of blood twelue yeares, came behinde him,
20. And behold, a woman which was diseased with an issue of blood twelue Years, Come behind him,
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(61) sermon (DIV1)
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19. And Iesus arose and folowed him with his disciples.
19. And Iesus arose and followed him with his Disciples.
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(61) sermon (DIV1)
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My daughter is now deceased, but come and lay thine hand on her and she shall liue.
My daughter is now deceased, but come and lay thine hand on her and she shall live.
po11 n1 vbz av vvn, cc-acp vvb cc vvb po21 n1 p-acp pno31 cc pns31 vmb vvi.
(61) sermon (DIV1)
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A SERMON OF D. MARTIN LVTHER, TEACHING THAT WE MVST CLEAVE WHOLY to Christ, and looke to obtaine all good thinges through him. Matth. 9. Verse 18. WHile Iesus spake vnto the people, behold there came a certaine ruler, and worshipped him, saying:
A SERMON OF D. MARTIN LUTHER, TEACHING THAT WE MVST CLEAVE WHOLLY to christ, and look to obtain all good things through him. Matthew 9. Verse 18. WHile Iesus spoke unto the people, behold there Come a certain ruler, and worshipped him, saying:
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(61) sermon (DIV1)
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Let vs now by prayer call for the grace of God, that at the last we may with most earnest zeale and harty affection embrace true Christianitie, Amen. ****
Let us now by prayer call for the grace of God, that At the last we may with most earnest zeal and hearty affection embrace true Christianity, Amen. ****
vvb pno12 av p-acp n1 vvb p-acp dt n1 pp-f np1, cst p-acp dt ord pns12 vmb p-acp ds j n1 cc j n1 vvi j np1, uh-n. ****
(61) sermon (DIV1)
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For I know how much it auaileth both in tentation and in aduersitie to hold that fast.
For I know how much it avails both in tentation and in adversity to hold that fast.
p-acp pns11 vvb c-crq av-d pn31 vvz av-d p-acp n1 cc p-acp n1 pc-acp vvi cst av-j.
(61) sermon (DIV1)
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A Christian can say nothing of his owne goodnes or righteousnes, for he fyndeth in himselfe nothinge either good or righteous,
A Christian can say nothing of his own Goodness or righteousness, for he findeth in himself nothing either good or righteous,
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(61) sermon (DIV1)
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but he must flie to the righteousnes which is an others, and which commeth vnto him from an other.
but he must fly to the righteousness which is an Others, and which comes unto him from an other.
cc-acp pns31 vmb vvi p-acp dt n1 r-crq vbz dt n2-jn, cc r-crq vvz p-acp pno31 p-acp dt n-jn.
(61) sermon (DIV1)
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Hereupon Christ is sette forth vnto vs, as a continuall fountaine, which alwayes ouerfloweth with meere goodnes and grace,
Hereupon christ is Set forth unto us, as a continual fountain, which always overfloweth with mere Goodness and grace,
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(61) sermon (DIV1)
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for which he receiueth nothinge of vs, but that the godly do acknowledge so great goodnes and grace, doe giue him thankes for the same, doe prayse and loue him, others in the meane season mocking him, such a reward he receiueth of them.
for which he receiveth nothing of us, but that the godly do acknowledge so great Goodness and grace, do give him thanks for the same, do praise and love him, Others in the mean season mocking him, such a reward he receiveth of them.
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(61) sermon (DIV1)
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Wherefore one is not therefore called a Christian, for that he worketh much, for there is an other thinge, which is cause hereof, Wherefore one is not Therefore called a Christian, for that he works much, for there is an other thing, which is cause hereof,
c-crq pi vbz xx av vvn dt njp, c-acp cst pns31 vvz d, c-acp pc-acp vbz dt j-jn n1, r-crq vbz n1 av,
(61) sermon (DIV1)
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namely for that he receiueth and draweth from Christ. If one receiueth nothing any more of Christ, neither is he any more a Christian,
namely for that he receiveth and draws from christ. If one receiveth nothing any more of christ, neither is he any more a Christian,
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(61) sermon (DIV1)
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so that the name of a Christian commeth onely by receiuing, and not by giuing or doing.
so that the name of a Christian comes only by receiving, and not by giving or doing.
av cst dt n1 pp-f dt njp vvz av-j p-acp vvg, cc xx p-acp vvg cc vdg.
(61) sermon (DIV1)
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If thou thinke that because of thy workes and deedes thou art a Christian, thou hast euen then lost the name of Christ.
If thou think that Because of thy works and Deeds thou art a Christian, thou hast even then lost the name of christ.
cs pns21 vvb d c-acp pp-f po21 n2 cc n2 pns21 vb2r dt njp, pns21 vh2 av av vvn dt n1 pp-f np1.
(61) sermon (DIV1)
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Good workes in deede are to be done, counsell thereunto is to be giuen and receiued,
Good works in deed Are to be done, counsel thereunto is to be given and received,
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(61) sermon (DIV1)
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but no man is therefore called a Christian, neither is any therefore a Christian.
but no man is Therefore called a Christian, neither is any Therefore a Christian.
cc-acp dx n1 vbz av vvn dt njp, av-dx vbz d av dt njp.
(61) sermon (DIV1)
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Wherefore if any will more inwardly weye this name, in this respect onely a Christian is to be acknowledged, inasmuch as he receiueth of Christ alone.
Wherefore if any will more inwardly weye this name, in this respect only a Christian is to be acknowledged, inasmuch as he receiveth of christ alone.
q-crq cs d vmb av-dc av-j vvi d n1, p-acp d n1 av-j dt njp vbz pc-acp vbi vvn, av c-acp pns31 vvz pp-f np1 av-j.
(61) sermon (DIV1)
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Euen as one is called white of the whitenes that is in him, blacke of the blacknes, great of his stature:
Eve as one is called white of the whiteness that is in him, black of the blackness, great of his stature:
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(61) sermon (DIV1)
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so a Christian is called of Christ, whom he hath in himselfe, and of whom he receiueth that which is good.
so a Christian is called of christ, whom he hath in himself, and of whom he receiveth that which is good.
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(61) sermon (DIV1)
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Now if one be named a Christian of Christ, he taketh not that name of his owne workes, whereupon it plainly also foloweth, that no man is made a Christian by workes.
Now if one be nam a Christian of christ, he Takes not that name of his own works, whereupon it plainly also Followeth, that no man is made a Christian by works.
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(61) sermon (DIV1)
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Which if it be true, as it is true and certaine, it shall folow that Orders and Sects doe nothinge pertaine to the name of Christ, neither doe make a Christian.
Which if it be true, as it is true and certain, it shall follow that Order and Sects do nothing pertain to the name of christ, neither do make a Christian.
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(61) sermon (DIV1)
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Wherefore they which preach or teach in the Church, and ordaine preceptes, workes, and decrees, are deceiuers, who albeit they pretend a Christian name,
Wherefore they which preach or teach in the Church, and ordain Precepts, works, and decrees, Are deceivers, who albeit they pretend a Christian name,
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(61) sermon (DIV1)
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yet profite they nothinge, for vnder the colour of that name they endeuour to burden and oppres vs with commaundements and workes.
yet profit they nothing, for under the colour of that name they endeavour to burden and oppress us with Commandments and works.
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(61) sermon (DIV1)
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Of workes, giuing thy selfe to fasting and prayers, thou mayest be called abstinent and temperat,
Of works, giving thy self to fasting and Prayers, thou Mayest be called abstinent and temperate,
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(61) sermon (DIV1)
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but by no meanes a Christian.
but by no means a Christian.
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(61) sermon (DIV1)
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For although thou didest laye all thy workes togither, yea and ioynedst the works of all other to thine,
For although thou didst say all thy works together, yea and ioynedst the works of all other to thine,
p-acp cs pns21 vdd2 vvi d po21 n2 av, uh cc vvd2 dt n2 pp-f d n-jn p-acp png21,
(61) sermon (DIV1)
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yet neither so hast thou Christ, neither art thou therefore called a Christian. Christ is a certaine other more excellent thinge, then either the lawe or mans tradition.
yet neither so hast thou christ, neither art thou Therefore called a Christian. christ is a certain other more excellent thing, then either the law or men tradition.
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(61) sermon (DIV1)
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He is the sonne of God, who is ready to giue onely, not to receiue:
He is the son of God, who is ready to give only, not to receive:
pns31 vbz dt n1 pp-f np1, r-crq vbz j pc-acp vvi av-j, xx pc-acp vvi:
(61) sermon (DIV1)
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when as I am such a one that I do receiue of him, I haue him also, whom if I haue, I am by good right called a Christian.
when as I am such a one that I do receive of him, I have him also, whom if I have, I am by good right called a Christian.
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(61) sermon (DIV1)
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Moreouer, the Gospel preacheth Christ also to be the greatest and most highly exalted person in the world, not that he doth terrifie men,
Moreover, the Gospel Preacheth christ also to be the greatest and most highly exalted person in the world, not that he does terrify men,
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(61) sermon (DIV1)
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but that he poureth forth all earthly and heauenly good thinges, so that all men must trust in him, must haue their hope reposed in him,
but that he pours forth all earthly and heavenly good things, so that all men must trust in him, must have their hope reposed in him,
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(61) sermon (DIV1)
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and alwayes receiue onely of him.
and always receive only of him.
cc av vvb av-j pp-f pno31.
(61) sermon (DIV1)
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If any synne terrifie me in my conscience, and the preachers of the lawe endeuour to helpe me with their workes, they shall preuaile nothinge with me.
If any sin terrify me in my conscience, and the Preachers of the law endeavour to help me with their works, they shall prevail nothing with me.
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(61) sermon (DIV1)
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For then Christ alone can helpe and none besyde him, yea others make the case worse,
For then christ alone can help and none beside him, yea Others make the case Worse,
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(61) sermon (DIV1)
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whether it be Peter, or Paule, or the blessed virgine Marie her selfe the mother of God.
whither it be Peter, or Paul, or the blessed Virgae marry her self the mother of God.
cs pn31 vbb np1, cc np1, cc dt j-vvn n1 vvi po31 n1 dt n1 pp-f np1.
(61) sermon (DIV1)
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For Christ onely perfourmeth all thinges, who in his word, declareth that if I beleeue, my synne is forgiuen me freely, without all both worke and merit, by pure grace through fayth in Christ.
For christ only Performeth all things, who in his word, Declareth that if I believe, my sin is forgiven me freely, without all both work and merit, by pure grace through faith in christ.
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(61) sermon (DIV1)
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Which word when I shall receiue, I receiue also comfort, that my synnes be forgiuen me as well before God as before men,
Which word when I shall receive, I receive also Comfort, that my Sins be forgiven me as well before God as before men,
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(61) sermon (DIV1)
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and I therefore giue thankes to God through Christ, which giueth the holy Ghost and his grace vnto me, that sinne may not hurt me,
and I Therefore give thanks to God through christ, which gives the holy Ghost and his grace unto me, that sin may not hurt me,
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(61) sermon (DIV1)
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neither here, nor in the last iudgement.
neither Here, nor in the last judgement.
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(61) sermon (DIV1)
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If I feare death, and would not die willingly, in this Christ I shall finde comfort and remedie, that I shall not greatly passe for death.
If I Fear death, and would not die willingly, in this christ I shall find Comfort and remedy, that I shall not greatly pass for death.
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(61) sermon (DIV1)
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If because of the wrath of God I be afraid, he is my Mediator.
If Because of the wrath of God I be afraid, he is my Mediator.
cs c-acp pp-f dt n1 pp-f np1 pns11 vbb j, pns31 vbz po11 n1.
(61) sermon (DIV1)
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And to be briefe, he that hath not this Christ, the wrath of God alwaies remaineth ouer him,
And to be brief, he that hath not this christ, the wrath of God always remains over him,
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(61) sermon (DIV1)
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and in that state he standeth.
and in that state he Stands.
cc p-acp d n1 pns31 vvz.
(61) sermon (DIV1)
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Wherefore he that desireth to haue a glad conscience, which is not afraid of sinne, death, hell and the wrath of God, must take heede that he repose his trust in this Mediator Christ.
Wherefore he that Desires to have a glad conscience, which is not afraid of sin, death, hell and the wrath of God, must take heed that he repose his trust in this Mediator christ.
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(61) sermon (DIV1)
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For he is a fountaine abounding with grace, which giueth both temporall and eternall life.
For he is a fountain abounding with grace, which gives both temporal and Eternal life.
p-acp pns31 vbz dt n1 vvg p-acp n1, r-crq vvz d j cc j n1.
(61) sermon (DIV1)
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Endeuour thou to thinke and feele him euen in thy hart to be such a one,
Endeavour thou to think and feel him even in thy heart to be such a one,
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(61) sermon (DIV1)
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For it is farre more excellent to be a Christian, then an honest and good man.
For it is Far more excellent to be a Christian, then an honest and good man.
p-acp pn31 vbz av-j av-dc j pc-acp vbi dt njp, cs dt j cc j n1.
(61) sermon (DIV1)
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then shalt thou obtaine all thinges, for he aboundeth and ouerfloweth, neither can he but giue, flowe,
then shalt thou obtain all things, for he Aboundeth and overfloweth, neither can he but give, flow,
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(61) sermon (DIV1)
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and abound, if that thou canst beleeue.
and abound, if that thou Canst believe.
cc vvi, cs cst pns21 vm2 vvi.
(61) sermon (DIV1)
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Then also shalt thou be a right Christian, howbeit by receiuing onely of Christ, and not by giuing.
Then also shalt thou be a right Christian, howbeit by receiving only of christ, and not by giving.
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(61) sermon (DIV1)
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It is a verie rich and precious word, which Paule prayseth so greatly, neither can he euer prayse it sufficiently, whereby God so gently offereth his sonne, that he maye poure forthe his grace vpon all, which doe not refuse to receiue it. Hereupon it moreouer foloweth:
It is a very rich and precious word, which Paul Praiseth so greatly, neither can he ever praise it sufficiently, whereby God so gently Offereth his son, that he may pour forth his grace upon all, which do not refuse to receive it. Hereupon it moreover Followeth:
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(61) sermon (DIV1)
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If soe be that a Christian doeth good workes, whereby he sheweth loue to his neighbour, he is not therefore made a Christian or righteous,
If so be that a Christian doth good works, whereby he shows love to his neighbour, he is not Therefore made a Christian or righteous,
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(61) sermon (DIV1)
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and lay vp this in the depth of your hart, that a Christian hath his name of Christ.
and lay up this in the depth of your heart, that a Christian hath his name of christ.
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(61) sermon (DIV1)
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Now ye must take especial heede, that out of the Gospells ye learne throughly, how all things consist in the onely person, whose name is Christ,
Now you must take especial heed, that out of the Gospels you Learn thoroughly, how all things consist in the only person, whose name is christ,
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(61) sermon (DIV1)
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Thus much shall suffize at this time concerning this text.
Thus much shall suffice At this time Concerning this text.
av d vmb vvi p-acp d n1 vvg d n1.
(61) sermon (DIV1)
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Then rage and furie beginneth, yea persecution, slaying and murdering, and the Deuill will seeme to haue a iust cause, howsoeuer the matter goeth.
Then rage and fury begins, yea persecution, slaying and murdering, and the devil will seem to have a just cause, howsoever the matter Goes.
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(61) sermon (DIV1)
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and haue preached of them, and wilt thou come, and turne them all to nothing? thou shalt not doe it.
and have preached of them, and wilt thou come, and turn them all to nothing? thou shalt not do it.
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(61) sermon (DIV1)
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wilt thou gouerne all the whole world? doost thou thinke thy selfe the wisest man that is? and were our forefathers foolish and without all vnderstanding? many holy men haue done these workes,
wilt thou govern all the Whole world? dost thou think thy self the Wisest man that is? and were our Forefathers foolish and without all understanding? many holy men have done these works,
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so that they burst forth into great wordes and say:
so that they burst forth into great words and say:
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and therefore must be punished, he is reproued as an heretike and a seducer of the people:
and Therefore must be punished, he is reproved as an heretic and a seducer of the people:
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and sayth that they are nothing worth, but are meere delusions, inasmuch as they are repugnant to Christ and the Scripture, he is counted a most wicked felow,
and say that they Are nothing worth, but Are mere delusions, inasmuch as they Are repugnant to christ and the Scripture, he is counted a most wicked fellow,
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Now if there come any which bringeth the Gospell, and inueyeth against these vaine toyes of the Pope,
Now if there come any which brings the Gospel, and inveyeth against these vain toys of the Pope,
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and whatsoeuer other trifles are vsed in the Papacie.
and whatsoever other trifles Are used in the Papacy.
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and will be pleased with the erecting of Masses and vigiles for them that are departed, with Rosaries as they call them, habit, shauing,
and will be pleased with the erecting of Masses and Vigiles for them that Are departed, with Rosaries as they call them, habit, shaving,
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For the worlde imagineth to it selfe such a God, as hath regard to our good workes,
For the world imagineth to it self such a God, as hath regard to our good works,
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For the Gospell of Christ ouerthroweth whatsoeuer the world and Satan delight in, and whatsoeuer to the worlde seemeth most holy & goodly.
For the Gospel of christ Overthroweth whatsoever the world and Satan delight in, and whatsoever to the world seems most holy & goodly.
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and assaile it on euery side, that euen now he is fierce and rageth in the whole world.
and assail it on every side, that even now he is fierce and rages in the Whole world.
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When therefore Satan perceiueth any thing to be taken from him, and that that preaching is ordained plainly against his kingdom, he doth without delay pursue it, contemne it,
When Therefore Satan perceives any thing to be taken from him, and that that preaching is ordained plainly against his Kingdom, he does without Delay pursue it, contemn it,
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for albeit it be receiued but of a few, that doth not greatly skill.
for albeit it be received but of a few, that does not greatly skill.
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Neither yet can it be, that this preaching of Christ should not be frutefull, forasmuch as it is not vttered in vaine:
Neither yet can it be, that this preaching of christ should not be fruitful, forasmuch as it is not uttered in vain:
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as S. Paule sayth 2. Cor. 4.
as S. Paul say 2. Cor. 4.
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or at the least make it to preuaile litle with them that be his, whose hartes he hath wholy blinded and possessed, that the light of the glorious Gospell of Christ shoulde not shine vnto them,
or At the least make it to prevail little with them that be his, whose hearts he hath wholly blinded and possessed, that the Light of the glorious Gospel of christ should not shine unto them,
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for it bringeth but smal commoditie to his kingdom, which forasmuch as he perceiueth full well, he practizeth all craftes and wiles, that he may either altogither hinder it,
for it brings but small commodity to his Kingdom, which forasmuch as he perceives full well, he practizeth all crafts and wiles, that he may either altogether hinder it,
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(61) sermon (DIV1)
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For Satan can not abide, that honour should be giuen to this Gospel before the world,
For Satan can not abide, that honour should be given to this Gospel before the world,
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and what to be dead? This title must needes remayne to the Gospell in the world, that the preaching thereof is counted foolish and contemptible.
and what to be dead? This title must needs remain to the Gospel in the world, that the preaching thereof is counted foolish and contemptible.
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Beholde what an excellent Maister and a goodly Phisitian he is, what could he haue holpen, which knoweth not yet, what it is to sleepe,
Behold what an excellent Master and a goodly physician he is, what could he have helped, which Knoweth not yet, what it is to sleep,
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euen as this people without all dout sayd after this sort:
even as this people without all doubt said After this sort:
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then the world can not conteine it selfe, but that it scorneth & mocketh, for it can not be persuaded, that Christ doth helpe and succour,
then the world can not contain it self, but that it scorneth & mocks, for it can not be persuaded, that christ does help and succour,
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Which giueth vs to vnderstand, that when it is preached, that Christ is he which saueth, that our works preuaile nothing,
Which gives us to understand, that when it is preached, that christ is he which Saveth, that our works prevail nothing,
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And they laught him to scorne and mocked him.
And they laughed him to scorn and mocked him.
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But he commaunded the multitude to go forth, saying: The child is not dead but sleepeth.
But he commanded the multitude to go forth, saying: The child is not dead but Sleepeth.
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and did sounde the trumpet and pipes as in our cuntrie they ringe the bells to gather the people togither.
and did sound the trumpet and pipes as in our country they ring the Bells' to gather the people together.
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When therefore the Lorde was entred into the Rulers house, he sawe the minstrells and the multitude making noyse, which were there according to the lawe of Moses,
When Therefore the Lord was entered into the Rulers house, he saw the minstrels and the multitude making noise, which were there according to the law of Moses,
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wherefore rising forthwith, he went with him, & in this going this historie of the woman came to passe, which had bene diseased of an issue of blood twelue yeares, as we haue now hearde.
Wherefore rising forthwith, he went with him, & in this going this history of the woman Come to pass, which had be diseased of an issue of blood twelue Years, as we have now heard.
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Wherefore by this prayer he shewed his faith, which faith being perceiued, the Lorde could not but graunt his desire,
Wherefore by this prayer he showed his faith, which faith being perceived, the Lord could not but grant his desire,
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neither had desired such a thing of him which exceeded the power & strength of nature.
neither had desired such a thing of him which exceeded the power & strength of nature.
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For vnles he had bene of that minde concerning Christ, he had not come vnto him,
For unless he had be of that mind Concerning christ, he had not come unto him,
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This chiefe ruler of the Sinagogue, whom Marke calleth Iairus, had a strōg faith and confidence, that Christ would raise vp his Daughter.
This chief ruler of the Synagogue, whom Mark calls Jairus, had a strong faith and confidence, that christ would raise up his Daughter.
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As the Gospell is set before our eyes in this woman: so is it also set forth in the Daughter of this Ruler.
As the Gospel is Set before our eyes in this woman: so is it also Set forth in the Daughter of this Ruler.
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And as this woman was healed before all works, so we must be made Christians before we doe any worke.
And as this woman was healed before all works, so we must be made Christians before we do any work.
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We also inasmuch as we are Christians, doe so liue, that one helpeth and pleasureth an other in what thing soeuer he is at any time able.
We also inasmuch as we Are Christians, do so live, that one Helpeth and pleasureth an other in what thing soever he is At any time able.
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and prayseth him, euen to the commoditie and conuerting of others.
and Praiseth him, even to the commodity and converting of Others.
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for she was healed before any work and confession, but after she had recouered her health, she confesseth Christ,
for she was healed before any work and Confessi, but After she had recovered her health, she Confesses christ,
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but thereby am I not made a Christian, as the woman here is not healed by her confession,
but thereby am I not made a Christian, as the woman Here is not healed by her Confessi,
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Wherefore Christian life enforceth me to doe good vnto others also, euen as God through Christ hath done good vnto me,
Wherefore Christian life enforceth me to do good unto Others also, even as God through christ hath done good unto me,
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& suffer a benefite to be bestowed vpon them, as it was here done.
& suffer a benefit to be bestowed upon them, as it was Here done.
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Now, God requireth of vs these works & this giuing of thanks, to wit, that we confes & declare before all men such good things, grace and benefites, that others also may be brought vnto him,
Now, God requires of us these works & this giving of thanks, to wit, that we confess & declare before all men such good things, grace and benefits, that Others also may be brought unto him,
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neither was she ashamed to declare, that she had receiued something of him, for which notwithstanding she had giuen nothing.
neither was she ashamed to declare, that she had received something of him, for which notwithstanding she had given nothing.
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For as soone as she had receiued of the Lord, she confessed before all the people,
For as soon as she had received of the Lord, she confessed before all the people,
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as also the faith of this woman must needes come to light.
as also the faith of this woman must needs come to Light.
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Where this ioy shall be, forthwith workes must needes follow, which may shewe forth this ioy:
Where this joy shall be, forthwith works must needs follow, which may show forth this joy:
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Were not these louing wordes? what great ioy did the woman take here, when as Christ had delt so bountifully with her? This ioy and peace all they obtaine, which repose their whole hope and trust in Christ Iesus.
Were not these loving words? what great joy did the woman take Here, when as christ had dealt so bountifully with her? This joy and peace all they obtain, which repose their Whole hope and trust in christ Iesus.
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whereupon the Lord doth deliuer her and sayth: Goe in peace, & be whole of thy disease.
whereupon the Lord does deliver her and say: Go in peace, & be Whole of thy disease.
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and came and fell downe before him, and tolde him the whole truth, how it fell out with her:
and Come and fell down before him, and told him the Whole truth, how it fell out with her:
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Wherefore Marke sayth, that when the woman vnderstood that the Lord knew of her, she feared and trembled,
Wherefore Mark say, that when the woman understood that the Lord knew of her, she feared and trembled,
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for that nothing is more acceptable vnto him, then that we beleeue and trust in him & also that the Lorde might by this miracle confirme the faith of the Ruler.
for that nothing is more acceptable unto him, then that we believe and trust in him & also that the Lord might by this miracle confirm the faith of the Ruler.
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All which the Lorde therefore did, that the faith of the woman might be thankefull vnto him, which he would therefore haue made manifest before all the people,
All which the Lord Therefore did, that the faith of the woman might be thankful unto him, which he would Therefore have made manifest before all the people,
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for I perceiue ye vertue is gone out of me, I know that some one hath receiued some thing from me.
for I perceive you virtue is gone out of me, I know that Some one hath received Some thing from me.
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but that the Lord would not be content with that aunswere, but sayd: some one hath touched me:
but that the Lord would not be content with that answer, but said: Some one hath touched me:
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and turned him about in the prease, and asked who had touched him, and that his Disciples made aunswere, that the multitude did throng & thrust him,
and turned him about in the press, and asked who had touched him, and that his Disciples made answer, that the multitude did throng & thrust him,
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The other Euangelists write concerning this woman, that after she was healed, Christ perceiued vertue to haue gone out of him,
The other Evangelists write Concerning this woman, that After she was healed, christ perceived virtue to have gone out of him,
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I will choose to my selfe him, of whom I may receiue, vnto whom I •eede not giue any thing.
I will choose to my self him, of whom I may receive, unto whom I •eede not give any thing.
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but consumest all that thou hast, like as this woman did. Then wilt thou say:
but consumest all that thou hast, like as this woman did. Then wilt thou say:
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When thou shalt once haue learned this, the Popes ordinaunces shall not snare thee, by which thou gettest nothing,
When thou shalt once have learned this, the Popes ordinances shall not snare thee, by which thou gettest nothing,
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yea I haue aboundance of sinnes, but in thee is all fulnes and grace.
yea I have abundance of Sins, but in thee is all fullness and grace.
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and therefore didst thou come, that thou mightest haue mercie on the poore ▪ I am a sinner, thou art righteous,
and Therefore didst thou come, that thou Mightest have mercy on the poor ▪ I am a sinner, thou art righteous,
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in thee haue I reposed the treasure of all good thinges, I am poore, thou art rich,
in thee have I reposed the treasure of all good things, I am poor, thou art rich,
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neither can I sometime trust in God, O Lord helpe me, and encrease my faith and confidence:
neither can I sometime trust in God, Oh Lord help me, and increase my faith and confidence:
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and feruent, that my loue may extende vnto my neighbour, I haue no firme faith,
and fervent, that my love may extend unto my neighbour, I have no firm faith,
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beholde here is an emptie vessell which greatly needeth wherwith it may be filled, I beseech thee, O my Lord vouchsafe to fill it, I am weake in faith, I pray thee to strengthen me, I am cold in charitie, do thou make me whot,
behold Here is an empty vessel which greatly needs wherewith it may be filled, I beseech thee, Oh my Lord vouchsafe to fill it, I am weak in faith, I pray thee to strengthen me, I am cold in charity, do thou make me hot,
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(61) sermon (DIV1)
757
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poure out thy hart before him, as the 62. Psalme sayth, and say thus vnto him:
pour out thy heart before him, as the 62. Psalm say, and say thus unto him:
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(61) sermon (DIV1)
757
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then surely he will helpe thee:
then surely he will help thee:
av av-j pns31 vmb vvi pno21:
(61) sermon (DIV1)
757
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This therefore is the summe of the whole Gospell, that we maye learne so to knowe Christ, that the name onely doe not remayn•,
This Therefore is the sum of the Whole Gospel, that we may Learn so to know christ, that the name only do not remayn•,
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(61) sermon (DIV1)
751
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but that we maye knowe that all that we haue, we haue it from him.
but that we may know that all that we have, we have it from him.
cc-acp cst pns12 vmb vvi cst d cst pns12 vhb, pns12 vhb pn31 p-acp pno31.
(61) sermon (DIV1)
751
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If we be Christians, we haue all thinges, then God is our father, and we are Lordes of all both heauenly and earthly thinges, which is gotten of vs by no worke be it neuer soe great.
If we be Christians, we have all things, then God is our father, and we Are lords of all both heavenly and earthly things, which is got of us by no work be it never so great.
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(61) sermon (DIV1)
751
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Thou seest nowe how farre they be from the name of Christ, which be vnder the kingdom of the Pope.
Thou See now how Far they be from the name of christ, which be under the Kingdom of the Pope.
pns21 vv2 av c-crq av-j pns32 vbb p-acp dt n1 pp-f np1, r-crq vbb p-acp dt n1 pp-f dt n1.
(61) sermon (DIV1)
752
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They that will preach the Gospell must preach nothing els, besyde the onely person, which is Christ, not Marie,
They that will preach the Gospel must preach nothing Else, beside the only person, which is christ, not marry,
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(61) sermon (DIV1)
752
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so farre must they be from preaching the Pope or any worke albeit precious, they must preach & offer Christ onely vnto vs, & none besyde him.
so Far must they be from preaching the Pope or any work albeit precious, they must preach & offer christ only unto us, & none beside him.
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(61) sermon (DIV1)
752
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When now he is preached vnto thee as a iudge (as he shall come in the last day) and how that good workes are to be done of thee,
When now he is preached unto thee as a judge (as he shall come in the last day) and how that good works Are to be done of thee,
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(61) sermon (DIV1)
752
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for which thou mayst be rewarded of him, & thou shalt so receiue it, surely without all dout he shalbe vnto thee a iudge and not a sauiour.
for which thou Mayest be rewarded of him, & thou shalt so receive it, surely without all doubt he shall unto thee a judge and not a Saviour.
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(61) sermon (DIV1)
752
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And if he be so set forth vnto thee, as he was wont to be painted, that his mother sheweth him her pappes, that is properly to preach Satan and not Christ, who giueth onely, and receiueth not.
And if he be so Set forth unto thee, as he was wont to be painted, that his mother shows him her paps, that is properly to preach Satan and not christ, who gives only, and receiveth not.
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(61) sermon (DIV1)
752
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This is certaine, when thou shalt haue receiued of him, thē good workes do flow forth of their owne accord, being not compelled,
This is certain, when thou shalt have received of him, them good works do flow forth of their own accord, being not compelled,
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(61) sermon (DIV1)
752
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as is set forth in this dayes Gospell: wherein moreouer is declared that Christ preacheth the Gospell to the people:
as is Set forth in this days Gospel: wherein moreover is declared that christ Preacheth the Gospel to the people:
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(61) sermon (DIV1)
752
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now it is not a common worke to preach.
now it is not a Common work to preach.
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(61) sermon (DIV1)
752
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For it is a great benefit vnto vs, that he is become our maister and instructer, that he teacheth vs by what meanes we may come to the knowledge of him, this is a parte of his great goodnes and grace.
For it is a great benefit unto us, that he is become our master and instructer, that he Teaches us by what means we may come to the knowledge of him, this is a part of his great Goodness and grace.
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(61) sermon (DIV1)
752
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For as long as he was here in the earth, he cessed not to teach, that we might altogether receiue him for the Messias and Sauiour:
For as long as he was Here in the earth, he cessed not to teach, that we might altogether receive him for the Messias and Saviour:
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(61) sermon (DIV1)
752
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and by his workes also did helpe and relieue euerie one, when the case so required.
and by his works also did help and relieve every one, when the case so required.
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(61) sermon (DIV1)
752
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Thou fyndest no man in the Gospell, to whom helpe was denied, or which at any time asked any thinge of the Lord, which was not giuen him. Thou Findest no man in the Gospel, to whom help was denied, or which At any time asked any thing of the Lord, which was not given him.
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(61) sermon (DIV1)
753
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For how many soeuer went vnto him, that were blynde, deafe, lame, sicke of the palsey, had the dropsie, he receiued all,
For how many soever went unto him, that were blind, deaf, lame, sick of the palsy, had the dropsy, he received all,
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(61) sermon (DIV1)
753
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and helped them all according to their desire, and healed them of all kindes of diseases, as Luke sayth:
and helped them all according to their desire, and healed them of all Kinds of diseases, as Luke say:
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(61) sermon (DIV1)
753
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All the whole multitude sought to touch him, for there went vertue out of him, and healed them all.
All the Whole multitude sought to touch him, for there went virtue out of him, and healed them all.
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(61) sermon (DIV1)
753
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So doeth he also to this woman.
So doth he also to this woman.
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(61) sermon (DIV1)
753
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The woman heareth him preaching, and perceiueth him to be a bountifull and gracious man, which sheweth himselfe gentle to the whole world, whereupon she hath an affection both to loue him, and to cleaue vnto him.
The woman hears him preaching, and perceives him to be a bountiful and gracious man, which shows himself gentle to the Whole world, whereupon she hath an affection both to love him, and to cleave unto him.
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(61) sermon (DIV1)
753
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For she maketh accompt, forasmuch as he putteth awaye none from him, that he would not denie her his goodnes,
For she makes account, forasmuch as he putteth away none from him, that he would not deny her his Goodness,
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(61) sermon (DIV1)
753
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wherefore leauing all the Apostles, she casteth both her hearte and confidence vpon Christ alone, and thinketh thus with her selfe:
Wherefore leaving all the Apostles, she Cast both her heart and confidence upon christ alone, and Thinketh thus with her self:
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(61) sermon (DIV1)
753
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If I may touch but the hemme of his garment, I shalbe whole.
If I may touch but the hem of his garment, I shall Whole.
cs pns11 vmb vvi p-acp dt n1 pp-f po31 n1, pns11 vmb av-jn.
(61) sermon (DIV1)
753
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She thought no other thinge in her heart, but, certainly he will helpe me, if so be that I shall touch his garment with myne hand,
She Thought no other thing in her heart, but, Certainly he will help me, if so be that I shall touch his garment with mine hand,
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(61) sermon (DIV1)
753
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yet hath she not so good a corage, that she dare come before his face, she iudged her selfe more vnworthie,
yet hath she not so good a courage, that she Dare come before his face, she judged her self more unworthy,
av vhz pns31 xx av j dt n1, cst pns31 vvb vvi p-acp po31 n1, pns31 vvd po31 n1 av-dc j,
(61) sermon (DIV1)
753
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then that she might either talke with him, or looke vpon him, for she knew that she had deserued nothing,
then that she might either talk with him, or look upon him, for she knew that she had deserved nothing,
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(61) sermon (DIV1)
753
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and that she had bestowed no good thinge vpon the Lord, hereupon it is that she so behaueth her selfe, she cōmeth behynde his backe, she falleth downe at his feete,
and that she had bestowed no good thing upon the Lord, hereupon it is that she so behaveth her self, she comes behind his back, she falls down At his feet,
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(61) sermon (DIV1)
753
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and toucheth onely the hemme of his garment. In a summe, here is nothing but meere bashfulnes and want of merit:
and touches only the hem of his garment. In a sum, Here is nothing but mere bashfulness and want of merit:
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(61) sermon (DIV1)
753
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here is no preparation, here is no worke, and yet the miserable woman promiseth her selfe much goodnes from the Lord,
Here is no preparation, Here is no work, and yet the miserable woman promises her self much Goodness from the Lord,
av vbz dx n1, av vbz dx n1, cc av dt j n1 vvz po31 n1 d n1 p-acp dt n1,
(61) sermon (DIV1)
753
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namely that he would heale her.
namely that he would heal her.
av cst pns31 vmd vvi pno31.
(61) sermon (DIV1)
753
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She had bin diseased with an issue of blood twelue whole yeares, what could she merite thereby? how could she therefore be worthy of any thinge? Neuerthelesse being vnworthie,
She had been diseased with an issue of blood twelue Whole Years, what could she merit thereby? how could she Therefore be worthy of any thing? Nevertheless being unworthy,
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(61) sermon (DIV1)
753
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and hauing merited nothing, she notwithstanding looketh for helpe of Christ, feeling her selfe to haue great neede thereof.
and having merited nothing, she notwithstanding looks for help of christ, feeling her self to have great need thereof.
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(61) sermon (DIV1)
753
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And this is a true preparation, both to the grace and goodnes of Christ, when I feele my selfe to stand in neede thereof,
And this is a true preparation, both to the grace and Goodness of christ, when I feel my self to stand in need thereof,
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(61) sermon (DIV1)
753
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and then doth it verie well fall out, when these two come togither, the rich and the poore, Christ and the synner.
and then does it very well fallen out, when these two come together, the rich and the poor, christ and the sinner.
cc av vdz pn31 av av vvi av, c-crq d crd vvb av, dt j cc dt j, np1 cc dt n1.
(61) sermon (DIV1)
753
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But it is no small matter for men to be perswaded, that they are poore, and stand in neede of grace.
But it is no small matter for men to be persuaded, that they Are poor, and stand in need of grace.
p-acp pn31 vbz dx j n1 p-acp n2 pc-acp vbi vvn, cst pns32 vbr j, cc vvb p-acp n1 pp-f n1.
(61) sermon (DIV1)
753
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For that commeth to passe verie hardly, Satan also doth not suffer it, but alwayes draweth men backe to workes, that they may not come so farre,
For that comes to pass very hardly, Satan also does not suffer it, but always draws men back to works, that they may not come so Far,
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(61) sermon (DIV1)
753
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as to thinke that they haue neede either of the grace or mercy of Christ.
as to think that they have need either of the grace or mercy of christ.
c-acp pc-acp vvi cst pns32 vhb n1 av-d pp-f dt n1 cc n1 pp-f np1.
(61) sermon (DIV1)
753
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The text affirmeth that the woman was diseased with an issue of blood twelue whole yeares, and had spent all her substaunce vpō phisitians,
The text Affirmeth that the woman was diseased with an issue of blood twelue Whole Years, and had spent all her substance upon Physicians,
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(61) sermon (DIV1)
754
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and that the more medicines she tooke, the worse alwayes she was.
and that the more medicines she took, the Worse always she was.
cc cst dt av-dc n2 pns31 vvd, dt jc av pns31 vbds.
(61) sermon (DIV1)
754
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Luke and Marke do not a litle exaggerate and amplifie it, whereby they both signifie, that the more workes be preached,
Luke and Mark do not a little exaggerate and amplify it, whereby they both signify, that the more works be preached,
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(61) sermon (DIV1)
754
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so much the worse is it with vs, and that there commeth nothing vnto vs thereby,
so much the Worse is it with us, and that there comes nothing unto us thereby,
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(61) sermon (DIV1)
754
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but a continuall multiplying of our euell.
but a continual multiplying of our evil.
cc-acp dt j j-vvg pp-f po12 j-jn.
(61) sermon (DIV1)
754
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Our conscience can not be quieted with workes, for albeit some synne be driuen out of the conscience, forthwith there is an other,
Our conscience can not be quieted with works, for albeit Some sin be driven out of the conscience, forthwith there is an other,
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(61) sermon (DIV1)
754
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yea the remedy and work oftentimes do make synne in vs, where there is no synne,
yea the remedy and work oftentimes do make sin in us, where there is no sin,
uh dt n1 cc vvi av vdb vvi n1 p-acp pno12, c-crq pc-acp vbz dx n1,
(61) sermon (DIV1)
754
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vntill suche time as we come to Christ, euē as it was wt this woman, which had bin sick so long,
until such time as we come to christ, even as it was with this woman, which had been sick so long,
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(61) sermon (DIV1)
754
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neither had she bin euer helped, if she had not come to Christ, of whom she obtaineth helth without any workes, giuing him nothing,
neither had she been ever helped, if she had not come to christ, of whom she obtaineth health without any works, giving him nothing,
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(61) sermon (DIV1)
754
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but receiueth onely of him, and suffreth to be giuen vnto her. Nowe here is also declared, how the worde of God is dayly to be handled,
but receiveth only of him, and suffers to be given unto her. Now Here is also declared, how the word of God is daily to be handled,
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(61) sermon (DIV1)
754
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and without ceassing to be vrged, for there are as yet alwayes found such men, as haue verie troubled and afflicted consciences.
and without ceasing to be urged, for there Are as yet always found such men, as have very troubled and afflicted Consciences.
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(61) sermon (DIV1)
754
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For this woman is a type or figure of all men, which are diseased with an issue, that is, which feele there synnes, the issue whereof doeth alwayes runne,
For this woman is a type or figure of all men, which Are diseased with an issue, that is, which feel there Sins, the issue whereof doth always run,
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(61) sermon (DIV1)
754
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neither can it be stayed, for flesh and blood doeth no otherwise, then it is caried with it owne lust and desire.
neither can it be stayed, for Flesh and blood doth not otherwise, then it is carried with it own lust and desire.
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(61) sermon (DIV1)
754
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Nowe if that feeling of synne be great, those wretches come forth and endeuour to helpe themselues,
Now if that feeling of sin be great, those wretches come forth and endeavour to help themselves,
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(61) sermon (DIV1)
754
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then one taketh this worke in hand, an other that, and yet preuaile they nothing from hence so many orders,
then one Takes this work in hand, an other that, and yet prevail they nothing from hence so many order,
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(61) sermon (DIV1)
754
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so many monasteries haue sprong, hereupon so many and so great works haue bin inuented, that they are almost without number.
so many monasteries have sprung, hereupon so many and so great works have been invented, that they Are almost without number.
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(61) sermon (DIV1)
754
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What was the cause of all these? surely euen the synnefull conscience.
What was the cause of all these? surely even the sinful conscience.
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(61) sermon (DIV1)
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For we haue thought to saue our soules by these, and to be deliuered wholy from all synnes.
For we have Thought to save our Souls by these, and to be Delivered wholly from all Sins.
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(61) sermon (DIV1)
754
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But Christ was not there present, for we would giue and not receiue.
But christ was not there present, for we would give and not receive.
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(61) sermon (DIV1)
754
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Wherefore our case became alwayes worse, as it fell out also with this woman, who if she had tried the helpe of all Phisitians,
Wherefore our case became always Worse, as it fell out also with this woman, who if she had tried the help of all Physicians,
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neither yet so could she fynde, whereby she might be holpen.
neither yet so could she find, whereby she might be helped.
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As it is in the 32 Psalme: Blessed are they whose iniquities are forgiuen, and whose sinnes are couered.
As it is in the 32 Psalm: Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered.
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A SERMON OF D. MARTIN LVTHER OF THE KINGDOM OF GOD.
A SERMON OF D. MARTIN LUTHER OF THE KINGDOM OF GOD.
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FOrasmuch as there is often mention made in the new Testament of these wordes, the kingdom of heauē, the kingdom of God, ye kingdom of Christ,
FOrasmuch as there is often mention made in the new Testament of these words, the Kingdom of heaven, the Kingdom of God, you Kingdom of christ,
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and it is very profitable and expedient for a Christian to know these, to wit, that they are nothing els,
and it is very profitable and expedient for a Christian to know these, to wit, that they Are nothing Else,
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but remission of sinnes, and grace preached and offered by the Gospell.
but remission of Sins, and grace preached and offered by the Gospel.
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For in this kingdom thou shalt finde nothing but grace and goodnes, pardon and forgiuenes of sinnes, loue and gentlenes:
For in this Kingdom thou shalt find nothing but grace and Goodness, pardon and forgiveness of Sins, love and gentleness:
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I therefore thinke it good to entreate somewhat at large of the state of this kingdom, and of forgiuenes of sinnes.
I Therefore think it good to entreat somewhat At large of the state of this Kingdom, and of forgiveness of Sins.
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The kingdom of God, whereby he reigneth ouer all the faithfull, and as a faithfull king defendeth, punisheth, rewardeth, guideth,
The Kingdom of God, whereby he Reigneth over all the faithful, and as a faithful King defendeth, Punisheth, Rewardeth, guideth,
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and directeth them, &c. they againe from their hart trust in him, suffer his fatherly chastisement and correction with a patient mind,
and directeth them, etc. they again from their heart trust in him, suffer his fatherly chastisement and correction with a patient mind,
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and alwayes serue him through obedience, is not worldly or temporal, but spiritual.
and always serve him through Obedience, is not worldly or temporal, but spiritual.
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Neither consisteth it in meate and drinke, or in any outward thing, but onely in iustification, quieting and consolation of the hart and conscience of man.
Neither Consisteth it in meat and drink, or in any outward thing, but only in justification, quieting and consolation of the heart and conscience of man.
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Wherfore it is nothing els, but forgiuenes and taking away of sinnes, by which consciences are defiled, troubled, and disquieted.
Wherefore it is nothing Else, but forgiveness and taking away of Sins, by which Consciences Are defiled, troubled, and disquieted.
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For euen as a worldly and temporall kingdom is ordayned to this ende, that men may liue quietly & peaceably one with an other: For even as a worldly and temporal Kingdom is ordained to this end, that men may live quietly & peaceably one with an other:
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So the kingdom of God giueth these thinges spiritually, and destroyeth the kingdom of sinne, and is nothing else, but an abolishing and pardoning of offences.
So the Kingdom of God gives these things spiritually, and Destroyeth the Kingdom of sin, and is nothing Else, but an abolishing and pardoning of offences.
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God reigneth in the hartes, inasmuch as he worketh in them by his word, peace quietnes and consolation:
God Reigneth in the hearts, inasmuch as he works in them by his word, peace quietness and consolation:
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euen as sinne worketh the contrary, namely, vnquietnes, anguish, and all kinde of euills.
even as sin works the contrary, namely, unquietness, anguish, and all kind of evils.
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Herein God sheweth his maiestie and grace in this life, that he taketh away and pardoneth mens sinnes:
Herein God shows his majesty and grace in this life, that he Takes away and Pardoneth men's Sins:
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and this is the kingdome of grace.
and this is the Kingdom of grace.
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Nowe when as sinne with his gard, that is Satan, death, and hell, shall trouble man no more,
Now when as sin with his guard, that is Satan, death, and hell, shall trouble man no more,
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then at the last the kingdom of glory, and absolute felicitie shall be. Hereupon it followeth:
then At the last the Kingdom of glory, and absolute felicity shall be. Hereupon it follows:
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first, that the kingdom of God is ruled or gouerned by no law, no not by the law of God, much lesse by the lawes of men,
First, that the Kingdom of God is ruled or governed by no law, no not by the law of God, much less by the laws of men,
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but onely by the Gospell, and faith in God, by which harts are purified, comforted,
but only by the Gospel, and faith in God, by which hearts Are purified, comforted,
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and quieted, whiles that the holy Ghost poureth loue and the knowledge of God into them,
and quieted, while that the holy Ghost pours love and the knowledge of God into them,
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& maketh man as it were one thinge and one spirit with God:
& makes man as it were one thing and one Spirit with God:
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so that his affection is set vpon the same thinge, he willeth and desireth the same thinge, he seeketh and loueth the same thinge, that God doth.
so that his affection is Set upon the same thing, he wills and Desires the same thing, he seeks and loves the same thing, that God does.
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Neither standeth the case otherwise here, then it doth betweene two frendes, which beare good wil one to an other,
Neither Stands the case otherwise Here, then it does between two Friends, which bear good will one to an other,
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and agree one with an other in all thinges.
and agree one with an other in all things.
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Hereof it commeth, that a man in this kingdome of God is perfect, mercifull, pitifull and bountifull toward his neighbour, seeing that he knoweth by the instinct of the holy Ghost, that God is of ye same affection toward him,
Hereof it comes, that a man in this Kingdom of God is perfect, merciful, pitiful and bountiful towards his neighbour, seeing that he Knoweth by the instinct of the holy Ghost, that God is of you same affection towards him,
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and toward all men, and doth poure forth his goodnes plentifully.
and towards all men, and does pour forth his Goodness plentifully.
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Such affection of God no man can know by the lawe, but onely by the spirit, and word of the Gospell.
Such affection of God no man can know by the law, but only by the Spirit, and word of the Gospel.
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None therefore shal obtaine quietnes, comfort, and peace of the hart, or attaine vnto the kingdom of God by any law.
None Therefore shall obtain quietness, Comfort, and peace of the heart, or attain unto the Kingdom of God by any law.
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And they which prescribe many lawes, doe withdraw men from the kingdom of God, to the kingdom of sinne, wherein is nothing els,
And they which prescribe many laws, do withdraw men from the Kingdom of God, to the Kingdom of sin, wherein is nothing Else,
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but vnquietnes, anguish, affliction, aduersitie, and all kind of euills tormenting the conscience.
but unquietness, anguish, affliction, adversity, and all kind of evils tormenting the conscience.
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Like as on the contrary, in the kingdom and knowledge of God, there is meere ioy, peace, and consolation of harts. Secondly:
Like as on the contrary, in the Kingdom and knowledge of God, there is mere joy, peace, and consolation of hearts. Secondly:
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In this kingdom of God the Lord Christ reigneth no otherwise, then as a Maister of an Hospitall among the sicke, poore, and diseased.
In this Kingdom of God the Lord christ Reigneth no otherwise, then as a Master of an Hospital among the sick, poor, and diseased.
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For vnto this kingdome none pertaine, but sinnefull and miserable men, vnto whome their sinnes are forgiuen.
For unto this Kingdom none pertain, but sinful and miserable men, unto whom their Sins Are forgiven.
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Hereupon Christ sayth in the Gospell Luke 6: VVo be to you that are riche, which haue receiued your consolation.
Hereupon christ say in the Gospel Lycia 6: VVo be to you that Are rich, which have received your consolation.
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But contrariwise, the poore, miserable, and succourles receiue comfort and ioy by the Gospel:
But contrariwise, the poor, miserable, and succourless receive Comfort and joy by the Gospel:
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for Christ came to call sinners onely, and not the righteous, that all glory may be referred to God alone, for that he forgiueth sinnes of his grace and meere mercy.
for christ Come to call Sinners only, and not the righteous, that all glory may be referred to God alone, for that he forgives Sins of his grace and mere mercy.
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Such abolishing or putting away of sinne, wherein Christ reigneth as King of the kingdome of God, is done of him after two sortes:
Such abolishing or putting away of sin, wherein christ Reigneth as King of the Kingdom of God, is done of him After two sorts:
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first thus, in that he remitteth, pardoneth and couereth sinnes, so that God will not regard, remember or reuenge them although they be in a man.
First thus, in that he remitteth, Pardoneth and Covereth Sins, so that God will not regard, Remember or revenge them although they be in a man.
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Blessed is the man to whom the Lord wil not impute sinne, in whose spirit there is no guile. And in Esay cap. 43 God sayth:Blessed is the man to whom the Lord will not impute sin, in whose Spirit there is no guile. And in Isaiah cap. 43 God say:
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I am, euen I am he, that for myne owne selfs sake do away thine offences, I am, even I am he, that for mine own selfs sake do away thine offences,
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and forget thy sinnes, so that I vvill neuer thinke vpon them. Secondely thus, in that he purgeth or rather scoureth sinnes by diuers crosses and afflictions.and forget thy Sins, so that I will never think upon them. Secondly thus, in that he Purgeth or rather scoureth Sins by diverse Crosses and afflictions.
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For they are two things, to remit sinnes, and to weaken the body of sinne that it may not reigne in vs. If a man beleeue,
For they Are two things, to remit Sins, and to weaken the body of sin that it may not Reign in us If a man believe,
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and is baptized, then all his sinnes are forgiuen him.
and is baptised, then all his Sins Are forgiven him.
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But afterwarde sinne must be scoured or abated by manifold affliction and mortification, as long as he shall liue.
But afterward sin must be scoured or abated by manifold affliction and mortification, as long as he shall live.
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Sinne sticketh in vs, as long as the mortal body remaineth, but for Christes sake it is not imputed in the wrath of God,
Sin sticketh in us, as long as the Mortal body remains, but for Christ's sake it is not imputed in the wrath of God,
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but freely remitted, and the force thereof diminished by his fatherly chastisement. In such chastisement for their amendement, true Christians haue had great comfort, peace, and ioye,
but freely remitted, and the force thereof diminished by his fatherly chastisement. In such chastisement for their amendment, true Christians have had great Comfort, peace, and joy,
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as Paule sayth Rom. 5: Then being iustified by faith, vve haue peace toward God, through our Lord Iesus Christ, by vvhō also through faith, vve haue had this accesse into this grace, wherin we stand,
as Paul say Rom. 5: Then being justified by faith, we have peace towards God, through our Lord Iesus christ, by vvhon also through faith, we have had this access into this grace, wherein we stand,
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and reioyce vnder the hope of the glory of God. Neither that onely, but also vve reioyce in tribulations, knovving that tribulation bringeth forth patience,
and rejoice under the hope of the glory of God. Neither that only, but also we rejoice in tribulations, knowing that tribulation brings forth patience,
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and patience experience, & experience hope.
and patience experience, & experience hope.
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And hope maketh not ashamed, because the loue of God is shed abroad in our harts by the holy Ghost vvhich is giuen vnto vs. So thou hast two thinges to be considered:And hope makes not ashamed, Because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us So thou hast two things to be considered:
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The first, that in this kingdom of God we are iustified.
The First, that in this Kingdom of God we Are justified.
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The seconde, that by tribulation and affliction we are glorified, without which we can not attaine vnto glory.
The seconde, that by tribulation and affliction we Are glorified, without which we can not attain unto glory.
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Thirdly, good Christians are not knowen by this, when any suffer manifold tribulation & chastisement, that the body of sinne may be weakened, and they brought to amendement.
Thirdly, good Christians Are not known by this, when any suffer manifold tribulation & chastisement, that the body of sin may be weakened, and they brought to amendment.
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For herein they doe altogither differ amonge them selues, one suffereth this, an other that:
For herein they do altogether differ among them selves, one suffers this, an other that:
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one is chastised thus, an other otherwise, so that euen they very Apostles did not loue and suffer alike:
one is chastised thus, an other otherwise, so that even they very Apostles did not love and suffer alike:
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But they are knowen in forgiuenes of sinnes, or iustification by faith, wherein God turneth his anger from them,
But they Are known in forgiveness of Sins, or justification by faith, wherein God turns his anger from them,
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& receiueth them vnto grace, and counteth them for his deare children, and imputeth no sinne to them vnto condemnation.
& receiveth them unto grace, and counteth them for his deer children, and imputeth no sin to them unto condemnation.
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Herein are all alike, euen as all liue vnder one heauen.
Herein Are all alike, even as all live under one heaven.
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Wherefore they doe most grossely erre & stumble, which measure Christians by maners, workes, and the outwarde maner of liuing,
Wherefore they do most grossly err & Stumble, which measure Christians by manners, works, and the outward manner of living,
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euen as the Pharisees were wont to doe, and did therefore finde fault with Christ,
even as the Pharisees were wont to do, and did Therefore find fault with christ,
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for that he did not obserue their ceremonies, but was a frend of Publicanes and sinners.
for that he did not observe their ceremonies, but was a friend of Publicans and Sinners.
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As that Pharise sayd within him selfe Luke 7: If this man were a Prophet, he would surely haue knowne who,
As that Pharisee said within him self Lycia 7: If this man were a Prophet, he would surely have known who,
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and vvhat maner of vvoman this is, vvhich toucheth him: for she is a sinner. Heare nowe an example of those thinges which are before sayd: and what manner of woman this is, which touches him: for she is a sinner. Hear now an Exampl of those things which Are before said:
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A Phisitian which goeth about to cure the sicke, doth first promise him health by the assistance and helpe of God, whereby he putteth him in great hope and comfort.
A physician which Goes about to cure the sick, does First promise him health by the assistance and help of God, whereby he putteth him in great hope and Comfort.
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Afterward he beginneth to purge, to clense and strengthen, and such like thinges, which make to the recouering of health:
Afterwards he begins to purge, to cleanse and strengthen, and such like things, which make to the recovering of health:
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So God also, when he hath remitted sinnes, and receiued man into the bosom of grace, doth lay on him all kind of afflictions,
So God also, when he hath remitted Sins, and received man into the bosom of grace, does lay on him all kind of afflictions,
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and doth scoure him, and renue him from day to day, in the knowledge and loue of God,
and does scour him, and renew him from day to day, in the knowledge and love of God,
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vntil he become safe, pure and renued, which then at the last commeth to passe, when this mortall body dyeth.
until he become safe, pure and renewed, which then At the last comes to pass, when this Mortal body Dies.
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Fourthly in these two partitions of the kingdom of God, two sortes of men are founde, which abuse the same kingdome of the grace of God, and the Gospell.
Fourthly in these two partitions of the Kingdom of God, two sorts of men Are found, which abuse the same Kingdom of the grace of God, and the Gospel.
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Some become sluggish and slothfull, saying:
some become sluggish and slothful, saying:
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Well, if sinnes be pardoned freely of meere grace, and be washed away in baptisme, there is no neede that I should adde any thinge of mine owne.
Well, if Sins be pardoned freely of mere grace, and be washed away in Baptism, there is no need that I should add any thing of mine own.
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Other thinke contrariwise, that they shal put away their sinnes by works, and so trusting to their owne merits, they are proud and arrogant,
Other think contrariwise, that they shall put away their Sins by works, and so trusting to their own merits, they Are proud and arrogant,
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and in respect of them selues contemne other, which doe not so. The first of these contemne Gods grace:
and in respect of them selves contemn other, which do not so. The First of these contemn God's grace:
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the other oppugne it, as not sufficient, and so they represent swine and dogges.
the other oppugn it, as not sufficient, and so they represent Swine and Dogs.
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Now all this appeareth by the Gospell, by which Christ reigneth in the kingdom of God.
Now all this appears by the Gospel, by which christ Reigneth in the Kingdom of God.
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For some abuse it vnto carnall libertie:
For Some abuse it unto carnal liberty:
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other contrariwise are perswaded, that it is not sufficient to saluation, but that their workes also doe helpe somewhat,
other contrariwise Are persuaded, that it is not sufficient to salvation, but that their works also do help somewhat,
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and by this they deny and contemne the grace of God.
and by this they deny and contemn the grace of God.
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Hereof thou mayst read more in the Epistle to the Romanes, wherein these two sortes of men are plainly set forth.
Hereof thou Mayest read more in the Epistle to the Romans, wherein these two sorts of men Are plainly Set forth.
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Fiftly, this kingdom of God, or remission of sinnes hath no bounde or measure, as that place of the Gospell doth very well shew, where Peter asketh the Lord:
Fifty, this Kingdom of God, or remission of Sins hath not bound or measure, as that place of the Gospel does very well show, where Peter asks the Lord:
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Lord, how oft shal my brother sinne against me, and I shall forgiue him? vnto seuen times? Iesus sayd vnto him, I say not to thee, Lord, how oft shall my brother sin against me, and I shall forgive him? unto seuen times? Iesus said unto him, I say not to thee,
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vnto seuen times, but vnto seuenty times seuen times, that is, as often as shall be needefull.unto seuen times, but unto seuenty times seuen times, that is, as often as shall be needful.
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After this followeth a parable, which the Lorde there putteth forth, wherein he most seuerely admonisheth vs,
After this follows a parable, which the Lord there putteth forth, wherein he most severely Admonisheth us,
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if we will not fal out of the fauour of God, that we forgiue our neighbour his offences without all delay or grudging.
if we will not fall out of the favour of God, that we forgive our neighbour his offences without all Delay or grudging.
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Forasmuch as God alwayes forgiueth vs innumerable sinnes.
Forasmuch as God always forgives us innumerable Sins.
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Our dette, whereby we are bound vnto God, is ten thousand talents, that is, so vnmeasurable and great, that we are not able to pay it with all our substance, all our strength and workes.
Our debt, whereby we Are bound unto God, is ten thousand Talents, that is, so unmeasurable and great, that we Are not able to pay it with all our substance, all our strength and works.
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For we can put away no one sinne, although it be euen very litle.
For we can put away no one sin, although it be even very little.
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Seeing therefore that God doth remit so many sinnes of his grace in his kingdome, it is meete, that we should forgiue our neighbour a few offences.
Seeing Therefore that God does remit so many Sins of his grace in his Kingdom, it is meet, that we should forgive our neighbour a few offences.
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Of this kingdom of God, wherein sinnes are forgiuen, the Scripture euery where maketh mention,
Of this Kingdom of God, wherein Sins Are forgiven, the Scripture every where makes mention,
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and sayth, that the kingdom & dominion of Christ doth extend from one ende of the lande to the other.
and say, that the Kingdom & dominion of christ does extend from one end of the land to the other.
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So sayth Dauid Psal. 72: His dominion shall be from the one sea to the other,
So say David Psalm 72: His dominion shall be from the one sea to the other,
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and from the fludde vnto the ende of the earth. And a litle after he sayth: All nations shall serue him. and from the flood unto the end of the earth. And a little After he say: All Nations shall serve him.
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This also the Angell Gabriell declared to the Virgine Marie Luke 1. where he sayth thus of Christ:
This also the Angel Gabriel declared to the Virgae marry Lycia 1. where he say thus of christ:
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The Lord shall giue vnto him the throne of his father Dauid, and he shall reigne ouer the house of Iacob for euer, The Lord shall give unto him the throne of his father David, and he shall Reign over the house of Iacob for ever,
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and of his kingdom shall be no end. and of his Kingdom shall be no end.
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These and such like places do shew that the forgiuenes of sinnes, wherin the kingdom of God doth especially consist, hath no measure or bound.
These and such like places do show that the forgiveness of Sins, wherein the Kingdom of God does especially consist, hath no measure or bound.
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Sixtly, hereof we may see, how vnchristianly they doe, which bringe forgiuenes of sinnes to a certaine measure,
Sixty, hereof we may see, how unchristianly they do, which bring forgiveness of Sins to a certain measure,
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as they doe, which measure out their indulgences for prescribed yeares, with forgiuenes of the third, fourth, or halfe part.
as they do, which measure out their Indulgences for prescribed Years, with forgiveness of the third, fourth, or half part.
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For hereby they bringe the kingdom of God into a narrow and straite roome, and are iniurious to his mercy,
For hereby they bring the Kingdom of God into a narrow and strait room, and Are injurious to his mercy,
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forasmuch as there is no ende of his kingdom, nor measure of his mercy.
forasmuch as there is no end of his Kingdom, nor measure of his mercy.
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But whosoeuer shal in faith call vpon the name of God, shall be saued, as often as he doth it.
But whosoever shall in faith call upon the name of God, shall be saved, as often as he does it.
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Moreouer, when the sinner shall be sory for his sinnes, the Lorde will no more remember them,
Moreover, when the sinner shall be sorry for his Sins, the Lord will no more Remember them,
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as it is in the Prophecie of Ezechiel, chap. 18. Seuenthly, as this kingdome of God hath no measure or limits of forgiuenes of sinnes,
as it is in the Prophecy of Ezechiel, chap. 18. Seuenthly, as this Kingdom of God hath no measure or Limits of forgiveness of Sins,
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so also it hath no ende, but endureth continually without ceassing: albeit the subiects of this kingdom doe not abide in it continually, firmely and faithfully,
so also it hath no end, but Endureth continually without ceasing: albeit the Subjects of this Kingdom do not abide in it continually, firmly and faithfully,
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but do often times forsake it.
but do often times forsake it.
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So the fauour and grace of God were continually with Peter, although he denied the Lorde, and reuolted from him.
So the favour and grace of God were continually with Peter, although he denied the Lord, and revolted from him.
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To the same effect tendeth the parable in the Gospell whereof we haue now spoken.
To the same Effect tendeth the parable in the Gospel whereof we have now spoken.
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For the seruaunt, which would not haue pitie of his felow seruaunt, did make him selfe vnworthy of the mercy of God, did depriue him selfe of the kingdom of God, which consisteth in pardoning of offences, as it is aboue mentioned.
For the servant, which would not have pity of his fellow servant, did make him self unworthy of the mercy of God, did deprive him self of the Kingdom of God, which Consisteth in pardoning of offences, as it is above mentioned.
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Here Vniuersitie Diuines of a pregnant wit, as they seeme vnto them selues, and puffed vp with knowledge, haue disputed,
Here university Divines of a pregnant wit, as they seem unto them selves, and puffed up with knowledge, have disputed,
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whether, and how forgiuenes of sinnes doth come againe, when man iterateth or renueth his sinne, not knowing what they say.
whither, and how forgiveness of Sins does come again, when man iterateth or Reneweth his sin, not knowing what they say.
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But follow thou the plaine and simple wordes of the Gospell, to wit, that thy sinnes are so often forgiuen thee,
But follow thou the plain and simple words of the Gospel, to wit, that thy Sins Are so often forgiven thee,
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as thou doost forgiue thy brother, whom thou must so often forgiue as he shall offend against thee.
as thou dost forgive thy brother, whom thou must so often forgive as he shall offend against thee.
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Wherefore in this parable, whereof I haue euen now made mention, Christ doth admonish vs all, that we pardon and forgiue all them that haue offended vs. As if he would say: Wherefore in this parable, whereof I have even now made mention, christ does admonish us all, that we pardon and forgive all them that have offended us As if he would say:
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As in mans affayres, he which is beneficial to an other, hath other also beneficiall vnto him againe,
As in men affairs, he which is beneficial to an other, hath other also beneficial unto him again,
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so sayth Christ, in ye kingdom of heauen, which consisteth specially in forgiuenes of sinnes, that is in Christianity or among Christians, he which pardoneth an other his offences, I also will pardon him his.
so say christ, in the Kingdom of heaven, which Consisteth specially in forgiveness of Sins, that is in Christianity or among Christians, he which Pardoneth an other his offences, I also will pardon him his.
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And on the contrary, he that is not mercifull toward an other, to him I also will deny grace.
And on the contrary, he that is not merciful towards an other, to him I also will deny grace.
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I am ouer you as Lord and King, and ye are felow seruaunts and companions one with an other.
I am over you as Lord and King, and you Are fellow Servants and Sodales one with an other.
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Seeing therefore that I your Lorde doe readily forgiue you, you also ought more readily to forgiue one an other.
Seeing Therefore that I your Lord do readily forgive you, you also ought more readily to forgive one an other.
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After the same sort also he hath commaunded vs to pray in the Lords prayer, Matth. 6:
After the same sort also he hath commanded us to pray in the lords prayer, Matthew 6:
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Forgiue vs our dettes: which he would not haue done, if he did not promise and would not mercifully forgiue vs. But neuertheles he added a condition or signe to this promise, when he sayth:Forgive us our debts: which he would not have done, if he did not promise and would not mercifully forgive us But nevertheless he added a condition or Signen to this promise, when he say:
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If ye forgiue men their trespasses, your heauenly Father will also forgiue you. The first is a signe, ye other a promise.If you forgive men their Trespasses, your heavenly Father will also forgive you. The First is a Signen, you other a promise.
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Marke that it is here enioyned vs, to forgiue one an other his sinnes and offences,
Mark that it is Here enjoined us, to forgive one an other his Sins and offences,
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so, that we must be mercifull and bountifull towarde our neighbours, if we will haue the heauenly father gentle and appeased toward vs. And let vs be most certainly perswaded hereof,
so, that we must be merciful and bountiful toward our neighbours, if we will have the heavenly father gentle and appeased towards us And let us be most Certainly persuaded hereof,
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when we shall interpret at the best, and excuse, as much as equitie doth suffer, the offences and trespasses of other,
when we shall interpret At the best, and excuse, as much as equity does suffer, the offences and Trespasses of other,
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although they be euen great and grieuous, that we also shall haue a bountifull and mercifull father toward vs in heauen.
although they be even great and grievous, that we also shall have a bountiful and merciful father towards us in heaven.
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Wherefore it is a thinge most abhorring from Christianitie, and euen blasphemous, when it is sayd: Wherefore it is a thing most abhorring from Christianity, and even blasphemous, when it is said:
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I can not, neither will I forgiue him that which he hath committed against me, I wil be reuenged, &c. Surely those blind mē are ignorant, that they doe take from God his glory, to whom alone vengeance belongeth,
I can not, neither will I forgive him that which he hath committed against me, I will be revenged, etc. Surely those blind men Are ignorant, that they do take from God his glory, to whom alone vengeance belongeth,
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and chalenge it to them selues, and so they giue vp to the deuill their owne soules, which they haue receiued of God,
and challenge it to them selves, and so they give up to the Devil their own Souls, which they have received of God,
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& ought to render them vnto him againe, whereunto they are perhaps prouoked euen with some small or trifleling matter.
& ought to render them unto him again, whereunto they Are perhaps provoked even with Some small or trifleling matter.
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Such kind of men as these ought to sette before the eyes of their hart, these wordes of the Gospell, Matth. 18: O euill seruant, I forgaue thee all that dette, because thou prayedst me:
Such kind of men as these ought to Set before the eyes of their heart, these words of the Gospel, Matthew 18: Oh evil servant, I forgave thee all that debt, Because thou prayedst me:
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oughtest not thou also to haue had pitie on thy fellow seruant, euen as I had pitie on thee? So his Lord was wrath,
Ought not thou also to have had pity on thy fellow servant, even as I had pity on thee? So his Lord was wrath,
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& deliuered him to the tormentors, til he should pay all that was due to him:
& Delivered him to the tormentors, till he should pay all that was due to him:
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So likevvise shall mine heauenly Father doe vnto you, except ye forgiue from your ha•• eche one to his brother their trespasses. So likewise shall mine heavenly Father do unto you, except you forgive from your ha•• eke one to his brother their Trespasses.
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Neither is it sufficient, if in gestures, signes, mouth or tongue thou shew thy selfe a frend vnto him,
Neither is it sufficient, if in gestures, Signs, Mouth or tongue thou show thy self a friend unto him,
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and forgiue him, but thou must doe it from thy hart, otherwise God will not forgiue thee,
and forgive him, but thou must do it from thy heart, otherwise God will not forgive thee,
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yea thou shalt be driuen out of the kingdom of grace.
yea thou shalt be driven out of the Kingdom of grace.
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Wherfore if at any tyme we haue tryed the mercy of God towarde vs, we must also readily pardon our felow brethren, which haue offended vs. For in that respect the mercifull Father forgiueth vs our sinnes, that we also should forgiue our brethren,
Wherefore if At any time we have tried the mercy of God toward us, we must also readily pardon our fellow brothers, which have offended us For in that respect the merciful Father forgives us our Sins, that we also should forgive our brothers,
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& shew mercy toward them, euen as he is merciful toward vs, and remitteth sinne, death, the fault and the punishment.
& show mercy towards them, even as he is merciful towards us, and remitteth sin, death, the fault and the punishment.
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When we shal do this, then are we receiued into the kingdom of God. For the goodnes of God liueth in our hartes, and maketh vs also good.
When we shall do this, then Are we received into the Kingdom of God. For the Goodness of God lives in our hearts, and makes us also good.
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Christ sitteth at the right hand of the Father, yet neuertheles he reigneth in the hartes and consciences of the faithfull,
christ Sitteth At the right hand of the Father, yet nevertheless he Reigneth in the hearts and Consciences of the faithful,
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so that they loue, feare, reuerence, and diligently obey him, no otherwise then obedient subiects doe their King,
so that they love, Fear, Reverence, and diligently obey him, no otherwise then obedient Subjects do their King,
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and in all their doinges are made like to him, euen as he him selfe sayth, Matth. 5: Be ye perfect, as your Father vvhich is in heauen, is perfect.
and in all their doings Are made like to him, even as he him self say, Matthew 5: Be you perfect, as your Father which is in heaven, is perfect.
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Now God is perfect in this, that he taketh away and pardoneth our wickednes, defect, sinne,
Now God is perfect in this, that he Takes away and Pardoneth our wickedness, defect, sin,
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and imperfection, that we also may doe the like to our brethren.
and imperfection, that we also may do the like to our brothers.
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But when as we shall not doe the like, we are driuen out of his kingdom,
But when as we shall not do the like, we Are driven out of his Kingdom,
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& are made subiect to the kingdom of sinne, death, and the deuill, as disloyall and disobedient inhabitants of some countrie, are thrust out.
& Are made Subject to the Kingdom of sin, death, and the Devil, as disloyal and disobedient inhabitants of Some country, Are thrust out.
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Which God of his mercy turne from vs, Amen. All these thinges may be comprehended in the principall poyntes follovving.
Which God of his mercy turn from us, Amen. All these things may be comprehended in the principal points following.
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1 Christ reigneth, when by faith of the Gospell, he worketh the goodnes and grace of God in our hartes, 1 christ Reigneth, when by faith of the Gospel, he works the Goodness and grace of God in our hearts,
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and maketh them like vnto God. and makes them like unto God.
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2 In such a kingdom the conscience enioyeth peace, consolation and rest, when it vnderstandeth and knoweth that God is mercifull vnto it, and imputeth not sinnes. 2 In such a Kingdom the conscience Enjoyeth peace, consolation and rest, when it understandeth and Knoweth that God is merciful unto it, and imputeth not Sins.
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3 Therefore man beareth all kind of tribulation and affliction, by which sinne is scoured, and the force thereof abated. 3 Therefore man bears all kind of tribulation and affliction, by which sin is scoured, and the force thereof abated.
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He also endeuoureth to be beneficiall vnto other, as he him selfe hath bene as it were ouerwhelmed of the benefits of God. He also endeavoureth to be beneficial unto other, as he him self hath be as it were overwhelmed of the benefits of God.
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4 And so the Lord reigneth after two sortes: 4 And so the Lord Reigneth After two sorts:
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First, for that he maketh the faithfull certaine of the grace of God, and remission of sinnes.
First, for that he makes the faithful certain of the grace of God, and remission of Sins.
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Secondly, for that he layeth the crosse vpon them, that the body of sinne may be weakened, and they brought to amendement. Secondly, for that he Layeth the cross upon them, that the body of sin may be weakened, and they brought to amendment.
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5 He that forgiueth his detters pertaineth to the kingdom of God, but he that doth not forgiue them, remaineth vnder the kingdom of sinne. 5 He that forgives his debtors pertaineth to the Kingdom of God, but he that does not forgive them, remains under the Kingdom of sin.
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These things I thought good to speake in this present place concerning the kingdom of heauen, the kingdom of God,
These things I Thought good to speak in this present place Concerning the Kingdom of heaven, the Kingdom of God,
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or the kingdom of Christ, which is the same:
or the Kingdom of christ, which is the same:
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to wit, that it is nothing else but a kingdom, in which thou shalt finde nothing but forgiuenes of sinnes.
to wit, that it is nothing Else but a Kingdom, in which thou shalt find nothing but forgiveness of Sins.
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Which kingdom is preached and offered vnto vs by the Gospell, God graunt that we may so receiue it. Amen.
Which Kingdom is preached and offered unto us by the Gospel, God grant that we may so receive it. Amen.
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but the number of them was very small, wherefore he taketh his Apostles here seuerally vnto himselfe.
but the number of them was very small, Wherefore he Takes his Apostles Here severally unto himself.
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Many Prophets and Kings haue seene Christ, howbeit in the spirit, as the Lord himselfe sayth to the Iewes of Abraham, Ioh. 8: Your father Abraham reioyced to see my daye, and he saw it, and was glad.
Many prophets and Kings have seen christ, howbeit in the Spirit, as the Lord himself say to the Iewes of Abraham, John 8: Your father Abraham rejoiced to see my day, and he saw it, and was glad.
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The Iewes thought then that he had spoken of the bodely seeing, but he spake of the spirituall seeing, whereby all Christian heartes did behold him, before he was borne.
The Iewes Thought then that he had spoken of the bodily seeing, but he spoke of the spiritual seeing, whereby all Christian hearts did behold him, before he was born.
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For if Abraham saw him, vndoutedly many other of the Prophets, in whom ye holy Ghost was, saw him also.
For if Abraham saw him, undoubtedly many other of the prophets, in whom you holy Ghost was, saw him also.
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And although this seeing saued the holy Fathers and Prophets, yet did they alwayes with most inward and heartie affection desire to see Christ in the flesh also,
And although this seeing saved the holy Father's and prophets, yet did they always with most inward and hearty affection desire to see christ in the Flesh also,
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as is commonly shewed in the Prophets. Wherefore the Lord sayth here vnto his disciples, which sawe him both in the flesh, and in the spirit:
as is commonly showed in the prophets. Wherefore the Lord say Here unto his Disciples, which saw him both in the Flesh, and in the Spirit:
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Blessed are the eyes which see those thinges that ye see. As if he said: Now is the acceptable yeare and time of grace:Blessed Are the eyes which see those things that you see. As if he said: Now is the acceptable year and time of grace:
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The matter which is now in hand is so weightie and precious, that ye eyes are worthely said to be blessed, which see it.
The matter which is now in hand is so weighty and precious, that you eyes Are worthily said to be blessed, which see it.
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For now was the Gospell preached openly and manifestly both by Christ himselfe, and also by his Apostles, whereupon he here calleth them all blessed, which see and heare such grace.
For now was the Gospel preached openly and manifestly both by christ himself, and also by his Apostles, whereupon he Here calls them all blessed, which see and hear such grace.
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Of which grace I haue preached much & a long time vnto you, I would to God ye did keepe that which I haue spoken thereof, fresh in memorie.
Of which grace I have preached much & a long time unto you, I would to God you did keep that which I have spoken thereof, fresh in memory.
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When the Lord spake these thinges, a certaine Lawyer start vp, shewing himselfe as though he had bin some thing, who tempting the Lord sayth:
When the Lord spoke these things, a certain Lawyer start up, showing himself as though he had been Some thing, who tempting the Lord say:
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Maister, what shall I do to inherit eternall life? This lawer was endued with wisedome,Master, what shall I do to inherit Eternal life? This lawer was endued with Wisdom,
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and not vnskilfull of the Scriptures, which euen his aunswere doth declare, yet in this place he is proued a foole,
and not unskilful of the Scriptures, which even his answer does declare, yet in this place he is proved a fool,
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yea he is brought vnto shame and ignominie. For Christ taketh awaye all his glorying euen in one worde.
yea he is brought unto shame and ignominy. For christ Takes away all his glorying even in one word.
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He was of this mynde, that he had obserued the whole Lawe, and that he was a certaine chiefe one in respect of other,
He was of this mind, that he had observed the Whole Law, and that he was a certain chief one in respect of other,
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as vndoutedly he was, and thought himselfe sufficient worthy by reason of his godlines and learning to be conuersaunt with the Lord.
as undoubtedly he was, and Thought himself sufficient worthy by reason of his godliness and learning to be conversant with the Lord.
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But what doth the Lord in this case? the text folowing declareth.
But what does the Lord in this case? the text following Declareth.
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And he said vnto him, what is written in the Lawe? how readest thou? And he aunswered and said: And he said unto him, what is written in the Law? how Readest thou? And he answered and said:
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(57) sermon (DIV1)
674
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7817
Thou shalt loue thy Lord God with all thine heart, and with all thy soule,
Thou shalt love thy Lord God with all thine heart, and with all thy soul,
pns21 vm2 vvi po21 n1 np1 p-acp d po21 n1, cc p-acp d po21 n1,
(57) sermon (DIV1)
674
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7818
and with all thy strength, and with all thy mynde, and thy neighbour as thy selfe.
and with all thy strength, and with all thy mind, and thy neighbour as thy self.
cc p-acp d po21 n1, cc p-acp d po21 n1, cc po21 n1 p-acp po21 n1.
(57) sermon (DIV1)
674
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7819
Then he said vnto him, Thou hast aunswered right: do this, & thou shalt liue. Me thinkes that the Lord gaue this good mā a hard lesson:Then he said unto him, Thou hast answered right: do this, & thou shalt live. Me thinks that the Lord gave this good man a hard Lesson:
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(57) sermon (DIV1)
674
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7820
he dealeth verie straitly with him, it may seeme to some that he should haue spared him a litle, he putteth him to shame opēly before all:
he deals very straitly with him, it may seem to Some that he should have spared him a little, he putteth him to shame openly before all:
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(57) sermon (DIV1)
674
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7821
he proueth that he had done nothing, who notwithstanding thought that he had done all thinges.
he Proves that he had done nothing, who notwithstanding Thought that he had done all things.
pns31 vvz cst pns31 vhd vdn pix, r-crq a-acp vvd cst pns31 vhd vdn d n2.
(57) sermon (DIV1)
674
Image 9
7822
He asked what he should do:
He asked what he should do:
pns31 vvd r-crq pns31 vmd vdi:
(57) sermon (DIV1)
674
Image 9
7823
but I thinke he had enough and ouermuch to do, if he had bin able to do more then he was.
but I think he had enough and overmuch to do, if he had been able to do more then he was.
cc-acp pns11 vvb pns31 vhd d cc av pc-acp vdi, cs pns31 vhd vbn j pc-acp vdi dc cs pns31 vbds.
(57) sermon (DIV1)
674
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7824
If I had time, manie things might be spoken of these two commaundements. For they are the chiefe and greatest commaundements in Moses, on which the whole Lawe,
If I had time, many things might be spoken of these two Commandments. For they Are the chief and greatest Commandments in Moses, on which the Whole Law,
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(57) sermon (DIV1)
674
Image 9
7825
and all the Prophets do hang, as Christ himselfe sayth in Matthew: Notwithstanding we will entreat somewhat of them.
and all the prophets do hang, as christ himself say in Matthew: Notwithstanding we will entreat somewhat of them.
cc d dt n2 vdb vvi, c-acp np1 px31 vvz p-acp np1: a-acp pns12 vmb vvi av pp-f pno32.
(57) sermon (DIV1)
674
Image 9
7826
If we consider all the commaundements of Moses, they haue respect altogether vnto loue. For this commaundement:
If we Consider all the Commandments of Moses, they have respect altogether unto love. For this Commandment:
cs pns12 vvb d dt n2 pp-f np1, pns32 vhb n1 av p-acp n1. p-acp d n1:
(57) sermon (DIV1)
674
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7827
Thou shall haue none other gods in my sight, we can no otherwise declare or interpret,Thou shall have none other God's in my sighed, we can not otherwise declare or interpret,
pns21 vmb vhi pix j-jn n2 p-acp po11 n1, pns12 vmb xx av vvi cc vvi,
(57) sermon (DIV1)
674
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7828
then, Thou shalt loue God alone, so Moses expoundeth it in Deuteronomie, where he sayth thus:
then, Thou shalt love God alone, so Moses expoundeth it in Deuteronomy, where he say thus:
av, pns21 vm2 vvi np1 av-j, av np1 vvz pn31 p-acp np1, c-crq pns31 vvz av:
(57) sermon (DIV1)
674
Image 9
7829
Heare O Israell, the Lord our God is Lord onely. Hear Oh Israel, the Lord our God is Lord only.
vvb uh np1, dt n1 po12 n1 vbz n1 av-j.
(57) sermon (DIV1)
674
Image 9
7830
And thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy might: And thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might:
cc pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1, p-acp d po21 n1, cc p-acp d po21 n1:
(57) sermon (DIV1)
674
Image 9
7831
from whence the Lawer tooke his aunswere. But the Iewes vnderstand this commaundement so, that they thinke it to extend no further,
from whence the Lawer took his answer. But the Iewes understand this Commandment so, that they think it to extend no further,
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(57) sermon (DIV1)
674
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7832
then that they should not set vp, nor worship idols. And if they can say and witnes in mouth, that they haue one God onely,
then that they should not Set up, nor worship Idols. And if they can say and witness in Mouth, that they have one God only,
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(57) sermon (DIV1)
674
Image 9
7833
and do worship none but him, they thinke they haue obserued this commaundement.
and do worship none but him, they think they have observed this Commandment.
cc vdb vvi pix p-acp pno31, pns32 vvb pns32 vhb vvn d n1.
(57) sermon (DIV1)
674
Image 9
7834
After the same sort did this Lawer vnderstand it, but that was an euell and a wrong vnderstand thereof.
After the same sort did this Lawer understand it, but that was an evil and a wrong understand thereof.
p-acp dt d n1 vdd d jc vvb pn31, cc-acp cst vbds dt j-jn cc dt n-jn vvi av.
(57) sermon (DIV1)
674
Image 9
7835
Howbeit we must otherwise consider & vnderstād this precept: Thou shalt haue none other gods in my sight. Howbeit we must otherwise Consider & understand this precept: Thou shalt have none other God's in my sighed.
a-acp pns12 vmb av vvi cc vvb d n1: pns21 vm2 vhi pix j-jn n2 p-acp po11 n1.
(57) sermon (DIV1)
675
Image 9
7836
Thou, it sayth, with all that thou art, but especially it requireth all thine heart, soule and strength.
Thou, it say, with all that thou art, but especially it requires all thine heart, soul and strength.
pns21, pn31 vvz, p-acp d cst pns21 vb2r, cc-acp av-j pn31 vvz d po21 n1, n1 cc n1.
(57) sermon (DIV1)
675
Image 9
7837
It speaketh not of the toung, not of the hand, not of the knees, but of the whole man, what soeuer thou art and hast.
It speaks not of the tongue, not of the hand, not of the knees, but of the Whole man, what soever thou art and haste.
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(57) sermon (DIV1)
675
Image 9
7838
That no other God may be worshipped of me, it shalbe necessary that I haue the true and only God in myne heart, that is, I must loue him frō myne heart,
That no other God may be worshipped of me, it shall necessary that I have the true and only God in mine heart, that is, I must love him from mine heart,
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(57) sermon (DIV1)
675
Image 9
7839
so that I do alwayes depend on on him, trust in him, repose my hope in him, haue my pleasure, loue and ioy in him, and daily remember him.
so that I do always depend on on him, trust in him, repose my hope in him, have my pleasure, love and joy in him, and daily Remember him.
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(57) sermon (DIV1)
675
Image 9
7840
Euen as otherwise, if we take pleasure of any thinge, we say, it doth me good inwardly at the heart.
Eve as otherwise, if we take pleasure of any thing, we say, it does me good inwardly At the heart.
np1 c-acp av, cs pns12 vvb n1 pp-f d n1, pns12 vvb, pn31 vdz pno11 j av-j p-acp dt n1.
(57) sermon (DIV1)
675
Image 9
7841
And if any speaketh or laugheth, and doth it not in good earnest, neither from his heart, we are wont to say:
And if any speaks or Laugheth, and does it not in good earnest, neither from his heart, we Are wont to say:
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(57) sermon (DIV1)
675
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7842
Thou laughest in deede, but it cōmeth not from thine heart.
Thou laughest in deed, but it comes not from thine heart.
pns21 vv2 p-acp n1, cc-acp pn31 vvz xx p-acp po21 n1.
(57) sermon (DIV1)
675
Image 9
7843
The loue of the heart in the Scriptures signifieth a vehement & speciall loue, which we ought to beare toward God.
The love of the heart in the Scriptures signifies a vehement & special love, which we ought to bear towards God.
dt n1 pp-f dt n1 p-acp dt n2 vvz dt j cc j n1, r-crq pns12 vmd pc-acp vvi p-acp np1.
(57) sermon (DIV1)
675
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7844
They which serue God with mouth, hands, and knees onely, are hypocrites, neither hath God any care of them.
They which serve God with Mouth, hands, and knees only, Are Hypocrites, neither hath God any care of them.
pns32 r-crq vvb np1 p-acp n1, n2, cc n2 av-j, vbr n2, av-dx vhz np1 d n1 pp-f pno32.
(57) sermon (DIV1)
675
Image 9
7845
For God will not haue part, but the whole.
For God will not have part, but the Whole.
p-acp np1 vmb xx vhi n1, cc-acp dt j-jn.
(57) sermon (DIV1)
675
Image 9
7846
The Iewes did outwardly abstaine from idolatrie, and serued God alone in mouth, but their heart was farre remoued from him, being full of diffidence and vnbeleefe.
The Iewes did outwardly abstain from idolatry, and served God alone in Mouth, but their heart was Far removed from him, being full of diffidence and unbelief.
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(57) sermon (DIV1)
675
Image 9
7847
Outward they seemed to be verie earnest in seruing God, but within they were full of idolatrie.
Outward they seemed to be very earnest in serving God, but within they were full of idolatry.
j pns32 vvd pc-acp vbi av j p-acp vvg np1, cc-acp p-acp pns32 vbdr j pp-f n1.
(57) sermon (DIV1)
675
Image 9
7848
Whereupon the Lord said vnto them Matth. 23:
Whereupon the Lord said unto them Matthew 23:
c-crq dt n1 vvd p-acp pno32 np1 crd:
(57) sermon (DIV1)
675
Image 9
7849
VVoe be to you Scribes and Pharisees, hypocrites, for ye are like vnto painted sepulchers, which appeare beautifull outward, VVoe be to you Scribes and Pharisees, Hypocrites, for you Are like unto painted sepulchers, which appear beautiful outward,
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(57) sermon (DIV1)
675
Image 9
7850
but are within full of dead mens bones, and of all filthines. So are ye also:
but Are within full of dead men's bones, and of all filthiness. So Are you also:
cc-acp vbr p-acp j pp-f j ng2 n2, cc pp-f d n1. av vbr pn22 av:
(57) sermon (DIV1)
675
Image 9
7851
For outward ye appeare righteous vnto men, but within ye are full of hypocrisie and iniquitie. For outward you appear righteous unto men, but within you Are full of hypocrisy and iniquity.
c-acp j pn22 vvb j p-acp n2, cc-acp p-acp pn22 vbr j pp-f n1 cc n1.
(57) sermon (DIV1)
675
Image 9
7852
These are those wicked ones, which glorie of the outward thinge, which go about to iustifie and make themselues good by their owne workes,
These Are those wicked ones, which glory of the outward thing, which go about to justify and make themselves good by their own works,
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(57) sermon (DIV1)
676
Image 9
7853
after the maner of this Lawer.
After the manner of this Lawer.
p-acp dt n1 pp-f d jc.
(57) sermon (DIV1)
676
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7854
Consider how great the pride of this asse was, he commeth forth as though he could not be blamed or rebuked of the Lord, he thought,
Consider how great the pride of this Ass was, he comes forth as though he could not be blamed or rebuked of the Lord, he Thought,
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(57) sermon (DIV1)
676
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7855
yea it seemed vnto him, that the Lord would here commend and praise his life before the people.
yea it seemed unto him, that the Lord would Here commend and praise his life before the people.
uh pn31 vvd p-acp pno31, cst dt n1 vmd av vvi cc vvi po31 n1 p-acp dt n1.
(57) sermon (DIV1)
676
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7856
He thought not to learne any thing of the Lord, but he sought onely his owne commendation, he would willingly haue had Christ to set forth his praise, toward whom the eyes of all were bent,
He Thought not to Learn any thing of the Lord, but he sought only his own commendation, he would willingly have had christ to Set forth his praise, towards whom the eyes of all were bent,
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(57) sermon (DIV1)
676
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7857
and who was an admiration to all. So all hypocrites do, outwardly they pretend excellent, great and weightie workes:
and who was an admiration to all. So all Hypocrites do, outwardly they pretend excellent, great and weighty works:
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(57) sermon (DIV1)
676
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7858
they say that they haue respect neither of glorie nor praise, but within in their heart they are full of ambition,
they say that they have respect neither of glory nor praise, but within in their heart they Are full of ambition,
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(57) sermon (DIV1)
676
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7859
and wish that their holines were knowen to the whole world, shewing a goodly signe of their religion, by the byting of their lippe,
and wish that their holiness were known to the Whole world, showing a goodly Signen of their Religion, by the biting of their lip,
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(57) sermon (DIV1)
676
Image 9
7860
if they heare any speake thereof.
if they hear any speak thereof.
cs pns32 vvb d vvi av.
(57) sermon (DIV1)
676
Image 9
7861
But our Sauiour Christ sheweth here no kyndnes or gētlenes to this Lawyer, inasmuch as he putteth him to shame:
But our Saviour christ shows Here no kindness or gentleness to this Lawyer, inasmuch as he putteth him to shame:
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(57) sermon (DIV1)
676
Image 9
7862
that great holy man notwithstāding continueth still in the same mynde, and supposeth that he shall receiue great honour,
that great holy man notwithstanding Continueth still in the same mind, and Supposeth that he shall receive great honour,
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(57) sermon (DIV1)
676
Image 9
7863
& singular praise because of his precious life, thinking that he had fulfilled the commaundement, whereupon also he looketh for a ioyfull aunswere, that the Lord should say:
& singular praise Because of his precious life, thinking that he had fulfilled the Commandment, whereupon also he looks for a joyful answer, that the Lord should say:
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(57) sermon (DIV1)
676
Image 9
7864
Good maister, your maistership hath done all thinges. But Christ aunswereth him: Do this. Which in deede is as much to say as:
Good master, your mastership hath done all things. But christ Answers him: Do this. Which in deed is as much to say as:
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(57) sermon (DIV1)
676
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7865
Thou art altogether a naughtie felowe, thou hast neuer in all thy life fulfilled so much as one letter thereof,
Thou art altogether a naughty fellow, thou hast never in all thy life fulfilled so much as one Letter thereof,
pns21 vb2r av dt j n1, pns21 vh2 av p-acp d po21 n1 vvn av av-d c-acp crd n1 av,
(57) sermon (DIV1)
676
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7866
so shewing vnto him how euell and naughtie he was.
so showing unto him how evil and naughty he was.
av vvg p-acp pno31 c-crq j-jn cc j pns31 vbds.
(57) sermon (DIV1)
676
Image 9
7867
Like vnto this Lawyer are all they which do most grieuously offend against the first commaundement,
Like unto this Lawyer Are all they which do most grievously offend against the First Commandment,
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(57) sermon (DIV1)
677
Image 9
7868
and thinke that God is to be loued no more then the wordes sound for, and that thereby it is fulfilled:
and think that God is to be loved no more then the words found for, and that thereby it is fulfilled:
cc vvb cst np1 vbz pc-acp vbi vvn av-dx av-dc cs dt n2 vvb p-acp, cc cst av pn31 vbz vvn:
(57) sermon (DIV1)
677
Image 9
7869
the commaundement therefore remaineth in their mouth, and doth as it were flote aboue the heart, and pearseth it not:
the Commandment Therefore remains in their Mouth, and does as it were float above the heart, and pierceth it not:
dt n1 av vvz p-acp po32 n1, cc vdz c-acp pn31 vbdr n1 p-acp dt n1, cc vvz pn31 xx:
(57) sermon (DIV1)
677
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7870
but I must go much farther then so, I must loue God so, that I can be content to forsake all creatures for his sake, but I must go much farther then so, I must love God so, that I can be content to forsake all creatures for his sake,
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(57) sermon (DIV1)
677
Image 9
8015
Now forasmuch as the knowledge of the Lawe and the Gospel, and of the difference betweene them is verie necessarie, I will intreat of them somwhat more at large.
Now forasmuch as the knowledge of the Law and the Gospel, and of the difference between them is very necessary, I will entreat of them somewhat more At large.
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(57) sermon (DIV1)
685
Image 9
8014
If Christ be thus preached, then faith and loue come togither, which fulfill the commaundemēt of loue.
If christ be thus preached, then faith and love come together, which fulfil the Commandment of love.
cs np1 vbb av vvn, cs n1 cc n1 vvb av, r-crq vvb dt n1 pp-f n1.
(57) sermon (DIV1)
685
Image 9
8013
but that his bishoprike or parish is as an hospitall, wherein are such as are combred with diuerse and sundrie kyndes of diseases.
but that his bishopric or parish is as an hospital, wherein Are such as Are cumbered with diverse and sundry Kinds of diseases.
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(57) sermon (DIV1)
685
Image 9
8012
The same must a Bishop, or minister of any particular parish do, and thinke no otherwise,
The same must a Bishop, or minister of any particular parish do, and think no otherwise,
dt d vmb dt n1, cc n1 pp-f d j n1 vdb, cc vvb dx av,
(57) sermon (DIV1)
685
Image 9
8011
and bestoweth all his endeuour about them.
and bestoweth all his endeavour about them.
cc vvz d po31 n1 p-acp pno32.
(57) sermon (DIV1)
685
Image 9
8010
But a Bishop or preacher ought to behaue himselfe as a healer of the sicke, who dealeth verie tenderly with them, vttereth verie louing words vnto them, talketh very gently with them,
But a Bishop or preacher ought to behave himself as a healer of the sick, who deals very tenderly with them, uttereth very loving words unto them, talketh very gently with them,
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(57) sermon (DIV1)
685
Image 9
8009
We must in no wise doe so.
We must in no wise do so.
pns12 vmb p-acp dx j vdb av.
(57) sermon (DIV1)
685
Image 9
8008
goe to, goe to, he that will not willingly, shalbe compelled to doe it against his will.
go to, go to, he that will not willingly, shall compelled to do it against his will.
vvb p-acp, vvb p-acp, pns31 cst vmb xx av-j, vmb|vbi vvn pc-acp vdi pn31 p-acp po31 n1.
(57) sermon (DIV1)
685
Image 9
8007
as it is the custome of our bishops at this daye, which vex, torment, and crie out:
as it is the custom of our Bishops At this day, which vex, torment, and cry out:
c-acp pn31 vbz dt n1 pp-f po12 n2 p-acp d n1, r-crq vvb, n1, cc vvb av:
(57) sermon (DIV1)
685
Image 9
8006
This is in deede is the dutie of a true Bishop and preacher, not to proceede by violence and iniurie,
This is in deed is the duty of a true Bishop and preacher, not to proceed by violence and injury,
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(57) sermon (DIV1)
685
Image 9
8005
Moreouer they ought fitly to applie the worde according to the neede of euerie one.
Moreover they ought fitly to apply the word according to the need of every one.
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neither is he wearied with that bearing of vs. It is the dutie of the preachers of this kingdome, to comfort consciences, to handle them gently, to feede them with the Gospell, to beare the weake, to heale the sicke:
neither is he wearied with that bearing of us It is the duty of the Preachers of this Kingdom, to Comfort Consciences, to handle them gently, to feed them with the Gospel, to bear the weak, to heal the sick:
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Christ beareth our defects and infirmitie, he taketh our synnes vpon himselfe, and beareth our fall willingly, we daily lie vpon his necke,
christ bears our defects and infirmity, he Takes our Sins upon himself, and bears our fallen willingly, we daily lie upon his neck,
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The kingdome of Christ is a kingdome of mercy and grace, where is nothing els but alwayes to be borne and to beare.
The Kingdom of christ is a Kingdom of mercy and grace, where is nothing Else but always to be born and to bear.
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The host is the ministers & preachers of the worde of God, and of the Gospell, whose charge is to haue care of vs. This therefore is the summe:
The host is the Ministers & Preachers of the word of God, and of the Gospel, whose charge is to have care of us This Therefore is the sum:
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The Inne is the state of Christianitie in this world, wherein we must abide for a litle time. The Inn is the state of Christianity in this world, wherein we must abide for a little time.
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There is scarce a more amiable & comfortable historie in the whole Gospell, then where Christ compareth himselfe to a shepeheard, which carieth againe the lost sheepe vpon his shoulders vnto the flocke.
There is scarce a more amiable & comfortable history in the Whole Gospel, then where christ compareth himself to a shepherd, which Carrieth again the lost sheep upon his shoulders unto the flock.
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this is our Lord Iesus Christ, who beareth vs, we ly vpon his shoulders, vpō his necke & body.
this is our Lord Iesus christ, who bears us, we lie upon his shoulders, upon his neck & body.
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Moreouer that Samaritane putteth this wounded man vpon his owne beast:
Moreover that Samaritan putteth this wounded man upon his own beast:
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This is the cognisance and badge of this king. He that is ashamed of this cognisance, pertaineth not vnto him.
This is the cognisance and badge of this King. He that is ashamed of this cognisance, pertaineth not unto him.
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for it sooner hangeth ouer his head then he is aware of, as Paul witnesseth 2. Tim. 3: All that will liue godly in Christ Iesus, shall suffer persecutiō.
for it sooner hangs over his head then he is aware of, as Paul Witnesseth 2. Tim. 3: All that will live godly in christ Iesus, shall suffer persecution.
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Neither is there any cause that a Christian should looke farre about and seeke the crosse,
Neither is there any cause that a Christian should look Far about and seek the cross,
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Sharpe wine signifieth rhe holy crosse or affliction, which forwith followeth. Sharp wine signifies rhe holy cross or affliction, which forwith follows.
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so that I dare bestow my body and life, for Christ and his Gospell, if God and neede so require.
so that I Dare bestow my body and life, for christ and his Gospel, if God and need so require.
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so the sweete and gentle preaching of the Gospell maketh my heart soft and tender toward God and my neighbour,
so the sweet and gentle preaching of the Gospel makes my heart soft and tender towards God and my neighbour,
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The nature of oyle, as he know, is to make soft and mollifie:
The nature of oil, as he know, is to make soft and mollify:
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Behold, ioyne thy selfe to this Samaritane Christ the Sauiour, he will best helpe and succour thee, and beside him nothing.
Behold, join thy self to this Samaritan christ the Saviour, he will best help and succour thee, and beside him nothing.
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but abyde, I will shew thee a remedy for all this:
but abide, I will show thee a remedy for all this:
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beholde O miserable man, this is thy incredulitie, this is thy condemnation, thus art thou wounded and sicke:
behold Oh miserable man, this is thy incredulity, this is thy condemnation, thus art thou wounded and sick:
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He poureth in oyle when grace is preached, when it is sayd:
He pours in oil when grace is preached, when it is said:
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and hauing great care of him, poureth in oyle and wine, that is, the whole Gospell.
and having great care of him, pours in oil and wine, that is, the Whole Gospel.
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Neither doth the Samaritane call him vnto him, for he hath no merit, but enioyeth the meere grace and mercy of Christ, who byndeth vp his woundes,
Neither does the Samaritan call him unto him, for he hath no merit, but Enjoyeth the mere grace and mercy of christ, who bindeth up his wounds,
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But Christ is that true Samaritane, who is touched with as great care of that miserable man as of himselfe.
But christ is that true Samaritan, who is touched with as great care of that miserable man as of himself.
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and lieth halfe dead, and can not euen any whit helpe it selfe with his strength, reason, and free will.
and lies half dead, and can not even any whit help it self with his strength, reason, and free will.
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And those were the preachers of the Lawe, which shew what the world is, namely that it is full of synne,
And those were the Preachers of the Law, which show what the world is, namely that it is full of sin,
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but what could they doe hereunto? they could make the case worse and not better.
but what could they do hereunto? they could make the case Worse and not better.
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The holy Fathers sawe men drowned and plunged in synnes euen vp to the eares, they also felt the sting and anguish of synne,
The holy Father's saw men drowned and plunged in Sins even up to the ears, they also felt the sting and anguish of sin,
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they saw him lie halfe dead, but what was that to the purpose? they could not giue him any remedy.
they saw him lie half dead, but what was that to the purpose? they could not give him any remedy.
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The Priest and Leuite saw that miserable man lie wounded, but they could not helpe him any thinge:
The Priest and Levite saw that miserable man lie wounded, but they could not help him any thing:
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Wherefore although I had all the good workes of Noe, Abraham, yea and of all the faithfull Fathers, they would profit me nothing.
Wherefore although I had all the good works of Noah, Abraham, yea and of all the faithful Father's, they would profit me nothing.
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Now all these could do nothing by their workes, but passed by like vnto this Priest and Leuite.
Now all these could do nothing by their works, but passed by like unto this Priest and Levite.
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By the Priest the holy Fathers are signified, which flourished before Moses. The Leuite is a representation of the Priesthood of the old Testament.
By the Priest the holy Father's Are signified, which flourished before Moses. The Levite is a representation of the Priesthood of the old Testament.
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and when he should depart, diligently commendeth him to the host, and leaueth with him sufficient for expenses, none of which either the Priest, or Leuite did.
and when he should depart, diligently commends him to the host, and Leaveth with him sufficient for expenses, none of which either the Priest, or Levite did.
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and doth more, then either the Priest or Leuite, he byndeth vp his woundes, poureth in oyle and wine, setteth him vpon his owne beast, bringeth him with him vnto an Inne, maketh prouision for him,
and does more, then either the Priest or Levite, he bindeth up his wounds, pours in oil and wine, sets him upon his own beast, brings him with him unto an Inn, makes provision for him,
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and is not able to helpe him selfe. But the Samaritane who hath fulfilled the Lawe, and is perfectly sound and whole, commeth,
and is not able to help him self. But the Samaritan who hath fulfilled the Law, and is perfectly found and Whole, comes,
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This is the world which is painted forth in this wounded man, he being wholy laden with synnes, fainteth vnder so heauie a burden,
This is the world which is painted forth in this wounded man, he being wholly laden with Sins, fainteth under so heavy a burden,
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and amend our life, this man found out this, an other that, whereupon haue increased innumerable sortes of Orders, letters of indulgences, pilgrimages to saincts, which did alwayes make yt state of Christianitie worse.
and amend our life, this man found out this, an other that, whereupon have increased innumerable sorts of Order, letters of Indulgences, Pilgrimages to Saints, which did always make that state of Christianity Worse.
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Hitherto sundrie waies & diuers meanes haue bin inuented, whereby we might come vnto heauen,
Hitherto sundry ways & diverse means have been invented, whereby we might come unto heaven,
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So it commeth to passe when we are left to our selues: our studies and endeuour surely are nothing, howsoeuer we set vpon the matter.
So it comes to pass when we Are left to our selves: our studies and endeavour surely Are nothing, howsoever we Set upon the matter.
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& so would haue fallen into greater calamitie. Againe if he had bin left lying, it had bin all one.
& so would have fallen into greater calamity. Again if he had been left lying, it had been all one.
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If that wretched man had gone about to helpe himselfe, his case would haue bene made worse, he would haue hurt himselfe, he would haue opened his woundes with rubbing,
If that wretched man had gone about to help himself, his case would have be made Worse, he would have hurt himself, he would have opened his wounds with rubbing,
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This excellent parable is set before our eyes, liuely painting forth vnto vs, what we are, what is the strength of our reason and free will.
This excellent parable is Set before our eyes, lively painting forth unto us, what we Are, what is the strength of our reason and free will.
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and our affliction miserable and exceeding great.
and our affliction miserable and exceeding great.
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and if we should be left lying so, we should die, through great anguish and distres, our woundes would become festred,
and if we should be left lying so, we should die, through great anguish and distres, our wounds would become festered,
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The horse and his sitter do here fall downe, we are not able to helpe our selues,
The horse and his sitter do Here fallen down, we Are not able to help our selves,
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The theeues which spoiled vs, wounded vs, and left vs halfe dead, as yet a litle pāting, are the Deuels.
The thieves which spoiled us, wounded us, and left us half dead, as yet a little panting, Are the Devils.
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& spoiled, is Adam, yea and all we.
& spoiled, is Adam, yea and all we.
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But whereas he is touched with care of the woūded man, hath compassion on him, byndeth vp his woundes, bringeth him with him into an Inne, prouideth for him, that pertaineth vnto vs. The man which lieth half dead, wounded, beaten,
But whereas he is touched with care of the wounded man, hath compassion on him, bindeth up his wounds, brings him with him into an Inn, Provideth for him, that pertaineth unto us The man which lies half dead, wounded, beaten,
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he alone hath deserued it, and to him onely it appertaineth.
he alone hath deserved it, and to him only it appertaineth.
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This is that Samaritane, who being desired by no prayers, came, & fulfilled the law with his whole heart, he alone hath fulfilled it, which praise none can take from him:
This is that Samaritan, who being desired by no Prayers, Come, & fulfilled the law with his Whole heart, he alone hath fulfilled it, which praise none can take from him:
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My father, I make no account of all these thinges, that I may be found obedient to thy will.
My father, I make no account of all these things, that I may be found obedient to thy will.
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Now am I as a most wicked theefe, who before was liberall, profitable, and beneficial to the whole world:
Now am I as a most wicked thief, who before was liberal, profitable, and beneficial to the Whole world:
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Now make I my selfe most cōtemptible of all other, who was before praised of ye whole world:
Now make I my self most contemptible of all other, who was before praised of you Whole world:
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My father let for thy sake my wisedome be contemned, that the worlde may count me for the foolishest of all:
My father let for thy sake my Wisdom be contemned, that the world may count me for the foolishest of all:
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yea and all thinges how good soeuer they be, that the world may vnderstand how greatly I loue thee:
yea and all things how good soever they be, that the world may understand how greatly I love thee:
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I leaue for thy sake the glorie and honour which I haue had among men,
I leave for thy sake the glory and honour which I have had among men,
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Father, behold all thinges that I haue, my life and soule are readie at thy will:
Father, behold all things that I have, my life and soul Are ready At thy will:
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and whatsoeuer he had to the pleasure and will of his father saying:
and whatsoever he had to the pleasure and will of his father saying:
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When he had ascended to the heighth of the commaundement, that he loued God with all his heart, he left and committed the life of his body,
When he had ascended to the height of the Commandment, that he loved God with all his heart, he left and committed the life of his body,
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and that it was the will of his father.
and that it was the will of his father.
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when as notwithstanding he is aboue all, and equall to God: but he did all these thinges, for that he knew that they did please God,
when as notwithstanding he is above all, and equal to God: but he did all these things, for that he knew that they did please God,
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neither was there any worke that he did, which did concerne himselfe onely, but all his workes were directed to his neighbour, being made our minister,
neither was there any work that he did, which did concern himself only, but all his works were directed to his neighbour, being made our minister,
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682
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Toward men, for that by and by after baptisme, he beganne to preach, to worke miracles, to heale the sicke,
Towards men, for that by and by After Baptism, he began to preach, to work Miracles, to heal the sick,
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(57) sermon (DIV1)
682
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Toward God, in that he descended from heauen, and was incarnate, and so fulfilled the will of his father: Towards God, in that he descended from heaven, and was incarnate, and so fulfilled the will of his father:
p-acp np1, p-acp cst pns31 vvd p-acp n1, cc vbds j, cc av vvn dt n1 pp-f po31 n1:
(57) sermon (DIV1)
682
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The Samaritane in this place is without all doute our Lord Iesus Christ, who hath declared his loue toward God and men:
The Samaritan in this place is without all doubt our Lord Iesus christ, who hath declared his love towards God and men:
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(57) sermon (DIV1)
682
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Now we will see what the parable containeth in it.
Now we will see what the parable Containeth in it.
av pns12 vmb vvi r-crq dt n1 vvz p-acp pn31.
(57) sermon (DIV1)
681
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and requireth some thing of me, but according to my duty must preuent his asking, & of myne owne accord offer my liberalitie vnto him.
and requires Some thing of me, but according to my duty must prevent his asking, & of mine own accord offer my liberality unto him.
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(57) sermon (DIV1)
681
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but vse our life and workes towards our neighbour, and that I must not looke while my neighbour seeketh a benefite,
but use our life and works towards our neighbour, and that I must not look while my neighbour seeks a benefit,
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(57) sermon (DIV1)
681
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But ye haue heard verie often, that a Christian life consisteth in this, that we deale with faith and the heart in thinges that pertaine vnto God,
But you have herd very often, that a Christian life Consisteth in this, that we deal with faith and the heart in things that pertain unto God,
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(57) sermon (DIV1)
681
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and so looked by negligent & dissolute liuing to come to heauen.
and so looked by negligent & dissolute living to come to heaven.
cc av vvd p-acp j cc j n-vvg pc-acp vvi p-acp n1.
(57) sermon (DIV1)
681
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he led a pharisaicall, hypocriticall, and counterfaite life, which had not regarde vnto his neigbour, and to succour and helpe others, but sought thereby onely glorie and honour before men,
he led a pharisaical, hypocritical, and counterfeit life, which had not regard unto his neighbour, and to succour and help Others, but sought thereby only glory and honour before men,
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(57) sermon (DIV1)
681
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How came it to passe that he being most skillfull of the Scripture could not beware of this? So fell it out:
How Come it to pass that he being most skilful of the Scripture could not beware of this? So fell it out:
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(57) sermon (DIV1)
681
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euē from the head to the feete.
even from the head to the feet.
av p-acp dt n1 p-acp dt n2.
(57) sermon (DIV1)
681
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vnto whom he had not done that good which he ought. This wretched felow is brought into such a case that he is found wholy euell,
unto whom he had not done that good which he ought. This wretched fellow is brought into such a case that he is found wholly evil,
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(57) sermon (DIV1)
681
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7931
but also against man, and wanted not onely loue towardes God, but also loue towardes his neighbour,
but also against man, and wanted not only love towards God, but also love towards his neighbour,
cc-acp av p-acp n1, cc vvd xx av-j vvi p-acp np1, cc-acp av vvb p-acp po31 n1,
(57) sermon (DIV1)
681
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7930
By this similitude the Lord inferreth in these wordes: Go and do thou likewise, so that that Lawyer had offended not onely against God,
By this similitude the Lord infers in these words: Go and do thou likewise, so that that Lawyer had offended not only against God,
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(57) sermon (DIV1)
681
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But the Scripture maketh here no difference, sometime calling him our neighbour, which bestoweth a benefit, sometime him that receiueth a benefite.
But the Scripture makes Here no difference, sometime calling him our neighbour, which bestoweth a benefit, sometime him that receiveth a benefit.
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(57) sermon (DIV1)
681
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although by the text it seemeth to appeare, that he onely is a neighbour, which bestoweth a benefit vpon an other.
although by the text it seems to appear, that he only is a neighbour, which bestoweth a benefit upon an other.
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(57) sermon (DIV1)
681
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as well he that giueth a benefit, as he that receiueth and needeth one:
as well he that gives a benefit, as he that receiveth and needs one:
c-acp av pns31 cst vvz dt n1, c-acp pns31 cst vvz cc vvz crd:
(57) sermon (DIV1)
681
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7926
The Lord aunswering him, bringeth forth a most goodly similitude, whereby he declareth that we are all neighbours one to an other,
The Lord answering him, brings forth a most goodly similitude, whereby he Declareth that we Are all neighbours one to an other,
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(57) sermon (DIV1)
681
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neuertheles I would willingly know who is my neighbour.
nevertheless I would willingly know who is my neighbour.
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(57) sermon (DIV1)
681
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7924
I owe nothing vnto God, neither do I want any thing before God, yea it seemeth vnto me, that I do neither owe any thing to any man:
I owe nothing unto God, neither do I want any thing before God, yea it seems unto me, that I do neither owe any thing to any man:
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(57) sermon (DIV1)
681
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Who is then my neighbour? He asketh not: Who is my God? As if he sayd:Who is then my neighbour? He asks not: Who is my God? As if he said:
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(57) sermon (DIV1)
681
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What doth the Lawyer moreouer, after that the Lord had thus delt with him? He, saith the Euangelist, willing to iustifie himselfe, spake vnto the Lord & asked him as followeth:
What does the Lawyer moreover, After that the Lord had thus dealt with him? He, Says the Evangelist, willing to justify himself, spoke unto the Lord & asked him as follows:
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(57) sermon (DIV1)
681
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and from whence that fulfilling is to be taken, which we shall learne of that Samaritane.
and from whence that fulfilling is to be taken, which we shall Learn of that Samaritan.
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(57) sermon (DIV1)
680
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Now followeth the other part, which is the preaching of the Gospell, which declareth how we may fulfill the lawe,
Now follows the other part, which is the preaching of the Gospel, which Declareth how we may fulfil the law,
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(57) sermon (DIV1)
680
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7919
but especially they, whose life hath a goodly outward shew onely. This is the former part of this text, namely, the preaching of the law:
but especially they, whose life hath a goodly outward show only. This is the former part of this text, namely, the preaching of the law:
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(57) sermon (DIV1)
680
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7918
What doth God care for these thinges? He requireth of vs that we loue him with our whole heart, which no mā liuing is able to performe, whereupon of this place is inferred, that we are all synners,
What does God care for these things? He requires of us that we love him with our Whole heart, which no man living is able to perform, whereupon of this place is inferred, that we Are all Sinners,
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(57) sermon (DIV1)
680
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and we can speake most sweetely and fayrely before men, and cūningly propound or set forth our matter.
and we can speak most sweetly and fairly before men, and cunningly propound or Set forth our matter.
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(57) sermon (DIV1)
680
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All men are lyers, vaine, filthie, and whatsoeuer they pretend, it is nothing worth. We are wise in our owne matters, that we may scrape togither money and goods,
All men Are liars, vain, filthy, and whatsoever they pretend, it is nothing worth. We Are wise in our own matters, that we may scrape together money and goods,
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(57) sermon (DIV1)
680
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but that all thinges do yet remaine to be done. All men therefore are giltie of death and subiect to Satan:
but that all things do yet remain to be done. All men Therefore Are guilty of death and Subject to Satan:
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(57) sermon (DIV1)
680
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7914
Wherefore whatsoeuer the Lord sayth here to the Lawyer, he sayth it to all vs, to wit, that we haue yet done nothing,
Wherefore whatsoever the Lord say Here to the Lawyer, he say it to all us, to wit, that we have yet done nothing,
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(57) sermon (DIV1)
680
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7913
But God doth not require that of vs, but that we should bend our selues to do his will with pleasure and loue, cheerefully & louingly.
But God does not require that of us, but that we should bend our selves to do his will with pleasure and love, cheerfully & lovingly.
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(57) sermon (DIV1)
680
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7912
and behaue our selues in outward appearaunce iustly and holily.
and behave our selves in outward appearance justly and holily.
cc vvi po12 n2 p-acp j n1 av-j cc av-j.
(57) sermon (DIV1)
680
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7911
But in the meane season we do like vnto this Pharise & Lawyer, we lead an honest life outwardly, we worship God, we serue him, we fast, we pray,
But in the mean season we do like unto this Pharisee & Lawyer, we led an honest life outwardly, we worship God, we serve him, we fast, we pray,
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(57) sermon (DIV1)
680
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What would we do, if we should leaue our body and life for God & Christ his sake? then would we shew our selues after an other sort.
What would we do, if we should leave our body and life for God & christ his sake? then would we show our selves After an other sort.
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(57) sermon (DIV1)
680
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and yet is this the least.
and yet is this the least.
cc av vbz d dt ds.
(57) sermon (DIV1)
680
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Now if God send sicknes, pouertie, shame, and ignominie, it is his will, whereat what do we? we murmur, we grudge, our mynde is caried hither and thither, we take it most vnpatiently,
Now if God send sickness, poverty, shame, and ignominy, it is his will, whereat what do we? we murmur, we grudge, our mind is carried hither and thither, we take it most unpatiently,
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(57) sermon (DIV1)
680
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How can it be that we should loue God, when his will is not setled in our mynde? If I loue God, I can not but loue his will also. How can it be that we should love God, when his will is not settled in our mind? If I love God, I can not but love his will also.
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(57) sermon (DIV1)
680
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nay we will not forgoe the value of a halpenie for Gods cause.
nay we will not forgo the valve of a halfpenny for God's cause.
uh-x pns12 vmb xx vvi dt n1 pp-f dt n1 p-acp npg1 n1.
(57) sermon (DIV1)
679
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We (alas) are gone so farre, that we can not suffer so much as a litle word,
We (alas) Are gone so Far, that we can not suffer so much as a little word,
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(57) sermon (DIV1)
679
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7904
For no man doth so cleaue with all his heart vnto God, that he can leaue all thinges for his sake.
For no man does so cleave with all his heart unto God, that he can leave all things for his sake.
p-acp dx n1 vdz av vvi p-acp d po31 n1 p-acp np1, cst pns31 vmb vvi d n2 p-acp po31 n1.
(57) sermon (DIV1)
679
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Wherefore the law doth here make vs all sinners, so that not so much as the least iote or point thereof is fulfilled of them that are most holy of all in the world.
Wherefore the law does Here make us all Sinners, so that not so much as the least jot or point thereof is fulfilled of them that Are most holy of all in the world.
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(57) sermon (DIV1)
679
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They which do these thinges, as it is said, do truely fulfill it: but no man liueth in the earth which doth so, yea we do all otherwise.
They which do these things, as it is said, do truly fulfil it: but no man lives in the earth which does so, yea we do all otherwise.
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(57) sermon (DIV1)
679
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Thou shalt loue God, Thou, Thou sayth he, and that wholy, euen euerie part of thee, not thy handes, not thy mouth, not thy knees alone.
Thou shalt love God, Thou, Thou say he, and that wholly, even every part of thee, not thy hands, not thy Mouth, not thy knees alone.
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(57) sermon (DIV1)
679
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and to all thinges that be acceptable vnto him. Thou perceiuest now what this commaundement of God containeth in it.
and to all things that be acceptable unto him. Thou perceivest now what this Commandment of God Containeth in it.
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(57) sermon (DIV1)
679
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To loue God with all the minde, is to enterprise nothing but that which many please God, whereby he vnderstādeth the thought, which is in man, that that also be referred to God,
To love God with all the mind, is to enterprise nothing but that which many please God, whereby he understands the Thought, which is in man, that that also be referred to God,
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(57) sermon (DIV1)
679
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before he will commit that which is against God.
before he will commit that which is against God.
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(57) sermon (DIV1)
679
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so that one will offer to perill whatsoeuer he is able in his flesh and body,
so that one will offer to peril whatsoever he is able in his Flesh and body,
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(57) sermon (DIV1)
679
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To loue God with all the strength, is for Gods cause to renounce all the members and limmes of the body, To love God with all the strength, is for God's cause to renounce all the members and limbs of the body,
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(57) sermon (DIV1)
679
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and whatsoeuer the soule worketh by the bodye.
and whatsoever the soul works by the body.
cc r-crq dt n1 vvz p-acp dt n1.
(57) sermon (DIV1)
679
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as to eate, to drinke, to sleepe, to wake, to see, to heare, to smell, to taste,
as to eat, to drink, to sleep, to wake, to see, to hear, to smell, to taste,
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(57) sermon (DIV1)
679
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The soule in the Scriptures signifieth the life of the body, & whatsoeuer is done by the fiue senses,
The soul in the Scriptures signifies the life of the body, & whatsoever is done by the fiue Senses,
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(57) sermon (DIV1)
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or vpon any other thing whatsoeuer it be. Whatsoeuer I haue and am, I will bestow, but him will I not forsake.
or upon any other thing whatsoever it be. Whatsoever I have and am, I will bestow, but him will I not forsake.
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(57) sermon (DIV1)
679
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or whatsoeuer through his permission shall come vnto me, I had rather leaue all thinges then him, I will depend on that my Lord, rather then vpon all creatures,
or whatsoever through his permission shall come unto me, I had rather leave all things then him, I will depend on that my Lord, rather then upon all creatures,
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(57) sermon (DIV1)
679
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I will rather part from all these then I will forsake my God, whether he cast me of, either kill me, either drowne me,
I will rather part from all these then I will forsake my God, whither he cast me of, either kill me, either drown me,
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(57) sermon (DIV1)
679
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as if the loue of creatures, or any tentation assaile thee, or would ouercome thee, thou mayst say:
as if the love of creatures, or any tentation assail thee, or would overcome thee, thou Mayest say:
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(57) sermon (DIV1)
679
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To loue God with all the soule, is to bestow our whole life & body at his pleasure,
To love God with all the soul, is to bestow our Whole life & body At his pleasure,
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(57) sermon (DIV1)
679
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yet must I so loue them, that I do contemne and forsake them, when my God and Lord requireth that of me.
yet must I so love them, that I do contemn and forsake them, when my God and Lord requires that of me.
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(57) sermon (DIV1)
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although creatures be verie amiable and deare vnto me, and I take great delight in them,
although creatures be very amiable and deer unto me, and I take great delight in them,
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(57) sermon (DIV1)
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To loue God with all the heart, is to loue God aboue all creatures, that is, To love God with all the heart, is to love God above all creatures, that is,
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(57) sermon (DIV1)
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Thou seest now as I thinke, what it is to loue God with all the heart, with all the soule, with all the mynde.
Thou See now as I think, what it is to love God with all the heart, with all the soul, with all the mind.
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If he will not suffer that I shal loue any thing equally with him, much lesse will he suffer that I shall loue any thing aboue him.
If he will not suffer that I shall love any thing equally with him, much less will he suffer that I shall love any thing above him.
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As he is the soueraigne good, so will he also be chiefly loued before all other good thinges,
As he is the sovereign good, so will he also be chiefly loved before all other good things,
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The loue of creatures must be farre inferiour to the loue which we must beare toward him.
The love of creatures must be Far inferior to the love which we must bear towards him.
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and will haue me content, although I neuer see the sunne, money, riches, &c:
and will have me content, although I never see the sun, money, riches, etc.:
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yea he will haue me both to deny and forsake all these thinges, when he requireth it of me,
yea he will have me both to deny and forsake all these things, when he requires it of me,
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But that I should cleaue vnto the creature, and loue it equally with him, that neither will he, neither can he suffer:
But that I should cleave unto the creature, and love it equally with him, that neither will he, neither can he suffer:
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The sunne is a goodly creature, gold and siluer, and whatsoeuer by nature is faire, procureth vs to loue it, which maketh it deare vnto vs, neither is God offended thereat.
The sun is a goodly creature, gold and silver, and whatsoever by nature is fair, procureth us to love it, which makes it deer unto us, neither is God offended thereat.
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After the same sort God can suffer that we loue his creatures, yea therefore they are created, & are good.
After the same sort God can suffer that we love his creatures, yea Therefore they Are created, & Are good.
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but himselfe, yea he will haue her leaue all such thinges for his sake. Againe the wife requireth the same of her husband.
but himself, yea he will have her leave all such things for his sake. Again the wife requires the same of her husband.
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and such like, howbeit he suffereth her not to loue any with that loue wherewith she is bound vnto him,
and such like, howbeit he suffers her not to love any with that love wherewith she is bound unto him,
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Euen as the husband can suffer, that his wife loue her maydes, the house, houshold thinges, cattel,
Eve as the husband can suffer, that his wife love her maids, the house, household things, cattle,
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for he is ielous, and can not suffer that any thing be loued aboue him, but vnder him he permitteth vs to loue any thinge.
for he is jealous, and can not suffer that any thing be loved above him, but under him he permitteth us to love any thing.
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and if it shall seeme good vnto him, my body and life, I must loue him aboue all things,
and if it shall seem good unto him, my body and life, I must love him above all things,
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS ENTREATED OF THE LAWE AND THE GOSPELL, AND OF THE DIFference betwene them. Luke 10. Verse 23. AND he turned to his Disciples and sayd secretly, Blessed are the eyes, which see that ye see.
A SERMON OF D. MARTIN LUTHER, WHEREIN IS ENTREATED OF THE LAWE AND THE GOSPEL, AND OF THE DIFference between them. Lycia 10. Verse 23. AND he turned to his Disciples and said secretly, Blessed Are the eyes, which see that you see.
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24. For I tel you that many Prophets and Kinges haue desired to see those thinges, which ye see, and haue not seene them:
24. For I tell you that many prophets and Kings have desired to see those things, which you see, and have not seen them:
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and to heare those thinges which ye heare, and haue not heard them.
and to hear those things which you hear, and have not herd them.
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25. Then behold, a certaine Lawyer stoode vp & tempted him, saying, Maister, what shall I doe to inherit eternall life?
25. Then behold, a certain Lawyer stood up & tempted him, saying, Master, what shall I do to inherit Eternal life?
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26. And he sayd vnto him: What is written in the law? how readest thou?
26. And he said unto him: What is written in the law? how Readest thou?
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27. And he aunswered and sayd, Thou shalt loue thy Lord God with all thine hart,
27. And he answered and said, Thou shalt love thy Lord God with all thine heart,
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and with all thy soule, & with all thy strength, and with all thy mind, and thy neighbour as thy selfe.
and with all thy soul, & with all thy strength, and with all thy mind, and thy neighbour as thy self.
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28. Then he sayd vnto him: Thou hast aunswered right: this doe, and thou shalt liue.
28. Then he said unto him: Thou hast answered right: this do, and thou shalt live.
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29. But he willing to iustifie him selfe, sayd vnto Iesus, Who is then my neighbour?
29. But he willing to justify him self, said unto Iesus, Who is then my neighbour?
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30. And Iesus aunswered & sayd:
30. And Iesus answered & said:
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A certaine man went downe from Hierusalem to Ierico, & fell amōg theeues, & they robbed hī of his raimēt,
A certain man went down from Jerusalem to Jericho, & fell among thieves, & they robbed hī of his raiment,
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& woūded hī, & departed, leauing hī half dead.
& wounded hī, & departed, leaving hī half dead.
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31. Nowe so it fell out, that there came downe a certaine Priest that same way,
31. Now so it fell out, that there Come down a certain Priest that same Way,
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and when he saw him, he passed by on the other side.
and when he saw him, he passed by on the other side.
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32. And likewise also a Leuite when he was come neare to the place, went and looked on him,
32. And likewise also a Levite when he was come near to the place, went and looked on him,
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& passed by on the other side.
& passed by on the other side.
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33. Thē a certain Samaritan, as he iornied, came neare vnto him, and when he saw him, he had compassion on him.
33. Them a certain Samaritan, as he journeyed, Come near unto him, and when he saw him, he had compassion on him.
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34. And went to him, and bound vp his woundes, and poured in oyle and wine,
34. And went to him, and bound up his wounds, and poured in oil and wine,
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and put him on his owne beast, and brought him to an Inne, & made prouision for him.
and put him on his own beast, and brought him to an Inn, & made provision for him.
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35. And on the morrowe when he departed, he tooke out two pence, & gaue them to the host,
35. And on the morrow when he departed, he took out two pence, & gave them to the host,
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and said vnto him, Take care of him, and whatsoeuer thou spendest more, whē I come again, I will recompence thee.
and said unto him, Take care of him, and whatsoever thou spendest more, when I come again, I will recompense thee.
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36. Which now of these three, thinkest thou, was neighbour vnto him that fel amōg the theues?
36. Which now of these three, Thinkest thou, was neighbour unto him that fell among the thieves?
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37. And he said, He that shewed mercy on hī, Thē sayd Iesus vnto him: Go, and do thou likewise.
37. And he said, He that showed mercy on hī, Them said Iesus unto him: Go, and do thou likewise.
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I Hope well that ye doe nowe rightly vnderstande this Gospell, forasmuch as it is preached of euery yeare:
I Hope well that you do now rightly understand this Gospel, forasmuch as it is preached of every year:
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notwithstanding because occasion is now againe offered, we must againe entreat and preach of it.
notwithstanding Because occasion is now again offered, we must again entreat and preach of it.
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First the Euangelist sayth, that Christ tooke his Disciples aside, and sayd vnto them secretly after this sort:
First the Evangelist say, that christ took his Disciples aside, and said unto them secretly After this sort:
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Blessed are the eyes which see that ye see. Blessed Are the eyes which see that you see.
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For I tell you that many Prophets and Kinges haue desired to see those thinges which ye see,
For I tell you that many prophets and Kings have desired to see those things which you see,
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and haue not seene them, and to heare those things which ye heare, and haue not heard them. and have not seen them, and to hear those things which you hear, and have not herd them.
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To see and heare is to be vnderstoode here simply of the outward seeing and hearing, to wit, that they sawe Christ come in the flesh, heard his sermons,
To see and hear is to be understood Here simply of the outward seeing and hearing, to wit, that they saw christ come in the Flesh, herd his Sermons,
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and were present at those miracles which he did among the Iewes. The Iewes sawe the same according to the flesh, yea and felt them also:
and were present At those Miracles which he did among the Iewes. The Iewes saw the same according to the Flesh, yea and felt them also:
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yet did they not truely acknowledge him for Christ, as the Apostles did, and especially Peter in the name of all the rest did confes him, saying:
yet did they not truly acknowledge him for christ, as the Apostles did, and especially Peter in the name of all the rest did confess him, saying:
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Thou art Christ the Sonne of the liuing God. Thou art christ the Son of the living God.
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We graunt in deede, that there were some among the Iewes, which acknowledged him, as the Apostles did,
We grant in deed, that there were Some among the Iewes, which acknowledged him, as the Apostles did,
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as it is before spoken at large. Now let vs come to entreat of the text of Paule.
as it is before spoken At large. Now let us come to entreat of the text of Paul.
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If the matter be so, and our workes doe not saue vs, but onely to heare Christ and beleue in him, who is giuen vnto vs of the Father to be our righteousnes and saluation, to what ende then are so many precepts giuen vnto vs,
If the matter be so, and our works do not save us, but only to hear christ and believe in him, who is given unto us of the Father to be our righteousness and salvation, to what end then Are so many Precepts given unto us,
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and why doth God so seuerely require that they be obeyed? The present text of the Apostle shall giue vnto vs the solution of this question,
and why does God so severely require that they be obeyed? The present text of the Apostle shall give unto us the solution of this question,
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and vpon this fit occasion we will now enter into the exposition thereof.
and upon this fit occasion we will now enter into the exposition thereof.
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The Galathians being taught of Paule the faith of Christ, but afterwards seduced by false Apostles, thought that the matter of our saluation must be finished & made perfect by the workes of the law,
The Galatians being taught of Paul the faith of christ, but afterwards seduced by false Apostles, Thought that the matter of our salvation must be finished & made perfect by the works of the law,
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and that onely faith doth not suffize.
and that only faith does not suffice.
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These Paule calleth backe againe from workes vnto faith with great diligence, and words meruelous effectual, plainly prouing that the workes of the law which goe before saith, doe make vs onely seruaunts,
These Paul calls back again from works unto faith with great diligence, and words marvelous effectual, plainly proving that the works of the law which go before Says, do make us only Servants,
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and be of no importance to godlines & saluation:
and be of no importance to godliness & salvation:
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but that faith doth make vs the sonnes of God, & that from thence true good workes doe without constraint forth with most plentifully flowe.
but that faith does make us the Sons of God, & that from thence true good works do without constraint forth with most plentifully flow.
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But here we must accustom our selues to the wordes of the Apostle:
But Here we must accustom our selves to the words of the Apostle:
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He calleth him a seruaunt that is occupied in workes without faith, whereof we haue already intreated at large: He calls him a servant that is occupied in works without faith, whereof we have already entreated At large:
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he calleth him a sonne, which is righteous and liueth by faith alone, without workes. The reason hereof is this:
he calls him a son, which is righteous and lives by faith alone, without works. The reason hereof is this:
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this seruaunt, although he apply him selfe to good workes, yet he doth it not with that minde, with which a sonne doth, that is with a minde that is free, willing,
this servant, although he apply him self to good works, yet he does it not with that mind, with which a son does, that is with a mind that is free, willing,
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& certaine that the inheritance and all the good thinges of the Father are his:
& certain that the inheritance and all the good things of the Father Are his:
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but doth it as he that is hyred with a stipend in an other mans house, who hopeth not that the inheritance shal come vnto him.
but does it as he that is hired with a stipend in an other men house, who Hopes not that the inheritance shall come unto him.
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The works in deede of the sonne and the seruaunt are like, & almost all one according to the outward appearance,
The works in deed of the son and the servant Are like, & almost all one according to the outward appearance,
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but their mindes do differ exceeding much, and their hope is nothing like, euen as Christ him selfe sayth:
but their minds do differ exceeding much, and their hope is nothing like, even as christ him self say:
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(42) sermon (DIV1)
476
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The seruaunt abideth not in the house for euer: but the sonne abideth for euer. The servant Abideth not in the house for ever: but the son Abideth for ever.
dt n1 vvz xx p-acp dt n1 c-acp av: cc-acp dt n1 vvz p-acp av.
(42) sermon (DIV1)
476
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Ioh. 8. These of Cains broode want the faith of sonnes, which they them selues confesse for they thinke it a most absurd thing,
John 8. These of Cains brood want the faith of Sons, which they them selves confess for they think it a most absurd thing,
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(42) sermon (DIV1)
476
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& wicked arrogancie, to affirme them selues to be the sonnes of God and holy,
& wicked arrogancy, to affirm them selves to be the Sons of God and holy,
cc j n1, pc-acp vvi pno32 n2 pc-acp vbi dt n2 pp-f np1 cc j,
(42) sermon (DIV1)
476
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therefore as they beleeue, euen so are they counted before God, they neuer become the sonnes of God,
Therefore as they believe, even so Are they counted before God, they never become the Sons of God,
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(42) sermon (DIV1)
476
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or holy, neuertheles they are exercised with the workes of the law, and are well wearied,
or holy, nevertheless they Are exercised with the works of the law, and Are well wearied,
cc j, av pns32 vbr vvn p-acp dt n2 pp-f dt n1, cc vbr av vvn,
(42) sermon (DIV1)
476
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wherefore they are and remaine seruaunts for euer.
Wherefore they Are and remain Servants for ever.
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(42) sermon (DIV1)
476
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5679
And they receiue no other reward, but these temporall things, namely, quietnes of life, aboundance of goods, dignitie and honours, &c. Which we see to be vsuall among the followers of Popish religion,
And they receive no other reward, but these temporal things, namely, quietness of life, abundance of goods, dignity and honours, etc. Which we see to be usual among the followers of Popish Religion,
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(42) sermon (DIV1)
476
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then whom there is none at this day that liueth more pleasauntly, more welthily, more gloriously and honorably.
then whom there is none At this day that lives more pleasantly, more wealthily, more gloriously and honorably.
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(42) sermon (DIV1)
476
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But this is their reward, they are seruaunts and not sonnes, wherefore in death they shall be thrust from all good thinges,
But this is their reward, they Are Servants and not Sons, Wherefore in death they shall be thrust from all good things,
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(42) sermon (DIV1)
476
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neither shall any portion of eternall inheritance come vnto them, who in this present life would beleeue nothing thereof.
neither shall any portion of Eternal inheritance come unto them, who in this present life would believe nothing thereof.
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(42) sermon (DIV1)
476
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So therefore it is that seruaunts and sonnes are not much vnlike in workes, but in minde and faith they are most vnlike.
So Therefore it is that Servants and Sons Are not much unlike in works, but in mind and faith they Are most unlike.
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(42) sermon (DIV1)
476
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Now the Apostle endeuoureth here to proue, (which in deede is the very matter) that the law with all the workes thereof doth make vs no other then seruaunts,
Now the Apostle endeavoureth Here to prove, (which in deed is the very matter) that the law with all the works thereof does make us no other then Servants,
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(42) sermon (DIV1)
477
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if this faith in Christ, whereof we haue spokē, be away. For that alone doth make vs the sonnes of God.
if this faith in christ, whereof we have spoken, be away. For that alone does make us the Sons of God.
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(42) sermon (DIV1)
477
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5686
Neither the law nor nature can giue it, onely the Gospel bringeth it, when it is heard with an holy silence of minde.
Neither the law nor nature can give it, only the Gospel brings it, when it is herd with an holy silence of mind.
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(42) sermon (DIV1)
477
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It is the word of grace, which the holy Ghost doth forthwith followe, as it is shewed in very many places, and specially Act. 10: where we read, that the holy Ghost did by and by fall on Cornelius and his familie hearing the preaching of Peter.
It is the word of grace, which the holy Ghost does forthwith follow, as it is showed in very many places, and specially Act. 10: where we read, that the holy Ghost did by and by fallen on Cornelius and his family hearing the preaching of Peter.
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(42) sermon (DIV1)
477
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Moreouer the lawe was giuen for this, that we might learne by it, howe voyd we are of grace, Moreover the law was given for this, that we might Learn by it, how void we Are of grace,
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(42) sermon (DIV1)
477
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and howe farre from being of the minde of sonnes, yea that we are plainly of a seruile minde.
and how Far from being of the mind of Sons, yea that we Are plainly of a servile mind.
cc c-crq av-j p-acp vbg pp-f dt n1 pp-f n2, uh cst pns12 vbr av-j pp-f dt j n1.
(42) sermon (DIV1)
477
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For we being left to our selues, can in no wise be free from the lawe,
For we being left to our selves, can in no wise be free from the law,
c-acp pns12 vbg vvn p-acp po12 n2, vmb p-acp dx j vbi j p-acp dt n1,
(42) sermon (DIV1)
477
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5691
neither if we doe any good thing, doe we it willingly, forasmuch as that faith of sonnes is wanting, wherwith he that is endued, knoweth assuredly, that the eternall inheritance shall come vnto him,
neither if we do any good thing, do we it willingly, forasmuch as that faith of Sons is wanting, wherewith he that is endued, Knoweth assuredly, that the Eternal inheritance shall come unto him,
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(42) sermon (DIV1)
477
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and is of his owne accord inclined and bent, with a willing and ready spirit to doe those thinges that are good.
and is of his own accord inclined and bent, with a willing and ready Spirit to do those things that Are good.
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(42) sermon (DIV1)
477
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Nowe these men doe willingly confesse that they are void of this faith, and if they would confesse the truth in deede, they shoulde also plainly confesse, that they had farre rather be without all lawe,
Now these men do willingly confess that they Are void of this faith, and if they would confess the truth in deed, they should also plainly confess, that they had Far rather be without all law,
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(42) sermon (DIV1)
477
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and that they are against their wills subiect thereunto.
and that they Are against their wills Subject thereunto.
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(42) sermon (DIV1)
477
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5695
Wherefore all thinges are among them constrained, and void of faith, and they are in very deede compelled to confesse that by the lawe they can not attaine any further.
Wherefore all things Are among them constrained, and void of faith, and they Are in very deed compelled to confess that by the law they can not attain any further.
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(42) sermon (DIV1)
477
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Which one thing they ought to learne by the law, and know, that they are seruaunts,
Which one thing they ought to Learn by the law, and know, that they Are Servants,
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(42) sermon (DIV1)
477
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5697
and haue nothing belonging to sonnes, wherby they might be enflamed with desire to come from seruitude to the state and condition of sonnes:
and have nothing belonging to Sons, whereby they might be inflamed with desire to come from servitude to the state and condition of Sons:
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(42) sermon (DIV1)
477
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and might make no account of their owne thinges, as in deede they ought to doe, that God of his grace might aduaunce them vnto an other state by faith.
and might make no account of their own things, as in deed they ought to do, that God of his grace might advance them unto an other state by faith.
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(42) sermon (DIV1)
477
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Nowe this were a sound vnderstanding of the law, and the true vse therof, whereof this is the office, to reproue and conuince men hereof, that they are seruaunts and not sonnes,
Now this were a found understanding of the law, and the true use thereof, whereof this is the office, to reprove and convince men hereof, that they Are Servants and not Sons,
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(42) sermon (DIV1)
477
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as many as follow the law without faith, and that they doe exercise themselues therein plainly against their wills,
as many as follow the law without faith, and that they do exercise themselves therein plainly against their wills,
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(42) sermon (DIV1)
477
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and with no confidence of grace. For it causeth and maketh such to be offended at it, and learne by it,
and with no confidence of grace. For it Causes and makes such to be offended At it, and Learn by it,
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(42) sermon (DIV1)
477
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how vnprepared and vnwilling they are to that which is good, inasmuch as they are void of faith, whereby it moueth them to seeke helpe some other where,
how unprepared and unwilling they Are to that which is good, inasmuch as they Are void of faith, whereby it moves them to seek help Some other where,
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(42) sermon (DIV1)
477
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and not to presume of their owne strength to satisfie it. For it requireth a ready will, and hartes of sonnes, which alone can satisfie it:
and not to presume of their own strength to satisfy it. For it requires a ready will, and hearts of Sons, which alone can satisfy it:
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(42) sermon (DIV1)
477
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it vtterly refuseth seruaunts, and them that be vnwilling.
it utterly Refuseth Servants, and them that be unwilling.
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(42) sermon (DIV1)
477
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But these of Cains broode doe not onely of their owne accord confesse, that they want this faith, which maketh the sonnes of God, but also they persecute it:
But these of Cains brood do not only of their own accord confess, that they want this faith, which makes the Sons of God, but also they persecute it:
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(42) sermon (DIV1)
478
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they feele and know also ful wel, how vnwillingly they beare the lawe, and had rather to be free from it, neuertheles they thinke that they shal become righteous by these their vnwilling and constrained workes.
they feel and know also full well, how unwillingly they bear the law, and had rather to be free from it, nevertheless they think that they shall become righteous by these their unwilling and constrained works.
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(42) sermon (DIV1)
478
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They will continue seruaunts, & will not be chaunged into sonnes, and yet they would enioy the goods of a straunge father.
They will continue Servants, & will not be changed into Sons, and yet they would enjoy the goods of a strange father.
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(42) sermon (DIV1)
478
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They do all thinges cleane out of order:
They do all things clean out of order:
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(42) sermon (DIV1)
478
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wheras by the law they ought to learne, that they are seruaunts, and vnwilling to doe that which is good,
whereas by the law they ought to Learn, that they Are Servants, and unwilling to do that which is good,
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(42) sermon (DIV1)
478
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and therefore should by faith aspire to the state of sonnes, notwithstanding they goe so farre that they seeke to satisfie and fulfill it by their owne works onely.
and Therefore should by faith aspire to the state of Sons, notwithstanding they go so Far that they seek to satisfy and fulfil it by their own works only.
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(42) sermon (DIV1)
478
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And thereby they doe altogither hinder the ende of the law, and striue against faith and grace, whereunto if they were not blind, the law would direct and driue them:
And thereby they do altogether hinder the end of the law, and strive against faith and grace, whereunto if they were not blind, the law would Direct and driven them:
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(42) sermon (DIV1)
478
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And so they continue alwayes, a blinde, blockish, and miserable people.
And so they continue always, a blind, blockish, and miserable people.
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(42) sermon (DIV1)
478
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These thinges Paule teacheth Rom. 3. and 7. and doth freely pronounce that no man is iustified before God by ye works of the lawe, adding no other cause hereof,
These things Paul Teaches Rom. 3. and 7. and does freely pronounce that no man is justified before God by you works of the law, adding no other cause hereof,
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(42) sermon (DIV1)
478
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then this, for that the knowledge of sinne only commeth by the law.
then this, for that the knowledge of sin only comes by the law.
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(42) sermon (DIV1)
478
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If thou wilt know howe this commeth to passe, consider well some one of Cains brood,
If thou wilt know how this comes to pass, Consider well Some one of Cains brood,
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(42) sermon (DIV1)
478
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and thou shalt by and by see it verified.
and thou shalt by and by see it verified.
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(42) sermon (DIV1)
478
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First he worketh his workes according to the lawe, with great griefe and labour, and yet he therewith confesseth, that he is vncertaine whether he be the sonne of God, and holy.
First he works his works according to the law, with great grief and labour, and yet he therewith Confesses, that he is uncertain whither he be the son of God, and holy.
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(42) sermon (DIV1)
478
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Yea he condemneth and curseth this faith, as the most pernitious arrogancie and errour of all other,
Yea he Condemneth and Curseth this faith, as the most pernicious arrogancy and error of all other,
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(42) sermon (DIV1)
478
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and will continue in his douting, vntil he be made certaine by his workes.
and will continue in his doubting, until he be made certain by his works.
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(42) sermon (DIV1)
478
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Here thou seest plainly that such a man is not good or righteous, seeing that he wanteth this faith and beleefe, that he is counted acceptable before God,
Here thou See plainly that such a man is not good or righteous, seeing that he Wants this faith and belief, that he is counted acceptable before God,
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(42) sermon (DIV1)
478
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and his sonne, yea he is an enemie of this faith, and therefore of righteousnes also:
and his son, yea he is an enemy of this faith, and Therefore of righteousness also:
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(42) sermon (DIV1)
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Wherefore neither can his workes be counted good, although they pretend a faire shew of fulfilling the lawe.
Wherefore neither can his works be counted good, although they pretend a fair show of fulfilling the law.
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(42) sermon (DIV1)
478
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And thus is it easie to vnderstand that which Paule sayth: that no man is iustified before God by the workes of the lawe.
And thus is it easy to understand that which Paul say: that no man is justified before God by the works of the law.
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(42) sermon (DIV1)
478
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For the worker must be iustified before God, before he worketh any good thing, although before men, which esteeme a man by outward thinges,
For the worker must be justified before God, before he works any good thing, although before men, which esteem a man by outward things,
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(42) sermon (DIV1)
478
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and not by the mind, they are counted righteous which apply them selues to the doing of good workes.
and not by the mind, they Are counted righteous which apply them selves to the doing of good works.
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(42) sermon (DIV1)
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For men iudge the worker by the works, God iudgeth the workes by the worker.
For men judge the worker by the works, God Judgeth the works by the worker.
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(42) sermon (DIV1)
478
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Nowe the first precept requireth, that we acknowledge & worship one God, that is, that we trust and rest in him alone, which in deede is the true faith, whereby we become the sonnes of God.
Now the First precept requires, that we acknowledge & worship one God, that is, that we trust and rest in him alone, which in deed is the true faith, whereby we become the Sons of God.
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(42) sermon (DIV1)
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and that the rest is now to be finished & made perfect by workes.
and that the rest is now to be finished & made perfect by works.
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(42) sermon (DIV1)
472
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And being after this sort animated and stirred vp, they thinke that they be aboūdantly endued with faith,
And being After this sort animated and stirred up, they think that they be abundantly endued with faith,
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(42) sermon (DIV1)
472
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& is not faith knowne? Who knoweth not what he ought to beleeue? euen manifest synners know that.
& is not faith known? Who Knoweth not what he ought to believe? even manifest Sinners know that.
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(42) sermon (DIV1)
472
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Doest thou count vs, say they, for Turkes and Heathen, whom it behoueth now first to learne faith? Is there such a companie of Priests, Monkes and Nunnes,
Dost thou count us, say they, for Turkes and Heathen, whom it behooves now First to Learn faith? Is there such a company of Priests, Monks and Nuns,
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(42) sermon (DIV1)
472
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Whē thou shalt begin to preach vnto these of faith, they laugh and hisse at thee:
When thou shalt begin to preach unto these of faith, they laugh and hiss At thee:
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as for a camell with his bounched backe to go through ye eye of a needle.
as for a camel with his bounced back to go through you eye of a needle.
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and so go about to enter in being burdened, and as it were swollen bigge, which is as possible for them,
and so go about to enter in being burdened, and as it were swollen big, which is as possible for them,
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they do not leaue confidence in their workes, but gathering them togither in great coules, they hang them about them,
they do not leave confidence in their works, but gathering them together in great Cowls, they hang them about them,
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& are not therefore extenuated, or made lesse, whereby they might enter:
& Are not Therefore extenuated, or made less, whereby they might enter:
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But those holy ones of Cains broode thinke their good workes to be the narrow gate,
But those holy ones of Cains brood think their good works to be the narrow gate,
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& be prepared for it to leaue & suffer all things.
& be prepared for it to leave & suffer all things.
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& requireth yt he put no trust in any of his owne works, but that he leane only to ye grace of God,
& requires that he put no trust in any of his own works, but that he lean only to you grace of God,
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For it is faith, which doth altogither annihilate or make a man nothing in his owne eyes,
For it is faith, which does altogether annihilate or make a man nothing in his own eyes,
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Why is this? because they know not what this narrow gate is.
Why is this? Because they know not what this narrow gate is.
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Enter in at the straight gate: for I say vnto you, many seeke to enter in at it, & can not.
Enter in At the straight gate: for I say unto you, many seek to enter in At it, & can not.
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They scarce thinke of faith, they presume onely of such workes as seeme good vnto thēselues, thinking by thē to come vnto heauen. Of whom Christ said:
They scarce think of faith, they presume only of such works as seem good unto themselves, thinking by them to come unto heaven. Of whom christ said:
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for they do preposterously imitate the maners & workes of saincts, when as they themselues are nothing lesse thē saincts.
for they do preposterously imitate the manners & works of Saints, when as they themselves Are nothing less them Saints.
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there is a certaine chaunge made only of outward workes, of apparell, of places &c. Neither are these any other thē very apes of saincts,
there is a certain change made only of outward works, of apparel, of places etc. Neither Are these any other them very Apes of Saints,
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For the man himselfe continueth the same that he was before, vngodly, and without all iustification:
For the man himself Continueth the same that he was before, ungodly, and without all justification:
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But these are euen of Cains broode, & their workes are no whit better then ye workes of Cain.
But these Are even of Cains brood, & their works Are no whit better then you works of Cain.
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other scourge their bodies with whipps, other afflict themselues after other sorts.
other scourge their bodies with whips, other afflict themselves After other sorts.
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an other choseth some other order of monkes: an other is consecrated a Priest: some tormēt their flesh by wearing heare cloth:
an other chooses Some other order of Monks: an other is consecrated a Priest: Some torment their Flesh by wearing hear cloth:
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they aunswere, that we must fast, praie, frequent temples, auoide synnes &c. Hereupon one becommeth a Charterhouse Monke,
they answer, that we must fast, pray, frequent Temples, avoid Sins etc. Hereupon one becomes a Charterhouse Monk,
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But if one thē aske them how we may applie our selues vnto honestie, and by what meanes we may attaine vnto it:
But if one them ask them how we may apply our selves unto honesty, and by what means we may attain unto it:
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Well, admit this to be so.
Well, admit this to be so.
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It is meete surely that we study to lead an honest life and to do good workes.
It is meet surely that we study to led an honest life and to do good works.
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Are they not wont thus to say? I will endeuour, that I may yet become honest.
are they not wont thus to say? I will endeavour, that I may yet become honest.
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Confer now herewith those things which are wont commonly to be spoken of honestie and righteousnes.
Confer now herewith those things which Are wont commonly to be spoken of honesty and righteousness.
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Againe, he that worketh without faith is condemned, as Christ saith: He that doth not beleeue shalbe condemned, from which no workes shall deliuer him.
Again, he that works without faith is condemned, as christ Says: He that does not believe shall condemned, from which no works shall deliver him.
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and worketh nothing but that which is good, and thus becōmeth a man saued. Which is no other thing, then if I say: He that beleeueth shalbe saued.
and works nothing but that which is good, and thus becomes a man saved. Which is no other thing, then if I say: He that Believeth shall saved.
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and maketh him godly in deede, that he now calleth vpon God in the spirit of the sonnes,
and makes him godly in deed, that he now calls upon God in the Spirit of the Sons,
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Whē we heare these preach the true word of God, we may beleeue, which faith iustifieth a man,
When we hear these preach the true word of God, we may believe, which faith Justifieth a man,
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except they be sent? Therefore Christ teacheth vs to pray the Lord of the haruest, that he would send forth labourers into his haruest, that is, syncere preachers.except they be sent? Therefore christ Teaches us to pray the Lord of the harvest, that he would send forth labourers into his harvest, that is, sincere Preachers.
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But how shal they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a preacher? and how shal they preach,
But how shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not herd? and how shall they hear without a preacher? and how shall they preach,
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Paul also describeth this order Rom. 10, saying: VVhosoeuer shall call vpon the Name of the Lord, shalbe saued.
Paul also Describeth this order Rom. 10, saying: Whosoever shall call upon the Name of the Lord, shall saved.
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then that thou do worke, & so at the last become saued and happie. He which chaungeth this order, without doute is not of God.
then that thou do work, & so At the last become saved and happy. He which changeth this order, without doubt is not of God.
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First of all is required, that thou heare the word of God, next that thou beleeue,
First of all is required, that thou hear the word of God, next that thou believe,
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Hereof it sufficiētly appeareth, that the beginning, the thinges following, and the order of mans saluation are after this sort.
Hereof it sufficiently appears, that the beginning, the things following, and the order of men salvation Are After this sort.
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and beside such a one none.
and beside such a one none.
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Againe, vnto good workes there is neede onely of iustification, which he that hath attained, doth worke onely good workes,
Again, unto good works there is need only of justification, which he that hath attained, does work only good works,
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and all thinges that helpe vnto saluation.
and all things that help unto salvation.
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He therefore that goeth about to attaine hereunto by workes, shutteth the way to the Gospell, to faith, grace, Christ, God,
He Therefore that Goes about to attain hereunto by works, shutteth the Way to the Gospel, to faith, grace, christ, God,
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howbeit neither of these is the worke of nature, but both of onely grace.
howbeit neither of these is the work of nature, but both of only grace.
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Wherefore nothing els is required vnto iustificatiō, then to heare Iesus Christ our Sauiour, and to beleeue in him,
Wherefore nothing Else is required unto justification, then to hear Iesus christ our Saviour, and to believe in him,
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Such a one worketh nothing but good workes, neither can it be but good, which he being good before, shall do, whereof I haue spoken somewhat before.
Such a one works nothing but good works, neither can it be but good, which he being good before, shall do, whereof I have spoken somewhat before.
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so that now he hath other reason, and an other will, then before, namely that which is ready vnto good.
so that now he hath other reason, and an other will, then before, namely that which is ready unto good.
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Moreouer he giueth vnto such a faith his spirit, which doth throughly chaunge a man and make him new,
Moreover he gives unto such a faith his Spirit, which does thoroughly change a man and make him new,
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and that by the contemplation of Christ his sonne, in whom this faith beleeueth and trusteth.
and that by the contemplation of christ his son, in whom this faith Believeth and Trusteth.
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And this faith iustifieth thee, thou being endued herewith the Lord remitteth all thy synnes,
And this faith Justifieth thee, thou being endued herewith the Lord remitteth all thy Sins,
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This faith, as it is preached vnto thee for no merit of thine owne, so is it giuen vnto thee for no deseruing of thine, but of meere grace.
This faith, as it is preached unto thee for no merit of thine own, so is it given unto thee for no deserving of thine, but of mere grace.
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By this meanes thou shalt be chaunged from Cain to Abel, & being thy selfe acceptable, shalt offer acceptable giftes to the Lord.
By this means thou shalt be changed from Cain to Abel, & being thy self acceptable, shalt offer acceptable Gifts to the Lord.
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and repose thy selfe wholy in him, denying thy selfe, & distrusting all thine owne strength.
and repose thy self wholly in him, denying thy self, & distrusting all thine own strength.
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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 acceptable to God? How shall I attain to this perfect justification? The Gospel Answers, preaching that it is necessary that thou hear christ,
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what is needfull to be done? by what meanes shall I first of all become righteous,
what is needful to be done? by what means shall I First of all become righteous,
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and count it a small matter to kill their brother Abel. But here perhaps thou wilt say:
and count it a small matter to kill their brother Abel. But Here perhaps thou wilt say:
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or surely, if thou doest here striue against them, they beginne to be angrie with God,
or surely, if thou dost Here strive against them, they begin to be angry with God,
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They will not haue their good workes contemned, reason to be nothing esteemed, free will to be counted vneffectuall,
They will not have their good works contemned, reason to be nothing esteemed, free will to be counted uneffectual,
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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.
Now God Goes not from his sentence, as it is meet and just, and these will seem nothing less them to err in any respect.
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God aloweth the workes for his sake that worketh, these require that for the workes sake the worker may be crowned.
God alloweth the works for his sake that works, these require that for the works sake the worker may be crowned.
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God hath respect vnto man, these to the workes of man:
God hath respect unto man, these to the works of man:
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and by this meanes do they continually disagree with God, shewing themselues to be the right posteritie of Cain.
and by this means do they continually disagree with God, showing themselves to be the right posterity of Cain.
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and are perswaded that for their workes sake they shall obtaine the fauour of God,
and Are persuaded that for their works sake they shall obtain the favour of God,
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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,
Which sentence of the Apostle when they little understand, they attribute almost nothing to faith, they always stick to works, whereby they think they do merit exceedingly of God,
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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.
They which attribute so much to works, & do not accordingly esteem the worker and found justification, go so Far, that they ascribe all merit and sovereign righteousness to works done before justification, making almost no account of faith, alleging that which James Says, that without works it is dead.
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then Cain was, haue rule and authoritie. Now of this errour an other immediatly springeth.
then Cain was, have Rule and Authority. Now of this error an other immediately springs.
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Such verie deuelish doctrine beareth the sway now euerie where in scholes, colledges & monasteries, wherein no other saincts,
Such very devilish Doctrine bears the sway now every where in Schools, Colleges & monasteries, wherein no other Saints,
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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.
Unto this saying she Leaveth and sticketh unmovably, and wresteth the Scripture clean contrary, contending that God will have respect First to the works, them to the worker.
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For so Aristotle hath taught, that he that worketh well is made good.
For so Aristotle hath taught, that he that works well is made good.
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and not workes like vnto Cains, (which God pronounceth) yea and so good, that he that worketh them is iustified by them.
and not works like unto Cains, (which God pronounceth) yea and so good, that he that works them is justified by them.
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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,
She dareth with her evil sounding strings make a noise against God, that the works of a man even not yet justified, Are good works,
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also with the bookes of the heathen and with the doctrines of men.
also with the books of the heathen and with the doctrines of men.
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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,
and is not ashamed to gainsay her God, & to reprove him of lying, she being furnished with her follies and very strawy armour, to wit, the Light of nature, free will, the strength of nature,
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Here against commeth forth reason our reuerend maistres seeming to her selfe meruelous wise, yet in deede is vnwise and blynde,
Here against comes forth reason our reverend masters seeming to her self marvelous wise, yet in deed is unwise and blind,
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And if he do many workes which in outward shew seeme good, they are no better then the oblation of Cain.
And if he do many works which in outward show seem good, they Are no better then the oblation of Cain.
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Againe, 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.
Again, he pronounceth all men, which Are not yet regenerate, and have not changed that nature, which they received of their Parents, with the new creature of christ, to be unrighteous and wicked, according to that saying Psalm 116: All men Are liars, that is, unable to perform their duty, and to do those things, which by right they ought. And Gen. 6: The heart of man is always ready unto evil, whereby undoubtedly it comes to pass, that he is able to do nothing that is good, which hath the fountain of actions, that is his heart, corrupted.
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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.
The Lord in his word defineth, that all works that go before justification, Are evil, and of no importance, and requires that man himself before all things be justified.
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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.
Hereof comes such disagreement between God, and those counterfeit 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.
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but that those other do onely appeare to be good.
but that those other doe only appear to be good.
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some going before iustification, and some following it, and that these last are good workes in deede,
Some going before justification, and Some following it, and that these last Are good works in deed,
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I thinke that these thinges wilbe sufficient concerning this matter in this place, of which it is easie to vnderstand, that there are two sortes of workes:
I think that these things will sufficient Concerning this matter in this place, of which it is easy to understand, that there Are two sorts of works:
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and againe, that no worke is disalowed of him, vnles the authour thereof be disallowed before.
and again, that no work is disallowed of him, unless the author thereof be disallowed before.
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whereas he which worketh that worke, was not first acceptable to him:
whereas he which works that work, was not First acceptable to him:
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Of this place it is verie plainly gathered, that no worke can be allowed of God,
Of this place it is very plainly gathered, that no work can be allowed of God,
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where againe thou seest, that regard is had first of the worker thē of the worke.
where again thou See, that regard is had First of the worker them of the work.
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Againe, God had no respect to Cain, and therefore neither to his oblation:
Again, God had no respect to Cain, and Therefore neither to his oblation:
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and acceptable vnto God, and then for his sake his oblation also was alowed, and not he because of his oblation.
and acceptable unto God, and then for his sake his oblation also was aloud, and not he Because of his oblation.
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First he had respect to Abel himselfe, then to his oblation, because that Abel was first counted righteous, entire, First he had respect to Abel himself, then to his oblation, Because that Abel was First counted righteous, entire,
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For Moses writeth of Abel after this sort: The Lord had respect vnto Abel, and to his oblation.
For Moses Writeth of Abel After this sort: The Lord had respect unto Abel, and to his oblation.
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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.
Neither is it in controversy among the godly, that man is justified by no work, but righteousness must come unto him from Some other where, then from his own works.
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Now iustification is of man, and not of workes: for man is either iustified and saued, or iudged and condemned, and not workes.
Now justification is of man, and not of works: for man is either justified and saved, or judged and condemned, and not works.
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as there is verie great difference betweene the substance and the working, betweene a man & his worke.
as there is very great difference between the substance and the working, between a man & his work.
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First therefore we must vnderstād that that treatise, wherein is intreated of good workes, doth farre differ from that wherein is intreated of iustification,
First Therefore we must understand that that treatise, wherein is entreated of good works, does Far differ from that wherein is entreated of justification,
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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.
I must Therefore speak somewhat, that this text may be made plain, and that I may more conveniently bring Light unto it in expounding it, I will speak a few words in manner of a preface.
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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.
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 understand Paul, who every where intreateth of faith with such force of the Spirit as he is able.
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THis text toucheth the very pith of Paules chiefe doctrine, the cause why it is well vnderstood of so few, is not,
THis text touches the very pith of Paul's chief Doctrine, the cause why it is well understood of so few, is not,
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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.
7. Wherefore now thou art not a servant, but a son: if thou be a son, thou art also an heir of God through christ.
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6. And because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth, Abba, Father.
6. And Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries, Abba, Father.
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5. That he might redeeme them which were vnder the Lawe, that we might receiue the adoption of the sonnes.
5. That he might Redeem them which were under the Law, that we might receive the adoption of the Sons.
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4. But when the fulnes of time was come, God sent forth his Sonne made of a woman, and made vnder the Lawe,
4. But when the fullness of time was come, God sent forth his Son made of a woman, and made under the Law,
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3. Euen so, we when we were children, were in bondage vnder the rudiments of the world.
3. Eve so, we when we were children, were in bondage under the rudiments of the world.
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though he be Lord of all, 2. But is vnder tuters and gouerners, vntill the time appointed of the father.
though he be Lord of all, 2. But is under tutors and Governors, until the time appointed of the father.
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Verse 1. THen I saye, that the heire as long as he is a childe, differeth nothing from a seruaunt,Verse 1. THen I say, that the heir as long as he is a child, differeth nothing from a servant,
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A SERMON OF D. MARTIN LVTHER, CONCERNING THEM THAT BE VNDER THE Law, and them that be vnder Grace. Gal. 4.
A SERMON OF D. MARTIN LUTHER, CONCERNING THEM THAT BE UNDER THE Law, and them that be under Grace. Gal. 4.
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But how easie is it by this precept to know, that sinne is both in him of Cains brood,
But how easy is it by this precept to know, that sin is both in him of Cains brood,
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& in thy selfe, inasmuch as both of you want such a faith, euen by your owne nature? which thou couldest not know but by meanes of this law.
& in thy self, inasmuch as both of you want such a faith, even by your own nature? which thou Couldst not know but by means of this law.
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And this is that which Paul meaneth when he sayth: That by the law commeth the knowledge of sinne.
And this is that which Paul means when he say: That by the law comes the knowledge of sin.
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Now thou canst be deliuered from this euill of infidelitie, neither by thyne owne power, Now thou Canst be Delivered from this evil of infidelity, neither by thine own power,
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nor by the power of the lawe, wherefore all thy workes whereby thou goest about to satisfie the lawe, can be nothing but workes of the lawe, of farre lesse importance,
nor by the power of the law, Wherefore all thy works whereby thou goest about to satisfy the law, can be nothing but works of the law, of Far less importance,
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then that they are able to iustifie thee before God:
then that they Are able to justify thee before God:
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who counteth them only righteous, which truly beleeue in him, for they onely acknowledge him the true God, are his sonnes,
who counteth them only righteous, which truly believe in him, for they only acknowledge him the true God, Are his Sons,
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and doe truely fulfill the law.
and do truly fulfil the law.
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But if thou shouldest euen kill thy selfe with workes, yet is it so farre of, that thy hart can obtaine this faith thereby, that thy workes are euen a hinderance that thou canst not knowe it,
But if thou Shouldst even kill thy self with works, yet is it so Far of, that thy heart can obtain this faith thereby, that thy works Are even a hindrance that thou Canst not know it,
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yea they are a cause that thou doost persecute it.
yea they Are a cause that thou dost persecute it.
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Hereupon it is, that he that studieth to fulfill the law without faith, is afflicted for the deuils sake,
Hereupon it is, that he that studieth to fulfil the law without faith, is afflicted for the Devils sake,
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and not for Gods sake, and continueth a persecutour both of faith and of the lawe,
and not for God's sake, and Continueth a persecutor both of faith and of the law,
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vntill he come to him selfe, and doth plainly ceasse to trust in him selfe and in his owne workes, doth giue this glory vnto God, who iustifieth the vngodly, acknowledgeth him selfe to be nothing,
until he come to him self, and does plainly cease to trust in him self and in his own works, does give this glory unto God, who Justifieth the ungodly, acknowledgeth him self to be nothing,
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and figheth for God his grace, whereof he doth now know, being taught by the law, that he hath neede.
and figheth for God his grace, whereof he does now know, being taught by the law, that he hath need.
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Then faith and grace come, and fil him being emptie, satisfie him being hungry, by and by follow good workes, which are truely good:
Then faith and grace come, and fill him being empty, satisfy him being hungry, by and by follow good works, which Are truly good:
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Neither are they now the workes of the law, but of the spirit, of faith and grace,
Neither Are they now the works of the law, but of the Spirit, of faith and grace,
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and they are called in the Scriptures the workes of God, which he worketh in vs. For whatsoeuer we do of our owne power & strength, and is not wrought in vs by his grace, without dout it is a worke of the law,
and they Are called in the Scriptures the works of God, which he works in us For whatsoever we do of our own power & strength, and is not wrought in us by his grace, without doubt it is a work of the law,
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and auaileth nothing to iustification, but is both euill and hated of God, because of the infidelitie wherein it is done.
and avails nothing to justification, but is both evil and hated of God, Because of the infidelity wherein it is done.
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Againe, whatsoeuer he of Cains brood worketh, he doth nothing from his hart, nothing freely and with a willing mind,
Again, whatsoever he of Cains brood works, he does nothing from his heart, nothing freely and with a willing mind,
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except he be as it were hyred with some reward, or be commaunded to doe some such thinge, whereunto he ought otherwise to be ready of him selfe:
except he be as it were hired with Some reward, or be commanded to do Some such thing, whereunto he ought otherwise to be ready of him self:
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Euen as an euill and vnthriftie seruaunt suffereth him selfe to be brought to no worke,
Even as an evil and unthrifty servant suffers him self to be brought to no work,
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vnles he be hyred with a reward, or commaunded, whereunto he ought otherwise to be willing of himselfe.
unless he be hired with a reward, or commanded, whereunto he ought otherwise to be willing of himself.
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Nowe how vnpleasaunt is it to a man to haue such seruaunts? But they of Cains brood be plainly such, they would do no good worke at all,
Now how unpleasant is it to a man to have such Servants? But they of Cains brood be plainly such, they would do no good work At all,
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if they were not either compelled by ye feare of hell, or allured by the hope of present good thinges.
if they were not either compelled by you Fear of hell, or allured by the hope of present good things.
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Whereby againe thou seest, that these haue no mind to ye law, they gape only for gaine,
Whereby again thou See, that these have no mind to you law, they gape only for gain,
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or are moued with feare, whereby they bewray them selues, that they doe rather hate the law from their hart,
or Are moved with Fear, whereby they bewray them selves, that they do rather hate the law from their heart,
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and had leuer that there were no law at all:
and had lever that there were no law At all:
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Wherefore it is plainly manifest, that they are not good, and consequently that neither their workes be good:
Wherefore it is plainly manifest, that they Are not good, and consequently that neither their works be good:
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for how should euill men worke good workes? Moreouer those their workes, which in apparance & shew seeme to be good, are either wrested from them by feare, or are bought with promises.
for how should evil men work good works? Moreover those their works, which in appearance & show seem to be good, Are either wrested from them by Fear, or Are bought with promises.
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An euill hart can doe nothing that is good.
an evil heart can do nothing that is good.
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But this naughtines of the hart & vnwillingnes to doe good, the lawe bewrayeth when it teacheth, that God doth not greatly esteeme, what the hand doth, but what the hart doth:
But this naughtiness of the heart & unwillingness to do good, the law bewrayeth when it Teaches, that God does not greatly esteem, what the hand does, but what the heart does:
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which, seeing it hateth the law that is good, who wil deny it to be most euill.
which, seeing it hates the law that is good, who will deny it to be most evil.
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Surely it is a sinne to be against the lawe, which is very good.
Surely it is a sin to be against the law, which is very good.
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Thus therefore sinne is knowne by the lawe, according as Paule teacheth, forasmuch as we learne thereby,
Thus Therefore sin is known by the law, according as Paul Teaches, forasmuch as we Learn thereby,
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howe our affection is not set on that which is good, which ought to terrifie vs,
how our affection is not Set on that which is good, which ought to terrify us,
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and driue vs to ceasse to trust in our selues, and to long after the grace of God, whereby this naughtines of the hart may be taken away,
and driven us to cease to trust in our selves, and to long After the grace of God, whereby this naughtiness of the heart may be taken away,
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and our mind may become such, as is of it selfe ready to good things,
and our mind may become such, as is of it self ready to good things,
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and loueth the lawe, which voluntarily, not for any feare of punishment, or respect of reward,
and loves the law, which voluntarily, not for any Fear of punishment, or respect of reward,
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but because it doth of it owne accord like well of the law, and loue righteousnes, worketh those things which are truely good:
but Because it does of it own accord like well of the law, and love righteousness, works those things which Are truly good:
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By this meanes onely one is made of a seruaunt a sonne, of a slaue an heire.
By this means only one is made of a servant a son, of a slave an heir.
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Which mind and spirit thou shalt receiue by no other meanes, then by faith in Christ,
Which mind and Spirit thou shalt receive by no other means, then by faith in christ,
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Here perhaps some godly man will thinke:
Here perhaps Some godly man will think:
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So pernitious and pestilent an example is this thy holines, which seemeth so goodly vnto thee, which when it meruelously counterfaiteth a shew of godlines, it draweth miserable men to the following thereof, and vtterly extinguisheth true religion.
So pernicious and pestilent an Exampl is this thy holiness, which seems so goodly unto thee, which when it marvelously counterfaiteth a show of godliness, it draws miserable men to the following thereof, and utterly extinguisheth true Religion.
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In a summe, this thy seruice and study of religion is no other thing, then in time past amonge the Iewes was the religion of Moloch and Baal, in the honour of whom they did kill and burne euen their owne children.
In a sum, this thy service and study of Religion is no other thing, then in time passed among the Iewes was the Religion of Moloch and Baal, in the honour of whom they did kill and burn even their own children.
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Thy fasting also is not true chastising of thy body, but rashly taken vpon thee in steede of a good worke:
Thy fasting also is not true chastising of thy body, but rashly taken upon thee in steed of a good work:
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Thou beleeuest not as it behoueth a Christian to beleeue, and therefore neither doost thou pray Christianly:
Thou Believest not as it behooves a Christian to believe, and Therefore neither dost thou pray Christianly:
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for there is no Christianitie in thy life being such.
for there is no Christianity in thy life being such.
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but torment thy selfe to please Satan, and to be a pernicious and hurtfull example to thy neighbours:
but torment thy self to please Satan, and to be a pernicious and hurtful Exampl to thy neighbours:
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that thou readest and mumblest vp daily so many wordes? Surely thou doost nothing els by these,
that thou Readest and mumblest up daily so many words? Surely thou dost nothing Else by these,
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that thou abstainest from this meate, and eatest that: that thou remainest in this place:
that thou abstainest from this meat, and Eatest that: that thou remainest in this place:
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that thou wearest a gray coule: what profit bringeth it, that thou fastest to day, and keepest holy day to morrow:
that thou wearest a grey Coal: what profit brings it, that thou fastest to day, and Keepest holy day to morrow:
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nor minde, nor in any thinge els. For what can it profit me that thy crowne is shauen very broad:
nor mind, nor in any thing Else. For what can it profit me that thy crown is shaven very broad:
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For those workes that they apply them selues vnto, are their owne inuentions, consisting in gestures, apparell, places, times, meates and such like trifles, whereby their neighbour can be holpen neither in body,
For those works that they apply them selves unto, Are their own Inventions, consisting in gestures, apparel, places, times, Meats and such like trifles, whereby their neighbour can be helped neither in body,
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For inasmuch as they are destitute of true faith, they can not giue vnto God his due glory, nor doe those good workes which may truly profit their neighbour.
For inasmuch as they Are destitute of true faith, they can not give unto God his due glory, nor doe those good works which may truly profit their neighbour.
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but are onely an vnprofitable lumpe of earth, yea not onely vnprofitable, but exceeding pernicious and hurtfull also both to them selues, and to others.
but Are only an unprofitable lump of earth, yea not only unprofitable, but exceeding pernicious and hurtful also both to them selves, and to Others.
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When as those of Cains broode serue to no vse, either before God or before men, no, they doe not so much as profit them selues,
When as those of Cains brood serve to no use, either before God or before men, no, they do not so much as profit them selves,
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These are right honest and profitable men, of whom both God is glorified, & men much profited.
These Are right honest and profitable men, of whom both God is glorified, & men much profited.
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and hath a care of them.
and hath a care of them.
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Moreouer, they are of most ready mindes to suffer whatsoeuer thinges, inasmuch as they are certaine that God doth fauour them,
Moreover, they Are of most ready minds to suffer whatsoever things, inasmuch as they Are certain that God does favour them,
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and from whence no small commoditie redoundeth vnto men.
and from whence no small commodity redoundeth unto men.
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as to fayned prayers, fasting, base & filthy apparell, & such like trifles, but to true & right good workes, whereby their neighbour is profited,
as to feigned Prayers, fasting, base & filthy apparel, & such like trifles, but to true & right good works, whereby their neighbour is profited,
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whereupon they doe also with pleasure apply them selues to good workes, not to such as these of Cains broode doe,
whereupon they do also with pleasure apply them selves to good works, not to such as these of Cains brood do,
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how they are in God, by his goodnes, of most quiet mindes, and greatly reioycing with holy ioy:
how they Are in God, by his Goodness, of most quiet minds, and greatly rejoicing with holy joy:
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For they that are endued with true faith, and doe rest vpon the grace of the Lord, it is meruelous, For they that Are endued with true faith, and do rest upon the grace of the Lord, it is marvelous,
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for that they will not rest vpon the grace of God, & serue the Lord with a gentle and sweete seruice.
for that they will not rest upon the grace of God, & serve the Lord with a gentle and sweet service.
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& so be drowned by their owne meanes, that by their owne workes and satisfactions they may torment them selues euen vnto death, gratifying Satan herein,
& so be drowned by their own means, that by their own works and satisfactions they may torment them selves even unto death, gratifying Satan herein,
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which blindnes worthely commeth vnto them, inasmuch as they will not build vpon the rocke, let them build vpon the sand,
which blindness worthily comes unto them, inasmuch as they will not built upon the rock, let them built upon the sand,
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they affirme that they doe saue vs, and not this: they trust to works, they can not trust to Gods grace:
they affirm that they do save us, and not this: they trust to works, they can not trust to God's grace:
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They attribute that to their owne workes which they attribute not to the grace of God:
They attribute that to their own works which they attribute not to the grace of God:
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and to beleeue that these thinges are giuen by the grace of God, they condemne as hereticall.
and to believe that these things Are given by the grace of God, they condemn as heretical.
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in their opinion and iudgement it is a Christian thinge, to thinke that we shall be righteous and saued because of our workes,
in their opinion and judgement it is a Christian thing, to think that we shall be righteous and saved Because of our works,
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and that because of them God will giue vnto them saluation and eternal blessednes. But here see the madnes of men:
and that Because of them God will give unto them salvation and Eternal blessedness. But Here see the madness of men:
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Againe, they are of this beleefe, that they shall be righteous & holy by their owne workes,
Again, they Are of this belief, that they shall be righteous & holy by their own works,
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but rather enemies and destroyers of Christians, and persecutours of the Christian faith.
but rather enemies and destroyers of Christians, and persecutors of the Christian faith.
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and sauour nothing of the spirit, thinke and contend, that there be none which haue sounde faith and the spirit, whereby surely they beleeue them selues to be thornes and thistles, not Christians,
and savour nothing of the Spirit, think and contend, that there be none which have sound faith and the Spirit, whereby surely they believe them selves to be thorns and thistles, not Christians,
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Which forged imagination we account of, as hauing come from their sick braine, who when as they be them selues void of faith,
Which forged imagination we account of, as having come from their sick brain, who when as they be them selves void of faith,
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but that they are rather peculiar miracles and prerogatiues as they call them, which doe not belonge to all.
but that they Are rather peculiar Miracles and prerogatives as they call them, which do not belong to all.
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And after this sort they misinterpret and wrest whatsoeuer place of the Scriptures affirmeth that we are holy, saying that such doctrines are not written for vs,
And After this sort they misinterpret and wrest whatsoever place of the Scriptures Affirmeth that we Are holy, saying that such doctrines Are not written for us,
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but that they being peculiarly and speciall enlightened, receiued such reuelatiō of them selues that they were holy.
but that they being peculiarly and special enlightened, received such Revelation of them selves that they were holy.
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They aunswer that the Prophet and Apostle would not teach vs in these wordes, or giue vs an example, which we should follow,
They answer that the Prophet and Apostle would not teach us in these words, or give us an Exampl, which we should follow,
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And for that Paule sayth ▪ The Spirit of God beareth witnes vvith our Spirit that we are the children of God;
And for that Paul say ▪ The Spirit of God bears witness with our Spirit that we Are the children of God;
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Preserue thou me, O Lord, for I am holy. Preserve thou me, Oh Lord, for I am holy.
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if we count our selues euen holy, trusting to the goodnes of God iustifying vs, seeing that Dauid prayed thus:
if we count our selves even holy, trusting to the Goodness of God justifying us, seeing that David prayed thus:
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5614
If any obiect against the admiration or rather mad senslesnes of these men, that we doe nothing but that that is meete,
If any Object against the admiration or rather mad senselessness of these men, that we do nothing but that that is meet,
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The Lord at the last bring it to an end.
The Lord At the last bring it to an end.
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but euery where as much as they were able driuen many vnto hell. Which truely both hath bene and is that last and most hurtfull persecution of Antichrist:
but every where as much as they were able driven many unto hell. Which truly both hath be and is that last and most hurtful persecution of Antichrist:
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yea and that maruelous stiffely and obstinately, and haue done no other thing vnto the world,
yea and that marvelous stiffly and obstinately, and have done no other thing unto the world,
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The Pope, Bishops, Colleges, Monasteries, and Vniuersities haue now aboue fiue hundred yeares persecuted it with one mind and consent,
The Pope, Bishops, Colleges, Monasteries, and Universities have now above fiue hundred Years persecuted it with one mind and consent,
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but also commonly disallowed and condemned, with all them that either teach or profes it.
but also commonly disallowed and condemned, with all them that either teach or profess it.
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In the latter times many shall depart from the faith, &c. For we see it brought to passe by the meanes of these, that true faith lyeth euery where oppressed, is not onely not preached,In the latter times many shall depart from the faith, etc. For we see it brought to pass by the means of these, that true faith lies every where oppressed, is not only not preached,
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These are they that deny the faith of Christ, & persecute it in the whole world, of whom Paule speaketh 1. Tim. 4:
These Are they that deny the faith of christ, & persecute it in the Whole world, of whom Paul speaks 1. Tim. 4:
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and goe about with might and mayne to extinguish the Gospell.
and go about with might and main to extinguish the Gospel.
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And thus they mocke at true faith, and count such doctrine as this for execrable errour,
And thus they mock At true faith, and count such Doctrine as this for execrable error,
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I am many wayes a miserable sinner, I should be mad, if I should arrogate holines vnto my selfe.
I am many ways a miserable sinner, I should be mad, if I should arrogate holiness unto my self.
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God turne this away from me, say they, that I should affirme my selfe holy and godly, farre be this arrogancie and rashnes from me.
God turn this away from me, say they, that I should affirm my self holy and godly, Far be this arrogancy and rashness from me.
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Whē they of Cains broode heare faith to be entreated of after this sort, they can not sufficiently maruell at our madnes, as it seemes vnto them.
When they of Cains brood hear faith to be entreated of After this sort, they can not sufficiently marvel At our madness, as it seems unto them.
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so ought we alwayes to haue a care and feare thereof.
so ought we always to have a care and Fear thereof.
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but constantly to stand and perseuer, as it is the gift of the Lord, and not in our owne strength,
but constantly to stand and persever, as it is the gift of the Lord, and not in our own strength,
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It happeneth vnto one as vnto an other, &c. For ye present time euery one by faith is certaine of his saluation,It Happeneth unto one as unto an other, etc. For you present time every one by faith is certain of his salvation,
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& there is no man that knoweth either loue or hate, but all things are before thē.
& there is no man that Knoweth either love or hate, but all things Are before them.
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The righteous & wise, yea and their seruaunts also are in the hād of God, The righteous & wise, yea and their Servants also Are in the hand of God,
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lest that any tētatiō do violētly moue thee frō this faith. Hereunto pertaineth that which is written in the 9. chap. of Ecclesiastes:
lest that any tentation do violently move thee from this faith. Hereunto pertaineth that which is written in the 9. chap. of Ecclesiastes:
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But whē thou knowest that it is of grace alone, & that they faith also is the gift of God, thou shalt for good cause liue in feare & care,
But when thou Knowest that it is of grace alone, & that they faith also is the gift of God, thou shalt for good cause live in Fear & care,
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Neither must thou do this, as though it cōsisted in thine own strēgth, for all thy righteousnes & saluation is of only grace, whereunto only thou must trust:
Neither must thou do this, as though it consisted in thine own strength, for all thy righteousness & salvation is of only grace, whereunto only thou must trust:
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but that thou maist perseuer and cōtinue.
but that thou Mayest persever and continue.
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Thou must not being in this case, be careful that thou maist become righteous & saued,
Thou must not being in this case, be careful that thou Mayest become righteous & saved,
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Howbeit thou must feare & tremble that thou maist perseuer such a one vnto ye end:
Howbeit thou must Fear & tremble that thou Mayest persever such a one unto you end:
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Wherefore take heede that thou nothing dout, that thou art ye sonne of God, & therefore righteous, by his grace, let all feare & care be here awaye.
Wherefore take heed that thou nothing doubt, that thou art the son of God, & Therefore righteous, by his grace, let all Fear & care be Here away.
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& to ye Lords supper, & also reproue ye word & grace of God of falshood.
& to the lords supper, & also reprove you word & grace of God of falsehood.
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Whereof if he should any thing dout, he should procure exceeding ignominie & reproch to baptisme which he hath receiued,
Whereof if he should any thing doubt, he should procure exceeding ignominy & reproach to Baptism which he hath received,
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Which he beleeeueth to be so rich and plentifull, as it is in deede, that although he be as it were drowned in synnes, he is notwithstāding thereby made holy & the sonne of God.
Which he beleeeueth to be so rich and plentiful, as it is in deed, that although he be as it were drowned in Sins, he is notwithstanding thereby made holy & the son of God.
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and certaine of saluation, & that by no merit of his owne, but by the only mercy of God poured forth vpon him for Christes sake.
and certain of salvation, & that by no merit of his own, but by the only mercy of God poured forth upon him for Christ's sake.
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Which he that beleeueth, must plainly confes, that he is holy, godly, righteous, the sonne of God,
Which he that Believeth, must plainly confess, that he is holy, godly, righteous, the son of God,
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but thou must also nothing doute, that thou art of the number of them, vnto whom all those benefits of Christ are giuen & exhibited. but thou must also nothing doubt, that thou art of the number of them, unto whom all those benefits of christ Are given & exhibited.
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For as we do oftentimes admonish, it is not sufficient, that thou maiest worthely be called a Christian, to beleeue those things to be true, which are preached of Christ, which kinde of faith they of Cains broode also haue:
For as we do oftentimes admonish, it is not sufficient, that thou Mayest worthily be called a Christian, to believe those things to be true, which Are preached of christ, which kind of faith they of Cains brood also have:
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& yet are nothing therefore iustified: but this deserueth to be called rather an opinion of men then fayth.
& yet Are nothing Therefore justified: but this deserves to be called rather an opinion of men then faith.
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They call it faith, when they beleeue those things which they haue heard of Christ, which kynde of faith the Deuels also haue,
They call it faith, when they believe those things which they have herd of christ, which kind of faith the Devils also have,
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& that it alone doth iustifie.
& that it alone does justify.
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Whereupon they make too small & sclender account of faith, as I haue said, because they are ignorant both what faith is,
Whereupon they make too small & slender account of faith, as I have said, Because they Are ignorant both what faith is,
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These two things are set forth in this our text, as also in many other places beside.
These two things Are Set forth in this our text, as also in many other places beside.
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Afterward doe good to thy neighbour with a cheereful hart and freely.
Afterwards do good to thy neighbour with a cheerful heart and freely.
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7534
Beleeue and looke for helpe of him, then he will helpe thee, thou needest not any whit dout.
Believe and look for help of him, then he will help thee, thou Needest not any whit doubt.
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and in extreme anguish flie vnto him for succour, and to none beside him.
and in extreme anguish fly unto him for succour, and to none beside him.
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Wherefore place thy faith, trust and hope in him, count him for a gentle and louing God, cleaue vnto him,
Wherefore place thy faith, trust and hope in him, count him for a gentle and loving God, cleave unto him,
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yea and for thy God, and it shall suffize me.
yea and for thy God, and it shall suffice me.
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That is, I wil haue thine hart, giue ouer thy self to me, & account me for a gentle, fauourable,
That is, I will have thine heart, give over thy self to me, & account me for a gentle, favourable,
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Offer vnto me praise, and thy vowes, call vpon me in the time of trouble, & I vvil heare thee, and thou shalt glorifie me. Offer unto me praise, and thy vows, call upon me in the time of trouble, & I will hear thee, and thou shalt Glorify me.
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Now because he reiecteth these sacrifices, what will he haue to supply the place of them? truely euen that which followeth in the same place:
Now Because he rejects these Sacrifices, what will he have to supply the place of them? truly even that which follows in the same place:
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for I haue sent it thither. Whereby he briefly reproued the Iewes, who did meruelously please them selues in their sacrifices.
for I have sent it thither. Whereby he briefly reproved the Iewes, who did marvelously please them selves in their Sacrifices.
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For whatsoeuer is in thy stable, in thy houses, in thy court, it was all mine before,
For whatsoever is in thy stable, in thy houses, in thy court, it was all mine before,
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for that thou offerest not many things vnto me.
for that thou offerest not many things unto me.
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Behold Israell, that is, thou faithfull man, I am thy God, thou art not my God, I will giue vnto thee, thou giuest nothing to me, I will not be angrie with thee,
Behold Israel, that is, thou faithful man, I am thy God, thou art not my God, I will give unto thee, thou givest nothing to me, I will not be angry with thee,
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Thinkest thou that I will eate bulls flesh, and drinke the blood of Goates? After the same sort he sayth vnto vs:Thinkest thou that I will eat Bulls Flesh, and drink the blood of Goats? After the same sort he say unto us:
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If I be hungrie, I will not tell thee: for the whole world is mine, and all that is therein.
If I be hungry, I will not tell thee: for the Whole world is mine, and all that is therein.
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I know all the foules vpon the mountaines: and the wild beastes of the field are at my commaundement.
I know all the fowls upon the Mountains: and the wild beasts of the field Are At my Commandment.
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for all the beastes of the forest are mine, and so are the cattell vpon a thousand hills.
for all the beasts of the forest Are mine, and so Are the cattle upon a thousand hills.
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I will take no bullocke out of thy house, nor goates out of thy foldes.
I will take no bullock out of thy house, nor Goats out of thy folds.
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I will not reproue thee, because of thy sacrifices, or for thy burnt offerings, for that they be not alway before me.
I will not reprove thee, Because of thy Sacrifices, or for thy burned offerings, for that they be not always before me.
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Heare O my people and I will speake, I my self will testifie vnto thee O Israell, I am the Lord, euen thy Lorde. Hear Oh my people and I will speak, I my self will testify unto thee Oh Israel, I am the Lord, even thy Lord.
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and that we freely doe good and be beneficiall to our neighbours, according as God hath of his meere goodnes and mercie bestowed infinite benefits and blessings vpon vs. The Prophet sayth Psal. 50:
and that we freely do good and be beneficial to our neighbours, according as God hath of his mere Goodness and mercy bestowed infinite benefits and blessings upon us The Prophet say Psalm 50:
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These thinges haue I briefly spoken concerning this text, that ye may thereby learne, that God requireth this especially of vs, that we doe firmely and constantly trust in him,
These things have I briefly spoken Concerning this text, that you may thereby Learn, that God requires this especially of us, that we do firmly and constantly trust in him,
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euen as Christ hath done, who hath spred abroad and freely bestowed his goodnes vpon all.
even as christ hath done, who hath spread abroad and freely bestowed his Goodness upon all.
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and not to this ende, that we shoulde thinke that we shall merit many thinges of God by them, they must be cheerefully and freely bestowed vpon all,
and not to this end, that we should think that we shall merit many things of God by them, they must be cheerfully and freely bestowed upon all,
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For the true workes of Christians, which they desire to be accepted of God, must be done so, that they tend to the profit of our neighbour,
For the true works of Christians, which they desire to be accepted of God, must be done so, that they tend to the profit of our neighbour,
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when they are not directed to that end, that they may serue their neighbour, but are ordeined onely vnto this ende, that they may merit much at Gods handes by them.
when they Are not directed to that end, that they may serve their neighbour, but Are ordained only unto this end, that they may merit much At God's hands by them.
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Hereupon now we may perceiue, that all works of Monks and Nunnes are vaine and to be vtterly disallowed,
Hereupon now we may perceive, that all works of Monks and Nuns Are vain and to be utterly disallowed,
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so we may be to our neighbour.
so we may be to our neighbour.
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so also we ought to doe well to our neighbour, and that freely, onely loue mouing vs thereunto, that as Christ is to vs,
so also we ought to do well to our neighbour, and that freely, only love moving us thereunto, that as christ is to us,
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& that of meere & bountiful loue, not for his owne commodities sake, or because of our merits:
& that of mere & bountiful love, not for his own commodities sake, or Because of our merits:
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in an other, of loue, that we may learne, that as he hath care of vs, giuing vs meate, drink, apparel,
in an other, of love, that we may Learn, that as he hath care of us, giving us meat, drink, apparel,
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For Christ is sette forth vnto vs in a double forme, in one, of faith, that we should not be ouer carefull:
For christ is Set forth unto us in a double Form, in one, of faith, that we should not be over careful:
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Moreouer, as ye haue now learned faith, so must ye also learne loue.
Moreover, as you have now learned faith, so must you also Learn love.
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Behold thus it goeth out of frame with vs, when we cōmit our selues to be ruled, not to faith, but to our owne reason.
Behold thus it Goes out of frame with us, when we commit our selves to be ruled, not to faith, but to our own reason.
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wherefore while it doth not repose her trust by faith in God, it is enforced to despeire, which desperation afterward causeth such naughtie and wicked men.
Wherefore while it does not repose her trust by faith in God, it is Enforced to despair, which desperation afterwards Causes such naughty and wicked men.
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and reason looketh vnto that which is present: but that which it seeth not, it is not able to comprehend:
and reason looks unto that which is present: but that which it sees not, it is not able to comprehend:
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so many theeues, pillers, vserers, robbers, Simonists, as they call them, and sellers of benefices? All these diffidence toward God bringeth forth vnto vs. For such kind of men do iudge onely according to humane reason,
so many thieves, pillars, usurers, robbers, Simonists, as they call them, and sellers of Benefices? All these diffidence towards God brings forth unto us For such kind of men do judge only according to humane reason,
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How commeth it to passe, that euery where, whethersoeuer we turne vs, there are so many harlots and baudes, such plenty of deluders and deceiuers,
How comes it to pass, that every where, whethersoeuer we turn us, there Are so many harlots and bawds, such plenty of deluders and deceivers,
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Wherefore let vs dearly beloued, at the last begin to beleeue, for onely diffidence and incredulitie is the mother of all sinnes & vices, which at this day reigne in all sorts of men.
Wherefore let us dearly Beloved, At the last begin to believe, for only diffidence and incredulity is the mother of all Sins & vices, which At this day Reign in all sorts of men.
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Here we may see, that all that doe sticke diligently to the word of God, are fed of God him selfe.
Here we may see, that all that do stick diligently to the word of God, Are fed of God him self.
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They haue now continued with me three dayes, it now behoueth me to giue sufficient vnto them to eate.
They have now continued with me three days, it now behooves me to give sufficient unto them to eat.
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Here now our hope is erected, and the wordes of Christ are comfortable to a man, when he sayth:
Here now our hope is erected, and the words of christ Are comfortable to a man, when he say:
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Behold how gentle & bountifull we haue God toward vs, who hath euen a care to feede the vncleane belly.
Behold how gentle & bountiful we have God towards us, who hath even a care to feed the unclean belly.
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if I send them away fasting, it is a daunger lest they faint by the way. if I send them away fasting, it is a danger lest they faint by the Way.
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then they are for them selues, & sayth on this sort: I am moued with compassion toward the multitude:
then they Are for them selves, & say on this sort: I am moved with compassion towards the multitude:
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Then God, before this care commeth vpon them, and before they begin to aske of him, is present, being more carefull for them,
Then God, before this care comes upon them, and before they begin to ask of him, is present, being more careful for them,
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and commit vnto him this vrging necessitie of hunger, they them selues being quiet from all care.
and commit unto him this urging necessity of hunger, they them selves being quiet from all care.
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Howbeit they murmured of none of these things, but conceiuing a sure confidence, reasoning nothing against God after the affection of men, they commende them selues wholy to the good will of God,
Howbeit they murmured of none of these things, but conceiving a sure confidence, reasoning nothing against God After the affection of men, they commend them selves wholly to the good will of God,
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surely we are a verie great multitude, we are here in the wide wildernes, we haue emptie and hungrie stomackes, here is nothing that is able to fill thē.
surely we Are a very great multitude, we Are Here in the wide Wilderness, we have empty and hungry stomachs, Here is nothing that is able to fill them.
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If they had iudged according to the capacitie of their reason, they would haue murmured, and said after this sort:
If they had judged according to the capacity of their reason, they would have murmured, and said After this sort:
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This in deede is to cleaue vnto God by syncere fayth, which is here verie well painted forth in this grosse and bodily image of foure thousand men, who cleauing to God onely by faith, did not doute that they should be refreshed of him.
This in deed is to cleave unto God by sincere faith, which is Here very well painted forth in this gross and bodily image of foure thousand men, who cleaving to God only by faith, did not doubt that they should be refreshed of him.
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yet must I consider none of these, but rather my mynde is to be confirmed with an vndouted trust, that God by the vertue of his promise, not in respect of my merites or workes, will giue vnto me life, blessednes, and grace.
yet must I Consider none of these, but rather my mind is to be confirmed with an undoubted trust, that God by the virtue of his promise, not in respect of my merits or works, will give unto me life, blessedness, and grace.
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Although therefore I doe presently see nothinge, but death, hell, and the iudgement of God,
Although Therefore I do presently see nothing, but death, hell, and the judgement of God,
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albeit those thinges be horrible which be in my sight, yet shall they not hurt him that beleeueth.
albeit those things be horrible which be in my sighed, yet shall they not hurt him that Believeth.
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herewith I being stayed vp, shall attaine vnto those thinges which are verie farre out of my sight,
herewith I being stayed up, shall attain unto those things which Are very Far out of my sighed,
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well, faith is a sure foundation:
well, faith is a sure Foundation:
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yea and no creature shall helpe vs against death, hell, and the iudgement of God. But if I beleeue, I saye thus vnto my selfe:
yea and no creature shall help us against death, hell, and the judgement of God. But if I believe, I say thus unto my self:
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then shall hell appeare vnto vs, when we rather desire for heauen, then shall we behold the iudgement of God, notwithstanding his grace would be much more acceptable vnto vs. In a summe, whatsoeuer we would desire to see, shalbe taken out of our sight,
then shall hell appear unto us, when we rather desire for heaven, then shall we behold the judgement of God, notwithstanding his grace would be much more acceptable unto us In a sum, whatsoever we would desire to see, shall taken out of our sighed,
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Then shall we see death set before our eyes, when as notwithstanding we would willingly liue,
Then shall we see death Set before our eyes, when as notwithstanding we would willingly live,
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now we will entreat of spirituall good thinges, which shall come vnto vs when we shall die.
now we will entreat of spiritual good things, which shall come unto us when we shall die.
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and fitly haue disposed all thinges, according to the capacitie of their reason. And thus much shall suffize to be spoken concerning the faith of temporall good things:
and fitly have disposed all things, according to the capacity of their reason. And thus much shall suffice to be spoken Concerning the faith of temporal good things:
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If they had seene an heape of money, store of breade, and shambles full of flesh, they could then haue easily relieued this present necessitie, they could haue put all in a good hope,
If they had seen an heap of money, store of bread, and shambles full of Flesh, they could then have Easily relieved this present necessity, they could have put all in a good hope,
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how can it be that such a great multitude of men should be here refreshed with meate? truly it exceedeth our capacitie.
how can it be that such a great multitude of men should be Here refreshed with meat? truly it exceeds our capacity.
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for it looketh for nothing, it trusteth to nothing, when nothing is present. Of like diffidence were the disciples, who thought thus with thēselues:
for it looks for nothing, it Trusteth to nothing, when nothing is present. Of like diffidence were the Disciples, who Thought thus with themselves:
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But if we shall aske counsell of reason, it will forthwith say (as the disciples did before) this thinge is vnpossible:
But if we shall ask counsel of reason, it will forthwith say (as the Disciples did before) this thing is unpossible:
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They shall not be confounded in the perilous time, and in the dayes of dearth they shall haue enough. They shall not be confounded in the perilous time, and in the days of dearth they shall have enough.
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God knoweth the dayes of the righteous, their inheritaunce shall continue for euer. God Knoweth the days of the righteous, their inheritance shall continue for ever.
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I haue been young and nowe am olde, and yet sawe I neuer the righteous forsaken, nor his seede begging bread. And againe:I have been young and now am old, and yet saw I never the righteous forsaken, nor his seed begging bred. And again:
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This singular trust and confidence in God, the comfortable and effectuall worde of the diuine promise doeth require. Whereof Dauid glorieth Psal. 37:
This singular trust and confidence in God, the comfortable and effectual word of the divine promise doth require. Whereof David Glorieth Psalm 37:
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yea heauen and earth shall passe, before God will suffer a man endued with such faith to want either clothing or any other necessarie thinge.
yea heaven and earth shall pass, before God will suffer a man endued with such faith to want either clothing or any other necessary thing.
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vnto such a faithfull man, that he might be nourished, rather then he should be pined with hunger,
unto such a faithful man, that he might be nourished, rather then he should be pined with hunger,
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Surely the Angels themselues should come downe from heauen, & giue bread digged euen out of the earth,
Surely the Angels themselves should come down from heaven, & give bred dug even out of the earth,
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and that I may speake at once, it shall not want those thinges that be necessarie.
and that I may speak At once, it shall not want those things that be necessary.
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So faith is a sure foundation, whereunto I trusting, doe looke for those thinges which I see not,
So faith is a sure Foundation, whereunto I trusting, do look for those things which I see not,
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Thou wilt well nourish, feede, cloath, and helpe, where and when thou shalt know best.
Thou wilt well nourish, feed, cloth, and help, where and when thou shalt know best.
pns21 vm2 av vvi, vvb, n1, cc vvi, c-crq cc c-crq pns21 vm2 vvi av-js.
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Most gentle father, I am thy creature, and thy worke, it can not be denied but thou hast created me, I will put all my trust in thee, which hast greater care of my welfare then I my selfe.
Most gentle father, I am thy creature, and thy work, it can not be denied but thou hast created me, I will put all my trust in thee, which haste greater care of my welfare then I my self.
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See what filthie incredulitie bringeth vnto man. But if I be endued with faith, I shut mine eyes and say:
See what filthy incredulity brings unto man. But if I be endued with faith, I shut mine eyes and say:
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as theft, deceit, and other such practizes, and by all meanes that I am able, I passe through the stormes of aduersitie.
as theft, deceit, and other such practises, and by all means that I am able, I pass through the storms of adversity.
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then if I be faithles, I yeeld vnto desperation, and goe and purpose an other thinge with my selfe, I applie my mynde to vnhonest trades, that I may get somewhat thereby,
then if I be faithless, I yield unto desperation, and go and purpose an other thing with my self, I apply my mind to unhonest trades, that I may get somewhat thereby,
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But when as I see my hope to be in vaine, and that I am not succoured by and by with nourishment and cloathing,
But when as I see my hope to be in vain, and that I am not succored by and by with nourishment and clothing,
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yet should it be my dutie to beleeue and hope, that God will prouide for me.
yet should it be my duty to believe and hope, that God will provide for me.
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neither would any man giue me any thinge:
neither would any man give me any thing:
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If I were a maried man, hauing a wife and a companie of children, and had nothing wherewith to nourish them,
If I were a married man, having a wife and a company of children, and had nothing wherewith to nourish them,
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Whereof let this be as an example:
Whereof let this be as an Exampl:
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Here it appeareth vnto vs how reason is blynde, and how, when faith commeth, it ought to giue place.
Here it appears unto us how reason is blind, and how, when faith comes, it ought to give place.
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and learne how much the capacitie of man and faith do differ one from an other.
and Learn how much the capacity of man and faith do differ one from an other.
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For this cause therefore did he aske his disciples, that euerie one of them might trie their owne reason,
For this cause Therefore did he ask his Disciples, that every one of them might try their own reason,
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so much lesse can it submit it selfe to the workes of God.
so much less can it submit it self to the works of God.
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whence can a man satisfie such a multitude here in the wildernes? Here ye see how mans reason and fayth agree togither, that the wiser reason is,
whence can a man satisfy such a multitude Here in the Wilderness? Here you see how men reason and faith agree together, that the Wiser reason is,
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or with what thinge their hunger may be taken away. To whom his disciples aunswere:
or with what thing their hunger may be taken away. To whom his Disciples answer:
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What doeth Christ here? he is moued with compassion, he demaundeth of the disciples with what vittailes,
What doth christ Here? he is moved with compassion, he demandeth of the Disciples with what victuals,
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Such a fayth had this multitude, which although they see no meate, neuertheles they trust in God, that he will feede them.
Such a faith had this multitude, which although they see no meat, nevertheless they trust in God, that he will feed them.
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Now Paule sayth that faith is a thinge whereby a man hopeth for those thinges which appeare not to the eyes.
Now Paul say that faith is a thing whereby a man Hopes for those things which appear not to the eyes.
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and destitute of those necessaries, whereby the bodie is susteined.
and destitute of those necessaries, whereby the body is sustained.
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Euen as in our present text it plainly appeareth, wherein we reade that there were about foure thousand men, who togither with their wiues and children had now suffred hunger three dayes (was not this a notable kynde of fasting?) yet were not famished with hunger, being farre from their houses,
Eve as in our present text it plainly appears, wherein we read that there were about foure thousand men, who together with their wives and children had now suffered hunger three days (was not this a notable kind of fasting?) yet were not famished with hunger, being Far from their houses,
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nor heard with the eares, but which I must onely hope for.
nor herd with the ears, but which I must only hope for.
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faith is the foundation, whereby I looke for that good thinge, which is neither seene with the eyes,
faith is the Foundation, whereby I look for that good thing, which is neither seen with the eyes,
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Faith is the ground of thinges, which are hoped for, and the euidence of thinges which are not seene, which is thus much in effect:Faith is the ground of things, which Are hoped for, and the evidence of things which Are not seen, which is thus much in Effect:
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The Apostle Heb. 11. hath written thus: The Apostle Hebrew 11. hath written thus:
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when as rather it ought to perce to the heart. Let vs nowe consider an example teaching vs the qualitie and nature of faith.
when as rather it ought to pierce to the heart. Let us now Consider an Exampl teaching us the quality and nature of faith.
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There are many which say, that they commit their bellie to God, but that sticketh onely in the tounge and lippes,
There Are many which say, that they commit their belly to God, but that sticketh only in the tongue and lips,
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neither could I learne rightly to trust in God thereby. Hereof also thou mayst coniecture how rare a Christian man is.
neither could I Learn rightly to trust in God thereby. Hereof also thou Mayest conjecture how rare a Christian man is.
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For although I should preach an hundred yeares of the bountifulnes, fauour, liberalitie and gentlenes of God toward vs, it would profit me nothing vnlesse I haue a triall and taste of those commodities,
For although I should preach an hundred Years of the bountifulness, favour, liberality and gentleness of God towards us, it would profit me nothing unless I have a trial and taste of those commodities,
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when a triall thereof is had in our life.
when a trial thereof is had in our life.
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Now to eate milke is to tast of the fauour and grace of God, which is then tasted of,
Now to eat milk is to taste of the favour and grace of God, which is then tasted of,
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but he must also wax greater, and gather strength, that he may accustome himselfe to feede on breade, and stronger meate.
but he must also wax greater, and gather strength, that he may accustom himself to feed on bread, and Stronger meat.
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For it is not enough that the infant being put to the teate doe sucke,
For it is not enough that the infant being put to the teat do suck,
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Beloued brethren, as new borne babes desire that sincere milke of the word, that ye may grovv thereby. beloved brothers, as new born babes desire that sincere milk of the word, that you may grow thereby.
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Wherefore Saint Peter hath righly admonished:
Wherefore Saint Peter hath righly admonished:
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Forasmuch as we are perswaded, that the soule is by infinite degrees to be preferred before the bellie, toward which notwithstanding he is touched with compassion as this our present text teacheth.
Forasmuch as we Are persuaded, that the soul is by infinite Degrees to be preferred before the belly, towards which notwithstanding he is touched with compassion as this our present text Teaches.
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or preserue his soule for euer.
or preserve his soul for ever.
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Now he that is not able to atteine vnto this tender, and as it were as yet sucking faith, to him surely it is verie hard to beleeue, that God will pardon his synnes,
Now he that is not able to attain unto this tender, and as it were as yet sucking faith, to him surely it is very hard to believe, that God will pardon his Sins,
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truly much lesse shall I be perswaded to beleeue, that he will giue a fearme vnto me, or his whole inheritaunce.
truly much less shall I be persuaded to believe, that he will give a fearme unto me, or his Whole inheritance.
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how I pray you, shall I hope for tenne of crownes of golde of him? from whom I dare not promise to my selfe so much as a peece of bread,
how I pray you, shall I hope for tenne of crowns of gold of him? from whom I Dare not promise to my self so much as a piece of bred,
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Or if I can not be brought to beleeue, that a crowne of golde shalbe giuen vnto me of him,
Or if I can not be brought to believe, that a crown of gold shall given unto me of him,
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If I can not commit my body vnto him that he may feede it, much lesse can I commit my soule vnto him that he may alwayes preserue it.
If I can not commit my body unto him that he may feed it, much less can I commit my soul unto him that he may always preserve it.
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For if we be now instructed by the Gospell, that God will giue foode to our bellie, we may thereupon account with our selues, that he will nourish & cloath our soules with spirituall good thinges.
For if we be now instructed by the Gospel, that God will give food to our belly, we may thereupon account with our selves, that he will nourish & cloth our Souls with spiritual good things.
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how bountifull he is in bestowing his riches vpon vs, and that we ought in spirituall thinges also to place all our hope and trust in him.
how bountiful he is in bestowing his riches upon us, and that we ought in spiritual things also to place all our hope and trust in him.
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and they are vnto the weake as a certaine meane or helpe, whereby they may learne the goodnes of God,
and they Are unto the weak as a certain mean or help, whereby they may Learn the Goodness of God,
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The Gospell by these temporall and corporall good thinges teacheth vs the faith of children,
The Gospel by these temporal and corporal good things Teaches us the faith of children,
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Ye haue now oftētimes heard, that there are two sorts of good thinges, spirituall and corporall.
You have now oftentimes herd, that there Are two sorts of good things, spiritual and corporal.
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but that he hath infinite moe treasures in a readines for him.
but that he hath infinite more treasures in a readiness for him.
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and taketh from hence principles of comfort, and conceiueth trust and confidence in the fauour of God, hauing this hope, that man can not promise to him selfe from God so manye good thinges,
and Takes from hence principles of Comfort, and conceiveth trust and confidence in the favour of God, having this hope, that man can not promise to him self from God so many good things,
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Howbeit against this is sette the other image namely of grace, which fayth doeth attentiuely behold,
Howbeit against this is Set the other image namely of grace, which faith doth attentively behold,
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vnles we be strengthned by fayth.
unless we be strengthened by faith.
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but rather we are all enforced to be cast downe in minde, when we see it,
but rather we Are all Enforced to be cast down in mind, when we see it,
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one of feare, which representeth to our eyes the horrible wrath of God, before which no man is able to stand,
one of Fear, which Representeth to our eyes the horrible wrath of God, before which no man is able to stand,
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And such ought to be the image of fayth. For the Scripture setteth before vs a double image:
And such ought to be the image of faith. For the Scripture sets before us a double image:
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Moreouer this text doeth so liuely set forth Christ vnto vs in his colours, that it may be manifest and well knowen vnto euerie one of vs, what we ought to promise our selues concerning him, to wit, that he is mercifull, bountifull, gentle, who succoureth all that flie vnto him for helpe.
Moreover this text doth so lively Set forth christ unto us in his colours, that it may be manifest and well known unto every one of us, what we ought to promise our selves Concerning him, to wit, that he is merciful, bountiful, gentle, who succoureth all that fly unto him for help.
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for although the doings and workes described of them doe oftentimes varie, neuertheles the simplicitie of fayth remayneth alwayes alike.
for although the doings and works described of them do oftentimes vary, nevertheless the simplicity of faith remaineth always alike.
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And this is the cause why Christ is of all the Euangelistes set forth to be so louing and gentle:
And this is the cause why christ is of all the Evangelists Set forth to be so loving and gentle:
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and what is prescribed vnto vs therein, namely the true nature and qualitie of fayth.
and what is prescribed unto us therein, namely the true nature and quality of faith.
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For your vnderstanding is sufficiently well grounded in these mysteries, so that ye doe easily perceiue what good is to be looked for in the Gospell,
For your understanding is sufficiently well grounded in these Mysteres, so that you do Easily perceive what good is to be looked for in the Gospel,
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9. And they that had eatē, were about 4. thousand: so he sent them awaye. I Hope dearely beloued, that ye doe well vnderstand the meaning of this text.
9. And they that had eaten, were about 4. thousand: so he sent them away. I Hope dearly Beloved, that you do well understand the meaning of this text.
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8. So they did eate and were suffised, and they tooke vp of the broken meate that was left, seuen baskets full.
8. So they did eat and were sufficed, and they took up of the broken meat that was left, seuen baskets full.
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and when he had giuen thankes, he commaunded them also to be set before them.
and when he had given thanks, he commanded them also to be Set before them.
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& they did set them before the people. 7. They had also a few small fishes:
& they did Set them before the people. 7. They had also a few small Fish:
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and he tooke the seuen loaues, and gaue thankes, brake them, and gaue to his disciples to set before them,
and he took the seuen loaves, and gave thanks, brake them, and gave to his Disciples to Set before them,
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5. And he asked them, how many loaues haue ye? and they said, seuen. 6. Then he commaunded the multitude to sit downe on the ground:
5. And he asked them, how many loaves have you? and they said, seuen. 6. Then he commanded the multitude to fit down on the ground:
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4. Then his disciples aunswered him, whence can a man satisfie these with bread here in the wildernes?
4. Then his Disciples answered him, whence can a man satisfy these with bred Here in the Wilderness?
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for ome of them came from farre.
for ome of them Come from Far.
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3. And if I send them awaye fasting to their own houses, they would faint by the waye:
3. And if I send them away fasting to their own houses, they would faint by the Way:
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2. I haue compassion on the multitude, because they haue now cōtinued with me three dayes, and haue nothing to eate.
2. I have compassion on the multitude, Because they have now continued with me three days, and have nothing to eat.
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Verse 1. IN those dayes, when there was a verie great multitude, and had nothing to eate, Iesus called his disciples to him, and said vnto them:Verse 1. IN those days, when there was a very great multitude, and had nothing to eat, Iesus called his Disciples to him, and said unto them:
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A SERMON OF D. MARTIN LVTHER, CONCERNING TRVST IN GOD IN PENVRIE AND DISTRESSE. Marc. 8.
A SERMON OF D. MARTIN LUTHER, CONCERNING TRVST IN GOD IN PENVRIE AND DISTRESSE. Marc. 8.
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But on the contrarie Moses, not as a shepeheard of miserable and weake sheepe, but as a maister of stronger cattell, driueth his heards with a staffe and a rod three dayes iourney through the desert,
But on the contrary Moses, not as a shepherd of miserable and weak sheep, but as a master of Stronger cattle, Driveth his heards with a staff and a rod three days journey through the desert,
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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.
A SERMON OF D. MARTIN LUTHER OF THE LOST SHEPE. Lycia 15. Verse 1. THen resorted unto him all the Publicans and Sinners to hear him.
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2. Therefore the Pharises and Scribes murmured, saying: He receiueth sinners and eateth with them. 3. Then spake he this parable to them saying:
2. Therefore the Pharisees and Scribes murmured, saying: He receiveth Sinners and Eateth with them. 3. Then spoke he this parable to them saying:
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4. What man of you hauing an hundred sheepe, if he lose one of them, doth not leaue ninety and nine in the wildernes,
4. What man of you having an hundred sheep, if he loose one of them, does not leave ninety and nine in the Wilderness,
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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.
and go After that which is lost, until he find it? 5. And when he hath found it, he Layeth it on his shoulders with joy.
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6. And when he commeth home, he calleth togither his friendes and neighbours, saying vnto them: Reioyce with me:
6. And when he comes home, he calls together his Friends and neighbours, saying unto them: Rejoice with me:
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for I haue found my sheepe which was lost.
for I have found my sheep which was lost.
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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.
7. I say unto you, that likewise joy shall be in heaven for one sinner that Repenteth, more then for ninetie & nine just men, which need none amendment of life.
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IN this text, dearely beloued, euen that doctrine is contayned, which we are perswaded, and glory to be our chiefe doctrine,
IN this text, dearly Beloved, even that Doctrine is contained, which we Are persuaded, and glory to be our chief Doctrine,
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1848
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.
and which by best right deserves to be called christian Doctrine, to wit of grace and forgiveness of Sins, Set down against the Doctrine of the law, and of works.
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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.
But it is a very shameful thing, that a sermon so excellent, and replenished with so great Comfort and joy, should be herd of a man that is wicked & a contemner of the word of God.
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1850
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,
This is much more miserable, that all think they have so soon thoroughly learned it, to the knowledge whereof every one will seem to have attained, thinking that there is nothing in it, which he does not perfectly understand,
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1851
and that there is no neede to spend any more studie in learning it.
and that there is no need to spend any more study in learning it.
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1852
Although it be not grieuous to God him selfe, neither doth it yrke or wearie him, euery yeare repeating it,
Although it be not grievous to God him self, neither does it yrke or weary him, every year repeating it,
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1853
or rather euery day exercising it, as though he knewe to preach nothing else, being vnskilfull and ignorant of all other kind of doctrine.
or rather every day exercising it, as though he knew to preach nothing Else, being unskilful and ignorant of all other kind of Doctrine.
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1854
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.
And we miserable and wretched men do so soon as we think attain to the knowledge of the chiefest Doctrine, that forthwith it is wearisome and tedious unto us to repeat it, whereby all pleasure and love of the word of God Dieth and is extinguished in us
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1855
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 of a preface,
But before I declare the article or chief point Here taught, I think it good, that the beginning of this chapter be diligently considered, which S. Lycia sets in steed of a preface,
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1856
& sheweth what gaue Christ cause to make this sermon, where he sayth: Then resorted vnto him all the Publicans and sinners to heare him.
& shows what gave christ cause to make this sermon, where he say: Then resorted unto him all the Publicans and Sinners to hear him.
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1857
In which wordes he plainly signifieth with what mē Christ kept companie, namely with them, which in the sight of all men liued as it did not become them,
In which words he plainly signifies with what men christ kept company, namely with them, which in the sighed of all men lived as it did not become them,
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1858
and were openly called sinners and euell persons.
and were openly called Sinners and evil Persons.
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Whereby it appeareth that the Pharisees semed to haue sufficient cause to finde fault with Christ,
Whereby it appears that the Pharisees seemed to have sufficient cause to find fault with christ,
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1860
for that he, which would be counted holy, did familiarly keepe companie with such men.
for that he, which would be counted holy, did familiarly keep company with such men.
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1861
For they were commonly called Publicans at that time, to whom the Romās did let out some citie or custome, For they were commonly called Publicans At that time, to whom the Romās did let out Some City or custom,
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1862
or some charge or ouersight in matters, for a certain summe of money: as the Turke or Venetians do now commit to some one some citie or office,
or Some charge or oversight in matters, for a certain sum of money: as the Turk or Venetians do now commit to Some one Some City or office,
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1863
for which a certain summe of money is yearly to be payed, and what soeuer they shall scrape togither by vniust exactions aboue this summe, that is their owne.
for which a certain sum of money is yearly to be paid, and what soever they shall scrape together by unjust exactions above this sum, that is their own.
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1864
So also the aforesaid Publicans did, which so gathered those tributes and money wherewith they were charged, that they themselues also might haue some gaine thereby.
So also the aforesaid Publicans did, which so gathered those Tributes and money wherewith they were charged, that they themselves also might have Some gain thereby.
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1865
And seing that a summe of money to be paide for some citie or office was not small, they desirous to gaine thereby, did by all meanes deale vniustly,
And sing that a sum of money to be paid for Some City or office was not small, they desirous to gain thereby, did by all means deal unjustly,
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1866
and vsed extortion in all thinges, in all places, and with all persons.
and used extortion in all things, in all places, and with all Persons.
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1867
For the Lordes and maisters held them so hardly and straightly, that they could not get much thereby,
For the lords and masters held them so hardly and straightly, that they could not get much thereby,
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1868
if they would deale rightly and iustly, and oppresse no man with vniust exactions.
if they would deal rightly and justly, and oppress no man with unjust exactions.
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1869
Whereupon they had a verie euell report abroad, that they were most vniust exactors, and endued with small honestie and integritie of life.
Whereupon they had a very evil report abroad, that they were most unjust exactors, and endued with small honesty and integrity of life.
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1870
Likewise the rest in generall were called sinners, which otherwise liued dishonestly and wretchedly, & were defiled with filthie offences,
Likewise the rest in general were called Sinners, which otherwise lived dishonestly and wretchedly, & were defiled with filthy offences,
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1871
as with couetousnes, with whoredome, with surfetting and drunkennes, and such like.
as with covetousness, with whoredom, with surfeiting and Drunkenness, and such like.
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1872
Such resort here vnto Christ, and come to heare him, when as before they had knowen him by report to be excellent and famous both in wordes and deedes.
Such resort Here unto christ, and come to hear him, when as before they had known him by report to be excellent and famous both in words and Deeds.
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Howbeit it is certaine that in them although they semed euen desperate, there was a sparke of vertue and honestie, in asmuch as they longed after Christ, both couering to heare his doctrine,
Howbeit it is certain that in them although they seemed even desperate, there was a spark of virtue and honesty, in as as they longed After christ, both covering to hear his Doctrine,
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1874
and also earnestly desiring to see the workes which he did, when before they knewe him to be a good man,
and also earnestly desiring to see the works which he did, when before they knew him to be a good man,
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and heard no ill report either of his doctrine or workes, so that their life did farre differ from his.
and herd no ill report either of his Doctrine or works, so that their life did Far differ from his.
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1876
Neuertheles they are so wel disposed, that they are not his enemies, neither refuse or flie his company,
Nevertheless they Are so well disposed, that they Are not his enemies, neither refuse or fly his company,
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1877
but runne vnto him, not of any euell purpose or intent, but to see and heare some good thing, whereby they may amend their life.
but run unto him, not of any evil purpose or intent, but to see and hear Some good thing, whereby they may amend their life.
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1878
Contrariwise the Pharises and Scribes, which were counted most righteous and holy, are such poysonfull beastes, that they are not only sore displeased at Christ, whom they cā abide neither to see nor heare, Contrariwise the Pharisees and Scribes, which were counted most righteous and holy, Are such poisonful beasts, that they Are not only soar displeased At christ, whom they can abide neither to see nor hear,
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1879
but also they can not be content, that miserable sinners should come vnto him, and heare him, whereby they being led by repentance might amend:
but also they can not be content, that miserable Sinners should come unto him, and hear him, whereby they being led by Repentance might amend:
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1880
Yea they do also beside this, murmur, and reproue Christ, for that he admitted vnto him,
Yea they do also beside this, murmur, and reprove christ, for that he admitted unto him,
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1881
and receiued Publicās and sinners, saying:
and received Publicans and Sinners, saying:
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1882
Behold, is this that holy and famous man? Who will now say that he is of God,
Behold, is this that holy and famous man? Who will now say that he is of God,
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1883
when as he hath society with so wicked wretches? yea rather he is a drinker of wine and a glutton,
when as he hath society with so wicked wretches? yea rather he is a drinker of wine and a glutton,
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1884
as they say elsewhere, a freind to Publicans and sinners.
as they say elsewhere, a friend to Publicans and Sinners.
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1885
Such a report he is cōstrained to beare of the holy Pharises, not for that he giuing himselfe to gluttonie and surfetting, accustomed to feede excessiuely and followe riotous pleasure togither with them,
Such a report he is constrained to bear of the holy Pharisees, not for that he giving himself to gluttony and surfeiting, accustomed to feed excessively and follow riotous pleasure together with them,
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1886
but onely because he admitted such into his company, and did not contemptuously reiect them.
but only Because he admitted such into his company, and did not contemptuously reject them.
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1887
For in their opinion he should haue gone with a sad and austere countenance, in base apparell,
For in their opinion he should have gone with a sad and austere countenance, in base apparel,
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1888
& haue remained seuered from the conuersation and companie of men, and refused their felowshippe,
& have remained severed from the Conversation and company of men, and refused their fellowship,
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1889
lest that by familiar custome with them, he should be defiled, and should haue done as they were accustomed to do after ye maner of holy men.
lest that by familiar custom with them, he should be defiled, and should have done as they were accustomed to do After you manner of holy men.
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1890
Of whom Esaie writeth, that they studied for such puritie, that they did feare and suffer against their will euen the touching of a sinner.
Of whom Isaiah Writeth, that they studied for such purity, that they did Fear and suffer against their will even the touching of a sinner.
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1891
Which in deede plainly appeareth Luke 7. in the Pharise murmuring against Christ, because he suffred himselfe to be touched of the sinfull woman.
Which in deed plainly appears Lycia 7. in the Pharisee murmuring against christ, Because he suffered himself to be touched of the sinful woman.
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1892
And it was they, that would alway be his maisters, & prescribe vnto him rules whereby to liue,
And it was they, that would always be his masters, & prescribe unto him rules whereby to live,
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1893
and behaue himselfe in this life. Therefore in this place they murmur, for that he did not applie himselfe vnto thē,
and behave himself in this life. Therefore in this place they murmur, for that he did not apply himself unto them,
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1894
neither did disdaine ye cōpany & conuersation of such sinners according to their example.
neither did disdain you company & Conversation of such Sinners according to their Exampl.
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1895
Now Christ also is somewhat stout, plainly shewing here, that he can suffer ye maistership of none,
Now christ also is somewhat stout, plainly showing Here, that he can suffer you mastership of none,
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1896
but that he is altogither free & exempt from the commaundements of all, as commonly in the Gospels we see him to be at his owne will & pleasure, who neuertheles otherwise was both gētler and also more seruiceable then all the rest.
but that he is altogether free & exempt from the Commandments of all, as commonly in the Gospels we see him to be At his own will & pleasure, who nevertheless otherwise was both Gentler and also more serviceable then all the rest.
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1897
But when as they would deale with him by lawes, & be his maisters, thē all friendship ceassed,
But when as they would deal with him by laws, & be his masters, them all friendship ceased,
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1898
for he did not otherwise leape back, then the adamant layd vpon ye anuyle & striken, speaking and doing onely the contrary of that which they require of him,
for he did not otherwise leap back, then the adamant laid upon you anuyle & stricken, speaking and doing only the contrary of that which they require of him,
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1899
although they seeme to speake euen rightly and well, alleaging thereunto also the worde of God.
although they seem to speak even rightly and well, alleging thereunto also the word of God.
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1900
As they doe here, where they come and say:
As they do Here, where they come and say:
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1901
thou must doe thus, thou must follow the conuersation of honest men, thou must flee the companye of wicked men.
thou must do thus, thou must follow the Conversation of honest men, thou must flee the company of wicked men.
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1902
This truly is a substantial doctrine, and confirmed by testimony of the Scripture.
This truly is a substantial Doctrine, and confirmed by testimony of the Scripture.
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1903
For Moses him selfe commaundeth the Iewes, to auoid euill men, & take away euil from amonge them.
For Moses him self commandeth the Iewes, to avoid evil men, & take away evil from among them.
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1904
By this text they confirme their sayings, & come with their Moses, and would make Christ subiect to their lawes,
By this text they confirm their sayings, & come with their Moses, and would make christ Subject to their laws,
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1905
and haue him ruled by them. But Christ neuertheles will be at his owne libertie.
and have him ruled by them. But christ nevertheless will be At his own liberty.
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1906
And he is not vnlike the Vnicorne, which beast men deny that he can be taken aliue, with what kind of hunting soeuer he be assayled.
And he is not unlike the Unicorn, which beast men deny that he can be taken alive, with what kind of hunting soever he be assailed.
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1907
He suffereth him selfe to be wounded, to be striken with darts, and to be slayne, to be taken he doth not suffer him selfe.
He suffers him self to be wounded, to be stricken with darts, and to be slain, to be taken he does not suffer him self.
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1908
No otherwise doth Christ also, who although he be set vpon by lawes, yet doth he not suffer them,
No otherwise does christ also, who although he be Set upon by laws, yet does he not suffer them,
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1909
but breaketh through as through a spiders web, rebuking them most sharpely.
but breaks through as through a spiders web, rebuking them most sharply.
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1910
As Matth. 12. where they found fault with his Disciples, because they had plucked ye eares of corne on the Sabbath day, alleaging the commaundement of God that the Sabbath was to be kept holy, &c. he auoucheth the cleane contrary, tearing in sunder ye commaundement, affirming the contrary both in wordes, and also by examples.
As Matthew 12. where they found fault with his Disciples, Because they had plucked you ears of corn on the Sabbath day, alleging the Commandment of God that the Sabbath was to be kept holy, etc. he avoucheth the clean contrary, tearing in sunder you Commandment, affirming the contrary both in words, and also by Examples.
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1911
Also Matth. 16, where he declareth to his Apostles that he shall suffer and be crucified,
Also Matthew 16, where he Declareth to his Apostles that he shall suffer and be Crucified,
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1912
but Peter admonisheth him to be of a good there, and setteth before him the precept of charitie, saying:
but Peter Admonisheth him to be of a good there, and sets before him the precept of charity, saying:
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1913
Maister, pitie thy selfe, there againe he doth earnestly and sharpely blame and rebuke his admonisher, and sayth: Get thee behinde me, Satan: Master, pity thy self, there again he does earnestly and sharply blame and rebuke his admonisher, and say: Get thee behind me, Satan:
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1914
thou vnderstandest not the thinges that are of God, but the thinges that are of men. thou Understandest not the things that Are of God, but the things that Are of men.
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1915
And in a summe, he is most impatient of all lawes wherewith they deale with him, he will be most free from all commaundements,
And in a sum, he is most impatient of all laws wherewith they deal with him, he will be most free from all Commandments,
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1916
and acknowledged to be the Lord of them.
and acknowledged to be the Lord of them.
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1917
He alway giueth such aunswers, as with which he represseth the exactors, neither wil he keepe any law as though he were compelled to do it.
He always gives such answers, as with which he represseth the exactors, neither will he keep any law as though he were compelled to do it.
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1918
Contrariwise, when he doth any thinge of his owne accorde, then no law is so litle or so light, whereunto he doth not willingly obey,
Contrariwise, when he does any thing of his own accord, then no law is so little or so Light, whereunto he does not willingly obey,
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1919
and doth much more then it requireth.
and does much more then it requires.
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1920
Wherefore there can none be founde more gentle and seruiceable then he, if he be vrged with the controlement or exaction of none.
Wherefore there can none be found more gentle and serviceable then he, if he be urged with the controlment or exaction of none.
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1921
Moreouer he doth so farre humble him selfe, that he washeth the feete of Iudas which betrayed him, according as he him selfe speaketh of him selfe:
Moreover he does so Far humble him self, that he washes the feet of Iudas which betrayed him, according as he him self speaks of him self:
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1922
I came not to be serued, but to serue others, &c. which is manifest to them that consider his life,I Come not to be served, but to serve Others, etc. which is manifest to them that Consider his life,
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1923
howe he walked abroade in Iudea, Samaria, Galile, and in the night stept on the ground, fasted forty dayes,
how he walked abroad in Iudea, Samaria, Galilee, and in the night stepped on the ground, fasted forty days,
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1924
and tooke no rest at all, but patiently sustained so much labour, that they feared lest he should be rauished in minde,
and took no rest At all, but patiently sustained so much labour, that they feared lest he should be ravished in mind,
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1925
or finally bringe some hurt to his body.
or finally bring Some hurt to his body.
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1926
He doth all thinges that he can, but that he refuseth to be compelled, and suffereth no lawes to be prescribed vnto him, which if any set before him, he most stoutely resisteth and striueth against them.
He does all things that he can, but that he Refuseth to be compelled, and suffers no laws to be prescribed unto him, which if any Set before him, he most stoutly Resisteth and strives against them.
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1927
So he is both of a most stoute and of a most milde spirit, neyther is there any more stoute,
So he is both of a most stout and of a most mild Spirit, neither is there any more stout,
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1928
nor more seruiceable then he, whoe can abide to doe none of those thinges that are exacted of him,
nor more serviceable then he, who can abide to do none of those things that Are exacted of him,
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1929
and neuertheles doth all thinges euen most aboundantly, and as it were ouerfloweth with a floud of good workes,
and nevertheless does all things even most abundantly, and as it were overfloweth with a flood of good works,
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1930
and watereth all thinges, no man commaunding him, or by way of controlement exacting and requiring any thinge of him,
and Waters all things, no man commanding him, or by Way of controlment exacting and requiring any thing of him,
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1931
but he beinge permitted to doe voluntarily and of his owne accord.
but he being permitted to do voluntarily and of his own accord.
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1932
These thinges are done for our example, that we may learne what a true Christian man is after the spirit,
These things Are done for our Exampl, that we may Learn what a true Christian man is After the Spirit,
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1933
lest we iudge him according to the lawe, and according to our owne wisedom and vnderstanding.
lest we judge him according to the law, and according to our own Wisdom and understanding.
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1934
For Christ is therefore our Lorde, that he may make such men of vs, as he is him selfe.
For christ is Therefore our Lord, that he may make such men of us, as he is him self.
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1935
And as he can not suffer him selfe to be tied and bound with lawes,
And as he can not suffer him self to be tied and bound with laws,
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1936
but will be Lorde of lawes, yea and of all thinges, so also ought not the conscience of a Christiā to suffer them.
but will be Lord of laws, yea and of all things, so also ought not the conscience of a Christian to suffer them.
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1937
For we are so much made free by Christ, that our conscience may know nothing cōcerning any law, whose iudgement & controlement it may abide to suffer.
For we Are so much made free by christ, that our conscience may know nothing Concerning any law, whose judgement & controlment it may abide to suffer.
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1938
Neither ought we any otherwise to be affected according to the state of ye inward conscience,
Neither ought we any otherwise to be affected according to the state of the inward conscience,
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1939
then if no lawe had bene giuen or made: yea as if neither x. cōmaundements, nor one, either of God, or of Bishop, or of Cesar were giuē to vs, that we may plainly say:
then if no law had be given or made: yea as if neither x. Commandments, nor one, either of God, or of Bishop, or of Cesar were given to us, that we may plainly say:
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1940
I know nothing of any law, neyther wil I know any thing.
I know nothing of any law, neither will I know any thing.
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1941
For in that state and condition, wherein we Christians are, our workes, & the workes of all men doe cease, yea and all lawes also.
For in that state and condition, wherein we Christians Are, our works, & the works of all men do cease, yea and all laws also.
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1942
For where there is no worke, neither can there be any law, requiring a worke and saying:
For where there is no work, neither can there be any law, requiring a work and saying:
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1943
this thing was to be done of thee, this to be left vndone.
this thing was to be done of thee, this to be left undone.
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1944
But we through Christ are wholly free from all workes, and righteous by meere grace and mercy, whereby we liue onely before God.
But we through christ Are wholly free from all works, and righteous by mere grace and mercy, whereby we live only before God.
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1945
And this is our treasure, whereby we are Christians, and liue and stand before God.
And this is our treasure, whereby we Are Christians, and live and stand before God.
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1946
For how we ought to liue in outward conuersation, to wit in fleshe and blood before the world, it doth nothing pertaine vnto this place.
For how we ought to live in outward Conversation, to wit in Flesh and blood before the world, it does nothing pertain unto this place.
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1947
Wherefore a Christian must learne so to rule his conscience, that he suffer it not to be held captiue or entangled with any law. Wherefore a Christian must Learn so to Rule his conscience, that he suffer it not to be held captive or entangled with any law.
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1948
But whosoeuer will bind and hold it with any law, let him stoutly and boldely striue there against,
But whosoever will bind and hold it with any law, let him stoutly and boldly strive there against,
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1949
and doe as he seeth Christ doe here and else where, where he vseth so great stoutnes and earnestnes of minde, that no Moses or Exactor of the lawe can preuaile any thinge with him,
and do as he sees christ doe Here and Else where, where he uses so great stoutness and earnestness of mind, that no Moses or Exactor of the law can prevail any thing with him,
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1950
although otherwise he be most humble, most sweete and gentle of all men.
although otherwise he be most humble, most sweet and gentle of all men.
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1951
Howbeit this art is aboue measure high and excellent, which none but he vnderstandeth, whereof he is the Maister, who knoweth howe to appease all lawes and teachers of lawes.
Howbeit this art is above measure high and excellent, which none but he understandeth, whereof he is the Master, who Knoweth how to appease all laws and Teachers of laws.
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1952
We are not able to doe so: We Are not able to do so:
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1953
For the Deuill mightely assaileth vs, and as often as he setteth vpon the conscience of man, he driueth him to that point, that he entreth disputation with him, what he hath done or not done.
For the devil mightily assails us, and as often as he sets upon the conscience of man, he Driveth him to that point, that he entereth disputation with him, what he hath done or not done.
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1954
Then such a disputation beginneth, as wherein is debated of our sinne and righteousnes, euen then man is brought into a daungerous case and into the myre, where be sticketh,
Then such a disputation begins, as wherein is debated of our sin and righteousness, even then man is brought into a dangerous case and into the mire, where be sticketh,
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1955
neither can he escape or rid him self out, but is forthwith deeper and deeper plunged in.
neither can he escape or rid him self out, but is forthwith Deeper and Deeper plunged in.
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1956
For he is laden with a heauy burden, which he is not able to beare,
For he is laden with a heavy burden, which he is not able to bear,
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1957
wherefore he walketh musing, gnawing & consuming his minde, neither can he get any quietnes thereof.
Wherefore he walks musing, gnawing & consuming his mind, neither can he get any quietness thereof.
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Image 9
1958
Which I doe plainely feele in my selfe, neither can I wrastle out, and deliuer my selfe by any trauell,
Which I do plainly feel in my self, neither can I wrestle out, and deliver my self by any travel,
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1959
although I labour alwayes, assaying all meanes to escape out of this goulfe, that I may aunswere the lawe,
although I labour always, assaying all means to escape out of this gulf, that I may answer the law,
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1960
and obtaine so much, that it may keepe silence, and say, now at length thou hast done so much, wherewith I am constrayned to be content.
and obtain so much, that it may keep silence, and say, now At length thou hast done so much, wherewith I am constrained to be content.
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1961
But all endeuour and study is in vayne:
But all endeavour and study is in vain:
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1962
for such a deepe pit and daungerous goulfe it is, out of which no man is able to escape, although he ioyne the helpes of all men to him self,
for such a deep pit and dangerous gulf it is, out of which no man is able to escape, although he join the helps of all men to him self,
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1963
as they can beare me witnes which haue made triall hereof, and doe as yet daily trie it.
as they can bear me witness which have made trial hereof, and do as yet daily try it.
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1964
The cause is our nature, which will haue to doe with workes and lawes, and heare what they say, and followe them that say:
The cause is our nature, which will have to do with works and laws, and hear what they say, and follow them that say:
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1965
Why doth he eate with Publicanes and sinners? if he did eate and drinke with vs, he should do wel. Also:
Why does he eat with Publicans and Sinners? if he did eat and drink with us, he should do well. Also:
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1966
why do thy Disciples plucke the eares of corne on the Sabbath day? &c. with whom it will haue to do so long, til the law sayth: now thou art righteous.
why do thy Disciples pluck the ears of corn on the Sabbath day? etc. with whom it will have to do so long, till the law say: now thou art righteous.
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1967
For it can attaine to no higher vnderstanding, then that the doctrine of the law is the chiefest doctrine,
For it can attain to no higher understanding, then that the Doctrine of the law is the chiefest Doctrine,
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1968
and that the righteousnes thereof is the best life before God.
and that the righteousness thereof is the best life before God.
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1969
In it it continually remaineth so captiue yea and bound, neither can it by any meanes deliuer it self out of this prison, being not able to pacifie and appease the law, that it doe not exact any thinge of it,
In it it continually remains so captive yea and bound, neither can it by any means deliver it self out of this prison, being not able to pacify and appease the law, that it do not exact any thing of it,
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1970
or reprehend it in any thing, but it is compelled to be captiue therein as in a perpetuall prison,
or reprehend it in any thing, but it is compelled to be captive therein as in a perpetual prison,
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1971
and the longer it striueth and fighteth with the lawe, into so much worse case doth it alwayes come,
and the longer it strives and fights with the law, into so much Worse case does it always come,
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1972
vntill at the last it be wholy subdued.
until At the last it be wholly subdued.
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1973
What therfore must I do, the law assailing & vrging my conscience, especially when I perceiue my selfe not to do that which it requireth? I aunswere,
What Therefore must I do, the law assailing & urging my conscience, especially when I perceive my self not to do that which it requires? I answer,
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1974
euen that which Christ doth here, who admitteth or acknowledgeth no law, although brought out of the law of God.
even that which christ does Here, who admitteth or acknowledgeth no law, although brought out of the law of God.
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1975
So learne thou also to doe, that thou mayest boldely say to the lawe, leaue of lawe to dispute with me, I haue nothing to doe with thee.
So Learn thou also to do, that thou Mayest boldly say to the law, leave of law to dispute with me, I have nothing to do with thee.
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1976
And for that very same cause, for which thou commest to dispute with me, and to enquire of me,
And for that very same cause, for which thou Comest to dispute with me, and to inquire of me,
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1977
how good and righteous I am, I will not heare thee. For it here maketh no matter, what I am, or what I ought to doe,
how good and righteous I am, I will not hear thee. For it Here makes no matter, what I am, or what I ought to do,
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1978
and what not to doe, but what Christ him selfe is, ought to doe, and doeth.
and what not to do, but what christ him self is, ought to do, and doth.
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1979
For nowe we are in the bridechamber, where onely the bridegrome and the bride must haue to doe,
For now we Are in the bridechamber, where only the bridegroom and the bride must have to do,
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1980
and it behoueth not thee to come thither, nor to intermeddle any thing there. But neuertheles it now and then knocketh and sayth:
and it behooves not thee to come thither, nor to intermeddle any thing there. But nevertheless it now and then knocketh and say:
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1981
in the meane season notwithstanding good workes must be done of thee, the commaundements of God must be kept, if thou wilt obtaine saluation. Aunswere againe:
in the mean season notwithstanding good works must be done of thee, the Commandments of God must be kept, if thou wilt obtain salvation. Answer again:
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1982
but thou hearest that it is not nowe tyme to speake of them:
but thou Hearst that it is not now time to speak of them:
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1983
for now I haue obtayned my righteousnes and the summe of all my saluation without my workes in Christ my Lorde,
for now I have obtained my righteousness and the sum of all my salvation without my works in christ my Lord,
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1984
and am already saued before thou camest, therefore I haue no neede of thy presence.
and am already saved before thou camest, Therefore I have no need of thy presence.
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1985
For as I haue sayd, where workes preuayle nothing, neyther is the law there of any importance or weight,
For as I have said, where works prevail nothing, neither is the law there of any importance or weight,
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1986
and where there is no law, neither is there any sinne.
and where there is no law, neither is there any sin.
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1987
The bride therefore alone, all the rest beinge excluded, must reigne in the bridechamber with Christ, in whom shee hath all thinges at once,
The bride Therefore alone, all the rest being excluded, must Reign in the bridechamber with christ, in whom she hath all things At once,
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1988
neyther needeth shee any thinge more, which is necessary to saluation.
neither needs she any thing more, which is necessary to salvation.
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1989
Wherefore the lawe must be excluded and vtterly reiected, yea and cast of, as often as it will inuade and set vpon the conscience.
Wherefore the law must be excluded and utterly rejected, yea and cast of, as often as it will invade and Set upon the conscience.
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1990
For surely it ought not to medle therewith, neither commeth it in tyme, when it will haue muche to doe there, where it ought to haue nothing to doe,
For surely it ought not to meddle therewith, neither comes it in time, when it will have much to do there, where it ought to have nothing to do,
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1991
and whither it ought in no wise to come.
and whither it ought in no wise to come.
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1992
For the conscience resteth in this article of our Christian faith, I beleue in Iesus Christ my Lord, which suffered, died,
For the conscience rests in this article of our Christian faith, I believe in Iesus christ my Lord, which suffered, died,
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1993
& was buried for me, &c. vnto whom both Moses law, & Cesars, & diuine lawes ought to giue place.
& was buried for me, etc. unto whom both Moses law, & Caesars, & divine laws ought to give place.
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1994
All that therfore is boldly to be chased from me, whatsoeuer will dispute with me of sinnes, righteousnes, and such like thinges.
All that Therefore is boldly to be chased from me, whatsoever will dispute with me of Sins, righteousness, and such like things.
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1995
Beholde, Christ would in this place resemble this libertie vnto vs, that as Christians we suffer no maister in our conscience, trusting most constantly to this one thinge, that we are baptised,
Behold, christ would in this place resemble this liberty unto us, that as Christians we suffer no master in our conscience, trusting most constantly to this one thing, that we Are baptised,
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1996
and called vnto Christ, and by him iustified and sanctified, whereupon we may say:
and called unto christ, and by him justified and sanctified, whereupon we may say:
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1997
He is my righteousnes, my treasure, my worke, and in a summe, what not? against sinne and vnrighteousnes (whereof the lawe indeuoureth to accuse me) If it please you to haue other righteousnes, workes, lawe, &c. then may ye take them from whence ye will,
He is my righteousness, my treasure, my work, and in a sum, what not? against sin and unrighteousness (whereof the law endeavoureth to accuse me) If it please you to have other righteousness, works, law, etc. then may you take them from whence you will,
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1998
surely ye shall finde no place for them in me.
surely you shall find no place for them in me.
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1999
Thus may a man defend him self, and stande against the suggestions and tentations of the Deuill,
Thus may a man defend him self, and stand against the suggestions and tentations of the devil,
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2000
and of sinnes either past or present.
and of Sins either past or present.
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2001
Wherefore Moses and Christ are farre to be separated asunder, as also workes and faith, the conscience and the outward life,
Wherefore Moses and christ Are Far to be separated asunder, as also works and faith, the conscience and the outward life,
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2002
so that if the lawe will sette vpon me, and make my hart afrayde, then is it tyme to sende it away,
so that if the law will Set upon me, and make my heart afraid, then is it time to send it away,
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2003
and if it will not giue place, to thrust it out by force, and to say:
and if it will not give place, to thrust it out by force, and to say:
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2004
I will willingly doe good workes, and will goe forward as much as I am able for that time that I liue amonge men,
I will willingly do good works, and will go forward as much as I am able for that time that I live among men,
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2005
but here I wil know nothing at al of them in my cōscience, & therefore let me alone, & prate nothing of them.
but Here I will know nothing At all of them in my conscience, & Therefore let me alone, & prate nothing of them.
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2006
For here I will vouchsafe to heare neither Moses nor the Pharisees, but Christ alone doth obtaine place to reigne here.
For Here I will vouchsafe to hear neither Moses nor the Pharisees, but christ alone does obtain place to Reign Here.
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2007
I will like vnto Marie, sit at his feete to heare his worde, but let Martha cary abroade,
I will like unto Marry, fit At his feet to hear his word, but let Martha carry abroad,
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2008
and busie her selfe in the kitchin and about the houshold affayres. And in a summe, I will not trouble the quietnes of my conscience.
and busy her self in the kitchen and about the household affairs. And in a sum, I will not trouble the quietness of my conscience.
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2009
But what shall I say, whereas in the meane season I doe daily sinne, which surely is euill? I aunswere, in deede it is true, I am a sinner,
But what shall I say, whereas in the mean season I do daily sin, which surely is evil? I answer, in deed it is true, I am a sinner,
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2010
and I do vniustly, but I must not therefore despeire, as though I were subiect to condemnation,
and I do unjustly, but I must not Therefore despair, as though I were Subject to condemnation,
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2011
yea or tremble because of the rigour of the lawe.
yea or tremble Because of the rigour of the law.
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2012
For by faith I apprehend him, which hath apprehended me, and apply my selfe vnto him, which hath embraced me in baptisme,
For by faith I apprehend him, which hath apprehended me, and apply my self unto him, which hath embraced me in Baptism,
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2013
and hath put me in his bosom, and by the preaching of the Gospell hath called me to the communion of all his good thinges, bidding me to beleeue in him.
and hath put me in his bosom, and by the preaching of the Gospel hath called me to the communion of all his good things, bidding me to believe in him.
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2014
Nowe when as I haue apprehended him by faith, then may I be bold to bid the Pharisees,
Now when as I have apprehended him by faith, then may I be bold to bid the Pharisees,
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2015
and Moses with his tables, all Lawyers with their bookes, all men with their workes holde their peace and giue place.
and Moses with his tables, all Lawyers with their books, all men with their works hold their peace and give place.
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2016
No law hath then any power to conuince or accuse me: for in this Christ I haue all thinges aboundantly, whatsoeuer can be required in me.
No law hath then any power to convince or accuse me: for in this christ I have all things abundantly, whatsoever can be required in me.
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2017
This, I say, is the doctrine and arte of Christians, the scope and ende whereof is this, euen to reigne with Christ.
This, I say, is the Doctrine and art of Christians, the scope and end whereof is this, even to Reign with christ.
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2018
But blockish men doe not vnderstand it, taking hereupon occasion to liue more freely, as they list, saying:
But blockish men do not understand it, taking hereupon occasion to live more freely, as they list, saying:
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2019
what neede is there that I should do good works, forasmuch as Christ hath abrogated the law, &c. There foolish babbling is in no wise to be borne,
what need is there that I should do good works, forasmuch as christ hath abrogated the law, etc. There foolish babbling is in no wise to be born,
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for Christ is on the other part also to be considered of thee, and thou must marke what he doth more.
for christ is on the other part also to be considered of thee, and thou must mark what he does more.
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For here he him selfe sayth:
For Here he him self say:
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that he is that man which seeketh the miserable and lost sheepe, which also he witnesseth by his present deede, by receiuing sinners and Publicanes, and by preaching vnto them.
that he is that man which seeks the miserable and lost sheep, which also he Witnesseth by his present deed, by receiving Sinners and Publicans, and by preaching unto them.
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Whereby thou seest that he doth fulfill much more then the law commaundeth to be done,
Whereby thou See that he does fulfil much more then the law commandeth to be done,
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and teacheth thee to doe the same by his example. He is of such an heroicall stomacke, that he will not be vnder the lawe,
and Teaches thee to do the same by his Exampl. He is of such an heroical stomach, that he will not be under the law,
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yet doth he of his owne accorde moe thinges then the law requireth.
yet does he of his own accord more things then the law requires.
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Doe thou so also, neither looke when thou shalt be forced and driuen on by the lawe,
Doe thou so also, neither look when thou shalt be forced and driven on by the law,
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but without the lawe and of thine owne accorde doe that which is needefull to be done, as Peter 1. Pet. 2 admonisheth saying:
but without the law and of thine own accord do that which is needful to be done, as Peter 1. Pet. 2 Admonisheth saying:
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as free, and not as hauing the libertie for a cloke of malitiousnes, but as the seruaunts of God. And Paule Rom. 6: Being made free from sinne, ye are made the seruaunts of righteousnes. as free, and not as having the liberty for a cloak of maliciousness, but as the Servants of God. And Paul Rom. 6: Being made free from sin, you Are made the Servants of righteousness.
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These are they, which do all thinges with a free conscience without the lawe, and vnconstrained.
These Are they, which do all things with a free conscience without the law, and unconstrained.
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For where the Gospell is truely in the hart, it maketh a man to be such a one,
For where the Gospel is truly in the heart, it makes a man to be such a one,
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as doth not looke while the law commeth, but is so full of ioy in Christ, that he is with speede caried vnto good works, doing well to all men,
as does not look while the law comes, but is so full of joy in christ, that he is with speed carried unto good works, doing well to all men,
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as much as he is able, & that of his owne accorde, before the law commeth into his minde.
as much as he is able, & that of his own accord, before the law comes into his mind.
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Moreouer he bestoweth both body and life, hauing no regard, what he must therefore suffer,
Moreover he bestoweth both body and life, having no regard, what he must Therefore suffer,
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and so he is full of good workes which voluntarily flowing as it were out of a continuall fountaine are deriued vnto many:
and so he is full of good works which voluntarily flowing as it were out of a continual fountain Are derived unto many:
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As Christ being compelled, doth not abide to take vp so much as a strawe,
As christ being compelled, does not abide to take up so much as a straw,
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but vncompelled giueth him selfe to be crucified for me, and for the whole worlde, dying for the lost sheepe.
but uncompelled gives him self to be Crucified for me, and for the Whole world, dying for the lost sheep.
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Howebeit it is very necessary to discerne these thinges well, when it is come to hand strokes and within the throwing of the dart,
Howbeit it is very necessary to discern these things well, when it is come to hand Strokes and within the throwing of the dart,
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as it is said, the law and sinnes disputing now with thy conscience, then see that thou doe boldly represse Moses,
as it is said, the law and Sins disputing now with thy conscience, then see that thou doe boldly repress Moses,
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and bid him keepe silence, sending him abroade to the olde man. Driue him into Moses schole, that he may dispute with him and say:
and bid him keep silence, sending him abroad to the old man. Driven him into Moses school, that he may dispute with him and say:
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Doost thou heare? thou art too slowe and sluggish in giuing and seruing thy neighbour.
Dost thou hear? thou art too slow and sluggish in giving and serving thy neighbour.
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When Christ is to be serued of thee, thou wilt more willingly serue thy belly:
When christ is to be served of thee, thou wilt more willingly serve thy belly:
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thou wilt come in no perill for Christes sake, thou doost deceitfully robbe thy neighbour circūuenting him by what meanes soeuer thou canst.
thou wilt come in no peril for Christ's sake, thou dost deceitfully rob thy neighbour circumventing him by what means soever thou Canst.
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For that sluggish asse flying labour, and following onely idlenes and wantonnes, vse the tables of stone, whom euen against his will, constrayne to goe on in his duety.
For that sluggish Ass flying labour, and following only idleness and wantonness, use the tables of stone, whom even against his will, constrain to go on in his duty.
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Wherefore when thou shalt set vpon me, in that thinge which is right and meete (thou must say vnto Moses) I will willingly heare thee, and follow thy admonitions,
Wherefore when thou shalt Set upon me, in that thing which is right and meet (thou must say unto Moses) I will willingly hear thee, and follow thy admonitions,
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namely according to the outward man, and in outward life, where thou maist beare rule like a scholemaister,
namely according to the outward man, and in outward life, where thou Mayest bear Rule like a Schoolmaster,
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& as one gouerning a familie:
& as one governing a family:
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Where thou hast power to cōmaund me, to be obedient, modest, patient, good to my neighbour, dutifull and liberal toward the poore,
Where thou hast power to command me, to be obedient, modest, patient, good to my neighbour, dutiful and liberal towards the poor,
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& to celebrate God with praises poured forth to his glorie:
& to celebrate God with praises poured forth to his glory:
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moreouer to be content for his words sake to abide the contumelies & sclaunders of all persons,
moreover to be content for his words sake to abide the Contumelies & slanders of all Persons,
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& to suffer euery kind of iniurie of the world.
& to suffer every kind of injury of the world.
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With all which I am not greatly moued, yea I would doe more thinges then I am able to do according to the outward man.
With all which I am not greatly moved, yea I would do more things then I am able to do according to the outward man.
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For the spirit, by the testimonye of Christ, is willing, and ready, although the flesh be weake.
For the Spirit, by the testimony of christ, is willing, and ready, although the Flesh be weak.
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But if thou wilt go so farre, whither it is vnlawfull for thee to come, that is, into my hart and conscience, there will I neither see thee, nor vouchsafe to heare thee.
But if thou wilt go so Far, whither it is unlawful for thee to come, that is, into my heart and conscience, there will I neither see thee, nor vouchsafe to hear thee.
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For there I haue an other both great & vnspeakeable treasure, whose name is Christ.
For there I have an other both great & unspeakable treasure, whose name is christ.
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And in a summe, whatsoeuer pertaineth to bridle ye outward man, thou canst not lay on a sufficient burden thereof:
And in a sum, whatsoever pertaineth to bridle you outward man, thou Canst not lay on a sufficient burden thereof:
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but thou must burden the conscience nothing at all. For he that enioyeth Christ, is aboue all lawes, as Paul saith:
but thou must burden the conscience nothing At all. For he that Enjoyeth christ, is above all laws, as Paul Says:
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the lawe is not giuen for the iust, who notwithstanding in the meane time doth more thinges,the law is not given for the just, who notwithstanding in the mean time does more things,
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then he is able to fulfill in the flesh.
then he is able to fulfil in the Flesh.
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For according to the lawe we are sinners, and concerning our person we must abide vnder it.
For according to the law we Are Sinners, and Concerning our person we must abide under it.
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But through Christ we are farre aboue the lawe.
But through christ we Are Far above the law.
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So Moses without Christ must exercise his grosse workes, whereby he may compel men which are not yet Christians, to be honest ciuely before the world:
So Moses without christ must exercise his gross works, whereby he may compel men which Are not yet Christians, to be honest ciuely before the world:
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for he doth not make Christians righteous & honest.
for he does not make Christians righteous & honest.
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Howbeit I will not deny yt he doth this, that he sheweth vnto them their duties, which otherwise they would willingly fulfil & satisfie,
Howbeit I will not deny that he does this, that he shows unto them their duties, which otherwise they would willingly fulfil & satisfy,
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yea & doe moe things also, but that the flesh doth not so willingly & wt that readines wherwith it ought, follow the spirit.
yea & do more things also, but that the Flesh does not so willingly & with that readiness wherewith it ought, follow the Spirit.
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In which respect they are to be admonished and vrged, the conscience neuertheles remaining free, so that the law haue no power to accuse them.
In which respect they Are to be admonished and urged, the conscience nevertheless remaining free, so that the law have no power to accuse them.
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Wherfore such doctrine & admonition ought to be among Christians (as it is certaine yt among the Apostles there was) whereby euery man may be admonished of his state & office.
Wherefore such Doctrine & admonition ought to be among Christians (as it is certain that among the Apostles there was) whereby every man may be admonished of his state & office.
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As for the rest which are not Christians, they must be ruled by Moses lawes,
As for the rest which Are not Christians, they must be ruled by Moses laws,
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& burdened with them both outwardly & inwardly, wherby they may be forced and afflicted, that they may do that which is right, forsaking that which is euill,
& burdened with them both outwardly & inwardly, whereby they may be forced and afflicted, that they may do that which is right, forsaking that which is evil,
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although they do it not with a patient and willing mind.
although they do it not with a patient and willing mind.
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Of which kind ye rash multitude of ye vnruly commō sort & ye obstinat people is, who do not regard or vnderstand ye liberty of Christ,
Of which kind you rash multitude of the unruly Common sort & you obstinate people is, who do not regard or understand you liberty of christ,
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although they can babble & glory of many things concerning the Gospell, & they notwithstanding do abuse it only to ye lust of their mind:
although they can babble & glory of many things Concerning the Gospel, & they notwithstanding do abuse it only to you lust of their mind:
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let them know that they are vnder the discipline and correction of Moses.
let them know that they Are under the discipline and correction of Moses.
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For they are not such men, as are capable of this doctrine, which liue with such a secure mind, that they thinke, they haue no neede of the Gospel,
For they Are not such men, as Are capable of this Doctrine, which live with such a secure mind, that they think, they have no need of the Gospel,
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or that they otherwise do sufficiently knowe it.
or that they otherwise do sufficiently know it.
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But they onely are capable hereof, which are busied with the disputation of the conscience & the law, of sinnes & of the wrath of God, by consideration whereof they become astonied, feeling the words of the hart speaking thus:
But they only Are capable hereof, which Are busied with the disputation of the conscience & the law, of Sins & of the wrath of God, by consideration whereof they become astonished, feeling the words of the heart speaking thus:
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Alas, how wretchedly haue I led my life? what account shal I make vnto God? & so they be too much fearful & amased, the rest being more then is meete secure and presumptuous, feeling no lawe nor sinne, no nor any trouble at all.
Alas, how wretchedly have I led my life? what account shall I make unto God? & so they be too much fearful & amazed, the rest being more then is meet secure and presumptuous, feeling no law nor sin, no nor any trouble At all.
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And the case standeth very vnequally with both, for they which should haue nothing to do with the law, do most of all wrastle wt it, & alone feele it.
And the case Stands very unequally with both, for they which should have nothing to do with the law, doe most of all wrestle with it, & alone feel it.
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But others of whom onely ye law should be felt, are nothing moued with it:
But Others of whom only you law should be felt, Are nothing moved with it:
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yea the more grieuously they are terrified by the lawe & the wrath of God, by so much they become more indurate.
yea the more grievously they Are terrified by the law & the wrath of God, by so much they become more indurate.
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There must therfore be an other maister to amend these, namely, the slayer & tormentor, who may teach thē, being vnwilling to do wel in the name of the Lord & with fauour, in the name of an other to do that that becommeth them, with no fauour, the reward also of hell fire and of all miseries being set before them.
There must Therefore be an other master to amend these, namely, the slayer & tormentor, who may teach them, being unwilling to do well in the name of the Lord & with favour, in the name of an other to do that that becomes them, with no favour, the reward also of hell fire and of all misery's being Set before them.
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Howbeit Christ both here and euery where else (as it is said) both by doctrine & also by his owne example teacheth vs, which feele our sinnes and the burden of the lawe,
Howbeit christ both Here and every where Else (as it is said) both by Doctrine & also by his own Exampl Teaches us, which feel our Sins and the burden of the law,
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and would willingly be Christians, to accustome our selues to fight against it, & driue it from vs vnto others, to giue no place to the Deuil, who would by the lawe breake vppe the bridechamber of Christ,
and would willingly be Christians, to accustom our selves to fight against it, & driven it from us unto Others, to give no place to the devil, who would by the law break up the bridechamber of christ,
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and thrust him selfe into his place, that is, take away from the conscience her ioy and comfort, whereby he may drawe man into desperation, that he may not be able cheerefully to lift vppe his hart and heade before God.
and thrust him self into his place, that is, take away from the conscience her joy and Comfort, whereby he may draw man into desperation, that he may not be able cheerfully to lift up his heart and head before God.
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For this is the arte of Christians whom it behoueth to knowe and learne moe thinges, then that prophane and blockishe common sorte knoweth and vnderstandeth, that we may knowe well the maner how to fight with the deuill,
For this is the art of Christians whom it behooves to know and Learn more things, then that profane and blockish Common sort Knoweth and understandeth, that we may know well the manner how to fight with the Devil,
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and to beare his assault, as often as he shall set vpon vs, & dispute with vs out of Moses.
and to bear his assault, as often as he shall Set upon us, & dispute with us out of Moses.
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With whome when he goeth about such things, we must not dispute in many wordes, but must forthwith appeale from Moses to Christ, and cleaue to him.
With whom when he Goes about such things, we must not dispute in many words, but must forthwith appeal from Moses to christ, and cleave to him.
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For all his trauaills & deceits tend vnto this end, that he may craftely plucke vs from Christ, and draw vs vnto Moses.
For all his trauaills & Deceits tend unto this end, that he may craftily pluck us from christ, and draw us unto Moses.
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For he knoweth full well, the matter being brought to that point, the victorie shalbe on his side.
For he Knoweth full well, the matter being brought to that point, the victory shall on his side.
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Wherefore thou must againe and againe take heede that thou suffer not thy selfe to be plucked out of this hauen, neither to be entised out of this circle.
Wherefore thou must again and again take heed that thou suffer not thy self to be plucked out of this Haven, neither to be enticed out of this circle.
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And although he shall lay many things against thee out of the lawe, euen inasmuch as it is the word of God, whereunto it is meete that thou do obey,
And although he shall lay many things against thee out of the law, even inasmuch as it is the word of God, whereunto it is meet that thou do obey,
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yet maist thou aunswere him and say:
yet Mayest thou answer him and say:
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doest thou not heare, that I will now know or heare nothing concerning the lawe? for we are now in that circle and hauen, wherein it is not enquired what I must do;
dost thou not hear, that I will now know or hear nothing Concerning the law? for we Are now in that circle and Haven, wherein it is not inquired what I must do;
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or leaue vndone, but by what means we obtaine to haue God gentle and fauourable vnto vs,
or leave undone, but by what means we obtain to have God gentle and favourable unto us,
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and how we get remission of sinnes.
and how we get remission of Sins.
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Here I will abide in the armes of Christ, cleauing vnseparably about his necke, and creeping into his bosome, whatsoeuer the lawe shall say, and my heart shall feele:
Here I will abide in the arms of christ, cleaving unseparably about his neck, and creeping into his bosom, whatsoever the law shall say, and my heart shall feel:
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neuertheles, so that we keepe the principall part of our faith syncere, and the chiefe point safe, outwardly I will willingly do and suffer, what burden soeuer it shall lay vpon me.
nevertheless, so that we keep the principal part of our faith sincere, and the chief point safe, outwardly I will willingly do and suffer, what burden soever it shall lay upon me.
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Beholde, he that vnderstood this art well, should be a right and perfect man, as Christ was,
Behold, he that understood this art well, should be a right and perfect man, as christ was,
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so farre aboue all lawes, that he might be bold to call Peter Satan, and the Pharisees fooles,
so Far above all laws, that he might be bold to call Peter Satan, and the Pharisees Fools,
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and leaders of the blynde, and put Moses himselfe to silence, and so liue altogether without the lawe,
and leaders of the blind, and put Moses himself to silence, and so live altogether without the law,
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and yet in the meane season fulfill all lawes:
and yet in the mean season fulfil all laws:
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furthermore be obstinate and stout against all that will enforce and constraine him, and yet notwithstanding of his owne accord profite and obey all.
furthermore be obstinate and stout against all that will enforce and constrain him, and yet notwithstanding of his own accord profit and obey all.
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But truly herein consisteth all the defect, that we do neuer fully and perfectly learne this arte, the deuell so letting and hindering vs, that we go preposterously to worke, being too ready and willing to heare all things whatsoeuer the lawe sayth.
But truly herein Consisteth all the defect, that we do never Fully and perfectly Learn this art, the Devil so letting and hindering us, that we go preposterously to work, being too ready and willing to hear all things whatsoever the law say.
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At whose threatnings also we are not a litle astonied, which it had bin better for vs not to haue heard.
At whose threatenings also we Are not a little astonished, which it had been better for us not to have herd.
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Againe in outward things also we giue our selues to libertie more then is conuenient,
Again in outward things also we give our selves to liberty more then is convenient,
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whereas the body should be kept vnder & bridled with workes, whereby it might be compelled to beare what soeuer should be grieuous vnto it,
whereas the body should be kept under & bridled with works, whereby it might be compelled to bear what soever should be grievous unto it,
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when as yet it oftentimes sinneth, yet so, that sinne abide without, where it must abide,
when as yet it oftentimes Sinneth, yet so, that sin abide without, where it must abide,
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& haue his Moses, who alwaies may be nere vnto it with his exactiōs.
& have his Moses, who always may be never unto it with his exactions.
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Howbeit inwardly let no sinne or law beare rule, or reigne, but let Christ alone rule and reigne by mere grace, ioy and comfort.
Howbeit inwardly let no sin or law bear Rule, or Reign, but let christ alone Rule and Reign by mere grace, joy and Comfort.
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So all thinges should be done rightly, and man should be apt and fit to all good thinges, both to do,
So all things should be done rightly, and man should be apt and fit to all good things, both to do,
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and also to suffer, with a glad and obedient heart by faith not feyned in the grace of God through Christ.
and also to suffer, with a glad and obedient heart by faith not feigned in the grace of God through christ.
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Wherefore let the conscience beare rule ouer all lawes, let the flesh be subiect to euerie law.
Wherefore let the conscience bear Rule over all laws, let the Flesh be Subject to every law.
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Now he that is skilfull of this arte, let him giue thankes to God, and take heede that he be not too wise in it,
Now he that is skilful of this art, let him give thanks to God, and take heed that he be not too wise in it,
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and that he conceiue not a false persuasion of knowledge.
and that he conceive not a false persuasion of knowledge.
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For I and my like do not yet vnderstand it, as we ought to vnderstand it,
For I and my like do not yet understand it, as we ought to understand it,
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although we be most expert of all, and haue bin longest exercised therein.
although we be most expert of all, and have been longest exercised therein.
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For (as I haue said) it is such an art, as no man knoweth,
For (as I have said) it is such an art, as no man Knoweth,
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but they which are Christians, to ye learning wherof notwithstāding they are compelled to be scholers all there life longe.
but they which Are Christians, to the learning whereof notwithstanding they Are compelled to be Scholars all there life long.
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Wherefore most farre of from the knowing hereof are those secure spirits, who alone know all things,
Wherefore most Far of from the knowing hereof Are those secure spirits, who alone know all things,
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but who in very deed beside that false perswasiō of knowledge, know nothing at all,
but who in very deed beside that false persuasion of knowledge, know nothing At all,
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and by this verie perswasion they are farthest of all drawne from this art and from the whole Gospell.
and by this very persuasion they Are farthest of all drawn from this art and from the Whole Gospel.
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Neither is there any thing more grieuous, no nor a greater hurt can be brought vnto Christianitie,
Neither is there any thing more grievous, no nor a greater hurt can be brought unto Christianity,
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then by these pettie doctours and maisters, which seeme vnto themselues to haue some wisedome. For they fill all corners of the world with sects and factions, being such men,
then by these Petty Doctors and masters, which seem unto themselves to have Some Wisdom. For they fill all corners of the world with Sects and factions, being such men,
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as serue neither God nor men, heare neither the lawe nor the Gospell, but contemne the lawe with a secure mynde,
as serve neither God nor men, hear neither the law nor the Gospel, but contemn the law with a secure mind,
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and loath the Gospell with hearing it, alwayes seeking after new doctrine.
and loath the Gospel with hearing it, always seeking After new Doctrine.
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But truly we teach nothing for their sakes, inasmuch as they are not worthie of our doctrine,
But truly we teach nothing for their sakes, inasmuch as they Are not worthy of our Doctrine,
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and are so punished of God, that they can neuer learne it, & bring forth any frute thereby, although they heare it.
and Are so punished of God, that they can never Learn it, & bring forth any fruit thereby, although they hear it.
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Therefore let vs only keepe it, whereof they do take away nothing at all from vs,
Therefore let us only keep it, whereof they do take away nothing At all from us,
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but that they heare a vaine noyse and sounde of it.
but that they hear a vain noise and sound of it.
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And thus much for the first part of this sermō, in which Christ teacheth by his owne example,
And thus much for the First part of this sermon, in which christ Teaches by his own Exampl,
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how euery man ought to keepe his conscience free from all disputation of the lawe, and terrour of the wrath of God and of sinnes.
how every man ought to keep his conscience free from all disputation of the law, and terror of the wrath of God and of Sins.
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Nowe consequently I thinke it good diligently to consider this excellent and goodly parable of Christ, where he beginneth and sayth:
Now consequently I think it good diligently to Consider this excellent and goodly parable of christ, where he begins and say:
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What man of you hauing an hūdreth sheepe, if he lose one of them, doeth not leaue ninetie and nine in the wildernes, What man of you having an hūdreth sheep, if he loose one of them, doth not leave ninetie and nine in the Wilderness,
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and go after that which is lost vntill he find it? Christ is not onely of a stout mynde, who will not follow the wordes and maistership of them,and go After that which is lost until he find it? christ is not only of a stout mind, who will not follow the words and mastership of them,
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but he bringeth probable causes also of his stoutnes, with great cunning refelling their obiections, and stopping their mouthes, so, that they can murmure nothing against him.
but he brings probable Causes also of his stoutness, with great cunning refelling their objections, and stopping their mouths, so, that they can murmur nothing against him.
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Moreouer he conuinceth them by their owne example and deede, and concludeth, that they ought for good cause to be vtterly ashamed, being bold to speake vnto him,
Moreover he Convinces them by their own Exampl and deed, and Concludeth, that they ought for good cause to be utterly ashamed, being bold to speak unto him,
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& reprehēd that in him in so great a matter, which they themselues do in a much lesse.
& reprehend that in him in so great a matter, which they themselves do in a much less.
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For by what meanes could he better and more readily aunswere them, then if he should say:
For by what means could he better and more readily answer them, then if he should say:
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Will you, O excellent and most wise maisters, commaund this thing, and teache me to driue away and alienate from me miserable sinners, which long after me, Will you, Oh excellent and most wise masters, command this thing, and teach me to driven away and alienate from me miserable Sinners, which long After me,
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and come to heare me, when as there is nothing that you your selues do not for one lost shepes sake, who leauing ninetie and nine in the wildernes (that is in the field and at the fold) do runne to seeke that which is lost,
and come to hear me, when as there is nothing that you your selves do not for one lost Sheep sake, who leaving ninetie and nine in the Wilderness (that is in the field and At the fold) do run to seek that which is lost,
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neither do ye leaue of seeking, vntill such time, as ye haue found it, and brought it home? And you count it to be well and commendably done,
neither do you leave of seeking, until such time, as you have found it, and brought it home? And you count it to be well and commendably done,
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for which if any should finde fault with you, without dout ye would reproue him as mad and beside himselfe.
for which if any should find fault with you, without doubt you would reprove him as mad and beside himself.
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And should not I as a Sauiour of soules do likewise with men, as you do with a lost shepe? seing there is no comparison euen of one soule to all the creatures liuing & breathing in the earth.
And should not I as a Saviour of Souls do likewise with men, as you do with a lost sheep? sing there is no comparison even of one soul to all the creatures living & breathing in the earth.
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Why therefore are you not vtterly ashamed of your doings, presuming to reprehend me in this worke, which you your selues commend,
Why Therefore Are you not utterly ashamed of your doings, presuming to reprehend me in this work, which you your selves commend,
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and are forced to commend? Wherefore if ye reproue and finde fault with me, you your selues are first to be reproued and found fault with.
and Are forced to commend? Wherefore if you reprove and find fault with me, you your selves Are First to be reproved and found fault with.
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This is rightly to haue aunswered, and with honour to haue stopped the mouthes of these controllers & fault finders, the causes being sufficiently shewed,
This is rightly to have answered, and with honour to have stopped the mouths of these controllers & fault finders, the Causes being sufficiently showed,
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why they ought not here to finde fault with him or controlle him.
why they ought not Here to find fault with him or control him.
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They haue well surely yeelded vnto him with shame enough, as it is meete, and haue gained nothing els by their maistership and controllement then vtter shame and ignominie.
They have well surely yielded unto him with shame enough, as it is meet, and have gained nothing Else by their mastership and controllement then utter shame and ignominy.
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For it is a shame to such maisters, yea and an exceeding great abomination, that they sticke not to arrogate so much vnto themselues,
For it is a shame to such masters, yea and an exceeding great abomination, that they stick not to arrogate so much unto themselves,
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as to teache that man, and admonish him of his dutie, who of God is appointed a maister ouer all.
as to teach that man, and admonish him of his duty, who of God is appointed a master over all.
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But it ought so to fall out, as I haue said, that he which will rule and iudge a Christian by his maistership,
But it ought so to fallen out, as I have said, that he which will Rule and judge a Christian by his mastership,
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and endeuoureth to bring him from his baptisme and the article of Christ, to be ruled by his wisedome or law, doth not onely become a foole,
and endeavoureth to bring him from his Baptism and the article of christ, to be ruled by his Wisdom or law, does not only become a fool,
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but is also the author of extreme abomination and homicide.
but is also the author of extreme abomination and homicide.
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For he worketh shame to the temple and sanctuarie of God, and with deuelish rashnes inuadeth his kingdom, where he alone with the holy Ghost must reigne.
For he works shame to the temple and sanctuary of God, and with devilish rashness invadeth his Kingdom, where he alone with the holy Ghost must Reign.
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Wherefore he verie well deserueth, that God againe bring him to shame and ignominie before the whole world, seing that he taketh to himselfe maistership in that place, where only Christ ought to be maister,
Wherefore he very well deserves, that God again bring him to shame and ignominy before the Whole world, sing that he Takes to himself mastership in that place, where only christ ought to be master,
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and not vnworthely to his great euell he kicketh against the pricke.
and not unworthily to his great evil he kicketh against the prick.
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Wherefore it is not good to iest with Christians, for they are Sainces, and let him that is wise, not be too busie with that man, whose name is Christ,
Wherefore it is not good to jest with Christians, for they Are Sainces, and let him that is wise, not be too busy with that man, whose name is christ,
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for he can get no gaine thereby, for Christ is most impatient of all their maistership and doctrine.
for he can get no gain thereby, for christ is most impatient of all their mastership and Doctrine.
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So also a Christian must by no meanes suffer them, or if he suffer them, giuing place to such suggestions, to wit, thou oughtest to haue done this or that,
So also a Christian must by no means suffer them, or if he suffer them, giving place to such suggestions, to wit, thou Ought too have done this or that,
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or as yet thou oughtest to do it, then is his case become exceeding ill, inasmuch as he hath fallen from Christ.
or as yet thou Ought to do it, then is his case become exceeding ill, inasmuch as he hath fallen from christ.
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Therefore we must endeuour, to hold Christ fast, hauing no regard, although all the world shall teach vs. For if we shall abide with him,
Therefore we must endeavour, to hold christ fast, having no regard, although all the world shall teach us For if we shall abide with him,
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and hold the true vnderstanding of the article concerning him, we shall easily ouercome all such maisters and teachers.
and hold the true understanding of the article Concerning him, we shall Easily overcome all such masters and Teachers.
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For this Christ wilbe most free from all controlement & maistership, contending to be the onely maister and controller of all men, that either in fauour they may reuerently acknowledge him for the Lord and maister,
For this christ will most free from all controlment & mastership, contending to be the only master and controller of all men, that either in favour they may reverently acknowledge him for the Lord and master,
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and themselues for fooles, or in furie and indignation being subiect to the reproch of all men, may vtterly perish.
and themselves for Fools, or in fury and Indignation being Subject to the reproach of all men, may utterly perish.
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But I haue said before, that the present doctrine for the verie exceeding goodnes, sweetnes and consolation thereof, is not to be set forth to the rude, blockish,
But I have said before, that the present Doctrine for the very exceeding Goodness, sweetness and consolation thereof, is not to be Set forth to the rude, blockish,
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and vnrulely common sort, to whom we do not preach it, but to those onely, which striue with terrour and anguish of conscience,
and unruly Common sort, to whom we do not preach it, but to those only, which strive with terror and anguish of conscience,
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or stand in perill and daunger of death, and dispute with the deuell cōcerning their sinnes committed, whereby he would driue them vnto desperation.
or stand in peril and danger of death, and dispute with the Devil Concerning their Sins committed, whereby he would driven them unto desperation.
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Before these this amiable image is to be set, whereby they may receiue comfort and cheerefulnes of minde.
Before these this amiable image is to be Set, whereby they may receive Comfort and cheerfulness of mind.
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As for others which liue with a secure mind, and do litle know what anguish and spiritual sorowfulnes is, they are to be ledde to Moses to the tormentour.
As for Others which live with a secure mind, and do little know what anguish and spiritual sorowfulnes is, they Are to be led to Moses to the tormentor.
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For it is an image most pleasaunt and amiable, and more artificially painted, then any Apelles is able to paint with his pensill.
For it is an image most pleasant and amiable, and more artificially painted, then any Apelles is able to paint with his pencil.
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Neither doth any man excell in such eloquence of speeche, that he is able sufficiently to declare & comprehend it in wordes.
Neither does any man excel in such eloquence of speech, that he is able sufficiently to declare & comprehend it in words.
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Wherefore it is to be apprehended in the hearte by fayth, as much as may be.
Wherefore it is to be apprehended in the heart by faith, as much as may be.
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Neuertheles we must speake something of it, that we may giue cause and occasion to other to thinke and consider more earnestly thereof.
Nevertheless we must speak something of it, that we may give cause and occasion to other to think and Consider more earnestly thereof.
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I also, sayth he, haue an hundred sheepe, that is, that litle flock of all Christiandom, of which number one is lost,
I also, say he, have an hundred sheep, that is, that little flock of all Christiandom, of which number one is lost,
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and fallen from the communion of Christians.
and fallen from the communion of Christians.
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Now therefore doest thou desire to know the affection of my minde? then must thou bestow thy diligence, to paint out well and cunningly both the shepeheard and the lost sheepe.
Now Therefore dost thou desire to know the affection of my mind? then must thou bestow thy diligence, to paint out well and cunningly both the shepherd and the lost sheep.
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For that shepeheard, which is but a man, and guideth the flocke, which is created to be slaine, hath great regard to preserue it in safetie,
For that shepherd, which is but a man, and guideth the flock, which is created to be slain, hath great regard to preserve it in safety,
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and is not a litle carefull, how he may finde the sheepe when it is lost,
and is not a little careful, how he may find the sheep when it is lost,
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and bring it home againe, and with no lesse desire the sheepe longeth after the shepehearde.
and bring it home again, and with no less desire the sheep Longeth After the shepherd.
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Whom if it vnderstand to be his owne shepeheard (as by nature it doth vnderstand) it feareth him not,
Whom if it understand to be his own shepherd (as by nature it does understand) it fears him not,
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but runneth vnto him with great confidence, and being full of good hope, goeth before him,
but Runneth unto him with great confidence, and being full of good hope, Goes before him,
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Yea as soone as euer it heareth his voice, it aunswereth by bleating.
Yea as soon as ever it hears his voice, it Answers by bleating.
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On the otherside also the shepeheard hath greate care and desire to finde againe the lost shepe, which hath strayed frō him. On the otherside also the shepherd hath great care and desire to find again the lost sheep, which hath strayed from him.
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Both he himselfe seeketh, & sendeth forth seruaūts to seeke there, whithersoeuer he thinketh it is strayed,
Both he himself seeks, & sends forth Servants to seek there, whithersoever he Thinketh it is strayed,
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neither doth he leaue seeking, vntill hauing found it, he hath brought it home.
neither does he leave seeking, until having found it, he hath brought it home.
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For he is not ignoraunt how miserable a liuing creature a solitary sheep is, whose life consisteth onely in the helpe and safe keeping of the shepeheard, inasmuch as it can nothinge at all helpe it selfe,
For he is not ignorant how miserable a living creature a solitary sheep is, whose life Consisteth only in the help and safe keeping of the shepherd, inasmuch as it can nothing At all help it self,
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but being destitute of a shepeheard, is constrayned to perish.
but being destitute of a shepherd, is constrained to perish.
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Moreouer, it is also fearfull and ready to goe stray, and as soone as it hath wandered out of the way,
Moreover, it is also fearful and ready to go stray, and as soon as it hath wandered out of the Way,
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and from the shepeheard, forthewith commeth into perill of life, & can not tary, although being brought, it commeth to an other flocke,
and from the shepherd, forthwith comes into peril of life, & can not tarry, although being brought, it comes to an other flock,
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and a straunge shepeheard calleth it, neuertheles it goeth on through thornie and sedgie places, through waters and fennes,
and a strange shepherd calls it, nevertheless it Goes on through thorny and sedgy places, through waters and fens,
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vntill it come in daunger of ye woulfe, or wasted by some other mischiefe vtterly perisheth.
until it come in danger of the wolf, or wasted by Some other mischief utterly Perishes.
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And although it be brought into by wayes and deserts, and is now thought to be lost, notwithstāding it hath this hope,
And although it be brought into by ways and deserts, and is now Thought to be lost, notwithstanding it hath this hope,
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as much as nature hath put into it, that if it might heare his shepeheard, it should forthwith exceedingly reioyce being deliuered from all euell.
as much as nature hath put into it, that if it might hear his shepherd, it should forthwith exceedingly rejoice being Delivered from all evil.
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Moreouer neither doth the shepeheard therefore seeke it, that when he hath found it, he may wrathfully fight with it,
Moreover neither does the shepherd Therefore seek it, that when he hath found it, he may wrathfully fight with it,
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or handle it ill for that it hath gone astray, or cast it to the woulfe to be torne in pieces,
or handle it ill for that it hath gone astray, or cast it to the wolf to be torn in Pieces,
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but all his care and thought is, that he may most gentlely allure it to himselfe,
but all his care and Thought is, that he may most gently allure it to himself,
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and may deale with it most louingly, to wit, lay it on his shoulders and carie it,
and may deal with it most lovingly, to wit, lay it on his shoulders and carry it,
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vntill he hath brought it vnto the rest of the flocke.
until he hath brought it unto the rest of the flock.
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This is that picture, resembled in this creature & silly beast, whereby Christ sheweth vnto vs, what affection of mynde he beareth,
This is that picture, resembled in this creature & silly beast, whereby christ shows unto us, what affection of mind he bears,
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and what he doth toward vs, and also what we ought to promise our selues concerning him.
and what he does towards us, and also what we ought to promise our selves Concerning him.
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For seeing this is manifestly true in nature, the same is much more true in the kingdom of Christ, which is the kingdom of grace, loue, and consolation.
For seeing this is manifestly true in nature, the same is much more true in the Kingdom of christ, which is the Kingdom of grace, love, and consolation.
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Therefore see that thou also do set before thy selfe the sheepe pertaining to this shepeheard,
Therefore see that thou also do Set before thy self the sheep pertaining to this shepherd,
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then shalt thou truly vnderstand, how much greater and vehementer care he hath taken to preserue it,
then shalt thou truly understand, how much greater and Forcefully care he hath taken to preserve it,
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also with how great study and diligence, yea and from the heart he is carefull for it, that he may finde it and bring it home againe.
also with how great study and diligence, yea and from the heart he is careful for it, that he may find it and bring it home again.
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For he will haue his maruelous and continuall kindenes, and the vnspeakeable flames of his most feruent loue to be shewed,
For he will have his marvelous and continual kindness, and the unspeakable flames of his most fervent love to be showed,
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or rather poured forth vpon miserable, fearefull and trembling consciences, which vnfeynedly lament their sinnes, and desire to be deliuered from them, and such are his true sheepe.
or rather poured forth upon miserable, fearful and trembling Consciences, which vnfeynedly lament their Sins, and desire to be Delivered from them, and such Are his true sheep.
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For with a man that hath lost this shepeheard, and heareth him not, the case standeth as with the lost sheepe, which being estraunged from his shepeheard, strayeth more and more from him. For with a man that hath lost this shepherd, and hears him not, the case Stands as with the lost sheep, which being estranged from his shepherd, strayeth more and more from him.
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And although it be called by the voices of others, and runneth vnto them, thinking that it shal fynde his owne shepeheard,
And although it be called by the voices of Others, and Runneth unto them, thinking that it shall find his own shepherd,
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yet failing of his purpose it findeth him not, but alway runneth from corner to corner, straying vp and downe,
yet failing of his purpose it finds him not, but always Runneth from corner to corner, straying up and down,
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and stil wandreth farther out of the way.
and still wanders farther out of the Way.
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Neither it is succoured with any comfort or helpe, before it heare the voice of the true shepeheard sounding againe in his eares:
Neither it is succored with any Comfort or help, before it hear the voice of the true shepherd sounding again in his ears:
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euen as we learne the same to be true by daily experience, and euerie man trieth it in his owne heart.
even as we Learn the same to be true by daily experience, and every man trieth it in his own heart.
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For the Gospell of Christ being taken away or not exercised, here some false maister,
For the Gospel of christ being taken away or not exercised, Here Some false master,
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or author of some sect, in an other place some fanaticall felowe thrusteth in himselfe, one peruerteth the Supper of the Lord, the other baptisme, one teacheth this, the other that, of a singular holines of life, both which allureth to himselfe the miserable and straying sheepe,
or author of Some sect, in an other place Some fanatical fellow thrusts in himself, one perverteth the Supper of the Lord, the other Baptism, one Teaches this, the other that, of a singular holiness of life, both which Allureth to himself the miserable and straying sheep,
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and sheweth himselfe so, as though he were he true shepeheard.
and shows himself so, as though he were he true shepherd.
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But by the means of these the sheepe is entangled onely with greater errours, vntill it wandreth quite and altogither out of the way.
But by the means of these the sheep is entangled only with greater errors, until it wanders quite and altogether out of the Way.
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To these commeth the deuill also with his cogitations, which he craftely putteth into the heart:
To these comes the Devil also with his cogitations, which he craftily putteth into the heart:
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Alas, if thou hadst done this or that, or hadst not done, &c. with all which he practizeth nothing els,
Alas, if thou Hadst done this or that, or Hadst not done, etc. with all which he practizeth nothing Else,
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but that he may make it fall into greater errours, that it may not know where to abyde.
but that he may make it fallen into greater errors, that it may not know where to abide.
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And this truly falleth out, Christ being remoued out of sight, and the article of him being extinguished.
And this truly falls out, christ being removed out of sighed, and the article of him being extinguished.
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Whatsoeuer moreouer shalbe taught, counseled, & shewed, by what meanes soeuer, all thinges neuertheles become worse and draw nere vnto destruction,
Whatsoever moreover shall taught, counseled, & showed, by what means soever, all things nevertheless become Worse and draw never unto destruction,
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vnles the true shepeheard come with his voice, and call backe and bring againe the straying sheepe.
unless the true shepherd come with his voice, and call back and bring again the straying sheep.
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Hereupon it appeareth that it is exceeding necessarie & conuenient, that we learne to know Christ well, that we do not behold him as a cruell tyranne or as an angrie iudge (as the preachers hitherto haue set him forth to the people,
Hereupon it appears that it is exceeding necessary & convenient, that we Learn to know christ well, that we do not behold him as a cruel tyrant or as an angry judge (as the Preachers hitherto have Set him forth to the people,
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and the deuel himselfe sheweth him to the hearts of mē no otherwise to be thought vpon and cōsidered) who hath drawne his sword already against vs:
and the Devil himself shows him to the hearts of men not otherwise to be Thought upon and considered) who hath drawn his sword already against us:
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But as the sheepe doth naturally looke on the shepeheard, not as on him, of whom it shall be terrified, chased,
But as the sheep does naturally look on the shepherd, not as on him, of whom it shall be terrified, chased,
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and slaine, but so soone as it beholdeth him, is cheered and put in hope of helpe,
and slain, but so soon as it beholdeth him, is cheered and put in hope of help,
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& is no more in feare or solitarines, but forthwith speedely goeth to him with all boldnes:
& is no more in Fear or solitariness, but forthwith speedily Goes to him with all boldness:
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So also when we desire to conceyue a trust and hope of helpe, and to be strengthened and eased with comfort,
So also when we desire to conceive a trust and hope of help, and to be strengthened and eased with Comfort,
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then the voice of our shepeheard, that is of Christ, must be knowne and learned well of vs, all voices of other shepeheards not regarded, which draw vs only into errours,
then the voice of our shepherd, that is of christ, must be known and learned well of us, all voices of other shepherds not regarded, which draw us only into errors,
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and tosse vs vp and downe, and that onely article must be heard and comprehended in minde, which Christ so louingly and comfortably painteth in our heart,
and toss us up and down, and that only article must be herd and comprehended in mind, which christ so lovingly and comfortably painteth in our heart,
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as by any meanes it can be painted, that I may with all confidence and boldnes say:
as by any means it can be painted, that I may with all confidence and boldness say:
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The Lord Iesus Christ is my onely shepeheard, and I (alas) the lost shepe, which hath strayed in the desert,
The Lord Iesus christ is my only shepherd, and I (alas) the lost sheep, which hath strayed in the desert,
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but am troubled with no small anguish of mynde for my wretched life, desyring with most feruent affectiō, both to haue God fauourable vnto me,
but am troubled with no small anguish of mind for my wretched life, desiring with most fervent affection, both to have God favourable unto me,
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& also to haue peace in my conscience.
& also to have peace in my conscience.
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But truely I vnderstand here, that he is no lesse desirous of me, then I am of him.
But truly I understand Here, that he is no less desirous of me, then I am of him.
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I labour with great carefullnes to come vnto him, and he is carefull and desyreth greatly that he may bring me againe vnto himselfe.
I labour with great carefullnes to come unto him, and he is careful and desireth greatly that he may bring me again unto himself.
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If we were certainly thus perswaded of his affection towarde vs, and did graue in our minde that it so greatly desireth after vs,
If we were Certainly thus persuaded of his affection toward us, and did graven in our mind that it so greatly Desires After us,
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and is so sweetely poured forth vpon vs, it can not be, that we should abhorre and feare him,
and is so sweetly poured forth upon us, it can not be, that we should abhor and Fear him,
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but we would with a cheerefull minde runne vnto him, and tary only with him, abyding to heare the doctrine or voice of no other.
but we would with a cheerful mind run unto him, and tarry only with him, abiding to hear the Doctrine or voice of no other.
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For the doctrine of an other cōming betweene, either of Moses or of any one what soeuer, doth nothing els but trouble and disquiet the conscience, so that it can neuer fynde any peace or quietnes.
For the Doctrine of an other coming between, either of Moses or of any one what soever, does nothing Else but trouble and disquiet the conscience, so that it can never find any peace or quietness.
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Therefore Christ sayth Matth. 11. Come vnto me all ye that are wearie and laden, and I will ease you.
Therefore christ say Matthew 11. Come unto me all you that Are weary and laden, and I will ease you.
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Take my yoke on you, and ye shall fynde rest vnto your soules, &c. As though he saide:Take my yoke on you, and you shall find rest unto your Souls, etc. As though he said:
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runne and seeke in what places soeuer ye will, heare and learne what soeuer can be preached vnto you,
run and seek in what places soever you will, hear and Learn what soever can be preached unto you,
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yet shall ye fynde no quietnes of heart, ye shall fynde no peace but in me alone.
yet shall you find no quietness of heart, you shall find no peace but in me alone.
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We wil easily permit good workes to be preached, a righteous life to be taught, the ten cōmaundements to be deliuered by instruction,
We will Easily permit good works to be preached, a righteous life to be taught, the ten Commandments to be Delivered by instruction,
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and all things els which serue to the amendement of life, but so farre onely,
and all things Else which serve to the amendment of life, but so Far only,
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as they are taught to the vnrulely and vntractable common sort, also to force and bridle the wantonnes of our old Adam.
as they Are taught to the unruly and untractable Common sort, also to force and bridle the wantonness of our old Adam.
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But they which preach to the conscience wrapped in anguishes and terrours because of synne, ought to preach no other word then of Christ.
But they which preach to the conscience wrapped in Anguishes and terrors Because of sin, ought to preach no other word then of christ.
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For this is that lost and miserable shepe, of whom no other maister is to be borne or had,
For this is that lost and miserable sheep, of whom no other master is to be born or had,
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but that onely shepeheard Christ, who neither vrgeth it with the lawe, nor is eger vpon it,
but that only shepherd christ, who neither urges it with the law, nor is eager upon it,
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but most sweetely and gently handleth it, and layeth the miserable and sinfull sheepe vpon his shoulders, doing that of his owne accord, which was to be done of the sheepe,
but most sweetly and gently handleth it, and Layeth the miserable and sinful sheep upon his shoulders, doing that of his own accord, which was to be done of the sheep,
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as we shall heare by and by more at large.
as we shall hear by and by more At large.
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But surely in this place the doctrine of both (as is before also sayde at large) or the voice of Moses and of Christ, must be well discerned.
But surely in this place the Doctrine of both (as is before also said At large) or the voice of Moses and of christ, must be well discerned.
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For Moses ought to haue no entraunce to the lost sheepe, no nor by any meanes is to be admitted to it, For Moses ought to have no Entrance to the lost sheep, no nor by any means is to be admitted to it,
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although he preach best of all other.
although he preach best of all other.
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For if confounding these, we will comfort and erect the troubled conscience by the lawe after this sort:
For if confounding these, we will Comfort and erect the troubled conscience by the law After this sort:
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be of a good cheere, for thou hast not committed homicide, neither hast thou defiled thy selfe with adulterie,
be of a good cheer, for thou hast not committed homicide, neither haste thou defiled thy self with adultery,
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neither hast thou perpetrated any other haynous offence, or done it with a good will, &c. This also is a comfort,
neither haste thou perpetrated any other heinous offence, or done it with a good will, etc. This also is a Comfort,
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but which can endure a verie small time, neither can it sustaine the assaults and violence of the enemie,
but which can endure a very small time, neither can it sustain the assaults and violence of the enemy,
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neither bringeth it or containeth any thing els but confidence of it selfe, wherewith the miserable sheepe is holpen nothing.
neither brings it or Containeth any thing Else but confidence of it self, wherewith the miserable sheep is helped nothing.
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For it remayneth as much wandring and lost as before, neither can it helpe it selfe,
For it remaineth as much wandering and lost as before, neither can it help it self,
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or come to his owne shepeheard.
or come to his own shepherd.
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But if we will helpe & succour it, we must shew vnto it the true shepeheard, who commeth to seeke it, that hauing found it he may bring it home againe,
But if we will help & succour it, we must show unto it the true shepherd, who comes to seek it, that having found it he may bring it home again,
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and exhibit his voice vnto it to be heard.
and exhibit his voice unto it to be herd.
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Hereby it may obtaine true and effectuall consolation, and be bold to aunswere Moses, and say:
Hereby it may obtain true and effectual consolation, and be bold to answer Moses, and say:
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Now truely I haue not any care either of thy comfort or terrour, and if it please thee, amplifie my synnes as much as possibly thou canst, make me a manslayer and parricide,
Now truly I have not any care either of thy Comfort or terror, and if it please thee, amplify my Sins as much as possibly thou Canst, make me a manslayer and Parricide,
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or the worst man of all men. For now I will neither heare thee with an astonied minde, nor follow thee.
or the worst man of all men. For now I will neither hear thee with an astonished mind, nor follow thee.
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But this is the summe of my comfort and saluation, whereunto also I do confidently trust, that I haue such a shepeheard as seeketh me of his owne accord,
But this is the sum of my Comfort and salvation, whereunto also I do confidently trust, that I have such a shepherd as seeks me of his own accord,
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and hauing layd me on his shoulders carieth me.
and having laid me on his shoulders Carrieth me.
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Let vs enter disputation hereof if thou art so disposed, not how righteous or vnrighteous I am,
Let us enter disputation hereof if thou art so disposed, not how righteous or unrighteous I am,
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but how I haue come vnto Christ. Wherefore we must alwayes preach according to the capacitie and qualitie of the hearers.
but how I have come unto christ. Wherefore we must always preach according to the capacity and quality of the hearers.
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For I haue sayd that this doctrine is not fit for a blockish and vntractable man.
For I have said that this Doctrine is not fit for a blockish and untractable man.
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As it is not meete yt a laborious thresher should be fed with delicates, wherewith the sicke are to be strengthened and refreshed,
As it is not meet that a laborious thresher should be fed with delicates, wherewith the sick Are to be strengthened and refreshed,
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but the hyreling is to be fed with broune bread and chese, & with water.
but the hireling is to be fed with Brown bred and cheese, & with water.
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The other dainty meates and easy of digestion thou must reserue for the sicke or children, which are able to digest no grosse meat:
The other dainty Meats and easy of digestion thou must reserve for the sick or children, which Are able to digest no gross meat:
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So in this thing also thou must obserue the same differēce, that thou do rightly distribute these things, So in this thing also thou must observe the same difference, that thou do rightly distribute these things,
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and giue vnto euerie one his portiō as a prudēt householder.
and give unto every one his portion as a prudent householder.
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For thou must keepe the doctrine of Moses and of the Lawe, vntill thou light vpon vnruly, hardened,
For thou must keep the Doctrine of Moses and of the Law, until thou Light upon unruly, hardened,
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and vntractable men, which lead their life securely and without feare, set before these onely strong and common meates of threshers to be eaten, that is, offer angrie Moses vnto them to be heard, who lighteneth and thundreth from the mount Sina, who terrifieth the people of Israel, bringeth them into the desert,
and untractable men, which led their life securely and without Fear, Set before these only strong and Common Meats of threshers to be eaten, that is, offer angry Moses unto them to be herd, who lighteneth and Thundereth from the mount Sina, who terrifieth the people of Israel, brings them into the desert,
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and drowneth king Pharao in the red sea.
and drowneth King Pharaoh in the read sea.
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But when thou shalt light vpon troubled hearts, and weake and afflicted consciences, which are now become lost sheepe, But when thou shalt Light upon troubled hearts, and weak and afflicted Consciences, which Are now become lost sheep,
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then speake not a word concerning Moses and all the workes of God done in the lawe,
then speak not a word Concerning Moses and all the works of God done in the law,
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but let thy talke be only of the workes done by Christ in the time of grace,
but let thy talk be only of the works done by christ in the time of grace,
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& well and diligently repeate to the miserable conscience, how he sheweth himselfe toward the lost shepe, to wit, that he is the gētle & good shepeheard, which is exceeding careful for the lost shepe,
& well and diligently repeat to the miserable conscience, how he shows himself towards the lost sheep, to wit, that he is the gentle & good shepherd, which is exceeding careful for the lost sheep,
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so that leauing all the rest, he traueleth to fynde that one, and to bring it againe into the way,
so that leaving all the rest, he traueleth to find that one, and to bring it again into the Way,
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neither doth he leaue of till he hath brought it home.
neither does he leave of till he hath brought it home.
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For it is a verie great griefe vnto him, that any man should be in synne,
For it is a very great grief unto him, that any man should be in sin,
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and therefore be troubled and feare, neither would he that any should remaine therein, and so perish.
and Therefore be troubled and Fear, neither would he that any should remain therein, and so perish.
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Wherefore he doth most louingly allure & prouoke thee by his sweete Gospell to come vnto him,
Wherefore he does most lovingly allure & provoke thee by his sweet Gospel to come unto him,
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& suffer thy selfe to be layd vpō his shoulders and caried, and to be called his welbeloued sheepe.
& suffer thy self to be laid upon his shoulders and carried, and to be called his well-beloved sheep.
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As for them that liue securely and pleasauntly, & haue no regard whether God be angrie or pleased, they are not to be called lost sheepe, but rather wilde goats, which suffer not themselues either to be fed or ruled.
As for them that live securely and pleasantly, & have no regard whither God be angry or pleased, they Are not to be called lost sheep, but rather wild Goats, which suffer not themselves either to be fed or ruled.
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But he, to whom his synnes are a burden, & who fighteth in the fight of faith, where he is not in daūger to lose Moses,
But he, to whom his Sins Are a burden, & who fights in the fight of faith, where he is not in danger to loose Moses,
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but Christ himselfe, and the principall article, that is, where the conscience is in anguish,
but christ himself, and the principal article, that is, where the conscience is in anguish,
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and feare, whether it hath God gentle and fauourable, this is that verie man, who with groning and sighes seeketh out and crieth for his shepeheard,
and Fear, whither it hath God gentle and favourable, this is that very man, who with groaning and sighs seeks out and cries for his shepherd,
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& desireth to be holpē, as Dauid doth Psal. 119. I haue gone astray like a sheepe that is lost:
& Desires to be helped, as David does Psalm 119. I have gone astray like a sheep that is lost:
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oh seeke thy seruaunt, &c. In the mouth of these this suger & these pleasaunt delicates haue a good tast, with which the heart is refreshed, that it fall not into desperation,o seek thy servant, etc. In the Mouth of these this sugar & these pleasant delicates have a good taste, with which the heart is refreshed, that it fallen not into desperation,
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but being againe recreated with such a consolation, is lifted vp, not by Moses but by Christ.
but being again recreated with such a consolation, is lifted up, not by Moses but by christ.
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Not that it hath Moses a freind or is able to pacifie him, but because it hath God fauourable through Christ, wheresoeuer Moses remayneth with his comfort.
Not that it hath Moses a friend or is able to pacify him, but Because it hath God favourable through christ, wheresoever Moses remaineth with his Comfort.
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Although it be very well, as also it is meete, that we do not cōtrary to the lawe practize theuerie, that we steale not, that we commit not homicide,
Although it be very well, as also it is meet, that we do not contrary to the law practice thievery, that we steal not, that we commit not homicide,
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or otherwise do iniurie and hurt to our neighbour.
or otherwise do injury and hurt to our neighbour.
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Howbeit that is not the right comfort of the heart, but onely a momentane tickling of the vtmost skinne, not during & pearsing.
Howbeit that is not the right Comfort of the heart, but only a momentane tickling of the utmost skin, not during & piercing.
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For the deuell comming & setting vpon the heart, all comfort is vtterly taken away.
For the Devil coming & setting upon the heart, all Comfort is utterly taken away.
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And although in some point thou hast done well and rightly, he neuertheles againe bringeth ten fold more, wherein thou hast done amisse,
And although in Some point thou hast done well and rightly, he nevertheless again brings ten fold more, wherein thou hast done amiss,
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yea euen in the most pure workes he can finde much impuritie, and turne all into sinne.
yea even in the most pure works he can find much impurity, and turn all into sin.
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Wherefore we must in no wise trust vnto such comfort, but must rather refuse it and say:
Wherefore we must in no wise trust unto such Comfort, but must rather refuse it and say:
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whether I be good or euell at this present I do not dispute, but wil reserue it rather vnto that place, where it shalbe taught and entreated concerning workes.
whither I be good or evil At this present I do not dispute, but will reserve it rather unto that place, where it shall taught and entreated Concerning works.
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But in this circle wherein I now stand, there is no place to entreat of workes and integrity of life,
But in this circle wherein I now stand, there is no place to entreat of works and integrity of life,
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but of Christ and his workes, which he dooth toward me a lost sheepe.
but of christ and his works, which he doth towards me a lost sheep.
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Wherefore if thou demaund whether I be good or honest, I aunswere plainly, no, but if thou demaund whether Christ be good and righteous, that vndoutedly I am able to confirme,
Wherefore if thou demand whither I be good or honest, I answer plainly, no, but if thou demand whither christ be good and righteous, that undoubtedly I am able to confirm,
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and him I set for my goodnes and righteousnes, vnto whom also alone I couragiously appeale.
and him I Set for my Goodness and righteousness, unto whom also alone I courageously appeal.
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For in his name I am baptized, of which thing I haue a seale and testimonie, to wit, that I am his shepe,
For in his name I am baptised, of which thing I have a seal and testimony, to wit, that I am his sheep,
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& that he is that good shepeheard, seeking his lost shepe, & dealing with me without all lawe, exacting nothing of me,
& that he is that good shepherd, seeking his lost sheep, & dealing with me without all law, exacting nothing of me,
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neither as Moses vrgeth, troubleth, and forceth me, but sheweth vnto me his meere & most sweete grace,
neither as Moses urges, Troubles, and forceth me, but shows unto me his mere & most sweet grace,
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while he submitteth himselfe to me, & layeth me on his shoulders, and carieth me.
while he submitteth himself to me, & Layeth me on his shoulders, and Carrieth me.
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Why therefore should I feare the thundrings of Moses and of the deuell, whē as I rest in his safe custody, which hath giuen vnto me his righteousnes and all other things, which holdeth and carieth me,
Why Therefore should I Fear the thunderings of Moses and of the Devil, when as I rest in his safe custody, which hath given unto me his righteousness and all other things, which holds and Carrieth me,
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so that there is now no more daunger lest I perish, I remaining a sheepe and denying not my shepeheard,
so that there is now no more danger lest I perish, I remaining a sheep and denying not my shepherd,
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but reposing my selfe wholy in him? Thus hast thou Christ most louingly set forth, vnto thee.
but reposing my self wholly in him? Thus hast thou christ most lovingly Set forth, unto thee.
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Now onely faith is required, whereof there is great neede.
Now only faith is required, whereof there is great need.
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For this doctrine is excellent, & replenished with most sweete consolation and comfort, but this is wanting, that the vse thereof is not felt, where it ought to be felt. For this Doctrine is excellent, & replenished with most sweet consolation and Comfort, but this is wanting, that the use thereof is not felt, where it ought to be felt.
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For when the shepe goeth astray, that is, when a man feeleth himselfe grieued with his synnes,
For when the sheep Goes astray, that is, when a man feeleth himself grieved with his Sins,
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and can not tell where to abyde, and is cast of the deuell into a great feare of minde,
and can not tell where to abide, and is cast of the Devil into a great Fear of mind,
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then he alwayes runneth vnto the contrary, neither can he comprehend or conceyue in minde, that this is true, all things falling out of his minde, which he heard here,
then he always Runneth unto the contrary, neither can he comprehend or conceive in mind, that this is true, all things falling out of his mind, which he herd Here,
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because of the present feeling and feare.
Because of the present feeling and Fear.
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For the deuell hath daseled his eyes, neither can he perceiue any thing els but the wrath and indignation of God.
For the Devil hath dazzled his eyes, neither can he perceive any thing Else but the wrath and Indignation of God.
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Wherewith his heart is so burdened, that he is not able to raise vp himselfe in minde,
Wherewith his heart is so burdened, that he is not able to raise up himself in mind,
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and to turne his eyes any other where.
and to turn his eyes any other where.
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Nay he lyeth so drowned in it, that Christ appeareth no otherwise vnto him but as an angrie iudge,
Nay he lies so drowned in it, that christ appears no otherwise unto him but as an angry judge,
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as he hath hitherto beene painted out, and is so beaten into the hearts of all by the wicked Papists, sitting on the rayne bowe, with a sword comming out of his mouth.
as he hath hitherto been painted out, and is so beaten into the hearts of all by the wicked Papists, sitting on the rain bow, with a sword coming out of his Mouth.
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For this is one of the most decietfull crafts of the deuell, yea and of his mischiefes which he practizeth against the miserable shepe, to dasle his eyes, that he may not know any more his owne shepeheard,
For this is one of the most decietfull crafts of the Devil, yea and of his mischiefs which he practizeth against the miserable sheep, to dasle his eyes, that he may not know any more his own shepherd,
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& vnder a pretence of Christ to leade a man to Moses, disputing as much of Christ,
& under a pretence of christ to lead a man to Moses, disputing as much of christ,
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as he had accustomed to do before of Moses.
as he had accustomed to do before of Moses.
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Wherefore we haue neede of a strong & firme faith, that we may beleeue these things to be true,
Wherefore we have need of a strong & firm faith, that we may believe these things to be true,
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when a man himselfe must dispute euen against himselfe.
when a man himself must dispute even against himself.
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For the sense is vehemēt of it selfe, whereunto the deuil also commeth maruelously amplifying synne & terrour, the greatnes and anguish whereof is able to consume euen the marrow in the bones,
For the sense is vehement of it self, whereunto the Devil also comes marvelously amplifying sin & terror, the greatness and anguish whereof is able to consume even the marrow in the bones,
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yea and the heart in the body. It can not therefore be perfectly learned so soone as some thinke.
yea and the heart in the body. It can not Therefore be perfectly learned so soon as Some think.
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In prosperitie it is easilie beleeued that Christ is sweete and amiable, but anguish and terrour comming vpon & ouer whelming the minde, man is blinde and without good vnderstanding,
In Prosperity it is Easily believed that christ is sweet and amiable, but anguish and terror coming upon & over whelming the mind, man is blind and without good understanding,
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and will iudge only according to the sense and vnderstanding of his owne heart, which he followeth,
and will judge only according to the sense and understanding of his own heart, which he follows,
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and confirmeth himselfe in his owne errour. For he is taken therein, and can thinke no otherwise, but that it is true,
and confirmeth himself in his own error. For he is taken therein, and can think no otherwise, but that it is true,
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and neuertheles it is not true.
and nevertheless it is not true.
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Now it were a point of this art, for a man thus to say vnto his heart, if thou confes thy selfe to be a lost sheepe, thou sayest right:
Now it were a point of this art, for a man thus to say unto his heart, if thou confess thy self to be a lost sheep, thou Sayest right:
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but that thou wilt therefore runne from Christ, and so thinke of him in thy minde,
but that thou wilt Therefore run from christ, and so think of him in thy mind,
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as though he were a man, which would chase and terrifie thee, it is a suggestion and tentation of the deuel.
as though he were a man, which would chase and terrify thee, it is a suggestion and tentation of the Devil.
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For if thou didst rightly consider him, and confes him as thy true shepeheard, then wouldest thou not flie from his sight,
For if thou didst rightly Consider him, and confess him as thy true shepherd, then Wouldst thou not fly from his sighed,
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neither wouldest conceiue terrour in thy minde, but with all cheerefulnes and boldnes wouldest runne vnto him.
neither Wouldst conceive terror in thy mind, but with all cheerfulness and boldness Wouldst run unto him.
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For surely he is not therefore ready at hand that he may condemne thee, but he commeth to thee, seeking thee, that hauing layde thee on his shoulders, he may carie thee,
For surely he is not Therefore ready At hand that he may condemn thee, but he comes to thee, seeking thee, that having laid thee on his shoulders, he may carry thee,
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and exempt & deliuer thee from sinnes, errours, the deuill and his power, yea and from all perill.
and exempt & deliver thee from Sins, errors, the Devil and his power, yea and from all peril.
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Thou perceiuest therefore that thou art a sinner, and hast deserued indignatiō, so much more earnestly is that shepeheard to be sought and called for of thee, that he may deliuer thee from it:
Thou perceivest Therefore that thou art a sinner, and hast deserved Indignation, so much more earnestly is that shepherd to be sought and called for of thee, that he may deliver thee from it:
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of whom consider no otherwise in thy minde, then the shepe doth of his owne shepeheard, whome it can not feare,
of whom Consider no otherwise in thy mind, then the sheep does of his own shepherd, whom it can not Fear,
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but seing and hearing him becommeth glad and cheereful, although it hath runne from him, so that for this deede it hath a sufficient cause to feare.
but sing and hearing him becomes glad and cheerful, although it hath run from him, so that for this deed it hath a sufficient cause to Fear.
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The whole matter therefore consisteth onely in this, that thou do perfectly learne Christ aright, & cōsider him according to the word of God,
The Whole matter Therefore Consisteth only in this, that thou do perfectly Learn christ aright, & Consider him according to the word of God,
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and not according to the proper cogitatiōs of thy minde, and thine owne senses.
and not according to the proper cogitations of thy mind, and thine own Senses.
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For the cogitations of men are false and lying, but his wordes are true and can not deceiue.
For the cogitations of men Are false and lying, but his words Are true and can not deceive.
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Wherefore the worde alone is to be engrauen in our heart, and we must cleaue vnto it with a constant mynde, whereby we may reproue our owne heart of lying.
Wherefore the word alone is to be engraved in our heart, and we must cleave unto it with a constant mind, whereby we may reprove our own heart of lying.
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For it alone must be true, and all things els that are contrarie to it, false and vaine.
For it alone must be true, and all things Else that Are contrary to it, false and vain.
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But truly this is an arte, whereof I am ignoraunt, but much more those other light spirites, who boaste many thinges of it,
But truly this is an art, whereof I am ignorant, but much more those other Light spirits, who boast many things of it,
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as they that know all things, when as they haue euen once heard any thing thereof,
as they that know all things, when as they have even once herd any thing thereof,
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and neuertheles they do not a litle perceiue or trie so much as any whit of it.
and nevertheless they do not a little perceive or try so much as any whit of it.
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For it is an easie thing to speake and preach of it, but how hard a thing it is to proue it in deede, they onely haue experience, who earnestly make triall thereof.
For it is an easy thing to speak and preach of it, but how hard a thing it is to prove it in deed, they only have experience, who earnestly make trial thereof.
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This is a most amiable demonstration of our Christ, described by himselfe in this Gospell, wherein he hath most aboundantly poured forth the flames of his most feruent heart,
This is a most amiable demonstration of our christ, described by himself in this Gospel, wherein he hath most abundantly poured forth the flames of his most fervent heart,
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and affection toward vs, shewing that he hath exceeding great care and regard to recouer his shepe, which alone leauing ninety and nine he seeketh and enquireth diligently for, not to terrifie it and beate it,
and affection towards us, showing that he hath exceeding great care and regard to recover his sheep, which alone leaving ninety and nine he seeks and enquireth diligently for, not to terrify it and beat it,
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but that he may helpe it, and hauing found it, may bring it home, and with his louing and sweete voice and speaking vnto it may chere it being miserable and afflicted in conscience.
but that he may help it, and having found it, may bring it home, and with his loving and sweet voice and speaking unto it may cheer it being miserable and afflicted in conscience.
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By all which thou seest, how acceptable a thing thou shalt do vnto him, if thou truste and cleaue vnto him with thy whole heart,
By all which thou See, how acceptable a thing thou shalt do unto him, if thou trust and cleave unto him with thy Whole heart,
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and promise to thy selfe from him all goodnes and loue.
and promise to thy self from him all Goodness and love.
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Secondly thou plainly seest this also, how by all maner of outward signes & meanes he poureth forth his ioy and vnspeakeable goodnes,
Secondly thou plainly See this also, how by all manner of outward Signs & means he pours forth his joy and unspeakable Goodness,
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and also hauing found his sheepe how louing he sheweth himselfe.
and also having found his sheep how loving he shows himself.
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For surely he dealeth not with it by any law, as by his right he might deale,
For surely he deals not with it by any law, as by his right he might deal,
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and driue it before him as he doth the rest, or suffer it to go by him.
and driven it before him as he does the rest, or suffer it to go by him.
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Howbeit he doth none of these, but layeth it vpon his shoulders, and all the iourny carieth it through the desert, taking all the labour and trouble vpon himselfe, that at the lest wise the sheepe may rest.
Howbeit he does none of these, but Layeth it upon his shoulders, and all the journey Carrieth it through the desert, taking all the labour and trouble upon himself, that At the lest wise the sheep may rest.
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Neither doth he it grudginly but willingly, for he is full of ioy for his sheepe recouered.
Neither does he it grudginly but willingly, for he is full of joy for his sheep recovered.
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Now marke this also, how wel it goeth with the shepe, with how great quietnes and ease it lyeth on his shepeheards shoulders,
Now mark this also, how well it Goes with the sheep, with how great quietness and ease it lies on his shepherds shoulders,
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neither doth it vnwillingly see it selfe resting so sweetly being deliuered from the difficulty of the iourney,
neither does it unwillingly see it self resting so sweetly being Delivered from the difficulty of the journey,
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as also voyd of all feare both of dogs and woulues, that is, of all errours and lyes,
as also void of all Fear both of Dogs and wolves, that is, of all errors and lies,
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yea and of all perils and mischiefes.
yea and of all perils and mischiefs.
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And this surely deserueth to be called a very pleasaunt picture, exceeding amiable and comfortable to be looked vpon.
And this surely deserves to be called a very pleasant picture, exceeding amiable and comfortable to be looked upon.
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No otherwise doth our Lord Iesus Christ deale with vs, whiles he deliuereth vs, which he hath once done corporally by his passion and death,
No otherwise does our Lord Iesus christ deal with us, while he Delivereth us, which he hath once done corporally by his passion and death,
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but now doth eftsoones the same by his power, and spiritually by the preaching of his word.
but now does eftsoons the same by his power, and spiritually by the preaching of his word.
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Wherefore he layeth vs vpon his shoulders, carieth, and defendeth vs, so that we are safe from all perils of death and the deuell, which albeit they terrifie vs,
Wherefore he Layeth us upon his shoulders, Carrieth, and defendeth us, so that we Are safe from all perils of death and the Devil, which albeit they terrify us,
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and shew themselues so, as though they would denour vs, yet preuaile they nothing.
and show themselves so, as though they would denour us, yet prevail they nothing.
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For whereas we are caried, it is a safegard vnto vs, and the same exempteth vs from all daungers, and putteth awaye all feare.
For whereas we Are carried, it is a safeguard unto us, and the same exempteth us from all dangers, and putteth away all Fear.
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As the shepe lying vpon the shepeheards shoulders is litle careful, though the dogs barke much,
As the sheep lying upon the shepherds shoulders is little careful, though the Dogs bark much,
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and the woulfe craftily goeth vp and downe, but rather hanging downe the head is quiet and sleepeth soundly.
and the wolf craftily Goes up and down, but rather hanging down the head is quiet and Sleepeth soundly.
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So we also, if we stand and abyde vnmoueably in this article, I beleeue in Iesus Christ our Lord, who suffred, died, rose againe for vs, &c. there is no cause why we should be carefull lest we perish, So we also, if we stand and abide unmovably in this article, I believe in Iesus christ our Lord, who suffered, died, rose again for us, etc. there is no cause why we should be careful lest we perish,
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or be deuoured of the deuell, though he open his iaws neuer so wide.
or be devoured of the Devil, though he open his Jaws never so wide.
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For we are not then in our own waye, neither walke we vpon our owne feete,
For we Are not then in our own Way, neither walk we upon our own feet,
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but we hange vpon the necke of our shepeheard, and lye vpon his shoulders, where we are safe enough.
but we hang upon the neck of our shepherd, and lie upon his shoulders, where we Are safe enough.
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For sinne, death, and hell, although in deede they be terrible, yet dare they not set vpon him, otherwise if it were not for this, we should be miserable shepe, which should forthwith be brought into a lamētable and wretched case.
For sin, death, and hell, although in deed they be terrible, yet Dare they not Set upon him, otherwise if it were not for this, we should be miserable sheep, which should forthwith be brought into a lamentable and wretched case.
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For euen as a shepe can not take heede and foresee to it selfe, that it stray not out of the way,
For even as a sheep can not take heed and foresee to it self, that it stray not out of the Way,
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vnles it be led of the shepeheard, & when it hath strayed and is lost, can not by it selfe come againe to the shepeheard,
unless it be led of the shepherd, & when it hath strayed and is lost, can not by it self come again to the shepherd,
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but must be sought and enquired for of him, vntill he hath found it, and so must be layd vpō his shoulders and brought home againe,
but must be sought and inquired for of him, until he hath found it, and so must be laid upon his shoulders and brought home again,
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lest that it be againe frayed and chased from him, or catcht of the woulfe and rent in pieces:
lest that it be again frayed and chased from him, or catched of the wolf and rend in Pieces:
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So we also our selues can profite our selues neither by helpe, nor counsel, that we might obtaine peace and quietnes of conscience,
So we also our selves can profit our selves neither by help, nor counsel, that we might obtain peace and quietness of conscience,
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and escape out of the hands of the deuell, death, and hell, except Christ himselfe repeat his word vnto vs,
and escape out of the hands of the Devil, death, and hell, except christ himself repeat his word unto us,
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and call vs againe vnto him.
and call us again unto him.
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And although we come vnto him, and now stand in faith, yet is it not in our powre to keepe our selues therein,
And although we come unto him, and now stand in faith, yet is it not in our pour to keep our selves therein,
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or to stand by our owne strength, vnles he eftsoones by the power of his Word, hold, lift vp,
or to stand by our own strength, unless he eftsoons by the power of his Word, hold, lift up,
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and carie vs, for that the deuell alwayes imagineth and purposeth deceit and destruction toward vs,
and carry us, for that the Devil always imagineth and Purposes deceit and destruction towards us,
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and goeth about like a roring lyon, seeking whom he may deuour, as S. Peter witnesseth.
and Goes about like a roaring Lion, seeking whom he may devour, as S. Peter Witnesseth.
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Wherefore here is no place to boast of free will, or of our owne strength, which is none,
Wherefore Here is no place to boast of free will, or of our own strength, which is none,
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neither in beginning any thing, neither in going forward therein, much lesse in perseuering or continuing in it,
neither in beginning any thing, neither in going forward therein, much less in persevering or Continuing in it,
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but Christ our shepeheard alone doth all things.
but christ our shepherd alone does all things.
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Howbeit we are sure hereof, that whiles we lye vpon the shoulders of Christ, we shall remayne safe from all terrour and misfortune.
Howbeit we Are sure hereof, that while we lie upon the shoulders of christ, we shall remain safe from all terror and misfortune.
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For he will not suffer vs to be plucked or taken from his necke, neither will he himselfe cast vs of, being so glad and ioyfull, that he hath found his lost shepe,
For he will not suffer us to be plucked or taken from his neck, neither will he himself cast us of, being so glad and joyful, that he hath found his lost sheep,
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and brought it againe to the rest of the flocke.
and brought it again to the rest of the flock.
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And in a summe, here is no terrour, or trouble, or exaction, but mere life and grace, whereby he handleth his shepe most louingly and gently.
And in a sum, Here is no terror, or trouble, or exaction, but mere life and grace, whereby he handleth his sheep most lovingly and gently.
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vntill they be tyred and wearie with walking: of this shepeheard those hardedened and wilde ones are to be tamed and bridled.
until they be tired and weary with walking: of this shepherd those hardedened and wild ones Are to be tamed and bridled.
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And we also, when we shalbe vnder Moses, to wit, according to the flesh and the outward life, must goe,
And we also, when we shall under Moses, to wit, according to the Flesh and the outward life, must go,
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and do that which the law requireth.
and do that which the law requires.
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But in that we are, and are called Christians, we must by no meanes suffer, that any worke be layed vpon vs,
But in that we Are, and Are called Christians, we must by no means suffer, that any work be laid upon us,
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yea or exacted of vs, but must giue our selues onely to Christ to be caried and gentlely lifted vp, not vpon horses and charrets,
yea or exacted of us, but must give our selves only to christ to be carried and gently lifted up, not upon Horses and charets,
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but euen vpon his onely shoulders.
but even upon his only shoulders.
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Which commeth to passe, as I haue sayd, when he suffreth the word to be preached vnto vs, Which comes to pass, as I have said, when he suffers the word to be preached unto us,
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and we also beleeue the same, that he died for vs, that on the crosse he bare our sinnes in his body, that he hath ouerthrowne the deuell, death,
and we also believe the same, that he died for us, that on the cross he bore our Sins in his body, that he hath overthrown the Devil, death,
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and synnes, and put them vnder his feete, and hath made and opened vnto vs entraunce to eternall life.
and Sins, and put them under his feet, and hath made and opened unto us Entrance to Eternal life.
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Wherefore we must not haue respect to our owne life, how righteous and strong we are,
Wherefore we must not have respect to our own life, how righteous and strong we Are,
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but we must studie vpon his one thing, that we may rest lying vpon his shoulders.
but we must study upon his one thing, that we may rest lying upon his shoulders.
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In this circle we must haue no care of synne, death, life, or pensiuenes, inasmuch as we haue all things to the full in Christ, who beareth and keepeth vs.
In this circle we must have no care of sin, death, life, or pensiveness, inasmuch as we have all things to the full in christ, who bears and Keepeth us
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Now he is not content with all these things, both that with such great trauell he seeketh his shepe,
Now he is not content with all these things, both that with such great travel he seeks his sheep,
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and also that hauing found it, he carieth it with incredible ioy, but it being brought againe, he maketh festiual dayes,
and also that having found it, he Carrieth it with incredible joy, but it being brought again, he makes festival days,
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& exceedingly reioyceth, calling togither his neighbours and friendes that they may reioyce with him.
& exceedingly rejoices, calling together his neighbours and Friends that they may rejoice with him.
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Yea he affirmeth, that God also in heauen with the whole heauenly host do reioyce ouer one synner that repenteth.
Yea he Affirmeth, that God also in heaven with the Whole heavenly host do rejoice over one sinner that Repenteth.
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In which wordes he sheweth and declareth, who he is, which deserueth to be called his lost shepe,
In which words he shows and Declareth, who he is, which deserves to be called his lost sheep,
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namely such a synner, as being led by repentaunce of his former life, doth amend, most feruently desyring to be deliuered from synnes,
namely such a sinner, as being led by Repentance of his former life, does amend, most fervently desiring to be Delivered from Sins,
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and earnestly endeuouring to come vnto Christ: such a one hath a miserable and troubled, yea and a contrite and humbled heart,
and earnestly endeavouring to come unto christ: such a one hath a miserable and troubled, yea and a contrite and humbled heart,
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and an afflicted conscience, which the deuell by all meanes fighteth against, and so presseth it, that it is almost ouercome with distresses, &c. But Christ assisteth and comforteth him,
and an afflicted conscience, which the Devil by all means fights against, and so Presseth it, that it is almost overcome with Distresses, etc. But christ assisteth and comforts him,
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for he is such a man, as seeketh no shepe but that which is lost, and can not helpe it selfe.
for he is such a man, as seeks no sheep but that which is lost, and can not help it self.
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How may Christ be preached with greater gentlenes, and more effectuall consolatiō of words? or what thinkest thou should he do more to cheere the mind of a sinner,
How may christ be preached with greater gentleness, and more effectual consolation of words? or what Thinkest thou should he do more to cheer the mind of a sinner,
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and to confirme in him a sure confidence toward himselfe? For we see him set forth by himselfe to vs miserable synners as a most louing shepeheard, who most sorrowfully seeketh his sheepe being lost,
and to confirm in him a sure confidence towards himself? For we see him Set forth by himself to us miserable Sinners as a most loving shepherd, who most sorrowfully seeks his sheep being lost,
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and most ioyfully bringeth them againe being found, and taketh so great ioy, that with him all the Angells also and Sainctes doe reioyce ouer vs.
and most joyfully brings them again being found, and Takes so great joy, that with him all the Angels also and Saints do rejoice over us
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Now he that could firmely beleeue these thinges, should without dout through Christ receiue true comfort and ioy,
Now he that could firmly believe these things, should without doubt through christ receive true Comfort and joy,
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forasmuch as here he hath a certaine promise, that if he surely cleaue vnto Christ,
forasmuch as Here he hath a certain promise, that if he surely cleave unto christ,
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and rest vpon his shoulders, he shall be an acceptable and welcome guest in the kingdom of heauen,
and rest upon his shoulders, he shall be an acceptable and welcome guest in the Kingdom of heaven,
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and shall be receyued with exceeding great ioye.
and shall be received with exceeding great joy.
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But we being troubled with sorrowe and anguish of conscience, haue a farre other feeling and affection,
But we being troubled with sorrow and anguish of conscience, have a Far other feeling and affection,
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when as the hart can thinke nothing else, but that all the Angells doe stand behind vs with a drawne sword, which feare so troubleth vs, that we can conceiue no cheerefulnes in our minde,
when as the heart can think nothing Else, but that all the Angels do stand behind us with a drawn sword, which Fear so Troubles us, that we can conceive no cheerfulness in our mind,
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neither of God, nor of the Angells.
neither of God, nor of the Angels.
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And there are some also, which can behold no creature with a glad minde, fearing the beholding of the sunne,
And there Are Some also, which can behold no creature with a glad mind, fearing the beholding of the sun,
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yea being sore afraid at the noyse of a leafe.
yea being soar afraid At the noise of a leaf.
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All which proceede from hence, for that they trouble and vexe them selues with their owne thoughtes, out of which they would willingly wrastle, sparing no labour, that they might feele that vprightnes and integritie in them, which would be abashed with no feare.
All which proceed from hence, for that they trouble and vex them selves with their own thoughts, out of which they would willingly wrestle, sparing no labour, that they might feel that uprightness and integrity in them, which would be abashed with no Fear.
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But if thou be desirous to conceiue true comfort and ioye in thy hart, then see that thou doe diligently and well print and fasten therein this amiable image of the most louing shepeheard,
But if thou be desirous to conceive true Comfort and joy in thy heart, then see that thou doe diligently and well print and fasten therein this amiable image of the most loving shepherd,
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and the word of the Gospell, and seeke it, where it is to be sought, that is, in Christ and no where else:
and the word of the Gospel, and seek it, where it is to be sought, that is, in christ and no where Else:
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for in this man thou shalt find all thinges, so that thou abide in his safe custodie and vpon his shoulders. for in this man thou shalt find all things, so that thou abide in his safe custody and upon his shoulders.
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But whatsoeuer comfort can be obtained without him, it commeth not from the hart, although thou call to helpe thee all the creatures,
But whatsoever Comfort can be obtained without him, it comes not from the heart, although thou call to help thee all the creatures,
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and shouldest also be partaker of the pleasure and ioy of the whole worlde.
and Shouldst also be partaker of the pleasure and joy of the Whole world.
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For therefore we pray, because we are vnworthy to pray, and hereby surely we are made worthy to pray,
For Therefore we pray, Because we Are unworthy to pray, and hereby surely we Are made worthy to pray,
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and fit to be heard, inasmuch as we thinke that we are vnworthy, and doe boldly and cheerefully trust to the faithfulnes and truth of God.
and fit to be herd, inasmuch as we think that we Are unworthy, and do boldly and cheerfully trust to the faithfulness and truth of God.
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Although thou be vnworthy, yet haue regard hereunto, and marke most diligently, that a thousand times more consisteth in this, that thou honour the truth of God,
Although thou be unworthy, yet have regard hereunto, and mark most diligently, that a thousand times more Consisteth in this, that thou honour the truth of God,
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and not with thy doutfulnes accuse his faithfull promise of falshood. For thy owne worthines doth not further thee, neither thy vnworthines hinder thee:
and not with thy doutfulnes accuse his faithful promise of falsehood. For thy own worthiness does not further thee, neither thy unworthiness hinder thee:
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but infidelitie doth condemne thee, trust and confidence maketh thee worthy & preserueth thee.
but infidelity does condemn thee, trust and confidence makes thee worthy & Preserveth thee.
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Wherefore so behaue thy selfe all thy life long, that thou doe not at any time esteeme thy selfe either worthy or fit to pray or receiue,
Wherefore so behave thy self all thy life long, that thou do not At any time esteem thy self either worthy or fit to pray or receive,
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vnles thou finde thy selfe to be such a one, as dareth enterprise the matter freely, trusting to the true and certaine promise of thy mercifull God, which will so shewe both his mercy and goodnes vnto thee, that as he promised to heare thee being vnworthy,
unless thou find thy self to be such a one, as dareth enterprise the matter freely, trusting to the true and certain promise of thy merciful God, which will so show both his mercy and Goodness unto thee, that as he promised to hear thee being unworthy,
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and hauing not deserued it, of his meere grace, moued with no prayers:
and having not deserved it, of his mere grace, moved with no Prayers:
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so he will heare thee being an vnworthy asker, of his onely grace, to the honour of his truth and promise, that so thou mayst giue thankes, not to thy owne worthines,
so he will hear thee being an unworthy asker, of his only grace, to the honour of his truth and promise, that so thou Mayest give thanks, not to thy own worthiness,
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but to his truth, wherby he hath fulfilled his promise, and to his mercy, whereby he hath made and set forth his promise.
but to his truth, whereby he hath fulfilled his promise, and to his mercy, whereby he hath made and Set forth his promise.
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And this the 25 Psalme confirmeth, where Dauid sayth: Gracious and righteous is the Lord, therefore vvill he teach sinners in the vvay.
And this the 25 Psalm confirmeth, where David say: Gracious and righteous is the Lord, Therefore will he teach Sinners in the Way.
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He vvill guide the meeke in iudgement, and teach the humble his vvay.
He will guide the meek in judgement, and teach the humble his Way.
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All the pathes of the Lord are mercy and truth, vnto such as keepe his couenaunt, and his testimonies. All the paths of the Lord Are mercy and truth, unto such as keep his Covenant, and his testimonies.
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Grace and mercy are in his promise, faithfulnes or truth in fulfilling and hearing. And in the 85 Psalme he sayth:
Grace and mercy Are in his promise, faithfulness or truth in fulfilling and hearing. And in the 85 Psalm he say:
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Mercy and truth are met togither, righteousnes and peace haue kissed ech other, that is, they come togither in euery worke and gift, which we obtaine of the Lord by praying.Mercy and truth Are met together, righteousness and peace have kissed each other, that is, they come together in every work and gift, which we obtain of the Lord by praying.
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In this trust and confidence thou must so behaue thy selfe, that thou doe not limit to the Lorde any bound or ende, day or place,
In this trust and confidence thou must so behave thy self, that thou do not limit to the Lord any bound or end, day or place,
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neither appoynt any maner or measure of hearing, but that thou do commit all those things to his diuine wil, wisedom,
neither appoint any manner or measure of hearing, but that thou do commit all those things to his divine will, Wisdom,
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and omnipotencie, that thou boldly and cheerefully looke to be heard, and yet not desire to know,
and omnipotency, that thou boldly and cheerfully look to be herd, and yet not desire to know,
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how, and where, how soone, and how long, and by what meanes.
how, and where, how soon, and how long, and by what means.
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For his diuine wisedom, shall finde a better maner and measure, time and place, then we can thinke,
For his divine Wisdom, shall find a better manner and measure, time and place, then we can think,
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euen although that should be done by miracles.
even although that should be done by Miracles.
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Euen as in the olde Testament, Exod. 14, when the children of Israell trusted that God would deliuer them,
Eve as in the old Testament, Exod 14, when the children of Israel trusted that God would deliver them,
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and yet no possible meanes were before their eyes, or in all their thoughts, then the red sea opened it selfe,
and yet no possible means were before their eyes, or in all their thoughts, then the read sea opened it self,
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and gaue them passage, drowning all their enemies at once.
and gave them passage, drowning all their enemies At once.
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The holy woman Iudith, when she heard that the Citizens of Bethulia would after the space of fiue dayes giue vp the citie,
The holy woman Iudith, when she herd that the Citizens of Bethulia would After the Molle of fiue days give up the City,
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if God in the meane time did not helpe them, rebuked them saying:
if God in the mean time did not help them, rebuked them saying:
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VVhat are ye, that ye tempt the Lorde? these are not deuises and purposes, whereby we obtayne mercy of God, What Are you, that you tempt the Lord? these Are not devises and Purposes, whereby we obtain mercy of God,
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but rather whereby we prouoke him vnto wrath and displeasure.
but rather whereby we provoke him unto wrath and displeasure.
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and is ready to giue vs moe thinges, then we durst enterprise to aske, and that we may also learne to pray boldely, inasmuch as he giueth vs all thinges euen in more ample maner then we doe aske them.
and is ready to give us more things, then we durst enterprise to ask, and that we may also Learn to pray boldly, inasmuch as he gives us all things even in more ample manner then we do ask them.
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It is necessarie that we doe no whit doute of the promise of the true and faythfull God, It is necessary that we do no whit doubt of the promise of the true and faithful God,
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THat prayer may be good in deede, and may also be heard, we must first consider that two thinges are necessarie thereunto:
THat prayer may be good in deed, and may also be herd, we must First Consider that two things Are necessary thereunto:
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one, that we first meditate vpon the promise of God, and doe as it were aduertize God thereof,
one, that we First meditate upon the promise of God, and do as it were advertise God thereof,
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and trusting vnto it, be emboldned and made cheerefull to pray:
and trusting unto it, be emboldened and made cheerful to pray:
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for vnles God had commaunded vs to pray, and had promised also that he will heare vs,
for unless God had commanded us to pray, and had promised also that he will hear us,
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euen all creatures could not obtayne so much as a grayne by their petitions.
even all creatures could not obtain so much as a grain by their petitions.
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Whereupon it followeth, that no man doth obtayne any thinge of God for his owne worthines,
Whereupon it follows, that no man does obtain any thing of God for his own worthiness,
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or the worthines of his prayer, but by the onely goodnes of God, who preuenting all our petitions and desires, prouoketh vs to pray and desire of him, by his gentle and bounteous promise and commaundement, that we may learne howe great care he hath ouer vs,
or the worthiness of his prayer, but by the only Goodness of God, who preventing all our petitions and Desires, provoketh us to pray and desire of him, by his gentle and bounteous promise and Commandment, that we may Learn how great care he hath over us,
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for therefore he hath promised that he will heare vs, yea and hath commaunded vs to pray, that we might haue a sure and stronge fayth, that our prayer shall be so heard,
for Therefore he hath promised that he will hear us, yea and hath commanded us to pray, that we might have a sure and strong faith, that our prayer shall be so herd,
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as he sayth Matth. 21. and Marke 11: VVhatsoeuer ye shall aske in prayer, if ye beleeue, ye shall receyue it. And in Luke chapt. 11: And I say vnto you, Aske, and it shall be giuen you: seeke, and ye shall finde:
as he say Matthew 21. and Mark 11: Whatsoever you shall ask in prayer, if you believe, you shall receive it. And in Lycia Chapter. 11: And I say unto you, Ask, and it shall be given you: seek, and you shall find:
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knocke, and it shall be opened vnto you. For euery one that asketh, receiueth: and he that seeketh, findeth:
knock, and it shall be opened unto you. For every one that asks, receiveth: and he that seeks, finds:
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and to him that knocketh it shall be opened.
and to him that knocketh it shall be opened.
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If a sonne shall aske bread of any of you that is a father, will ye giue him a stone? or if he aske a fish, will ye for a fish, giue him a serpent? or if he aske an egge, will ye giue him a scorpion? If ye then vvhich are euill, can giue good giftes vnto your children,
If a son shall ask bred of any of you that is a father, will you give him a stone? or if he ask a Fish, will you for a Fish, give him a serpent? or if he ask an egg, will you give him a scorpion? If you then which Are evil, can give good Gifts unto your children,
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how much more shall your heauenly Father giue the holy Ghost to them that desire him? We must boldly trust to these,how much more shall your heavenly Father give the holy Ghost to them that desire him? We must boldly trust to these,
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and such like promises and commaundements, and pray with true confidence.
and such like promises and Commandments, and pray with true confidence.
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If one so prayeth, that he dout whether God heare him, and maketh his prayer onely at aduenture, caring not greatly whether it be hearde or not hearde: he committeth a double offence: If one so Prayeth, that he doubt whither God hear him, and makes his prayer only At adventure, caring not greatly whither it be heard or not heard: he Committeth a double offence:
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One, for that he him selfe maketh his praier frustrate, and laboureth in vaine. For so Iames sayth chap. 1: He that vvill aske of the Lord let him aske in faith, and vvauer not:
One, for that he him self makes his prayer frustrate, and Laboureth in vain. For so James say chap. 1: He that will ask of the Lord let him ask in faith, and waver not:
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for he that vvauereth, is like a vvaue of the sea, tost of the vvinde,
for he that wavereth, is like a wave of the sea, tossed of the wind,
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and caried avvay, let not that man thinke that he shall receiue any thinge of the Lord. and carried away, let not that man think that he shall receive any thing of the Lord.
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Such a mans hart is not quiet & setled, wherefore God can giue him nothing. But faith maketh the hart quiet, and capable of the gifts of God.
Such a men heart is not quiet & settled, Wherefore God can give him nothing. But faith makes the heart quiet, and capable of the Gifts of God.
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The other offence is, that he counteth the most faithfull and true God, as a lying, vaine,
The other offence is, that he counteth the most faithful and true God, as a lying, vain,
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and vnconstant man, as he which neither is able, neither will fulfill his promises, so by his douting he robbeth God of his honour,
and unconstant man, as he which neither is able, neither will fulfil his promises, so by his doubting he robbeth God of his honour,
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& name of faithfulnes, and truth.
& name of faithfulness, and truth.
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Whereby it is so grieuously offended, that euen that offence being committed, a Christian is plainly chaunged into an Heathen,
Whereby it is so grievously offended, that even that offence being committed, a Christian is plainly changed into an Heathen,
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and denieth and loseth his true God, so that if he continue therein, he is damned for euer without all comfort.
and Denieth and loses his true God, so that if he continue therein, he is damned for ever without all Comfort.
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And if any thing be giuen vnto him, which he asketh, it is giuen him not to good,
And if any thing be given unto him, which he asks, it is given him not to good,
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but to euill, as well temporall as eternall, not for his prayers sake, but from the wrath of God, that he may recompense those goodly wordes, which are vttered in sinnes, vnbeleefe,
but to evil, as well temporal as Eternal, not for his Prayers sake, but from the wrath of God, that he may recompense those goodly words, which Are uttered in Sins, unbelief,
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and to the dishonour of God. Some say: I would trust in deede that my prayers should be heard, if I were worthy,
and to the dishonour of God. some say: I would trust in deed that my Prayers should be herd, if I were worthy,
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or if I could pray well.
or if I could pray well.
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A SERMON OF D. MARTIN LVTHER OF PRAYER.
A SERMON OF D. MARTIN LUTHER OF PRAYER.
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Then, say I, if thou wilt not pray, before thou shalt knowe and finde thy selfe fit to pray, that thou shalt neuer pray.
Then, say I, if thou wilt not pray, before thou shalt know and find thy self fit to pray, that thou shalt never pray.
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For as it is before sayde, our prayer must not rest vpon our worthines, or the worthines of it selfe,
For as it is before said, our prayer must not rest upon our worthiness, or the worthiness of it self,
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or be grounded thereon, but vpon the immutable truth of the promise of God.
or be grounded thereon, but upon the immutable truth of the promise of God.
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If so be that it trust to it selfe or any other thing, and ground it selfe thereon, it is false,
If so be that it trust to it self or any other thing, and ground it self thereon, it is false,
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and deceiueth thee, albeit thy hart should euen be burst by reason of the ardent affection of godlines,
and deceiveth thee, albeit thy heart should even be burst by reason of the Ardent affection of godliness,
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and thou shouldest weepe nothing but dropps of blood.
and thou Shouldst weep nothing but drops of blood.
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VVill ye set the mercy of the Lorde a time, and appoint him a day after your will? Hereupon God did helpe her after a meruelous sort, that at the last she fiue Holofernes,VVill you Set the mercy of the Lord a time, and appoint him a day After your will? Hereupon God did help her After a marvelous sort, that At the last she fiue Holofernes,
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and put the enemies to flight, Iudith 13: So S. Paule also sayth, Ephes. 3: that the power of God is such and so great, that it doth farre greater and better thinges then we eyther aske or thinke.
and put the enemies to flight, Iudith 13: So S. Paul also say, Ephesians 3: that the power of God is such and so great, that it does Far greater and better things then we either ask or think.
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Wherfore we ought to thinke our selues more vile, then that we may name, appoynt,
Wherefore we ought to think our selves more vile, then that we may name, appoint,
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or prescribe the time, place, maner, measure, and other circumstances of that which we aske of God,
or prescribe the time, place, manner, measure, and other Circumstances of that which we ask of God,
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but we must leaue all thinges wholy vnto him, constantly and boldly beleeuing that he will heare vs.
but we must leave all things wholly unto him, constantly and boldly believing that he will hear us
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but we are too deepely drowned in olde Adam. The world is as it were a figure of hell, yea a very deuilish kingdom, & an entrance to hell.
but we Are too deeply drowned in old Adam. The world is as it were a figure of hell, yea a very devilish Kingdom, & an Entrance to hell.
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Wherefore Christ with weeping eyes exhorteth vs to knowe our saluation, and to receiue his visitation,
Wherefore christ with weeping eyes exhorteth us to know our salvation, and to receive his Visitation,
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lest that a plague & scourge follow, which vndoutedly shall come vpon them, which thinking them selues in safetie, doe not beleeue and trust in God.
lest that a plague & scourge follow, which undoubtedly shall come upon them, which thinking them selves in safety, do not believe and trust in God.
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God giue vs his grace, whereby we may knowe him. It followeth moreouer in the text.
God give us his grace, whereby we may know him. It follows moreover in the text.
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He went also into the temple, and beganne to cast out them that soulde therein, He went also into the temple, and began to cast out them that sold therein,
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and them that bought, saying vnto them, it is written, Mine house is the house of prayer,
and them that bought, saying unto them, it is written, Mine house is the house of prayer,
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but ye haue made it a denne of theeues. but you have made it a den of thieves.
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This is the second part of this text, wherein is declared how the Lord going into the temple, beginneth to driue out the byers and sellers therein.
This is the second part of this text, wherein is declared how the Lord going into the temple, begins to driven out the byers and sellers therein.
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The former part was nothing else but an exhortation and inuiting to faith, but here the Lorde insinuateth what the temple of God is,
The former part was nothing Else but an exhortation and inviting to faith, but Here the Lord insinuates what the temple of God is,
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and bringeth a place out of the Scripture hereunto appertaining, namely out of Esai, where he sayth:
and brings a place out of the Scripture hereunto appertaining, namely out of Isaiah, where he say:
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Myne house shall be called an house of prayer for all people. Mine house shall be called an house of prayer for all people.
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This is a stronge saying, whereas the Prophet sayth, for all people, against the Iewes, who trusting vnto that temple at Ierusalē, thought that this house made with hand, should continue for euer, supposing it to be vnpossible, that God would either destroy this temple,
This is a strong saying, whereas the Prophet say, for all people, against the Iewes, who trusting unto that temple At Ierusalē, Thought that this house made with hand, should continue for ever, supposing it to be unpossible, that God would either destroy this temple,
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or leaue the citie desolate, because the word of God can not lye.
or leave the City desolate, Because the word of God can not lie.
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Wherefore they stoned Steuen, for that he spake against that holy citie, and affirmed that Iesus woulde destroy it,
Wherefore they stoned Stephen, for that he spoke against that holy City, and affirmed that Iesus would destroy it,
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and chaunge the ceremonies giuen of Moses. For they sayd: The Prophets haue greatly praysed this house:
and change the ceremonies given of Moses. For they said: The prophets have greatly praised this house:
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and doe you Apostles preache that it shall be destroyed? Howbeit this saying is thus to be vnderstood, that the citie Ierusalem, the Temple,
and do you Apostles preach that it shall be destroyed? Howbeit this saying is thus to be understood, that the City Ierusalem, the Temple,
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and the People should continue vntill the time of Christ, whereunto all the Prophets tend, which referred all thinges vnto Christ, that as he should doe,
and the People should continue until the time of christ, whereunto all the prophets tend, which referred all things unto christ, that as he should do,
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so it should be, and so it should continue.
so it should be, and so it should continue.
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Wherefore the place of Esai extendeth no farther then to the comming of Christ, which all the Prophets also witnes, affirming that there should come a kingdom, which should extend farre and wide ouer the whole worlde, as it is in Malachie:
Wherefore the place of Isaiah extendeth no farther then to the coming of christ, which all the prophets also witness, affirming that there should come a Kingdom, which should extend Far and wide over the Whole world, as it is in Malachi:
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From the rising of the sunne vnto the going downe of the same, my name is great among the Gentiles, From the rising of the sun unto the going down of the same, my name is great among the Gentiles,
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and in euery place incense shall be offered to my name, and a pure offering: for my name is great among the very Heathen, sayth the Lorde of hostes. and in every place incense shall be offered to my name, and a pure offering: for my name is great among the very Heathen, say the Lord of hosts.
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Here the Prophet speaketh of the spirituall kingdom of Christ, who would builde vnto him selfe an house of prayer in the whole world.
Here the Prophet speaks of the spiritual Kingdom of christ, who would build unto him self an house of prayer in the Whole world.
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It is true that God him selfe did confirme and sanctifie the temple at Ierusalem, not because it was furnished with precious stones and goodly buildings,
It is true that God him self did confirm and sanctify the temple At Ierusalem, not Because it was furnished with precious stones and goodly buildings,
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or halowed of the Priestes, which maner of trifles and dotages we vse at this day,
or hallowed of the Priests, which manner of trifles and dotages we use At this day,
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but because he had consecrated and halowed it with his worde, when he sayd: This house is my house:
but Because he had consecrated and hallowed it with his word, when he said: This house is my house:
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for his word was preached in it. Wheresoeuer the worde of God is preached, there is his true house: for his word was preached in it. Wheresoever the word of God is preached, there is his true house:
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where the worde of God hath his course and proceeding, there vndoutedly God dwelleth with his grace:
where the word of God hath his course and proceeding, there undoubtedly God dwells with his grace:
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where his Gospell is, there is the holy house of prayer, there prayers both may and ought to be made vnto God.
where his Gospel is, there is the holy house of prayer, there Prayers both may and ought to be made unto God.
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God also will heare vs, as Christ sayth Ioh. 16: VVhatsoeuer ye shall aske the Father in my name, he will giue it you:
God also will hear us, as christ say John 16: Whatsoever you shall ask the Father in my name, he will give it you:
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hitherto haue ye asked nothing in my name: aske, & ye shal receiue. Contrariwise, where the word is not, there is Satan wholy.hitherto have you asked nothing in my name: ask, & you shall receive. Contrariwise, where the word is not, there is Satan wholly.
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Now, whereas we imitating the Iewes haue builded so many temples, it were tolerable, if we had therefore so done, that the word of God might be preached in them,
Now, whereas we imitating the Iewes have built so many Temples, it were tolerable, if we had Therefore so done, that the word of God might be preached in them,
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for where Gods word is preached, there is he present, and poureth forth his grace.
for where God's word is preached, there is he present, and pours forth his grace.
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Christ sayth moreouer that the Iewes haue made the temple at Ierusalem a denne of theeues.
christ say moreover that the Iewes have made the temple At Ierusalem a den of thieves.
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But they were resident in the temple which sould oxen and sheepe, that they which came might buy to offer and worship God:
But they were resident in the temple which should oxen and sheep, that they which Come might buy to offer and worship God:
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Why therefore doth he call it a dēne of theeues? Surely he giueth vnto it a foule name, which came to passe vpon this occasion:
Why Therefore does he call it a den of thieves? Surely he gives unto it a foul name, which Come to pass upon this occasion:
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for that it was not any more counted of them for the house of God,
for that it was not any more counted of them for the house of God,
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but for a house of marchandize, that is, the Priestes had no care how the word of God was preached there,
but for a house of merchandise, that is, the Priests had no care how the word of God was preached there,
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and did negligently and carelesly singe, bable, and reade Moses and the Prophets.
and did negligently and carelessly sing, babble, and read Moses and the prophets.
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But God doth nothing esteeme that mumbling vp of many words, which is onely vaine and childish.
But God does nothing esteem that mumbling up of many words, which is only vain and childish.
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They behaued them selues like as our sacrificing Priestes and Munkes doe, who of temples & Monasteries making denns of theeues, preach poysonfull doctrine,
They behaved them selves like as our sacrificing Priests and Monks do, who of Temples & Monasteries making denns of thieves, preach poisonful Doctrine,
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and therefore onely they celebrate Masse, that they may thereby get vnto them selues money, and fill the belly, killing & destroying silly sheepe with their traditions.
and Therefore only they celebrate Mass, that they may thereby get unto them selves money, and fill the belly, killing & destroying silly sheep with their traditions.
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Which is the denne, wherein soules are slayne, which title is to be giuen to al temples, wherein the word of God is not preached.
Which is the den, wherein Souls Are slain, which title is to be given to all Temples, wherein the word of God is not preached.
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For there they mocke God, kill soules, expell the true word, and set vp theeuerie.
For there they mock God, kill Souls, expel the true word, and Set up thievery.
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O how fowly haue we bene deceiued in this point? But God at this day is highly to be praysed, that his word renueth & quickneth vs, driueth away theeues,
O how foully have we be deceived in this point? But God At this day is highly to be praised, that his word Reneweth & Quickeneth us, Driveth away thieves,
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& teacheth vs to pray aright. For a sincere Christian must pray not in mouth onely, but in hart also.
& Teaches us to pray aright. For a sincere Christian must pray not in Mouth only, but in heart also.
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Thus we haue ye second part of our text, how Christ casteth out the sellers, that is them yt serued the belly,
Thus we have you second part of our text, how christ Cast out the sellers, that is them that served the belly,
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and maketh place for his worde. It were very good if Monasteries were scoured after this sort, yt either Christian scholes,
and makes place for his word. It were very good if Monasteries were scoured After this sort, that either Christian Schools,
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or places wherein the word of God might be preached, might be made of them: which if it come not to passe, they are, and doe remaine dennes of theeues.
or places wherein the word of God might be preached, might be made of them: which if it come not to pass, they Are, and do remain dens of thieves.
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If Christ calleth his house a denne of theeues, how much more shall our temples, which God hath not consecrated, be proued to be dennes of theeues?
If christ calls his house a den of thieves, how much more shall our Temples, which God hath not consecrated, be proved to be dens of thieves?
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I haue often times desired you, that ye would deuoutly pray vnto God, that he turning away his indignation, would bridle the deuill, who now rageth in the world.
I have often times desired you, that you would devoutly pray unto God, that he turning away his Indignation, would bridle the Devil, who now rages in the world.
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For ye haue heard of a great calamitie, how many thousand haue bene slayne, it is to be feared that they are all damned.
For you have herd of a great calamity, how many thousand have be slain, it is to be feared that they Are all damned.
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God requireth obedience of vs, & he hath pronounced the sentence, that he that taketh the sword, shall perish with the sword.
God requires Obedience of us, & he hath pronounced the sentence, that he that Takes the sword, shall perish with the sword.
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They were besieged of Satan, who knoweth whether the same shall come vnto vs? Let vs pray God therefore that his kingdom may come vnto vs, that Christians may be multiplied,
They were besieged of Satan, who Knoweth whither the same shall come unto us? Let us pray God Therefore that his Kingdom may come unto us, that Christians may be multiplied,
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and that he will send wise and meeke Preachers, whom the people may receiue and obey.
and that he will send wise and meek Preachers, whom the people may receive and obey.
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Let him that knoweth the gift of God, pray for others which haue not yet heard the word of God.
Let him that Knoweth the gift of God, pray for Others which have not yet herd the word of God.
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For it is hie time so to doe.
For it is high time so to do.
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS DECLARED HOWE GRIEVOVSLY GOD PVNISHETH THE CONTEMners of his word. Luke 19.
A SERMON OF D. MARTIN LUTHER, WHEREIN IS DECLARED HOW GRIEVOUSLY GOD PUNISHETH THE CONTEMners of his word. Lycia 19.
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These are the threatnings wherewith he terrifieth them, that they shoulde not so neglect the word of God.
These Are the threatenings wherewith he terrifieth them, that they should not so neglect the word of God.
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The other way the Lorde here sheweth, when as he shedeth teares, and is touched with pitie toward miserable and blind men, he doth not terrifie or threaten them,
The other Way the Lord Here shows, when as he sheddeth tears, and is touched with pity towards miserable and blind men, he does not terrify or threaten them,
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as being indurate and obstinat, but is rather wholy moued with loue and taketh pitie on his enemies,
as being indurate and obstinate, but is rather wholly moved with love and Takes pity on his enemies,
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and would willingly call them backe, but that he could preuaile nothing with them, & the meanes which he vsed to reclaime them were in vaine.
and would willingly call them back, but that he could prevail nothing with them, & the means which he used to reclaim them were in vain.
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Before in Matthew, whereas he sharply rebuketh them, he dealeth not by loue, but by rigour,
Before in Matthew, whereas he sharply Rebuketh them, he deals not by love, but by rigour,
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for if the great vvorkes vvhich haue bene done in thee, had bene done among them of Sodom, they had remained to this day.
for if the great works which have be done in thee, had be done among them of Sodom, they had remained to this day.
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And thou, Capernaum (which was his owne citie, wherein chiefly he wrought miracles) vvhich att lifted vp vnto heauen, shalt be brought dovvne to hell:
And thou, Capernaum (which was his own City, wherein chiefly he wrought Miracles) which At lifted up unto heaven, shalt be brought down to hell:
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But I say to you, it shall be easier for Tyrus and Sydon at the day of iudgement, then for you.
But I say to you, it shall be Easier for Tyre and Sidon At the day of judgement, then for you.
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for if the great works which vvere done in you, had bene done in Tyrus and Sidon, they had repented long agone in sackecloth and ashes.
for if the great works which were done in you, had be done in Tyre and Sidon, they had repented long ago in Sackcloth and Ashes.
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The contemners of God are preached against after two sortes: first by threatnings, as Christ threatneth them Matth. 11: VVo be to thee, Corazin: VVo be to thee Bethsaida: The contemners of God Are preached against After two sorts: First by threatenings, as christ threatens them Matthew 11: VVo be to thee, Chorazin: VVo be to thee Bethsaida:
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If they be punished which know not ye time of their visitation, what shal come vnto them, which persecute, blaspheme and reprehend the Gospell and Word of God? howbeit he speaketh here onely of them which know not the season of their visitation.
If they be punished which know not you time of their Visitation, what shall come unto them, which persecute, Blaspheme and reprehend the Gospel and Word of God? howbeit he speaks Here only of them which know not the season of their Visitation.
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for that they knew not the time of their visitation. Which thing let vs well consider of, for it pertaineth vnto vs also.
for that they knew not the time of their Visitation. Which thing let us well Consider of, for it pertaineth unto us also.
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also what Disciples it hath, of which nothing is here done, or sayd: but the punishment and miserie onely is shewed, which was to come vpon the Iewes,
also what Disciples it hath, of which nothing is Here done, or said: but the punishment and misery only is showed, which was to come upon the Iewes,
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Ye haue often times heard, what the word of God is, what is the frute and commoditie thereof,
You have often times herd, what the word of God is, what is the fruit and commodity thereof,
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The Lord is troubled and lamenteth for the euils which were to come vpon the contemners of the worde of God.
The Lord is troubled and lamenteth for the evils which were to come upon the contemners of the word of God.
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THE summe and scope of this text is this:
THE sum and scope of this text is this:
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48. But they could not find what they might doe to him, for all the people hanged vpon him when they heard him.
48. But they could not find what they might do to him, for all the people hanged upon him when they herd him.
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And the high Priestes and the Scribes, and the chiefe of the people sought to destroy him.
And the high Priests and the Scribes, and the chief of the people sought to destroy him.
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47. And he taught daily in the temple.
47. And he taught daily in the temple.
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Mine house is the house of prayer, but ye haue made it a denne of theeues.
Mine house is the house of prayer, but you have made it a den of thieves.
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46. Saying vnto them, it is written:
46. Saying unto them, it is written:
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45. He went also into the temple, and began to cast out them that sold therein, and them that bought,
45. He went also into the temple, and began to cast out them that sold therein, and them that bought,
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and they shall not leaue in thee a stone vpon a stone, because thou knewest not that season of thy visitation.
and they shall not leave in thee a stone upon a stone, Because thou Knewest not that season of thy Visitation.
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But I say vnto you, that it shall be easier for them of the land of Sodom in the day of iudgement, then for you. But I say unto you, that it shall be Easier for them of the land of Sodom in the day of judgement, then for you.
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44. And shall make thee euen with the ground, & thy children which are in thee,
44. And shall make thee even with the ground, & thy children which Are in thee,
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& compasse thee round, and keepe thee in on euery side,
& compass thee round, and keep thee in on every side,
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43. For the dayes shal come vpon thee, that thine enemies shal cast a trench about thee,
43. For the days shall come upon thee, that thine enemies shall cast a trench about thee,
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but now are they hid from thyne eyes.
but now Are they hid from thine eyes.
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42. Saying, If thou hadst euē knowne at the least in this thy day those thinges which belonge vnto thy peace, thou wouldest take heede:
42. Saying, If thou Hadst even known At the least in this thy day those things which belong unto thy peace, thou Wouldst take heed:
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Verse 41. AND when he was come neare to Ierusalem, he beheld the city, and wept for it,Verse 41. AND when he was come near to Ierusalem, he beheld the City, and wept for it,
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but here is pure loue and pitie, as we shall afterwards see.
but Here is pure love and pity, as we shall afterwards see.
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First, when he drew neare to the citie, some went before him, and some followed him, with great ioy singing and saying:
First, when he drew near to the City, Some went before him, and Some followed him, with great joy singing and saying:
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Hosanna the sonne of Dauid, they spred their garments in the way, they cut downe branches from the trees,Hosanna the son of David, they spread their garments in the Way, they Cut down branches from the trees,
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and strawed them in the way, and all thinges were done after a goodly maner,
and strawed them in the Way, and all things were done After a goodly manner,
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but in the middest of this ioy Christ beginneth greatly to weepe, he suffreth all to reioyce, notwithstanding his eyes gushed out with teares,
but in the midst of this joy christ begins greatly to weep, he suffers all to rejoice, notwithstanding his eyes gushed out with tears,
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when he beheld the citie, and sayd:
when he beheld the City, and said:
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If thou haddest euen knowne at the least in this thy day those things vvhich belonge vnto thy peace, thou vvouldest take heede: If thou Hadst even known At the least in this thy day those things which belong unto thy peace, thou Wouldst take heed:
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but novve are they hid from thine eyes. As if the Lorde should say: O, if thou knewest what belongeth vnto thy peace that thou mightest not be destroyed,but now Are they hid from thine eyes. As if the Lord should say: Oh, if thou Knewest what belongeth unto thy peace that thou Mightest not be destroyed,
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but stand still, thou wouldest yet at this day consider of it and beware. Now it were time for thee to know that which should be best for thee,
but stand still, thou Wouldst yet At this day Consider of it and beware. Now it were time for thee to know that which should be best for thee,
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but thou art blinde, & wilt neglect the time, then shall there be no place neither for helpe nor counsell. As if he sayd:
but thou art blind, & wilt neglect the time, then shall there be no place neither for help nor counsel. As if he said:
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Thou standest here adorned with sumptuous and goodly buildings, and there are in thee mighty citizens, which are both secure and merie, thinking that no daunger hangeth ouer them,
Thou Standest Here adorned with sumptuous and goodly buildings, and there Are in thee mighty Citizens, which Are both secure and merry, thinking that no danger hangs over them,
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but after the space of forty yeares thou shalt be destroyed. Which the Lorde plainly foretelleth in these wordes.
but After the Molle of forty Years thou shalt be destroyed. Which the Lord plainly foretelleth in these words.
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The dayes shall come vpon thee, that thine enemies shall cast a trench about thee, The days shall come upon thee, that thine enemies shall cast a trench about thee,
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and compasse thee round, and keepe thee in on euery side, and shall make thee euen vvith the ground,
and compass thee round, and keep thee in on every side, and shall make thee even with the ground,
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and thy children vvhich are in thee, and they shall not leaue in thee a stone vpon a stone,
and thy children which Are in thee, and they shall not leave in thee a stone upon a stone,
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because thou knevvest not that season of thy visitation. Because thou Knewest not that season of thy Visitation.
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Now the Iewes, as they supposed, stoode vnmoueable & safe, resting vpon the promise of God, Now the Iewes, as they supposed, stood Unmovable & safe, resting upon the promise of God,
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so that they thought no otherwise, but that they should perseuerantly continue so for euer, they were secure and thought thus with them selues:
so that they Thought no otherwise, but that they should perseverantly continue so for ever, they were secure and Thought thus with them selves:
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God will not send such thinges vnto vs: we haue the temple, wherein God him selfe is resident.
God will not send such things unto us: we have the temple, wherein God him self is resident.
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We haue also plenty of excellent men, money, and other thinges, Goe to then, who can doe any hurt or harme to vs? Moreouer the Emperour and people of Rome hauing taken the citie, seeing it furnished with so many and so great munitions and goodly and excellent buildings, merueiled greatly,
We have also plenty of excellent men, money, and other things, Go to then, who can do any hurt or harm to us? Moreover the Emperor and people of Rome having taken the City, seeing it furnished with so many and so great munitions and goodly and excellent buildings, marveled greatly,
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and confessed, that it was vnpossible that so great a citie should be taken, vnlesse it had bene the speciall will of God.
and confessed, that it was unpossible that so great a City should be taken, unless it had be the special will of God.
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Their boasting therefore, and confidence in their owne false opinion deceiued them.
Their boasting Therefore, and confidence in their own false opinion deceived them.
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Howbeit the Lord did more earnestly and deepely consider the matter then they, when he sayd:
Howbeit the Lord did more earnestly and deeply Consider the matter then they, when he said:
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O Ierusalem, if thou knewest those thinges that are knowne to me, thou wouldest haue a care of thy peace (peace in the Scriptures is,
Oh Ierusalem, if thou Knewest those things that Are known to me, thou Wouldst have a care of thy peace (peace in the Scriptures is,
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when the matters and affaires of any haue good successe) thou thinkest that thou hast glad and merie dayes, that it is well with thee,
when the matters and affairs of any have good success) thou Thinkest that thou hast glad and merry days, that it is well with thee,
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and that thy affaires are in a prosperous state:
and that thy affairs Are in a prosperous state:
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but if thou knewest howe thine enemies shall by siege afflict thee, keepe thee in on euery side,
but if thou Knewest how thine enemies shall by siege afflict thee, keep thee in on every side,
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and bring thee into such distresse, that they shall make thee euen with the ground, destroy all thy buildings,
and bring thee into such distress, that they shall make thee even with the ground, destroy all thy buildings,
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and leaue not a stone vpon a stone, thou wouldest surely conueniently receiue the word, whereby thou mightest enioy both true peace, and all good thinges.
and leave not a stone upon a stone, thou Wouldst surely conveniently receive the word, whereby thou Mightest enjoy both true peace, and all good things.
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The reading of the historie of the destruction of this city doth make much to the right vnderstanding of this text.
The reading of the history of the destruction of this City does make much to the right understanding of this text.
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God had plainly so ordained, that at the feast of Easter, at which time they came to Ierusalem out of all quarters, the citie should be besieged, God had plainly so ordained, that At the feast of Easter, At which time they Come to Ierusalem out of all quarters, the City should be besieged,
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and there were then gathered togither, as Iosephus reporteth, about thirty hundred thousand mē, vpon whom the Lorde would shewe his grieuous indignation and wrath.
and there were then gathered together, as Iosephus Reporteth, about thirty hundred thousand men, upon whom the Lord would show his grievous Indignation and wrath.
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All the Apostles and Christians were departed and gone into the cuntrie of Herod, not farre from Ierusalem.
All the Apostles and Christians were departed and gone into the country of Herod, not Far from Ierusalem.
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The Lord tooke out the wheate, and put the chaffe togither on an heape, nowe there was so great a multitude of people, that they might seeme to exceede not onely a citie, but euen a kingdom.
The Lord took out the wheat, and put the chaff together on an heap, now there was so great a multitude of people, that they might seem to exceed not only a City, but even a Kingdom.
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And they were driuen into so great calamitie, that all their vittells were spent, and none at al left vnto them,
And they were driven into so great calamity, that all their victuals were spent, and none At all left unto them,
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so that they were constrained to eate ye strings of their bowes, & olde shoes, dressing them in such maner as they could,
so that they were constrained to eat you strings of their bows, & old shoes, dressing them in such manner as they could,
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yea through the exceeding famine, they were driuen to kil their owne children:
yea through the exceeding famine, they were driven to kill their own children:
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the souldiers tooke the flesh of children rosted from the mothers, smelling the sauour of the rosted flesh two streetes of:
the Soldiers took the Flesh of children roasted from the mother's, smelling the savour of the roasted Flesh two streets of:
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but we suffer day to passe after day, yeare after yeare, applying our selues lesse to the Gospel then before.
but we suffer day to pass After day, year After year, applying our selves less to the Gospel then before.
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finally there was so great miserie, so great slaughter and shedding of blood, that it would not haue bene meruell for a stone to haue bene moued with pitie.
finally there was so great misery, so great slaughter and shedding of blood, that it would not have be marvel for a stone to have be moved with pity.
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He that had seene it, would haue thought that God could not haue bene so grieuously angry,
He that had seen it, would have Thought that God could not have be so grievously angry,
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and so greatly haue afflicted a people. Both houses and streets were filled with carkases dead through famine.
and so greatly have afflicted a people. Both houses and streets were filled with carcases dead through famine.
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Notwithstanding the Iewes remained stil so obstinate and without vnderstanding, that they gloried of God,
Notwithstanding the Iewes remained still so obstinate and without understanding, that they gloried of God,
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and would not yeelde them selues vntil the Emperour set vpon them with his whole power,
and would not yield them selves until the Emperor Set upon them with his Whole power,
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and tooke the citie, which they were able to keepe no lenger.
and took the City, which they were able to keep no longer.
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And when as some of them were so craftie that they deuoured golde yt it might not be takē from them, the Romane souldiers thought that they had all so done, whereupon they flewe about two thousand,
And when as Some of them were so crafty that they devoured gold that it might not be taken from them, the Roman Soldiers Thought that they had all so done, whereupon they flew about two thousand,
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and hauing ript their bellies sought for golde.
and having ripped their bellies sought for gold.
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There was such a slaughter & manquelling made, that it seemed a miserable thing euen to the Gentiles,
There was such a slaughter & manquelling made, that it seemed a miserable thing even to the Gentiles,
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wherefore Cesar commaunded that they should not be so slaine, but led captiue and sould.
Wherefore Cesar commanded that they should not be so slain, but led captive and should.
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The Iewes were then sould so cheape, that thirty were bought for a penny, they were then dispersed through the whole world,
The Iewes were then should so cheap, that thirty were bought for a penny, they were then dispersed through the Whole world,
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and were coūted the most abiect people of all other, as also at this day they are the most contemptible nation in the earth.
and were counted the most abject people of all other, as also At this day they Are the most contemptible Nation in the earth.
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For they liue spred here and there, without cities and cuntries of their owne, neither can they be againe gathered togither into one place,
For they live spread Here and there, without cities and countries of their own, neither can they be again gathered together into one place,
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so that they shall neuer be able any more to erect their Priesthood and kingdom, as they hope they shall.
so that they shall never be able any more to erect their Priesthood and Kingdom, as they hope they shall.
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Thus God reuenged the death of Christ, & all the Prophets, thus were they recompensed for that they knewe not the time of their visitation.
Thus God revenged the death of christ, & all the prophets, thus were they recompensed for that they knew not the time of their Visitation.
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Wherfore let vs be here admonished, for it belongeth not onely vnto vs, but euen vnto all Germanie.
Wherefore let us be Here admonished, for it belongeth not only unto us, but even unto all Germany.
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It is no iesting matter or sport, neither is there any cause why we should perswade our selues that it will fall out otherwise with vs. The Iewes would not beleeue that euill should come vpon them,
It is no jesting matter or sport, neither is there any cause why we should persuade our selves that it will fallen out otherwise with us The Iewes would not believe that evil should come upon them,
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vntil they had sufficiently tried it. And we at this day are visited by the benefite of God:
until they had sufficiently tried it. And we At this day Are visited by the benefit of God:
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he hath opened vnto vs a treasure, his sacred and holy Gospell, whereby we know his will,
he hath opened unto us a treasure, his sacred and holy Gospel, whereby we know his will,
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and see how much we were subiect to the power of Satan:
and see how much we were Subject to the power of Satan:
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but no man wil receiue this Gospell, yea we contemne it, and that which is more miserable, we persecute and blaspheme it. God is patient:
but no man will receive this Gospel, yea we contemn it, and that which is more miserable, we persecute and Blaspheme it. God is patient:
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it pleaseth him to trie vs a while:
it Pleases him to try us a while:
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if we be not watchfull, so that the word be againe taken from vs, the same wrath and indignation which was poured forth vpon the Iewes, shal also be poured forth vpon vs. For there is the same Word, the same God, the same Christ at this day, that there was at that time, whereupon vndoubtedly the punishment shal be the same,
if we be not watchful, so that the word be again taken from us, the same wrath and Indignation which was poured forth upon the Iewes, shall also be poured forth upon us For there is the same Word, the same God, the same christ At this day, that there was At that time, whereupon undoubtedly the punishment shall be the same,
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or at the least as grieuous both in soule and body. We make almost a sport & trifling matter of the Gospel.
or At the least as grievous both in soul and body. We make almost a sport & trifling matter of the Gospel.
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For no man embraceth it from his hart, no man frameth his maners according vnto it.
For no man Embraceth it from his heart, no man frameth his manners according unto it.
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Which is a manifest argument of blindnes. O thing surely most miserable.
Which is a manifest argument of blindness. O thing surely most miserable.
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I feare lest the matter will shortly come to that passe, that all Germanie will fall togither vpon an heape, which (alas) in part of the communaltie hath already had a lamētable beginning, we haue lost a great multitude of people, almost an hundred thousand men haue bene slaine onely betwene the feasts of Easter and Whitsontide.
I Fear lest the matter will shortly come to that pass, that all Germany will fallen together upon an heap, which (alas) in part of the commonalty hath already had a lamentable beginning, we have lost a great multitude of people, almost an hundred thousand men have be slain only between the feasts of Easter and Whitsuntide.
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It is a hard worke of God, and I feare me the warre begon is not yet at an ende, this is onely a forewarning and threatning wherby God would terrifie vs, that we might diligently take heede to our selues:
It is a hard work of God, and I Fear me the war begun is not yet At an end, this is only a forewarning and threatening whereby God would terrify us, that we might diligently take heed to our selves:
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it was nothing but the Foxes tayle, if he come againe with his whippe, he will scourge vs more grieuously.
it was nothing but the Foxes tail, if he come again with his whip, he will scourge us more grievously.
pn31 vbds pix cc-acp dt ng1 n1, cs pns31 vvb av p-acp po31 n1, pns31 vmb vvi pno12 dc av-j.
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But we will behaue our selues as the Iewes behaued them selues, vntill there shall be place for no succour nor helpe.
But we will behave our selves as the Iewes behaved them selves, until there shall be place for no succour nor help.
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Now we might preuent it, now were the time to knowe what shoulde be best for vs,
Now we might prevent it, now were the time to know what should be best for us,
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and to receiue the Gospell with peace, for at this day grace is offered vnto vs, whereby we may liue peaceably,
and to receive the Gospel with peace, for At this day grace is offered unto us, whereby we may live peaceably,
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pigeons dunge was vnto them in steede of salte, and was also very deare:
pigeons dung was unto them in steed of salt, and was also very deer:
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No man doth now pray vnto God for ye increase of his word, no man receiueth it in his hart.
No man does now pray unto God for you increase of his word, no man receiveth it in his heart.
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If so be that the time shall passe, no prayers shal any more helpe.
If so be that the time shall pass, no Prayers shall any more help.
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We wey not this matter in our hart, we thinke our selues safe, we do not throughly perceiue the great miserie already come to passe,
We weigh not this matter in our heart, we think our selves safe, we do not thoroughly perceive the great misery already come to pass,
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neither doe we consider in our minds, how miserably God punisheth vs with false prophets and sects, which he on euery side sendeth vnto vs, which preach so securely, as if they had wholy receiued into their breast the spirit the comforter.
neither do we Consider in our minds, how miserably God Punisheth us with false Prophets and Sects, which he on every side sends unto us, which preach so securely, as if they had wholly received into their breast the Spirit the comforter.
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Those which we counted best of all doe goe away, & bring men into such a perplexity, that they almost know not either what is to be done or not to be done.
Those which we counted best of all do go away, & bring men into such a perplexity, that they almost know not either what is to be done or not to be done.
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But this is onely the beginning, albeit sufficient horrible and cruell.
But this is only the beginning, albeit sufficient horrible and cruel.
p-acp d vbz av-j dt n1, cs j j cc j.
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For there can not be greater affliction and miserie, then if the Lord send amongst vs sects and false prophets, which are so rash and bold, that it is greatly to be lamented.
For there can not be greater affliction and misery, then if the Lord send among us Sects and false Prophets, which Are so rash and bold, that it is greatly to be lamented.
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Notwithstanding the time of grace is nowe present:
Notwithstanding the time of grace is now present:
a-acp dt n1 pp-f n1 vbz av j:
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Christ hath bene sent downe into the world, hath bene borne man, hath serued vs, died for vs, is risen againe from the dead, hath sent vnto vs the spirit the comforter, hath giuen vnto vs his word, hath opened heauen so wide, that al good things may be obtained of vs,
christ hath be sent down into the world, hath be born man, hath served us, died for us, is risen again from the dead, hath sent unto us the Spirit the comforter, hath given unto us his word, hath opened heaven so wide, that all good things may be obtained of us,
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moreouer hath giuen vnto vs rich promises, whereby he promiseth that he wil preserue vs both in this short and fraile time,
moreover hath given unto us rich promises, whereby he promises that he will preserve us both in this short and frail time,
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and in the eternal times, in this life, and in the life to come, most plentifully pouring forth his grace vpon vs. Wherefore the time of grace is now before our dores,
and in the Eternal times, in this life, and in the life to come, most plentifully pouring forth his grace upon us Wherefore the time of grace is now before our doors,
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but we despise & neglect it, which God neither will, neither can pardon.
but we despise & neglect it, which God neither will, neither can pardon.
cc-acp pns12 vvb cc vvi pn31, r-crq n1 dx n1, dx vmb vvi.
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For when as we contemne his word he threatneth punishmēt, and will at the last punish vs,
For when as we contemn his word he threatens punishment, and will At the last Punish us,
p-acp c-crq c-acp pns12 vvb po31 n1 pns31 vvz n1, cc vmb p-acp dt ord vvb pno12,
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although he should deferre it euen an hundred yeares, but he will not deferre it so long.
although he should defer it even an hundred Years, but he will not defer it so long.
cs pns31 vmd vvi pn31 av-j dt crd n2, cc-acp pns31 vmb xx vvi pn31 av av-j.
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And the more purely that the word is preached, so much greater shal the punishment be.
And the more purely that the word is preached, so much greater shall the punishment be.
cc dt av-dc av-j cst dt n1 vbz vvn, av av-d jc vmb dt n1 vbi.
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But I feare greatly lest this punishment require the subuersion of all Germanie.
But I Fear greatly lest this punishment require the subversion of all Germany.
p-acp pns11 vvb av-j cs d n1 vvi dt n1 pp-f d np1.
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God graunt that in this thing I be a false prophet, but I feare exceedingly that it wil come to passe.
God grant that in this thing I be a false Prophet, but I Fear exceedingly that it will come to pass.
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God can not leaue this wickednes vnreuenged, neither will he deferre long, for the Gospell is so aboundantly preached, that it was not so manifest euen in the Apostles time as it is at this day, thankes be to Christ therefore.
God can not leave this wickedness unrevenged, neither will he defer long, for the Gospel is so abundantly preached, that it was not so manifest even in the Apostles time as it is At this day, thanks be to christ Therefore.
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Wherefore I feare much lest that all Germanie be spoyled, yea and quite destroyed, vnlesse we otherwise apply our selues to this matter.
Wherefore I Fear much lest that all Germany be spoiled, yea and quite destroyed, unless we otherwise apply our selves to this matter.
c-crq pns11 vvb av-d cs cst d np1 vbi vvn, uh cc av vvn, cs pns12 av vvb po12 n2 p-acp d n1.
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We which haue long heard the Gospell, ought to pray God from the hart, that he would giue vs longer peace.
We which have long herd the Gospel, ought to pray God from the heart, that he would give us longer peace.
pns12 r-crq vhb av-j vvn dt n1, pi pc-acp vvi np1 p-acp dt n1, cst pns31 vmd vvi pno12 jc n1.
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The Princes goe about to bring all thinges to passe by ye sword. whereby they goe too rashly and rigourously to worke.
The Princes go about to bring all things to pass by you sword. whereby they go too rashly and rigorously to work.
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Wherefore it is exceeding needefull, that we should pray vnto God, that his Gospell may spred farther abroad through Germanie,
Wherefore it is exceeding needful, that we should pray unto God, that his Gospel may spread farther abroad through Germany,
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euen vnto them which haue not yet heard it.
even unto them which have not yet herd it.
av p-acp pno32 r-crq vhb xx av vvn pn31.
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For if punishment come sodainly vpon vs, our case shall be miserable, then many soules shall be in daunger to be lost before the worde shall come vnto them.
For if punishment come suddenly upon us, our case shall be miserable, then many Souls shall be in danger to be lost before the word shall come unto them.
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I woulde wish therefore, that we woulde not so cruelly despise the Gospell, that precious treasure, not onely for our owne sake,
I would wish Therefore, that we would not so cruelly despise the Gospel, that precious treasure, not only for our own sake,
pns11 vmd vvi av, cst pns12 vmd xx av av-j vvi dt n1, cst j n1, xx av-j p-acp po12 d n1,
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but also for their sakes which are as yet to heare it. A scourge is a litle begon:
but also for their sakes which Are as yet to hear it. A scourge is a little begun:
cc-acp av c-acp po32 n2 r-crq vbr a-acp av pc-acp vvi pn31. dt n1 vbz dt j vvn:
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God graunt that it may so stay, that neither the Princes nor the communaltie be stirred vp to greater rage and furie.
God grant that it may so stay, that neither the Princes nor the commonalty be stirred up to greater rage and fury.
np1 vvb cst pn31 vmb av vvi, cst dx dt n2 ccx dt n1 vbb vvn a-acp p-acp jc n1 cc n1.
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For if that ciuill warre shoulde begin againe, it were to be feared that it would haue none ende.
For if that civil war should begin again, it were to be feared that it would have none end.
p-acp cs cst j n1 vmd vvi av, pn31 vbdr pc-acp vbi vvn cst pn31 vmd vhi pix vvi.
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We doe like as the Iewes did, who had a greater care of the belly then of God, hauing more regard how to fill the belly,
We do like as the Iewes did, who had a greater care of the belly then of God, having more regard how to fill the belly,
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then that they might be saued, wherefore they lost both, and that worthely.
then that they might be saved, Wherefore they lost both, and that worthily.
av cst pns32 vmd vbi vvn, c-crq pns32 vvd d, cc cst av-j.
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For, forasmuch as they would not receiue life, God sent vnto them death, so they lost both body and soule.
For, forasmuch as they would not receive life, God sent unto them death, so they lost both body and soul.
p-acp, av c-acp pns32 vmd xx vvi n1, np1 vvd p-acp pno32 n1, av pns32 vvd d n1 cc n1.
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They pretended the same cause that we do.
They pretended the same cause that we do.
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We would willingly in deede embrace the Gospell, if there were no daunger of body and goods, wife, & children.
We would willingly in deed embrace the Gospel, if there were no danger of body and goods, wife, & children.
pns12 vmd av-j p-acp n1 vvi dt n1, cs pc-acp vbdr dx n1 pp-f n1 cc n2-j, n1, cc n2.
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If we shall beleeue him, sayd the Iewes, the Romanes wil come, and take away both our place and the nation, which neuertheles came vnto them,
If we shall believe him, said the Iewes, the Romans will come, and take away both our place and the Nation, which nevertheless Come unto them,
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for that which ye wicked man feareth, falleth vpon him.
for that which you wicked man fears, falls upon him.
c-acp d r-crq pn22 j n1 vvz, vvz p-acp pno31.
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This was a lette and hinderance to the Iewes that they would not beleeue the wordes of God,
This was a let and hindrance to the Iewes that they would not believe the words of God,
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neither haue regard to the rich and large promises that he had made vnto them.
neither have regard to the rich and large promises that he had made unto them.
dx vhb n1 p-acp dt j cc j n2 cst pns31 vhd vvn p-acp pno32.
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So also doe we, we regard not the mighty and comfortable promises which Christ hath made vnto vs, as where he sayth:
So also do we, we regard not the mighty and comfortable promises which christ hath made unto us, as where he say:
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He shall receiue an hundreth fold more, and shal inherit euerlasting life. He shall receive an Hundredth fold more, and shall inherit everlasting life.
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Leaue thy wife and children, I will preserue them, I will restore them, so as thou goest to work boldly in my name.
Leave thy wife and children, I will preserve them, I will restore them, so as thou goest to work boldly in my name.
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Thinkest thou that I can not build thee other houses? countest thou me so simple, who will giue vnto thee heauen? wilt thou not put thy self in daunger for my sake? if thy goods be taken from thee, it is wel with thee, heauen and earth are mine, I will recompence thee aboundantly.
Thinkest thou that I can not built thee other houses? countest thou me so simple, who will give unto thee heaven? wilt thou not put thy self in danger for my sake? if thy goods be taken from thee, it is well with thee, heaven and earth Are mine, I will recompense thee abundantly.
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These and such like sayings we passe ouer, yea and also contemne, hauing diligent consideration only what we haue layd vp in our chest,
These and such like sayings we pass over, yea and also contemn, having diligent consideration only what we have laid up in our chest,
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and that our purse may be full, neither doe we see, that euen that which we haue God hath giuen vnto vs,
and that our purse may be full, neither do we see, that even that which we have God hath given unto us,
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& will as yet giue vs more, if we beleeue and trust in him, neither doe we marke if that we lose God, we shall lose the belly also.
& will as yet give us more, if we believe and trust in him, neither do we mark if that we loose God, we shall loose the belly also.
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Howbeit they that beleeue in God, doe not auoide perill if it come for his sake, Howbeit they that believe in God, do not avoid peril if it come for his sake,
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but commit all things to his diuine power, that he may order them according to his will, and thus they thinke:
but commit all things to his divine power, that he may order them according to his will, and thus they think:
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The Lord hath giuen me both a house and the furniture thereof, wife, children, &c. I haue not obtained them of my self,
The Lord hath given me both a house and the furniture thereof, wife, children, etc. I have not obtained them of my self,
dt n1 vhz vvn pno11 d dt n1 cc dt n1 av, n1, n2, av pns11 vhb xx vvn pno32 pp-f po11 n1,
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forasmuch then as they are Gods, I will commit them vnto him, he shal best preserue them.
forasmuch then as they Are God's, I will commit them unto him, he shall best preserve them.
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For euen otherwise I must leaue them, wherfore I will refuse to suffer no perill, and to leaue whatsoeuer I haue for his sake, if the case so require.
For even otherwise I must leave them, Wherefore I will refuse to suffer no peril, and to leave whatsoever I have for his sake, if the case so require.
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If he will haue me so to doe, he can giue me other thinges, for he hath promised that he will giue sufficient to them that beleeue, both here and in the time to come.
If he will have me so to do, he can give me other things, for he hath promised that he will give sufficient to them that believe, both Here and in the time to come.
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If he will not haue me to liue here, I owe death vnto him, when he shall require me, I will be ready for his wordes sake.
If he will not have me to live Here, I owe death unto him, when he shall require me, I will be ready for his words sake.
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He that shall not doe thus, denieth God, and is notwithstanding compelled to lose both this fraile life, and eternall life.
He that shall not do thus, Denieth God, and is notwithstanding compelled to loose both this frail life, and Eternal life.
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The stinking belly which we make our god, is the cause, that we doe not cleaue to the word of God:
The stinking belly which we make our god, is the cause, that we do not cleave to the word of God:
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for I will first be certaine howe I may feede my selfe, and where my goods be.
for I will First be certain how I may feed my self, and where my goods be.
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The Gospell sayth, Trust in God, but I prouide for my belly, and if I haue one noble in gold, I thinke I haue sufficient to sustaine & nourish me for ten daies,
The Gospel say, Trust in God, but I provide for my belly, and if I have one noble in gold, I think I have sufficient to sustain & nourish me for ten days,
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& trusting vnto that which I haue layd vp, I trust not in God, that as he hath hitherto fedde me,
& trusting unto that which I have laid up, I trust not in God, that as he hath hitherto fed me,
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so he will nourish me still.
so he will nourish me still.
av pns31 vmb vvi pno11 av.
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Is not this a detestable thinge, that I trust to one peece of coyne onely, whereby I looke to haue my foode and sustenance to morrow? Fy, what a cursed thing is such care for the belly? Shall a vile peece of coyne be more esteemed of me,
Is not this a detestable thing, that I trust to one piece of coin only, whereby I look to have my food and sustenance to morrow? Fie, what a cursed thing is such care for the belly? Shall a vile piece of coin be more esteemed of me,
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then God him selfe, in whose power are heauen and earth, who giueth vnto vs ayer and water, maketh graine to growe vnto vs,
then God him self, in whose power Are heaven and earth, who gives unto us air and water, makes grain to grow unto us,
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and sendeth all thinges necessary? It is more detestable then that it can be expressed by the voice of man, that God is not esteemed of vs so much as a litle money. Why doost thou not thinke:
and sends all things necessary? It is more detestable then that it can be expressed by the voice of man, that God is not esteemed of us so much as a little money. Why dost thou not think:
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God who hath made me, will well nourish me, if he will haue me liue. If he will not, well, then shall I haue no neede.
God who hath made me, will well nourish me, if he will have me live. If he will not, well, then shall I have no need.
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But, sayth the belly, I finde no god in my chest.
But, say the belly, I find no god in my chest.
p-acp, vvz dt n1, pns11 vvb dx n1 p-acp po11 n1.
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Thou foolish asse, who can assure thee that thou shalt liue till tomorrow? It is vncertaine whether thou shalt keepe thy belly till to morrow,
Thou foolish Ass, who can assure thee that thou shalt live till tomorrow? It is uncertain whither thou shalt keep thy belly till to morrow,
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and desirest thou to know where foode and sustenance is? If this did pearse our hart, we should see how deuilish a thing incredulitie is.
and Desirest thou to know where food and sustenance is? If this did pierce our heart, we should see how devilish a thing incredulity is.
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Is it not a horrible thing that I doe not make so greate account of God, who feedeth so many mouthes,
Is it not a horrible thing that I do not make so great account of God, who feeds so many mouths,
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as to trust in him, that he will nourish me, yea that I do make more account of one noble in golde then of God him selfe, who poureth forth his good things so aboundantly? The world is full of the blessings and workes of God, he is on euery side with his good thinges, notwithstanding we doe not yet commit our selues to him, or receiue his visitatiō.
as to trust in him, that he will nourish me, yea that I do make more account of one noble in gold then of God him self, who pours forth his good things so abundantly? The world is full of the blessings and works of God, he is on every side with his good things, notwithstanding we do not yet commit our selves to him, or receive his Visitation.
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O cursed world, which can not trust to God euen one day, and yet trusteth to a peece of gold.
O cursed world, which can not trust to God even one day, and yet Trusteth to a piece of gold.
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Thus we see, as I thinke, of what sort the world is, how it despiseth God for the bellies sake, which notwithstanding it is compelled to lose.
Thus we see, as I think, of what sort the world is, how it despises God for the bellies sake, which notwithstanding it is compelled to loose.
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O how great contemners of saluation are we? we ought rather to detest the world,
O how great contemners of salvation Are we? we ought rather to detest the world,
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For, that by fierie coles benefites are signified it is manifest euen out of the 12. to the Rom. where the Apostle reciteth the saying of Salomon Prouerb. 25: If thine enemie hunger, feede him:
For, that by fiery coals benefits Are signified it is manifest even out of the 12. to the Rom. where the Apostle reciteth the saying of Solomon Proverb. 25: If thine enemy hunger, feed him:
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if he thirst, giue him drinke: for in so doing thou shalt heape coles of fire on his head. if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
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And benefits may be rightly called coles of fire, forasmuch as they inflame the heart with loue, although it be cold.
And benefits may be rightly called coals of fire, forasmuch as they inflame the heart with love, although it be cold.
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In the Lawe it was prohibited to laye the frankincense vpon any other coles, but them that were of the altar of ye Lord, which signifieth, that we must not rehearse our own good deedes in prayer,
In the Law it was prohibited to say the frankincense upon any other coals, but them that were of the altar of you Lord, which signifies, that we must not rehearse our own good Deeds in prayer,
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as that Pharise did, Luc. 15: but onely the benefits of God bestowed vpon vs in Christ.
as that Pharisee did, Luke 15: but only the benefits of God bestowed upon us in christ.
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He is our altar, by him we must offer, for the benefits receiued by him we must giue thākes,
He is our altar, by him we must offer, for the benefits received by him we must give thanks,
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and make mention of them in prayer for the increasing of our faith. This Paule teacheth Coloss. 3. where he sayth:
and make mention of them in prayer for the increasing of our faith. This Paul Teaches Coloss. 3. where he say:
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Do all thinges in the name of the Lord Iesus, giuing thankes to God the Father by him. Do all things in the name of the Lord Iesus, giving thanks to God the Father by him.
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For God can not suffer, that thou shouldest glorie of any thing els in his sight, which he declared in a type or figure Leuit. 10, where we read that Nadah and Abihu the sonnes of Aaron were taken and consumed of the flame from the altar of God,
For God can not suffer, that thou Shouldst glory of any thing Else in his sighed, which he declared in a type or figure Levites 10, where we read that Nadah and Abihu the Sons of Aaron were taken and consumed of the flame from the altar of God,
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because they burned incense taking other fire then of the altar of the Lord.
Because they burned incense taking other fire then of the altar of the Lord.
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The workes of Christ only are acceptable to God, wherefore for these onely we must both giue thankes and reioyce in prayer.
The works of christ only Are acceptable to God, Wherefore for these only we must both give thanks and rejoice in prayer.
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The incense signifieth the petitions made in prayer. For petitions are, whereof prayer consisteth, and which ascend vnto God, according as Paul sayth: The incense signifies the petitions made in prayer. For petitions Are, whereof prayer Consisteth, and which ascend unto God, according as Paul say:
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Let your petitions be shewed vnto God, wherein he seemeth to haue considered and interpreted them as a sauour ascending from the censer. As though he had said:Let your petitions be showed unto God, wherein he seems to have considered and interpreted them as a savour ascending from the censer. As though he had said:
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when ye will burne incense sweete and acceptable vnto the Lord, make, that your petitions be shewed vnto God with supplication and giuing of thankes, this incense and this sauour as it is most sweete vnto God,
when you will burn incense sweet and acceptable unto the Lord, make, that your petitions be showed unto God with supplication and giving of thanks, this incense and this savour as it is most sweet unto God,
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so doth it ascend straight vnto heauen, like vapoures of smoke, and entreth euen vnto the throne of God.
so does it ascend straight unto heaven, like vapours of smoke, and entereth even unto the throne of God.
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And as burning coles do giue a strong sauour and make it ascend vpward: so the memorie of the benefites of God, which we rehearse by giuing of thankes,
And as burning coals do give a strong savour and make it ascend upward: so the memory of the benefits of God, which we rehearse by giving of thanks,
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and whereof we do as it were aduertize God and our selues, doth make prayer stedfast and bold, which cheerefully and gladly ascendeth into heauen, without which truly prayer fainteth, is cold and of no force.
and whereof we do as it were advertise God and our selves, does make prayer steadfast and bold, which cheerfully and gladly Ascendeth into heaven, without which truly prayer fainteth, is cold and of no force.
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Wherefore whosoeuer thou art, before thou pray with faith and effectually, they heart must be inflamed with the memorie of the benefits, which God hath bestowed vpon vs in Christ.
Wherefore whosoever thou art, before thou pray with faith and effectually, they heart must be inflamed with the memory of the benefits, which God hath bestowed upon us in christ.
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but he also doth send vs that, which we aske? Whereunto I aunswere:
but he also does send us that, which we ask? Whereunto I answer:
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the Apostle adioyned this, that he might teach, of what sort true prayer ought to be, to wit, assured and hauing confidence and trust in God, which passeth not away into the winde,
the Apostle adjoined this, that he might teach, of what sort true prayer ought to be, to wit, assured and having confidence and trust in God, which passes not away into the wind,
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neither is made at aduenture, as their prayer is, which pray, and haue no regard,
neither is made At adventure, as their prayer is, which pray, and have no regard,
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whether God heareth or not, yea rather beleeue that he doth not heare, which vndoutedly is not to praye or to aske of God,
whither God hears or not, yea rather believe that he does not hear, which undoubtedly is not to pray or to ask of God,
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but to tempt and mocke God.
but to tempt and mock God.
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For if any man did desire money of me, whom I certainly knew, not to perswade himselfe that he should receiue it, I could not suffer such an asker, of whom I might assure my selfe to be mocked:
For if any man did desire money of me, whom I Certainly knew, not to persuade himself that he should receive it, I could not suffer such an asker, of whom I might assure my self to be mocked:
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how much more is God offended at our much crying out and babbling, when we do continually babble much & crie out,
how much more is God offended At our much crying out and babbling, when we do continually babble much & cry out,
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& do not thinke at all whether he heareth vs. Learne therefore here, that they petitions must be shewed vnto God, that is, that thou must so aske, that thou dout not, that they petitions be knowne and accepted of God,
& do not think At all whither he hears us Learn Therefore Here, that they petitions must be showed unto God, that is, that thou must so ask, that thou doubt not, that they petitions be known and accepted of God,
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and beleeue certainly, that thou shalt obtaine what soeuer thou doest aske, with which faith if thou be endued, it shall so come vnto thee in deede.
and believe Certainly, that thou shalt obtain what soever thou dost ask, with which faith if thou be endued, it shall so come unto thee in deed.
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For as we belteue, so it commeth vnto vs. Wherefore, as the smoke carieth the sauour vpward from the censer:
For as we belteue, so it comes unto us Wherefore, as the smoke Carrieth the savour upward from the censer:
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so faith carieth the petitions of the beleeuers into the sight of God, whereby we assuredly beleeue, that our petitions shall come vnto God,
so faith Carrieth the petitions of the believers into the sighed of God, whereby we assuredly believe, that our petitions shall come unto God,
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and that we shall vndoutedly obteine those thinges that we aske.
and that we shall undoubtedly obtain those things that we ask.
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Paul by these wordes [ be shewed ] did vndoutedly meane that, which is eftsoones in the Psalmes:
Paul by these words [ be showed ] did undoubtedly mean that, which is eftsoons in the Psalms:
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God hath heard my petition, Giue eare Lord vnto my prayer, and such like.God hath herd my petition, Give ear Lord unto my prayer, and such like.
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Hereof Christ speaketh Matth, 21, and Mar. 11. Whatsoeuer ye shall aske in prayer, if ye beleeue, ye shall receiue it. And Iames saith chap. 1: Aske in faith and wauer not, for he that wauereth shall receiue nothing of the Lord.
Hereof christ speaks Matthew, 21, and Mar. 11. Whatsoever you shall ask in prayer, if you believe, you shall receive it. And James Says chap. 1: Ask in faith and waver not, for he that wavereth shall receive nothing of the Lord.
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Who may not now hereof perceiue, that that much babbling and crying out, which is made commonly through the world in monasteries, is a mocking and deluding of God? The prayers of these,
Who may not now hereof perceive, that that much babbling and crying out, which is made commonly through the world in monasteries, is a mocking and deluding of God? The Prayers of these,
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if they may be called prayers, are aboundantly shewed before men, for they crie out and babble too much,
if they may be called Prayers, Are abundantly showed before men, for they cry out and babble too much,
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but there is no regard of them with God, they are not knowne of him, neither come they vnto his eares, that is, he doth by no meanes heare them,
but there is no regard of them with God, they Are not known of him, neither come they unto his ears, that is, he does by no means hear them,
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for that they do not beleeue, or are assured, that their crying out or much babbling is heard of God,
for that they do not believe, or Are assured, that their crying out or much babbling is herd of God,
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wherefore as they beleeue, so do they receiue.
Wherefore as they believe, so do they receive.
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It was time therefore long since, that those mockinges and blasphemies of God should be abolished.
It was time Therefore long since, that those mockings and Blasphemies of God should be abolished.
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But if we praye as we are here taught, there shalbe nothing surely which we may not obtaine.
But if we pray as we Are Here taught, there shall nothing surely which we may not obtain.
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Now we praye for many things continually, and receiue nothing, neither is it any meruell, seeing we praye so, that our petitions be not shewed vnto God, Now we pray for many things continually, and receive nothing, neither is it any marvel, seeing we pray so, that our petitions be not showed unto God,
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for that we do not beleeue that they be manifest vnto him. Wo to our diffidence and incredulitie.
for that we do not believe that they be manifest unto him. Woe to our diffidence and incredulity.
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And the peace of God which passeth all vnderstanding, shall preserue your hearts and myndes in Christ Iesus. And the peace of God which passes all understanding, shall preserve your hearts and minds in christ Iesus.
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In how goodly an order doth Paul here instruct a Christian man? First he teacheth him to be glad and ioyfull in the Lord by faith:
In how goodly an order does Paul Here instruct a Christian man? First he Teaches him to be glad and joyful in the Lord by faith:
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secondly to shew himselfe meeke and gentle to all his neighbours.
secondly to show himself meek and gentle to all his neighbours.
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And if thou say, how can I do that without losse or hinderance? he aunswereth: The Lord is at hand. If thou againe obiect:
And if thou say, how can I do that without loss or hindrance? he Answers: The Lord is At hand. If thou again Object:
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But what if men persecute me, and euen bereue me of that I haue? He addeth:
But what if men persecute me, and even bereave me of that I have? He adds:
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be nothing carefull, but let thy petitions be shewed vnto God.
be nothing careful, but let thy petitions be showed unto God.
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Where if the flesh againe murmur, what if in the meane season I be oppressed and spoiled? he concludeth that there shalbe nothing lesse, the peace of God shall preserue and keepe thee, whereof I must now entreat somewhat.
Where if the Flesh again murmur, what if in the mean season I be oppressed and spoiled? he Concludeth that there shall nothing less, the peace of God shall preserve and keep thee, whereof I must now entreat somewhat.
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By the peace of God is not meant here that peace, whereby God is peaceable and quiet in himselfe, By the peace of God is not meant Here that peace, whereby God is peaceable and quiet in himself,
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but that which he giueth vnto vs, and poureth into our heartes, euen as also it is called the word of God which he giueth vs, that we may preache it and beleeue it.
but that which he gives unto us, and pours into our hearts, even as also it is called the word of God which he gives us, that we may preach it and believe it.
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So when he giueth this peace vnto vs, it is called the peace of God,
So when he gives this peace unto us, it is called the peace of God,
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euen because we haue the same with him, when in the world notwithstanding we suffer affliction.
even Because we have the same with him, when in the world notwithstanding we suffer affliction.
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Now this peace passeth all vnderstanding, reason, and knowledge of man:
Now this peace passes all understanding, reason, and knowledge of man:
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which is not so to be vnderstood, as though man can not at all perceiue or know it,
which is not so to be understood, as though man can not At all perceive or know it,
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for if we haue peace with God, truly it must be felt in our heart and conscience, otherwise our heartes and myndes could not be preserued by it,
for if we have peace with God, truly it must be felt in our heart and conscience, otherwise our hearts and minds could not be preserved by it,
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but it is thus to be vnderstood ▪ When tribulation commeth vpon them, which know not to flie vnto God with prayer and supplication,
but it is thus to be understood ▪ When tribulation comes upon them, which know not to fly unto God with prayer and supplication,
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but trust to their owne wisedome and care, whereby they seeke peace, but that which reason is able to know, which is that, whereby tribulation taketh an end,
but trust to their own Wisdom and care, whereby they seek peace, but that which reason is able to know, which is that, whereby tribulation Takes an end,
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and is chaunged with outward tranquillicie:
and is changed with outward tranquillicie:
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this peace doth not passe reason, but is agreable vnto it, inasmuch as it is sought and found out of it.
this peace does not pass reason, but is agreeable unto it, inasmuch as it is sought and found out of it.
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Wherefore they that are voyd of fayth are exceedingly disquieted, and troubled vntill according to the reason of the flesh they obtaine this peace by heardly deliuering or ridding themselues of aduersitie, not regarding whether they bring that to passe by force or by crafte,
Wherefore they that Are void of faith Are exceedingly disquieted, and troubled until according to the reason of the Flesh they obtain this peace by heardly delivering or ridding themselves of adversity, not regarding whither they bring that to pass by force or by craft,
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as he that hath receiued a wound seeketh to haue it healed, &c. But they that reioyce syncerely in the Lord, it is sufficiēt for them, that they know that they haue God fauourable vnto them,
as he that hath received a wound seeks to have it healed, etc. But they that rejoice sincerely in the Lord, it is sufficient for them, that they know that they have God favourable unto them,
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and haue assured peace with him, they abyde willingly in tribulation, being nothing carefull for that peace of reason by the remouing of outward troubles,
and have assured peace with him, they abide willingly in tribulation, being nothing careful for that peace of reason by the removing of outward Troubles,
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but they endure them valiantly, looking to be strengthned inwardly by faith, taking no care whether the aduersities which they suffer, shall remaine a short or a long time,
but they endure them valiantly, looking to be strengthened inwardly by faith, taking no care whither the adversities which they suffer, shall remain a short or a long time,
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whether they shalbe temporall or cōtinuing, neither are disquieted with caring what ende they shall haue.
whither they shall temporal or Continuing, neither Are disquieted with caring what end they shall have.
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They cōmit all things to God, seeking not to know, when, how, where, or by whom he wil giue them quietnes.
They commit all things to God, seeking not to know, when, how, where, or by whom he will give them quietness.
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Wherefore God againe sheweth them this fauour, that he maketh the end of their triall to be such,
Wherefore God again shows them this favour, that he makes the end of their trial to be such,
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and with so great commoditie, as no man could either suspect or wish for.
and with so great commodity, as no man could either suspect or wish for.
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Loe, this is that peace of the crosse, the peace of God, the peace of conscience, true Christian peace, which maketh that a man outwardly also,
Loe, this is that peace of the cross, the peace of God, the peace of conscience, true Christian peace, which makes that a man outwardly also,
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as much as is in him, liueth quietly and peaceably with all men, & troubleth no man.
as much as is in him, lives quietly and peaceably with all men, & Troubles no man.
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This peace reason is not able by any meanes to know or comprehend, that a man vnder the crosse may haue quietnes of minde and ioy of heart,
This peace reason is not able by any means to know or comprehend, that a man under the cross may have quietness of mind and joy of heart,
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and peace euen in the very inuasion of his enemies:
and peace even in the very invasion of his enemies:
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this is the gift and worke of God, knowen to none, but to him that hath it, and hath tried it. Whereas Paul said:
this is the gift and work of God, known to none, but to him that hath it, and hath tried it. Whereas Paul said:
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Now the God of hope fill you with all ioy & peace in beleeuing, that which he calleth in these wordes, peace in beleeuing, he calleth in our present text ye peace of God. Now the God of hope fill you with all joy & peace in believing, that which he calls in these words, peace in believing, he calls in our present text you peace of God.
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Moreouer Paul signifieth in these wordes, that whosoeuer will reioyce in the Lord by faith,
Moreover Paul signifies in these words, that whosoever will rejoice in the Lord by faith,
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and be meeke and of a patient minde toward all by loue, the Deuell vndoutedly is against him, and will raise vp some crosse, that he may driue him from so Christian a purpose,
and be meek and of a patient mind towards all by love, the devil undoubtedly is against him, and will raise up Some cross, that he may driven him from so Christian a purpose,
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wherefore the Apostle will haue euerie one to be prepared against this assault of Satan, and to place his peace there where Satan can not trouble it, namely in God,
Wherefore the Apostle will have every one to be prepared against this assault of Satan, and to place his peace there where Satan can not trouble it, namely in God,
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and not thinke how he may cast of the crosse, but suffer the aduersarie to take on,
and not think how he may cast of the cross, but suffer the adversary to take on,
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and rage as he list, he in the meane season patiently looking for the Lord, that he comming may make an ende of aduersitie and trouble:
and rage as he list, he in the mean season patiently looking for the Lord, that he coming may make an end of adversity and trouble:
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for by this meanes his mynde, heart and conscience are preserued and kept in peace.
for by this means his mind, heart and conscience Are preserved and kept in peace.
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Neither can patience endure, where the heart is not confirmed with this peace, for that he only which hath this peace doth throughly perswade himselfe that God is fauourable vnto him,
Neither can patience endure, where the heart is not confirmed with this peace, for that he only which hath this peace does thoroughly persuade himself that God is favourable unto him,
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& carefull for him, and maketh no accompt what chaunceth vnto him from creatures.
& careful for him, and makes no account what chanceth unto him from creatures.
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Moreouer let no man vnderstand here the heartes and mindes to be the will and knowledge of nature,
Moreover let no man understand Here the hearts and minds to be the will and knowledge of nature,
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but as Paule himselfe interpreteth, the heartes and mindes in Christ Iesu, that is, such as we haue in Christ, of Christ, and vnder Christ.
but as Paul himself interpreteth, the hearts and minds in christ Iesu, that is, such as we have in christ, of christ, and under christ.
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These are the heartes and mindes which faith and loue cause, with which they that be endued, do behaue themselues most godly toward God,
These Are the hearts and minds which faith and love cause, with which they that be endued, do behave themselves most godly towards God,
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and most louingly and gently toward their neighbour.
and most lovingly and gently towards their neighbour.
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Toward God they so behaue themselues, that they beleeue in him, and loue him with their whole heart,
Towards God they so behave themselves, that they believe in him, and love him with their Whole heart,
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and are also most ready, with their whole heart and with all their cogitations to do those thinges which shalbe acceptable to God and their neighbours,
and Are also most ready, with their Whole heart and with all their cogitations to do those things which shall acceptable to God and their neighbours,
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as much as, yea more then they are able.
as much as, yea more then they Are able.
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Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines, erecting a false hope there against by the deuises and imaginations of men, wherewith the minde is seduced, that it may seeke to be comforted and holpen of it selfe or other creatures, which if it do,
Such hearts and minds the devil Goes about with the Fear of death and other Troubles to terrify and driven from this godliness, erecting a false hope there against by the devises and Imaginations of men, wherewith the mind is seduced, that it may seek to be comforted and helped of it self or other creatures, which if it do,
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surely he hath drawne such a man from the care of God, and wrapped him in his owne vaine care.
surely he hath drawn such a man from the care of God, and wrapped him in his own vain care.
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Thus hast thou godly reader, out of this short text a most plentifull instruction of Christian life,
Thus hast thou godly reader, out of this short text a most plentiful instruction of Christian life,
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how thou must liue toward God and thy neighbour, namely that thou must beleeue that God is all thinges vnto thee,
how thou must live towards God and thy neighbour, namely that thou must believe that God is all things unto thee,
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and thou againe must be all thinges vnto thy neighbours, that thou must shewe thy selfe such a one to thy neighbour,
and thou again must be all things unto thy neighbours, that thou must show thy self such a one to thy neighbour,
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as God hath shewed himselfe to thee, that thou must receiue of God and giue to thy neighbour:
as God hath showed himself to thee, that thou must receive of God and give to thy neighbour:
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All which are contained in faith and loue, the whole summe of all Christianitie.
All which Are contained in faith and love, the Whole sum of all Christianity.
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But perhaps some man will demaund, how our petitions be shewed or become manifest vnto God, seeing that they be not onely knowne vnto him before we praye,
But perhaps Some man will demand, how our petitions be showed or become manifest unto God, seeing that they be not only known unto him before we pray,
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS TAVGHT HOW THE FAITHFVLL ought to reioyce in God,
A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT HOW THE FAITHFUL ought to rejoice in God,
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& let their patient mind be knovvne vnto men. Philip. 4. Verse 4. REioyce in the Lord alway, againe I say, reioyce.
& let their patient mind be known unto men. Philip. 4. Verse 4. Rejoice in the Lord always, again I say, rejoice.
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5. Let your patient mind be knowne vnto all men. The Lord is at hād.
5. Let your patient mind be known unto all men. The Lord is At hand.
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6. Be nothinge carefull, but in all thinges let your requests be shewed vnto God in praier & supplication with giuing of thanks.
6. Be nothing careful, but in all things let your requests be showed unto God in prayer & supplication with giving of thanks.
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7. And the peace of God which passeth all vnderstanding, shall preserue your harts & minds in Christ Iesus.
7. And the peace of God which passes all understanding, shall preserve your hearts & minds in christ Iesus.
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THis text in deede is but short, neuertheles it doth most plentifully abound with right Christian doctrine, instructing first,
THis text in deed is but short, nevertheless it does most plentifully abound with right Christian Doctrine, instructing First,
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howe we ought to behaue our selues toward God, secondly, how toward our neighbours, saying first: Reioyce in the Lorde alway.
how we ought to behave our selves towards God, secondly, how towards our neighbours, saying First: Rejoice in the Lord always.
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This ioy is a frute of faith, most certainly following it, as Paule witnesseth Gal. 5 where he sayth: This joy is a fruit of faith, most Certainly following it, as Paul Witnesseth Gal. 5 where he say:
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The frute of the Spirit is loue, ioy, peace, longe suffering, gentlenes, goodnes, faith, meekenes, temperancie, &c. Neither can it be that that hart should reioyce in the Lorde, which hath not yet beleeued in him.The fruit of the Spirit is love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperancy, etc. Neither can it be that that heart should rejoice in the Lord, which hath not yet believed in him.
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Whereupon it commeth to passe, that where no faith is, there can be nothing but feare, trembling, horrour,
Whereupon it comes to pass, that where no faith is, there can be nothing but Fear, trembling, horror,
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and sadnes, as often as such either remember God, or heare him named:
and sadness, as often as such either Remember God, or hear him nam:
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yea hatred and enmitie of God remaineth in such harts, the cause whereof is, for that ye hart voyd of faith, findeth it selfe defiled with sinnes, wherby it douteth not but that it hath deserued the vengeance of God, that sinnes can not but be hated of God which is iust,
yea hatred and enmity of God remains in such hearts, the cause whereof is, for that you heart void of faith, finds it self defiled with Sins, whereby it doubteth not but that it hath deserved the vengeance of God, that Sins can not but be hated of God which is just,
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& so, when it doth not beleeue that God will be mercifull and fauourable vnto it,
& so, when it does not believe that God will be merciful and favourable unto it,
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how can it not but detest all memorie of him? so farre is it of that it can reioyce in the Lord, the reuenger of sinnes.
how can it not but detest all memory of him? so Far is it of that it can rejoice in the Lord, the revenger of Sins.
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These two things, the knowledge of sinne, and of the vengeance of God prepared for sinnes are in the hart of the vnbeleeuer, which hart as it is vnbeleeuing,
These two things, the knowledge of sin, and of the vengeance of God prepared for Sins Are in the heart of the unbeliever, which heart as it is unbelieving,
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so hath it no hope of pardon, and therefore what other thing can these thinges worke in it,
so hath it no hope of pardon, and Therefore what other thing can these things work in it,
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but cause it to be troubled, cast downe and alwayes fearefull, and greatly terrified, and to thinke that ye vengeance of God doth euery moment hang ouer it, that so that may be verified which Salomon sayth:
but cause it to be troubled, cast down and always fearful, and greatly terrified, and to think that you vengeance of God does every moment hang over it, that so that may be verified which Solomon say:
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The vngodly fleeth when no man pursueth him. And that which is sayd Deut. 28: The Lord shall giue thee a fearefull hart, and thy life shall hang in dout before thee. The ungodly fleeth when no man pursueth him. And that which is said Deuteronomy 28: The Lord shall give thee a fearful heart, and thy life shall hang in doubt before thee.
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If a man will much perswade such a hart, to haue ioy in the Lord, he shall doe euen as if he perswaded the water that it should burne like vnto the fire,
If a man will much persuade such a heart, to have joy in the Lord, he shall do even as if he persuaded the water that it should burn like unto the fire,
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for it can cast none of this ioy, it alwayes feeleth in conscience, that the reuenging hande of God is heauie vpon it.
for it can cast none of this joy, it always feeleth in conscience, that the revenging hand of God is heavy upon it.
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Whereupon the Prophet sayth Psal. 32. Be glad O ye righteous, and reioyce in the Lorde:
Whereupon the Prophet say Psalm 32. Be glad Oh you righteous, and rejoice in the Lord:
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and be ioyfull all ye that are true of hart: and be joyful all you that Are true of heart:
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for this ioy in the Lorde can not be but in the righteous and them that are vpright in hart.
for this joy in the Lord can not be but in the righteous and them that Are upright in heart.
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And therefore it is manifest that this part of Scripture was writtē not to sinners, but to the righteous & Saincts.
And Therefore it is manifest that this part of Scripture was written not to Sinners, but to the righteous & Saints.
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Sinners must first be shewed, how they may be deliuered from sinnes, and may obtaine God to be fauorable vnto them, which when they haue learned and so obtained, it followeth that they do of their owne accord reioyce in the Lorde, being deliuered from remorse of conscience.
Sinners must First be showed, how they may be Delivered from Sins, and may obtain God to be favourable unto them, which when they have learned and so obtained, it follows that they do of their own accord rejoice in the Lord, being Delivered from remorse of conscience.
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But if any demaund, how one may be deliuered from remorse of conscience, and haue God mercifull vnto him, that is declared before at large,
But if any demand, how one may be Delivered from remorse of conscience, and have God merciful unto him, that is declared before At large,
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and shall hereafter be copiously spoken of.
and shall hereafter be copiously spoken of.
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He which seeketh to haue a free and glad conscience, and God gentle and fauourable, let him not begin at his owne workes, He which seeks to have a free and glad conscience, and God gentle and favourable, let him not begin At his own works,
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as the deceitfull Papists teach, onely tormenting consciences, and increasing the wrath of God, but let him despeire of him selfe and of all his owne workes, let him embrace God in Christ, hauing a sure faith in the Gospell, that he shall receiue whatsoeuer it promiseth.
as the deceitful Papists teach, only tormenting Consciences, and increasing the wrath of God, but let him despair of him self and of all his own works, let him embrace God in christ, having a sure faith in the Gospel, that he shall receive whatsoever it promises.
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But the Gospell promiseth that Christ is giuen to vs, that he may take away our sinnes,
But the Gospel promises that christ is given to us, that he may take away our Sins,
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and be our high Priest, Mediatour and Aduocate before God, that so we may nothing dout,
and be our high Priest, Mediator and Advocate before God, that so we may nothing doubt,
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but that our sinnes through Christ onely and his workes are forgiuen vs, and that we are reconciled to God,
but that our Sins through christ only and his works Are forgiven us, and that we Are reconciled to God,
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and that by this meanes our conscience is deliuered and comforted. When such a faith possesseth the hart, and the Gospell is so receiued in deede,
and that by this means our conscience is Delivered and comforted. When such a faith Possesses the heart, and the Gospel is so received in deed,
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then God appeareth sweete & altogither louing, neither feeleth the hart any thing but the fauour & grace of God, it standeth with a stronge and bold confidence, it feareth not lest any euill come vnto it, it being quiet from all feare of vengeance and displeasure, is merie,
then God appears sweet & altogether loving, neither feeleth the heart any thing but the favour & grace of God, it Stands with a strong and bold confidence, it fears not lest any evil come unto it, it being quiet from all Fear of vengeance and displeasure, is merry,
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and glad of so incomparable grace and goodnes of God giuen vnto it freely and most aboundantly in Christ.
and glad of so incomparable grace and Goodness of God given unto it freely and most abundantly in christ.
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Wherefore there must needes forthwith proceede from such a faith, loue, ioy, peace, gladnes, giuing of thankes, prayse,
Wherefore there must needs forthwith proceed from such a faith, love, joy, peace, gladness, giving of thanks, praise,
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& a certaine meruelous delight in God, as in a most deare and fauorable father, which dealeth so fatherly with vs,
& a certain marvelous delight in God, as in a most deer and favourable father, which deals so fatherly with us,
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and poureth forth his giftes so plentifully and in so great a measure, vpon them that doe not deserue them.
and pours forth his Gifts so plentifully and in so great a measure, upon them that do not deserve them.
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Behold of such ioy Paule speaketh here, which truely where it is, there can be no place for sinne,
Behold of such joy Paul speaks Here, which truly where it is, there can be no place for sin,
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or feare of death or hell, yea nothing is there but a ioyfull, quiet and omnipotent trust in God and in his fauour.
or Fear of death or hell, yea nothing is there but a joyful, quiet and omnipotent trust in God and in his favour.
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Wherefore it is called ioy in the Lord, not in gold or siluer, gluttonie or drunkennes, in delicates or singing, health, knowledge, wisedom, power, glory, friendship, fauour, no nor in good workes, holines, or whatsoeuer is without God.
Wherefore it is called joy in the Lord, not in gold or silver, gluttony or Drunkenness, in delicates or singing, health, knowledge, Wisdom, power, glory, friendship, favour, no nor in good works, holiness, or whatsoever is without God.
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Of these thou shalt take but a deceitfull and vaine ioy, which can not pearse the hart,
Of these thou shalt take but a deceitful and vain joy, which can not pierce the heart,
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or enter vnto the bottom thereof, whereof thou mayst rightly say that which is wont to be spoken as a prouerbe amonge the Germanes:
or enter unto the bottom thereof, whereof thou Mayest rightly say that which is wont to be spoken as a proverb among the Germane:
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This man reioyceth, but he feeleth not any ioy in his hart.
This man rejoices, but he feeleth not any joy in his heart.
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There is one ful & perfect ioy, which the beleeuers take of and in the Lord, which is nothing els,
There is one full & perfect joy, which the believers take of and in the Lord, which is nothing Else,
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then to commit them selues vnto him, and of him alone to reioyce, trust and presume,
then to commit them selves unto him, and of him alone to rejoice, trust and presume,
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as of a most fauourable and louing father.
as of a most favourable and loving father.
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Whatsoeuer ioy is not after this sort, the Lord doth contemne and reiect it, whereof Ieremie speaketh chap. 9:
Whatsoever joy is not After this sort, the Lord does contemn and reject it, whereof Ieremie speaks chap. 9:
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Let not the wise man reioyce in his wisedom, nor the stronge man in his strength, Let not the wise man rejoice in his Wisdom, nor the strong man in his strength,
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neither the rich man in his riches: but whoso will reioyce, let him reioyce in this, that he vnderstandeth and knoweth me. neither the rich man in his riches: but whoso will rejoice, let him rejoice in this, that he understandeth and Knoweth me.
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And Paule 2. Cor. 10. sayth: Let him that reioyceth reioyce in the Lord.
And Paul 2. Cor. 10. say: Let him that rejoices rejoice in the Lord.
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He addeth, that we must reioyce alwayes, where he toucheth them, which onely halfe the time doe reioyce in the Lorde,
He adds, that we must rejoice always, where he touches them, which only half the time do rejoice in the Lord,
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and praise him that is, when all thinges fall out according to their desire, but when aduersitie commeth, they chaunge ioy with sadnes and sorow, of whom the 48 Psalme speaketh:
and praise him that is, when all things fallen out according to their desire, but when adversity comes, they change joy with sadness and sorrow, of whom the 48 Psalm speaks:
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So longe as thou doost well vnto him, he will speake good of thee. But the Prophet him selfe sayth not so:So long as thou dost well unto him, he will speak good of thee. But the Prophet him self say not so:
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I will alway blesse God, his prayse shal euer be in my mouth. I will always bless God, his praise shall ever be in my Mouth.
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Psal. 34, And he hath a iust cause so to doe, for who shall hurt him,
Psalm 34, And he hath a just cause so to do, for who shall hurt him,
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vnto whom God is mercifull, surely sinne shall not hurt him, neither death nor hel, wherfore the Prophet sayth in an other place:
unto whom God is merciful, surely sin shall not hurt him, neither death nor hell, Wherefore the Prophet say in an other place:
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Yea though I walke through the valley of the shadow of death, I will feare no euill. Yea though I walk through the valley of the shadow of death, I will Fear no evil.
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Psal. 23. And Paule sayth Rom. 8:
Psalm 23. And Paul say Rom. 8:
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VVho shall separate vs from the loue of Christ? shal tribulation or anguish, or persecution, Who shall separate us from the love of christ? shall tribulation or anguish, or persecution,
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or famine, or nakednes, or peril, or sword? I am perswaded that neither death nor life,
or famine, or nakedness, or peril, or sword? I am persuaded that neither death nor life,
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nor Angels, nor principalities, nor powers, nor thinges present, nor things to come, nor heigth nor depth,
nor Angels, nor principalities, nor Powers, nor things present, nor things to come, nor heighth nor depth,
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nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. nor any other creature shall be able to separate us from the love of God which is in christ Iesus our Lord.
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Againe I say reioyce. This repetition of ye Apostle confirmeth his exhortation, and truely not without a cause,Again I say rejoice. This repetition of the Apostle confirmeth his exhortation, and truly not without a cause,
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forasmuch as we liue in the middes of sinnes, and therefore in the middes of tribulations, both which do moue vs vnto sadnes & heauines.
forasmuch as we live in the mids of Sins, and Therefore in the mids of tribulations, both which do move us unto sadness & heaviness.
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Wherefore the Apostle purposing to comfort vs against these, exhorteth vs that we should alwayes reioyce in ye Lord, albeit we sometime fall into sinnes.
Wherefore the Apostle purposing to Comfort us against these, exhorteth us that we should always rejoice in you Lord, albeit we sometime fallen into Sins.
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For it is meete, the more God with his goodnes exceedeth the euill of sinne:
For it is meet, the more God with his Goodness exceeds the evil of sin:
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so much more alwayes to reioyce in him, when we are sorowfull because of our sinnes, which albeit by nature they bring sadnes and sorow with them,
so much more always to rejoice in him, when we Are sorrowful Because of our Sins, which albeit by nature they bring sadness and sorrow with them,
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yet forasmuch as they can not bringe so much hurt, as Christ, if we beleeue in him, bringeth profit and safetie, ioy in the Lord ought alwayes to haue the first place with vs,
yet forasmuch as they can not bring so much hurt, as christ, if we believe in him, brings profit and safety, joy in the Lord ought always to have the First place with us,
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and farre to ouercome the sorow and sadnes yt commeth by reason of our sinnes. For we must alwayes thinke on that which Iohn writeth:
and Far to overcome the sorrow and sadness that comes by reason of our Sins. For we must always think on that which John Writeth:
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If any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous, and he is the reconciliation for our sinnes. 1. Ioh. 2. Let your patient minde be knowne vnto all men. If any man sin, we have an Advocate with the Father, Iesus christ the righteous, and he is the reconciliation for our Sins. 1. John 2. Let your patient mind be known unto all men.
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He hath already taught, howe men ought to behaue them selues toward God, namely that they must serue him with a cheerfull hart and continuall ioy:
He hath already taught, how men ought to behave them selves towards God, namely that they must serve him with a cheerful heart and continual joy:
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now he declareth in few wordes, how the beleeuers ought to behaue them selues toward men, saying:
now he Declareth in few words, how the believers ought to behave them selves towards men, saying:
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Let your patient mind be knowne vnto all men. Which wordes are thus much in effect:Let your patient mind be known unto all men. Which words Are thus much in Effect:
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Be ioyful toward God, alwaies reioycing in & of him, but toward men be of a patiēt mind,
Be joyful towards God, always rejoicing in & of him, but towards men be of a patient mind,
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& pliant, applying your selues to all, & so behauing your selues, that ye be ready to do and suffer all things,
& pliant, applying your selves to all, & so behaving your selves, that you be ready to do and suffer all things,
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& to yeeld in euery thing, as much as may be by any meanes without transgressing the commaundement of God, whereby ye may approue your selues to all men,
& to yield in every thing, as much as may be by any means without transgressing the Commandment of God, whereby you may approve your selves to all men,
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and please all in that which is good:
and please all in that which is good:
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not onely hurting none, but also taking in good worth all things of al men, interpreting aright the sayings of al men,
not only hurting none, but also taking in good worth all things of all men, interpreting aright the sayings of all men,
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& accepting them in ye better part, that mē may plainly see you to be them,
& accepting them in the better part, that men may plainly see you to be them,
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vnto whom all things are alike, which take in good part whatsoeuer betideth you, which stick in nothing, which would not disagree with any man for any cause, which be rich wt the rich, poore with the poore, reioycing with them that reioyce, weeping with them that weepe,
unto whom all things Are alike, which take in good part whatsoever betides you, which stick in nothing, which would not disagree with any man for any cause, which be rich with the rich, poor with the poor, rejoicing with them that rejoice, weeping with them that weep,
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& to be briefe, which be made all things to all men, that all men must needes acknowledge that ye are grieuous to none,
& to be brief, which be made all things to all men, that all men must needs acknowledge that you Are grievous to none,
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but agreeable, of a patient mind, pliant, and obedient toward all in all thinges.
but agreeable, of a patient mind, pliant, and obedient towards all in all things.
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The Greeke worde epieices which the Apostle here vseth, meaneth the same, which signifieth in our tongue a patient and pliant mind, whereby one doth so apply and shew him selfe indifferent to others, that he is the same to one that he is to an other, applying him selfe indifferently to the will of all, not requiring him selfe to be counted for a rule, whereunto the rest ought to apply and order them selues.
The Greek word epieices which the Apostle Here uses, means the same, which signifies in our tongue a patient and pliant mind, whereby one does so apply and show him self indifferent to Others, that he is the same to one that he is to an other, applying him self indifferently to the will of all, not requiring him self to be counted for a Rule, whereunto the rest ought to apply and order them selves.
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An old Interpreter translateth it modestie, which, if thou vnderstand it aright, and not for the onely moderation & temperancie of meate and apparell,
an old Interpreter Translate it modesty, which, if thou understand it aright, and not for the only moderation & temperancy of meat and apparel,
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as it is wont commonly to be taken, is not altogither vnfitly translated, namely, if thou vnderstand it to be a vertue, whereby one thinking modestly of him self, endeuoureth to order and apply him selfe vnto all, according to the capacitie and abilitie of euery one, ready to permit, to take in good part, to obey, to giue place, to doe, to omit, to suffer all thinges,
as it is wont commonly to be taken, is not altogether unfitly translated, namely, if thou understand it to be a virtue, whereby one thinking modestly of him self, endeavoureth to order and apply him self unto all, according to the capacity and ability of every one, ready to permit, to take in good part, to obey, to give place, to do, to omit, to suffer all things,
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as he shall see it will profit his neighbour, albeit he must suffer hinderance and losse of his substance, name, and body thereby.
as he shall see it will profit his neighbour, albeit he must suffer hindrance and loss of his substance, name, and body thereby.
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That these thinges may be made more playne, it shall be good to declare them by examples.
That these things may be made more plain, it shall be good to declare them by Examples.
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Paule 1. Cor. 9 writeth thus of him self: Vnto the Iewes I become as a Iew, that I may winne the Iewes: Paul 1. Cor. 9 Writeth thus of him self: Unto the Iewes I become as a Iew, that I may win the Iewes:
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to them that are vnder the lawe, as though I were vnder the lawe:
to them that Are under the law, as though I were under the law:
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to them that are without lawe, as though I were without lawe (when I am not without lawe as pertaining to God,
to them that Are without law, as though I were without law (when I am not without law as pertaining to God,
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but am in the lavve through Christ) I am made all thinges to all men, that I might by all meanes saue some. but am in the law through christ) I am made all things to all men, that I might by all means save Some.
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Behold, thou seest here the patient & pliant minde rightly obseruing those things which are here commaunded.
Behold, thou See Here the patient & pliant mind rightly observing those things which Are Here commanded.
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For those things that he writeth of him selfe haue this meaning:
For those things that he Writeth of him self have this meaning:
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Sometimes he did eate, drinke, and doe all thinges as a Iewe, albeit it was not necessary that he should so doe:
Sometime he did eat, drink, and do all things as a Iewe, albeit it was not necessary that he should so do:
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sometimes he did eate and drinke with the Gentiles, and did all thinges as free from the lawe.
sometime he did eat and drink with the Gentiles, and did all things as free from the law.
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For onely faith in God, and loue toward our neighbour, are necessarily required, all other thinges are free,
For only faith in God, and love towards our neighbour, Are necessarily required, all other things Are free,
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so that we may freely obserue them for one mans sake, & omit them for an other mans sake,
so that we may freely observe them for one men sake, & omit them for an other men sake,
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as we shall perceiue it to be profitable to euery one.
as we shall perceive it to be profitable to every one.
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Now it is contrary to this modestie or meekenes, if one hauing an impatient mind, trusteth to his owne wit, and contendeth that one thing among ye rest is necessary, which thou must either omit or obserue,
Now it is contrary to this modesty or meekness, if one having an impatient mind, Trusteth to his own wit, and contendeth that one thing among you rest is necessary, which thou must either omit or observe,
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and so applying him selfe vnto none, but contending to haue all other to apply them selues vnto him, he neglecteth & peruerteth the softnes & meekenes which is here taught,
and so applying him self unto none, but contending to have all other to apply them selves unto him, he neglecteth & perverteth the softness & meekness which is Here taught,
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yea & the libertie of faith also:
yea & the liberty of faith also:
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such some of the Iewes were, vnto whom we must giue no place, euen as Paule yeelded not vnto them.
such Some of the Iewes were, unto whom we must give no place, even as Paul yielded not unto them.
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We see the same example commonly in Christ, but specially Matth. 12, & Mar. 2. where we reade that he suffered his Disciples to breake the Sabbath,
We see the same Exampl commonly in christ, but specially Matthew 12, & Mar. 2. where we read that he suffered his Disciples to break the Sabbath,
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& he him selfe also, when the case so required, did breake it, when it was otherwise, he did keepe it, whereof he gaue this reason:
& he him self also, when the case so required, did break it, when it was otherwise, he did keep it, whereof he gave this reason:
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The Sonne of man is Lord, euen of the Sabbath. Which is as much to say as:The Son of man is Lord, even of the Sabbath. Which is as much to say as:
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the Sabbath is free, that thou mayst breake it for one mans sake and commoditie, and for the sake and commoditie of an other thou mayst keepe it.
the Sabbath is free, that thou Mayest break it for one men sake and commodity, and for the sake and commodity of an other thou Mayest keep it.
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So Paule caused Timothe to be circumcised because of the Iewes, for that they thought that it was of importance to their saluation:
So Paul caused Timothy to be circumcised Because of the Iewes, for that they Thought that it was of importance to their salvation:
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againe he would not haue Titus circumcised, because certain Iewes did vniustly vrge it, so that ye circumcision of Titus would haue bene rather a confirmation of errour vnto them,
again he would not have Titus circumcised, Because certain Iewes did unjustly urge it, so that you circumcision of Titus would have be rather a confirmation of error unto them,
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then haue profited them any thing.
then have profited them any thing.
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Paule therefore would keepe circumcision free, that he might sometime vse it, and sometime not vse it,
Paul Therefore would keep circumcision free, that he might sometime use it, and sometime not use it,
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as he should perceiue it to be commodious and profitable to euery one.
as he should perceive it to be commodious and profitable to every one.
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So, to come to other matters, when the Pope commaundeth to make confession, to fast, to abstaine from, So, to come to other matters, when the Pope commandeth to make Confessi, to fast, to abstain from,
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or vse this or that kind of meate, &c:
or use this or that kind of meat, etc.:
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and exacteth these thinges as necessary to saluation, they are to be vtterly contemned, and those thinges that are contrary to these, are most freely to be done:
and exacteth these things as necessary to salvation, they Are to be utterly contemned, and those things that Are contrary to these, Are most freely to be done:
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but if he should not commaund them as necessary, if any man might be holpen or edified in any thinge by the obseruation of them,
but if he should not command them as necessary, if any man might be helped or edified in any thing by the observation of them,
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surely they were to be obserued, but freely, and of loue onely, as also they are to be omitted,
surely they were to be observed, but freely, and of love only, as also they Are to be omitted,
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if the omitting of them may be profitable to any. The reason of this libertie is this:
if the omitting of them may be profitable to any. The reason of this liberty is this:
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The Sonne of man is Lord of the Sabbath:
The Son of man is Lord of the Sabbath:
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if of the Sabbath, howe much more of the traditions of men? Whatsoeuer thou shalt obserue vpon this libertie, it can not hurt any,
if of the Sabbath, how much more of the traditions of men? Whatsoever thou shalt observe upon this liberty, it can not hurt any,
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but to obserue them of necessitie, it extinguisheth faith and the Gospell.
but to observe them of necessity, it extinguisheth faith and the Gospel.
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Likewise, if one liue as yet in a Monasterie, if he obserue the vowes and ordinaunces of that life vpon Christian libertie,
Likewise, if one live as yet in a Monastery, if he observe the vows and ordinances of that life upon Christian liberty,
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and of loue to his brethren that he may edifie them, and of no necessitie, neither with the hinderance of his owne or other mens saluation, he shall doe godly, for he is free:
and of love to his brothers that he may edify them, and of no necessity, neither with the hindrance of his own or other men's salvation, he shall do godly, for he is free:
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but if those thinges be straitly required as necessary to saluation, then before thou suffer thy selfe to be brought into this errour, Monasteries, shauings, hoods, vowes, rules, ordinaunces,
but if those things be straitly required as necessary to salvation, then before thou suffer thy self to be brought into this error, Monasteries, shavings, hoods, vows, rules, ordinances,
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and all such like must be left, and the contrary must be done, to witnes, that onely faith and loue are necessary for a Christian,
and all such like must be left, and the contrary must be done, to witness, that only faith and love Are necessary for a Christian,
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and that all other thinges are free, so that he may eyther omit or doe them for the edifying and cause of them with whom he liueth.
and that all other things Are free, so that he may either omit or do them for the edifying and cause of them with whom he lives.
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Whatsoeuer thou shalt obserue vpon libertie and of loue, is godly: but if thou obserue any thing of necessitie it is vngodly.
Whatsoever thou shalt observe upon liberty and of love, is godly: but if thou observe any thing of necessity it is ungodly.
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The same is to be sayd of all other ordinaunces and decrees of men, which are wont to be obserued in Monasteries, that whatsoeuer doth not disagree with the worde of God, thou mayst being free eyther obserue or omit it, according as thou shalt knowe it to be profitable and acceptable to them, with whom thou art conuersant:
The same is to be said of all other ordinances and decrees of men, which Are wont to be observed in Monasteries, that whatsoever does not disagree with the word of God, thou Mayest being free either observe or omit it, according as thou shalt know it to be profitable and acceptable to them, with whom thou art conversant:
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but if they be required as necessary, reiect them all vtterly, and tread them vnder thy feete.
but if they be required as necessary, reject them all utterly, and tread them under thy feet.
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Hereupon thou now seest, what a deuilish thing the Papacie & Monasteries be.
Hereupon thou now See, what a devilish thing the Papacy & Monasteries be.
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For whatsoeuer things be fre & to be permitted to free loue onely, they make them necessary, and say the keeping of them is of importance to saluation, wherby truely as much as is in them, they togither peruert and extinguish the Gospell and faith.
For whatsoever things be from & to be permitted to free love only, they make them necessary, and say the keeping of them is of importance to salvation, whereby truly as much as is in them, they together pervert and extinguish the Gospel and faith.
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I passe ouer with silence, that they hereupon set and sell the care of the bellie in steede of the seruice of God.
I pass over with silence, that they hereupon Set and fell the care of the belly in steed of the service of God.
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For how many among them at this day do for Gods cause, & not rather for the bellies sake, take vpon them to be Monkes or Clerkes, do frequent the quier, sing, pray, say Masse,
For how many among them At this day do for God's cause, & not rather for the bellies sake, take upon them to be Monks or Clerks, do frequent the quire, sing, pray, say Mass,
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or doe any such thinge, wherein they counterfait and corrupt the true worship & seruice of God? The common subuersion of all Monasteries were the best reformation of all these thinges, from which so much discommoditie and no whit of profite may be looked for.
or do any such thing, wherein they counterfeit and corrupt the true worship & service of God? The Common subversion of all Monasteries were the best Reformation of all these things, from which so much discommodity and no whit of profit may be looked for.
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Before one Monasterie could be perswaded concerning true Christian libertie, infinite thousands of soules in others should perish,
Before one Monastery could be persuaded Concerning true Christian liberty, infinite thousands of Souls in Others should perish,
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wherefore forasmuch as they bringe no commoditie at all, neither is there any neede of them,
Wherefore forasmuch as they bring no commodity At all, neither is there any need of them,
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and they are cause of greater hinderance to a Christian common weale, then can be thought,
and they Are cause of greater hindrance to a Christian Common weal, then can be Thought,
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and can not by any meanes be reformed, what can be more profitable, then that they be vtterly ouerthrowne and abolished?
and can not by any means be reformed, what can be more profitable, then that they be utterly overthrown and abolished?
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Moreouer that we may admonish here concerning the ciuill Magistrate, when he commaundeth or requireth any thing, yea if he compel thereunto, we must obey,
Moreover that we may admonish Here Concerning the civil Magistrate, when he commandeth or requires any thing, yea if he compel thereunto, we must obey,
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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,
for there comes no loss of Christian liberty or of faith hereby, forasmuch as they do not contend that those things Are necessary to salvation which they do ordain or require,
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but onely to maintaine outward rule, publike tranquillitie and gouernment, & so the conscience remaineth free.
but only to maintain outward Rule, public tranquillity and government, & so the conscience remains free.
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Wherefore, forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth,
Wherefore, forasmuch as it does nothing hinder faith to do those things which the civil Magistrate commandeth,
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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.
but does also profit the Common weal, it shall be without doubt a point of Christian Obedience to endeavour to do them with a willing mind, that we may be such as Are pliant & agreeable to all men, willing to do all things, ready to deserve well of every one, & to gratify all.
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Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation,
Howbeit if any should contend that those Commandments of the civil Magistrate be necessary to salvation,
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then, as it is sayd of the traditions of the Papistes, the contrary rather were to be done,
then, as it is said of the traditions of the Papists, the contrary rather were to be done,
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or at the lest it were to be witnessed, that thou doost them onely for the common weales sake,
or At the lest it were to be witnessed, that thou dost them only for the Common weals sake,
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because so it is profitable to others, and not, that thou mayst obtaine saluation by them, which we haue gotten by Christ Iesus alone,
Because so it is profitable to Others, and not, that thou Mayest obtain salvation by them, which we have got by christ Iesus alone,
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as many of vs as beleeue in him.
as many of us as believe in him.
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According to this doctrine & the examples before mentioned euery one ought to behaue him selfe in euery thinge & toward all men,
According to this Doctrine & the Examples before mentioned every one ought to behave him self in every thing & towards all men,
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as Paule here teacheth, that he sticke not to his owne iudgement or right, but that he shew him selfe pliant vnto others,
as Paul Here Teaches, that he stick not to his own judgement or right, but that he show him self pliant unto Others,
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and haue regard of those thinges, which he shall knowe will be acceptable and profitable to his neighbours.
and have regard of those things, which he shall know will be acceptable and profitable to his neighbours.
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When therefore it doth nothing hinder thy faith, and profiteth thy neighbour to yeeld somewhat of thine owne right,
When Therefore it does nothing hinder thy faith, and profiteth thy neighbour to yield somewhat of thine own right,
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if thou doe it not, thou art without charitie, & neglectest that Christian softnes & patient mind that Paule here speaketh of:
if thou do it not, thou art without charity, & neglectest that Christian softness & patient mind that Paul Here speaks of:
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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,
Yea if thou hast regard hereof, as he that truly Believeth in christ ought to have, thou must take it patiently even when any man does injury unto thee,
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or endamage thee, and so interprete it in the better part, and alwaies think on that, which that Martyr when all his substance was taken from him, sayd:
or endamage thee, and so interpret it in the better part, and always think on that, which that Martyr when all his substance was taken from him, said:
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But they shall not take away Christ from me. So whatsoeuer chaunceth vnto thee, say thou:
But they shall not take away christ from me. So whatsoever chanceth unto thee, say thou:
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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,
I have as yet suffered no loss of my faith, why should I not take it in good part, which my neighbour hath done? why should I not yield unto him,
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and apply my selfe to his will? Thou canst scarce find a more manifest example hereof, then betwene two vnfeyned friendes:
and apply my self to his will? Thou Canst scarce find a more manifest Exampl hereof, then between two unfeigned Friends:
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for as they behaue them selues one toward an other, so ought a Christian to behaue him selfe toward euery one.
for as they behave them selves one towards an other, so ought a Christian to behave him self towards every one.
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Either of them endeuoreth to gratifie other, either of them giueth place to other, suffereth, doth,
Either of them endeavoureth to gratify other, either of them gives place to other, suffers, does,
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and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other, & that freely without all constraint.
and omitteth whatsoever he sees to be for the profit and commodity of the other, & that freely without all constraint.
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Either of them doth diligently apply him selfe to the will of the other, neither of them compelleth other to follow his mind,
Either of them does diligently apply him self to the will of the other, neither of them compelleth other to follow his mind,
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& if one should vse the goods of an other, yt other would not be offended,
& if one should use the goods of an other, that other would not be offended,
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but would take it in good part, and would not grudge rather to giue more,
but would take it in good part, and would not grudge rather to give more,
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and that I may speake briefly, betweene such there is no exaction of lawe, no grudging, no constraint, no necessitie,
and that I may speak briefly, between such there is no exaction of law, no grudging, no constraint, no necessity,
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but libertie, fauour and good will.
but liberty, favour and good will.
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Contrariwise, such as be impatient and obstinate, which take nothing in good part of any man,
Contrariwise, such as be impatient and obstinate, which take nothing in good part of any man,
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but go about to make all things subiect to their owne will, and to order all thinges according to their owne iudgement, such I say trouble the world,
but go about to make all things Subject to their own will, and to order all things according to their own judgement, such I say trouble the world,
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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 Are the cause of all discords, contentions, wars, & whatsoever discommodity there is, they say afterwards, that they did those things for the love of Justice,
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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 for that they endeavoured to defend that which is right. So that that heathen man said not amiss Extreme rigour is extreme injury.
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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.
And Solomon also say Eccles. 7. Be thou neither too righteous nor over wise. For as extreme rigour is extreme injury, so too great Wisdom is extreme folly.
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Which also is meant by this common saying: when wise men dote they dote beyond measure.
Which also is meant by this Common saying: when wise men dote they dote beyond measure.
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Surely if God should deale with vs according to right, we should perish in a moment,
Surely if God should deal with us according to right, we should perish in a moment,
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wherefore as Paule prayseth in him this moderation of right, and incomparable patience and gentlenes saying 2. Cor. 10:
Wherefore as Paul Praiseth in him this moderation of right, and incomparable patience and gentleness saying 2. Cor. 10:
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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,I beseech you by the meekness and gentleness of christ, so is it also meet that we do observe a measure of our judgement, right, Wisdom, prudence,
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and in all thinges apply our selues to the profit & commoditie of others.
and in all things apply our selves to the profit & commodity of Others.
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But let vs weie the wordes of the Apostle, for they are placed not without a spirituall skilfulnes, he sayth:
But let us weie the words of the Apostle, for they Are placed not without a spiritual skilfulness, he say:
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Let your patient minde or softnes be knowne vnto all men. Let your patient mind or softness be known unto all men.
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Where thou must not thinke that he commaundeth thee to be made knowne vnto all men, or that thou oughtest to tell thy patient mind or softnes before all men.
Where thou must not think that he commandeth thee to be made known unto all men, or that thou Ought to tell thy patient mind or softness before all men.
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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,
For he say not, tell it forth, but let it be known, that is, endeavour to practice it towards men, I do not command that you should think or speak of it,
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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,
but that you labour that it may be known in deed, while all men do try and feel it, that no man may say any other thing of you,
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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.
then that you be of a patient mind, and pliant, applying your selves to all men, being Enforced so to say even by manifest experience.
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So that if any man were neuer so much bent to speake otherwise of you, his mouth might be stopped by yt testimonie of all other, witnessing of your patient mind and meekenes.
So that if any man were never so much bent to speak otherwise of you, his Mouth might be stopped by that testimony of all other, witnessing of your patient mind and meekness.
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So sayth Christ Matth. 5. Let your light so shine before men, that they may see your good workes,
So say christ Matthew 5. Let your Light so shine before men, that they may see your good works,
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and glorifie your Father which is in heauen. And Peter sayth:and Glorify your Father which is in heaven. And Peter say:
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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. Have your Conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works, which they shall see, Glorify God in the day of Visitation.
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It is not surely in our power, that our patient mind should be knowne and acknowledged of all men,
It is not surely in our power, that our patient mind should be known and acknowledged of all men,
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but it shal be sufficient for vs, if we endeuour that all men may haue triall thereof in vs,
but it shall be sufficient for us, if we endeavour that all men may have trial thereof in us,
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and that no man may finde it wanting in our life.
and that no man may find it wanting in our life.
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Moreouer [ all men ] is not so to be taken, that thou shouldest vnderstand thereby all men which are in the world,
Moreover [ all men ] is not so to be taken, that thou Shouldst understand thereby all men which Are in the world,
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but rather all sortes of men, that we haue regard to be of a patient mind as wel toward enemies as friendes,
but rather all sorts of men, that we have regard to be of a patient mind as well towards enemies as Friends,
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as well toward seruaunts as Maisters, small as great, poore as rich, straungers as them at home, toward them that we know not,
as well towards Servants as Masters, small as great, poor as rich, Strangers as them At home, towards them that we know not,
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as toward them with whom we are familiar.
as towards them with whom we Are familiar.
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For there are some, which behaue them selues very gentlely and patiently toward straungers, but toward them that are in the house with them,
For there Are Some, which behave them selves very gently and patiently towards Strangers, but towards them that Are in the house with them,
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or with whome they alwayes keepe company, there are none more obstinate or froward then they.
or with whom they always keep company, there Are none more obstinate or froward then they.
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And how many are there, which at great and rich mens handes take all thinges in good part, interpret euery thinge at the best,
And how many Are there, which At great and rich men's hands take all things in good part, interpret every thing At the best,
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and most gently beare, whatsoeuer they say or doe, but toward the poore and abiects they shewe no gentlenes or meekenes,
and most gently bear, whatsoever they say or do, but towards the poor and abjects they show no gentleness or meekness,
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neither take any thinge of them in good part.
neither take any thing of them in good part.
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So we are all ready to doe for our children, parents, friends, & kinsmen, and most fauourably interprete and willingly beare whatsoeuer they haue committed.
So we Are all ready to do for our children, Parents, Friends, & kinsmen, and most favourably interpret and willingly bear whatsoever they have committed.
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Howe often doe we euen prayse the manifest vices of our friend, or at the least winke at them,
Howe often do we even praise the manifest vices of our friend, or At the least wink At them,
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and apply our selues most fitly vnto them? but to our enemies & aduersaries we impart none of this fauour, in them we can find nothing that is good, nothing that is to be borne, nothing that can be interpreted in the better part,
and apply our selves most fitly unto them? but to our enemies & Adversaries we impart none of this favour, in them we can find nothing that is good, nothing that is to be born, nothing that can be interpreted in the better part,
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but we disprayse euery thing, & take it at the worst. Against such parted and vnperfect patient mindes Paule here speaketh saying:
but we dispraise every thing, & take it At the worst. Against such parted and unperfect patient minds Paul Here speaks saying:
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Let your patient mind be knowne vnto all men: Let your patient mind be known unto all men:
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he wil haue our patient mind and right Christian meekenes to be perfect and entire toward all,
he will have our patient mind and right Christian meekness to be perfect and entire towards all,
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whether they be enemies or friendes, he will haue vs suffer and take in good part all things of all men, without all respect either of persons or deserts.
whither they be enemies or Friends, he will have us suffer and take in good part all things of all men, without all respect either of Persons or deserts.
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And such without dout will our patient mind be, if it be true and not counterfet:
And such without doubt will our patient mind be, if it be true and not counterfeit:
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no otherwise then gold remaineth gold, whether a godly or vngodly man possesse it, and the siluer, which Iudas, who betrayed the Lorde, had, was not turned into ashes,
no otherwise then gold remains gold, whither a godly or ungodly man possess it, and the silver, which Iudas, who betrayed the Lord, had, was not turned into Ashes,
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but remayned that which it was, as truely all the good creatures of God, whosoeuer haue them, doe continue toward all thinges, that which they are:
but remained that which it was, as truly all the good creatures of God, whosoever have them, do continue towards all things, that which they Are:
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So a patient mind which is syncere comming of the spirit, continueth like it selfe, whether it light vpon enemies or friends, poore men or rich.
So a patient mind which is sincere coming of the Spirit, Continueth like it self, whither it Light upon enemies or Friends, poor men or rich.
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But our nature which is full of deceit & plainly corrupt, doth so behaue it selfe,
But our nature which is full of deceit & plainly corrupt, does so behave it self,
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as if that which is gold in the hande of Peter, were turned into a cole in the hande of Iudas,
as if that which is gold in the hand of Peter, were turned into a coal in the hand of Iudas,
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and it is wont to be patient and plyant toward riche men, great personages, straungers, freinds,
and it is wont to be patient and pliant towards rich men, great Personages, Strangers, Friends,
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and not toward euerie one, wherefore it is false, vaine, lying, hypocriticall, and nothing but deceit and mockerie before God.
and not towards every one, Wherefore it is false, vain, lying, hypocritical, and nothing but deceit and mockery before God.
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Hereof now learne how vnpossible sound and entire, that is, spirituall meeknes and a patient minde is vnto nature,
Hereof now Learn how unpossible found and entire, that is, spiritual meekness and a patient mind is unto nature,
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and how few there be which marke this euell, by reason of that deceitfull meekenes and patient minde,
and how few there be which mark this evil, by reason of that deceitful meekness and patient mind,
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though in outward shew verie goodly, which they shew vnto certaine, thinking that they do well and iustly, in that they are more hard and impatient toward some.
though in outward show very goodly, which they show unto certain, thinking that they do well and justly, in that they Are more hard and impatient towards Some.
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For so their defiled and filthie nature teacheth them, by her goodly reason, which alwayes iudgeth and doeth against the spirit and those thinges that are of the spirit, because as Paul sayth: Rom. 8: They that are after the flesh, sauour the thinges of the flesh.
For so their defiled and filthy nature Teaches them, by her goodly reason, which always Judgeth and doth against the Spirit and those things that Are of the Spirit, Because as Paul say: Rom. 8: They that Are After the Flesh, savour the things of the Flesh.
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But to conclude, it is manifest that the Apostle hath comprehended in these few wordes the whole life worthy of a Christian, which he ought to leade toward his neighbour.
But to conclude, it is manifest that the Apostle hath comprehended in these few words the Whole life worthy of a Christian, which he ought to lead towards his neighbour.
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For he that is of a patient minde, pliant and meeke in deede, studieth to deserue well of all men,
For he that is of a patient mind, pliant and meek in deed, studieth to deserve well of all men,
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as well concerning the body as concerning the soule, as well in deede as in wordes,
as well Concerning the body as Concerning the soul, as well in deed as in words,
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and doth also beare with a most patient minde, the offences and malice of others. Where such a minde is, there is also loue, ioye, peace, long suffering, gentlenes, goodnes,
and does also bear with a most patient mind, the offences and malice of Others. Where such a mind is, there is also love, joy, peace, long suffering, gentleness, Goodness,
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& what soeuer is the frute of the spirit Gal. 5. But here flesh murmureth:
& what soever is the fruit of the Spirit Gal. 5. But Here Flesh murmureth:
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If we should endeuour to be so meeke and patient, saith the flesh, that we should take all things in good part of all men, it would come to passe, that no mā should be able to keepe a peece of breade safely & in peace for the vniust which would abuse our meekenes & patiēt mind, they would take away all things,
If we should endeavour to be so meek and patient, Says the Flesh, that we should take all things in good part of all men, it would come to pass, that no man should be able to keep a piece of bread safely & in peace for the unjust which would abuse our meekness & patient mind, they would take away all things,
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yea they would not suffer vs to liue.
yea they would not suffer us to live.
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Marke how comfortably & aboundātly the Apostle doth satisfie this distrusting & foolish cogitation, euen from this place vnto the ende of this text. The Lord is at hand. As though he said:
Mark how comfortably & abundantly the Apostle does satisfy this distrusting & foolish cogitation, even from this place unto the end of this text. The Lord is At hand. As though he said:
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if there were no Lord or no God, one might feare, when by his meekenes and patient minde he compteth all thinges alike, if there were no Lord or no God, one might Fear, when by his meekness and patient mind he counteth all things alike,
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and taketh all thinges in good part, that that would be damage and hurt vnto him,
and Takes all things in good part, that that would be damage and hurt unto him,
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but now there not onely is a Lord, which gouerneth all things most iustly, but he is also at hand, he can not forget or forsake thee, be thou onely of a patient minde and gentle toward all, let him haue the care of thee, nourish, and preserue thee.
but now there not only is a Lord, which Governs all things most justly, but he is also At hand, he can not forget or forsake thee, be thou only of a patient mind and gentle towards all, let him have the care of thee, nourish, and preserve thee.
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He hath giuen Christ the eternall good, how should not he also giue thinges necessarie for the belly? He hath farre more,
He hath given christ the Eternal good, how should not he also give things necessary for the belly? He hath Far more,
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then can be taken away from thee, and thou forasmuch as thou hast Christ, hast much more then the whole world.
then can be taken away from thee, and thou forasmuch as thou hast christ, hast much more then the Whole world.
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Hereunto pertaineth that which is saide Psal. 55: Cast thy burden vpon the Lord, and he shall nourish thee. And 1. Pet. 5: Cast all your care on him: for he careth for you. And Christ sayth Matth. 6:
Hereunto pertaineth that which is said Psalm 55: Cast thy burden upon the Lord, and he shall nourish thee. And 1. Pet. 5: Cast all your care on him: for he Careth for you. And christ say Matthew 6:
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Behold the foules of the aier and lilies of the field, &c. all which agree with the present consolation of the Apostle,Behold the fowls of the air and lilies of the field, etc. all which agree with the present consolation of the Apostle,
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and haue the same meaning which these wordes here haue: The Lord is at hand.
and have the same meaning which these words Here have: The Lord is At hand.
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Be nothing carefull. That is, take no care at all for your selues, let God care for you, whoe knoweth and is able to do it, whom ye haue now knowne that he is good and gracious. Be nothing careful. That is, take no care At all for your selves, let God care for you, who Knoweth and is able to do it, whom you have now known that he is good and gracious.
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The heathen haue not without a cause care of this present life, inasmuch as they are ignorant and do not beleeue that they haue a God who hath care of all, as Christ Matth. 6. said:
The heathen have not without a cause care of this present life, inasmuch as they Are ignorant and do not believe that they have a God who hath care of all, as christ Matthew 6. said:
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Be not carefull for your life, what ye shall eat, or what ye shall drinke: nor yet for your body, what ye shall put on: Be not careful for your life, what you shall eat, or what you shall drink: nor yet for your body, what you shall put on:
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for after all these thinges seeke the Gentiles, but your heauenly Father knoweth, that ye haue neede of all these thinges. for After all these things seek the Gentiles, but your heavenly Father Knoweth, that you have need of all these things.
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Wherefore let the whole world take from thee, and do thee iniurie, thou shalt alwayes haue sufficient,
Wherefore let the Whole world take from thee, and do thee injury, thou shalt always have sufficient,
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and it can not be that thou shouldest perish with any aduersitie, vnles they haue first taken from thee thy God,
and it can not be that thou Shouldst perish with any adversity, unless they have First taken from thee thy God,
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but who can take him from thee, if thou thy selfe doost not cast him of? There is no cause therefore that we should be carefull, seing that he is our father and prouideth for vs, which hath all thinges in his own hand,
but who can take him from thee, if thou thy self dost not cast him of? There is no cause Therefore that we should be careful, sing that he is our father and Provideth for us, which hath all things in his own hand,
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euen those, which seeme to take away those things that be ours from vs, and to endamage and hurt vs wherein soeuer they are able.
even those, which seem to take away those things that be ours from us, and to endamage and hurt us wherein soever they Are able.
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But we haue exceeding great cause alwayes to reioyce in the Lord, when we are of a patient mynde toward all men,
But we have exceeding great cause always to rejoice in the Lord, when we Are of a patient mind towards all men,
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forasmuch as we are certaine, if so be that we beleeue, that it can by no meanes come to passe, that good thinges should be wanting vnto vs, hauing Almightie God our fauourable and carefull father:
forasmuch as we Are certain, if so be that we believe, that it can by no means come to pass, that good things should be wanting unto us, having Almighty God our favourable and careful father:
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whom they that haue not, let vs suffer them to be troubled with carke and care.
whom they that have not, let us suffer them to be troubled with cark and care.
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It ought to be our onely care, how we may be voyde of care, and be found alwayes ioyfull in God,
It ought to be our only care, how we may be void of care, and be found always joyful in God,
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and meeke and of a patient mynde toward men. So without dout we shall trie that which Dauid tried saying:
and meek and of a patient mind towards men. So without doubt we shall try that which David tried saying:
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I haue been young & now am olde, and yet saw I neuer the righteous forsaken, I have been young & now am old, and yet saw I never the righteous forsaken,
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nor his seede begging their bread. And that which he sayth Psal. 40: The Lord careth for me. nor his seed begging their bred. And that which he say Psalm 40: The Lord Careth for me.
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But in all thinges let your requestes be shewed vnto God in prayer & supplication with giuing of thankes. But in all things let your requests be showed unto God in prayer & supplication with giving of thanks.
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In these wordes the Apostle teacheth, how our care is to be cast vpon God, and the meaning of that which he sayth is this:
In these words the Apostle Teaches, how our care is to be cast upon God, and the meaning of that which he say is this:
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Onely be not carefull, but if any thing chaunce, which may make you carefull (as in deede innumerable such are wont to come vnto those that liue in the world) so behaue your selues, that ye attempt nothing at all with your care, what soeuer that shalbe which chaunceth vnto you, Only be not careful, but if any thing chance, which may make you careful (as in deed innumerable such Are wont to come unto those that live in the world) so behave your selves, that you attempt nothing At all with your care, what soever that shall which chanceth unto you,
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but casting of care, turne your selues with prayer and supplication vnto God, and desire him that he will bring to passe and finish that which your selues otherwise should in vaine haue attempted with your care to accomplish.
but casting of care, turn your selves with prayer and supplication unto God, and desire him that he will bring to pass and finish that which your selves otherwise should in vain have attempted with your care to accomplish.
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Howbeit desire this with giuing of thankes, forasmuch as ye haue such a God as hath care of you,
Howbeit desire this with giving of thanks, forasmuch as you have such a God as hath care of you,
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and vnto whom ye may safely commit all carke and care for you.
and unto whom you may safely commit all cark and care for you.
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But he that will not so behaue himselfe when any thing happeneth, but will first weye all thinges by his owne reason,
But he that will not so behave himself when any thing Happeneth, but will First weye all things by his own reason,
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and order them according to his owne iudgement, and so take to himselfe the care of his thinges, he shall wrap himselfe in innumerable discommodities, he shall loze all ioy and quietnes thereby,
and order them according to his own judgement, and so take to himself the care of his things, he shall wrap himself in innumerable Discomforts, he shall loze all joy and quietness thereby,
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and yet shall preuaile nothing, but labour in vaine, & plunge himselfe so much more in troubles and miseries, that he shall not be able to escape out of them againe, which we learne daily both by our owne and by other mens experience.
and yet shall prevail nothing, but labour in vain, & plunge himself so much more in Troubles and misery's, that he shall not be able to escape out of them again, which we Learn daily both by our own and by other men's experience.
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Now that which Paule here admonisheth concerning prayer tendeth vnto this end, lest that any man should neglect all thinges & commit them to God,
Now that which Paul Here Admonisheth Concerning prayer tendeth unto this end, lest that any man should neglect all things & commit them to God,
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and he himselfe sleepe and do nothing at all, no not so much as once pray for them:
and he himself sleep and do nothing At all, no not so much as once pray for them:
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for he that should vse this slouthfulnes, albeit he were now quiet, shall easily be wrapped in cares, whereof he shall not be able to ridde himselfe:
for he that should use this slothfulness, albeit he were now quiet, shall Easily be wrapped in Cares, whereof he shall not be able to rid himself:
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we must do our endeuour and not sleepe, and therefore it is that many thinges be incident, which are wont to bring carefulnes, whereby we might be as it were compelled to pray vnto God.
we must do our endeavour and not sleep, and Therefore it is that many things be incident, which Are wont to bring carefulness, whereby we might be as it were compelled to pray unto God.
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Wherefore Paule hath not in vaine ioyned togither these two: Be nothing carefull, and:
Wherefore Paul hath not in vain joined together these two: Be nothing careful, and:
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In all thinges let your requestes be shewed vnto God in prayer and supplication with giuing of thankes. In all things let your requests be showed unto God in prayer and supplication with giving of thanks.
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Nothing and All do in deede greatly differ, howbeit the Apostle therefore put them togither, that he might signifie that it can not be,Nothing and All do in deed greatly differ, howbeit the Apostle Therefore put them together, that he might signify that it can not be,
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but that many and innumerable thinges be incident, which are wont to bring carke and care,
but that many and innumerable things be incident, which Are wont to bring cark and care,
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but that in all them we ought to admit no carefulnes, but alwayes flie vnto prayer,
but that in all them we ought to admit no carefulness, but always fly unto prayer,
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and commit them all vnto God, & desire of him those thinges whereof we haue neede.
and commit them all unto God, & desire of him those things whereof we have need.
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Now we must here see how our prayer must be framed, and what is the true maner of praying.
Now we must Here see how our prayer must be framed, and what is the true manner of praying.
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The Apostle setteth downe foure thinges, prayer, supplication, giuing of thinkes, and requests or petitions.
The Apostle sets down foure things, prayer, supplication, giving of thinks, and requests or petitions.
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Prayer is those wordes or speche, wherein as sometimes some thing is desired, so also other thinges are declared, Prayer is those words or speech, wherein as sometime Some thing is desired, so also other things Are declared,
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as is the Lords Prayer and the Psalmes.
as is the lords Prayer and the Psalms.
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Supplication is, when the petition is vrged or made more earnest by some thing, as when one prayeth for his father, Supplication is, when the petition is urged or made more earnest by Some thing, as when one Prayeth for his father,
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or for some other thinge which is deare and excellent vnto him, as when we praye vnto God by his mercy, by his sonne, by his promise, by his name, &c. As Salomon Psal. 132: Lord remember Dauid, and all his trouble. And Paule Rom. 12: I beseech you by the mercies of God. And 2. Cor. 10:
or for Some other thing which is deer and excellent unto him, as when we pray unto God by his mercy, by his son, by his promise, by his name, etc. As Solomon Psalm 132: Lord Remember David, and all his trouble. And Paul Rom. 12: I beseech you by the Mercies of God. And 2. Cor. 10:
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I beseech you by the mekenes and gentlenes of Christ, A petition or request. &c. A petition or request is,I beseech you by the meekness and gentleness of christ, A petition or request. etc. A petition or request is,
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when we name that which is desired, and for which prayer and supplication is made,
when we name that which is desired, and for which prayer and supplication is made,
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as in the Lordes Prayer, all that composition of wordes is called prayer, but those seuen thinges for which we pray,
as in the lords Prayer, all that composition of words is called prayer, but those seuen things for which we pray,
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as, halowed be thy name, thy kingdome come, &c. are petitions. According to that saying Matth. 7: Aske, and it shalbe giuen you: seeke, and ye shall fynde:
as, hallowed be thy name, thy Kingdom come, etc. Are petitions. According to that saying Matthew 7: Ask, and it shall given you: seek, and you shall find:
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knocke, and it shalbe opened vnto you. For whosoeuer asketh, receiueth: and he that seeketh fyndeth:
knock, and it shall opened unto you. For whosoever asks, receiveth: and he that seeks findeth:
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and to him that knocketh, it shalbe opened. and to him that knocketh, it shall opened.
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Giuing of thankes is when the benefites of God are rehearsed, whereby faith in God is strengthened,
Giving of thanks is when the benefits of God Are rehearsed, whereby faith in God is strengthened,
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and stirred vp so much more confidently to looke for that which is desired, & for which we do praie.
and stirred up so much more confidently to look for that which is desired, & for which we do pray.
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Wherefore prayer vrgeth or earnestly asketh by supplication, but is strengthened and made sweete & acceptable by giuing of thankes,
Wherefore prayer urges or earnestly asks by supplication, but is strengthened and made sweet & acceptable by giving of thanks,
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and so by this strength and sweetnes it preuaileth, and obtaineth, what soeuer it asketh.
and so by this strength and sweetness it prevaileth, and obtaineth, what soever it asks.
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This maner of prayer we read to haue bin vsed in the Church, and among the holy fathers of the old Testament, which were wont alwayes in their prayers to aske with supplication and giuing of thankes.
This manner of prayer we read to have been used in the Church, and among the holy Father's of the old Testament, which were wont always in their Prayers to ask with supplication and giving of thanks.
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The same also we see in the Lordes Prayer, which beginneth with giuing of thankes and with prayse,
The same also we see in the lords Prayer, which begins with giving of thanks and with praise,
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when as euen in the beginning thereof we confes God a father, vnto whom the godly mynde hath accesse by his fatherly loue and by the loue of his sonne,
when as even in the beginning thereof we confess God a father, unto whom the godly mind hath access by his fatherly love and by the love of his son,
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vnto which supplication nothing may be compared, wherefore it is both the best and most excellent prayer of all which may be had.
unto which supplication nothing may be compared, Wherefore it is both the best and most excellent prayer of all which may be had.
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Moreouer in these wordes Paule hath verie well expressed the mysterie of the golden censer of the old Testament, whereof we read many thinges in the bookes of Moses.
Moreover in these words Paul hath very well expressed the mystery of the golden censer of the old Testament, whereof we read many things in the books of Moses.
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It was lawfull for the Priestes only to burne incense, now all we which beleeue in Christ, are Priestes,
It was lawful for the Priests only to burn incense, now all we which believe in christ, Are Priests,
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wherefore it is lawfull for all vs, and for vs onely to burne the incense of prayers.
Wherefore it is lawful for all us, and for us only to burn the incense of Prayers.
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The censer that golden vessel, is the wordes which we vtter in prayer, surely golden and precious,
The censer that golden vessel, is the words which we utter in prayer, surely golden and precious,
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as those are, whereof the Lordes prayer consisteth, the Psalmes and other prayers of the Scripture.
as those Are, whereof the lords prayer Consisteth, the Psalms and other Prayers of the Scripture.
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For commonly in the Scripture vessels signifie wordes, for that our meaninges are contained in wordes as in a vessel,
For commonly in the Scripture vessels signify words, for that our meanings Are contained in words as in a vessel,
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and by wordes are vttered and receiued as out of a vessell, as wine, water, burning coles,
and by words Are uttered and received as out of a vessel, as wine, water, burning coals,
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and such like, are contained in vessels, and taken out of vessels.
and such like, Are contained in vessels, and taken out of vessels.
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So by the cuppe of Babylon Apoc. 17. the doctrine of men is vnderstood, and by the cuppe wherein the blood of Christ is dronke the Gospell.
So by the cup of Babylon Apocalypse 17. the Doctrine of men is understood, and by the cup wherein the blood of christ is drunk the Gospel.
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Furthermore burning coles, whereupon the frankincense was layde, signifie giuing of thankes, and rehearsing of benefites in prayer, which we are wont to do in making supplication.
Furthermore burning coals, whereupon the frankincense was laid, signify giving of thanks, and rehearsing of benefits in prayer, which we Are wont to do in making supplication.
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but when they did againe reuolt, God punished them according to their desert.
but when they did again revolt, God punished them according to their desert.
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This briefly is the summe & meaning of this text. Moreouer, we must not here omit, to declare who they be that receiue the Gospell,
This briefly is the sum & meaning of this text. Moreover, we must not Here omit, to declare who they be that receive the Gospel,
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and vnto whom it is acceptable.
and unto whom it is acceptable.
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For surely that kingdom and gouernment, wherin God reigneth and ruleth by the Gospell, is most excellent and gentle,
For surely that Kingdom and government, wherein God Reigneth and Ruleth by the Gospel, is most excellent and gentle,
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forasmuch as in it meere forgiuenes of sinnes is preached, howebeit it pearseth not into the hart of euery one,
forasmuch as in it mere forgiveness of Sins is preached, howbeit it pierceth not into the heart of every one,
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neither is it considered or esteemed of all.
neither is it considered or esteemed of all.
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For thou mayst finde many light and vnconstant men, who abuse the Gospel, and leade their life dissolutely and loosely, doing what they list, who thinke that they should be rebuked of none, seeing that the Gospel teacheth nothing but forgiuenes of sinnes.
For thou Mayest find many Light and unconstant men, who abuse the Gospel, and lead their life dissolutely and loosely, doing what they list, who think that they should be rebuked of none, seeing that the Gospel Teaches nothing but forgiveness of Sins.
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The Gospell is not preached to these, who do so vilely esteeme of a precious treasure, and deale lightly with it.
The Gospel is not preached to these, who do so vilely esteem of a precious treasure, and deal lightly with it.
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Wherefore neither doe they pertaine to this kingdom but to worldly gouernment, that they may be stopped & let from doing whatsoeuer they like and list.
Wherefore neither doe they pertain to this Kingdom but to worldly government, that they may be stopped & let from doing whatsoever they like and list.
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To whom then is it preached? to them which throughly feele such miserie, as this seruaunt did here. To whom then is it preached? to them which thoroughly feel such misery, as this servant did Here.
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Wherefore consider what happeneth vnto him: The Lord taketh pitie of his miserie, forgiueth him more then he durst desire.
Wherefore Consider what Happeneth unto him: The Lord Takes pity of his misery, forgives him more then he durst desire.
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But before this is done, the text sayth, the Lord first tooke account of his seruaunts,
But before this is done, the text say, the Lord First took account of his Servants,
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and when he began to recken, one was brought vnto him, which owed him ten thousand talents:
and when he began to reckon, one was brought unto him, which owed him ten thousand Talents:
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and because he had nothing to pay, his Lord commaunded him to be sold, and his wife,
and Because he had nothing to pay, his Lord commanded him to be sold, and his wife,
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and children, and all that he had, and the dette to be payed.
and children, and all that he had, and the debt to be paid.
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Which truely were no pleasant wordes, but euen exceeding seueritie and most terrible iudgement, then is he brought into so great perplexitie and distresse, that he falleth downe on the ground,
Which truly were not pleasant words, but even exceeding severity and most terrible judgement, then is he brought into so great perplexity and distress, that he falls down on the ground,
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and asketh mercie, and promiseth more then he hath, or is able to pay, saying: Lord refraine thyne anger toward me, and I will pay thee all.
and asks mercy, and promises more then he hath, or is able to pay, saying: Lord refrain thine anger towards me, and I will pay thee all.
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Here is set forth vnto vs, who they be, vnto whom the Gospell is acceptable.
Here is Set forth unto us, who they be, unto whom the Gospel is acceptable.
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For so commeth it to passe betwene God and vs. When God will take an account of vs, he sendeth forth the preaching of his law, whereby we learne to know what we ought to doe:
For so comes it to pass between God and us When God will take an account of us, he sends forth the preaching of his law, whereby we Learn to know what we ought to do:
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as when God sayth to the conscience:
as when God say to the conscience:
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Thou shalt worship no other God, but shalt acknowledge me alone for God, shalt loue me with all thine hart,
Thou shalt worship no other God, but shalt acknowledge me alone for God, shalt love me with all thine heart,
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and repose thy trust and hope in me onely.
and repose thy trust and hope in me only.
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This is the booke of accounts, wherein is written what we owe, which he taking into his hands, readeth before vs, and sayth.
This is the book of accounts, wherein is written what we owe, which he taking into his hands, readeth before us, and say.
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Lo, this thou oughtest to haue done, thou oughtest to feare, loue, and worship me alone, thou oughtest to trust in me alone,
Lo, this thou Ought too have done, thou Ought to Fear, love, and worship me alone, thou Ought to trust in me alone,
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and from me to promise to thy selfe all good thinges.
and from me to promise to thy self all good things.
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Howbeit thou doost otherwise, thou art mine aduersarie, thou beleeuest not in me, but reposest thy trust in other things:
Howbeit thou dost otherwise, thou art mine adversary, thou Believest not in me, but reposest thy trust in other things:
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and in a summe, thou feest here, that thou doost not obserue so much as the least point of the lawe.
and in a sum, thou feest Here, that thou dost not observe so much as the least point of the law.
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When the conscience hath heard these thinges, and the law hath touched one well, he seeth then what he ought to doe,
When the conscience hath herd these things, and the law hath touched one well, he sees then what he ought to do,
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and what he hath not done, and findeth that he hath not kept so much as a letter of the law,
and what he hath not done, and finds that he hath not kept so much as a Letter of the law,
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and is compelled to confesse, that he hath not performed that obedience and dutie which God iustly requireth of him.
and is compelled to confess, that he hath not performed that Obedience and duty which God justly requires of him.
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What doth the Lord now? When ye conscience is thus touched, and feeleth it selfe condemned,
What does the Lord now? When you conscience is thus touched, and feeleth it self condemned,
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and is distressed with exceeding great miserie, he sayth: Sell him, and whatsoeuer he hath, and let him pay the det.
and is distressed with exceeding great misery, he say: Fell him, and whatsoever he hath, and let him pay the debt.
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This is the iudgement, which forthwith followeth, when the law hath reuealed sinne, and sayd:
This is the judgement, which forthwith follows, when the law hath revealed sin, and said:
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This thou must doe, that thou oughtest to haue done, and thou hast done nothing thereof:
This thou must do, that thou Ought too have done, and thou hast done nothing thereof:
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for to sinne is required punishment, that man may be compelled to pay.
for to sin is required punishment, that man may be compelled to pay.
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For God hath not so made his lawe, that he doth not punish them that transgresse it.
For God hath not so made his law, that he does not Punish them that transgress it.
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It is not sweete & pleasant, but bringeth bitter and horrible paine with it, it deliuereth vs to Satan, it casteth vs downe to hell,
It is not sweet & pleasant, but brings bitter and horrible pain with it, it Delivereth us to Satan, it Cast us down to hell,
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and leaueth vs wrapped in tentation, vntill we haue payed the vtmost farthing. This S. Paule hath notably well declared Rom. 4, where he sayth:
and Leaveth us wrapped in tentation, until we have paid the utmost farthing. This S. Paul hath notably well declared Rom. 4, where he say:
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The law worketh nothing but wrath. The law works nothing but wrath.
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That is, when it reuealeth vnto vs, that we haue done vniustly, it setteth nothing before vs, but wrath & indignation.
That is, when it Revealeth unto us, that we have done unjustly, it sets nothing before us, but wrath & Indignation.
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For when the conscienee seeth that it hath committed euill, it feeleth that it hath deserued eternall death,
For when the Conscience sees that it hath committed evil, it feeleth that it hath deserved Eternal death,
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after which followeth punishment, whereupon it is compelled to despeire.
After which follows punishment, whereupon it is compelled to despair.
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This is that that the Lorde commaundeth this seruaunt togither with all his substance to be solde,
This is that that the Lord commandeth this servant together with all his substance to be sold,
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forasmuch as he is not able to pay.
forasmuch as he is not able to pay.
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But what doth the seruaunt say? the foolish fellow thinketh yet, that he shall pay the dette, he falleth downe and prayeth that he wil haue patience with him.
But what does the servant say? the foolish fellow Thinketh yet, that he shall pay the debt, he falls down and Prayeth that he will have patience with him.
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This is the wound and crosse of all consciences, that when sinne biteth them so, that they feele in how euill case they are before God, there is no rest in them,
This is the wound and cross of all Consciences, that when sin bites them so, that they feel in how evil case they Are before God, there is no rest in them,
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but they runne hither and thither, seeking about, that they may be deliuered from sinnes,
but they run hither and thither, seeking about, that they may be Delivered from Sins,
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& rashly take vpon them as yet to do so great thinges, as wherewith they shall pay God, as we hitherto haue bene instructed, whereupon came so many pilgrimages, collegiate houses, Monasteries, Masses, & other trifles.
& rashly take upon them as yet to do so great things, as wherewith they shall pay God, as we hitherto have be instructed, whereupon Come so many Pilgrimages, collegiate houses, Monasteries, Masses, & other trifles.
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We pyned our selues with fasting, we scourged our selues with whippes, we were made Monkes and Nunnes,
We pined our selves with fasting, we scourged our selves with whips, we were made Monks and Nuns,
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therefore onely, for that we went about to leade such a life, and to do such and so many works,
Therefore only, for that we went about to lead such a life, and to do such and so many works,
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as whereunto God might haue respect, and thereby be pacified, thinking so to appease and make quiet our consciences,
as whereunto God might have respect, and thereby be pacified, thinking so to appease and make quiet our Consciences,
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so we committed the same thinges that this foolish fellow did.
so we committed the same things that this foolish fellow did.
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Such a hart as is touched with the lawe, & throughly feeleth it owne miserie and calamitie, is humbled truely and in deede.
Such a heart as is touched with the law, & thoroughly feeleth it own misery and calamity, is humbled truly and in deed.
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Whereupon it falleth downe before the Lord and craueth mercy, Howbeit it is yet defiled with this vice, that it striueth to helpe it selfe, which thinge can not be taken away from nature.
Whereupon it falls down before the Lord and craveth mercy, Howbeit it is yet defiled with this vice, that it strives to help it self, which thing can not be taken away from nature.
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When as the conscience feeleth such miserie, it dareth presume to promise more then all the Angells in heauen are able to performe.
When as the conscience feeleth such misery, it dareth presume to promise more then all the Angels in heaven Are able to perform.
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Then is it an easie matter to persuade it to apply it selfe to doe, whatsoeuer can be required of it.
Then is it an easy matter to persuade it to apply it self to do, whatsoever can be required of it.
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For it findeth it selfe alwayes in such a case, that it hopeth that it is able by workes to satisfie for sinnes.
For it finds it self always in such a case, that it Hopes that it is able by works to satisfy for Sins.
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Consider those thinges which haue bene hitherto of longe time done in the world, then shalt thou find these thinges to be so: For thus was it preached:
Consider those things which have be hitherto of long time done in the world, then shalt thou find these things to be so: For thus was it preached:
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Giue somewhat to the building of a Church:
Give somewhat to the building of a Church:
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Get to be admitted into an holy Monasterie, institute Masses, and thy sinnes shall be forgiuen thee.
Get to be admitted into an holy Monastery, institute Masses, and thy Sins shall be forgiven thee.
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And when consciences were vrged in confession, they would not sticke to say:
And when Consciences were urged in Confessi, they would not stick to say:
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Whatsoeuer was enioined vs, we haue omitted nothing of it, yea we haue giuen more then we were commaunded.
Whatsoever was enjoined us, we have omitted nothing of it, yea we have given more then we were commanded.
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Miserable men reioyced that by this meanes they might prouide for them selues, and therefore they pyned and afflicted them selues, that they might be vnburdened of their sinnes,
Miserable men rejoiced that by this means they might provide for them selves, and Therefore they pined and afflicted them selves, that they might be unburdened of their Sins,
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yet did it preuaile them nothing.
yet did it prevail them nothing.
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For the conscience remained in dout as before, that it knewe not how it stoode before God.
For the conscience remained in doubt as before, that it knew not how it stood before God.
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But if it were secure and quiet, it fell into that which is worse, to thinke that God hath respect vnto workes,
But if it were secure and quiet, it fell into that which is Worse, to think that God hath respect unto works,
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neither can reason doe any other but depend of works.
neither can reason do any other but depend of works.
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The Lord therfore is touched wt affection of mercy toward that misery, wherewt ye seruaunt so entangled & snared wt sinnes, is holden,
The Lord Therefore is touched with affection of mercy towards that misery, wherewith you servant so entangled & snared with Sins, is held,
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& taking pitie vpon him, doth forgiue and dimisse him.
& taking pity upon him, does forgive and dimisse him.
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Here is now set forth vnto vs, what is ye special office & qualitie of ye gospel,
Here is now Set forth unto us, what is the special office & quality of the gospel,
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& how God dealeth with vs. When thou art so drowned in sinnes, & weariest thy self, that thou mayst deliuer thy selfe from them, the Gospell commeth to thee, & sayth:
& how God deals with us When thou art so drowned in Sins, & weariest thy self, that thou Mayest deliver thy self from them, the Gospel comes to thee, & say:
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Doe not so deare brother, it preuaileth nothing, although thou afflict and torment thy selfe euen til thou be mad, thy works do not profit,
Do not so deer brother, it prevaileth nothing, although thou afflict and torment thy self even till thou be mad, thy works do not profit,
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but the mercy of God shall deliuer thee, who is touched with thy miserie:
but the mercy of God shall deliver thee, who is touched with thy misery:
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for he seeth thee wrapped in calamitie, & wearying thy self, that thou mayst deliuer thy selfe out of the myre, & yet art not able:
for he sees thee wrapped in calamity, & wearying thy self, that thou Mayest deliver thy self out of the mire, & yet art not able:
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he, I say, hath regard vnto this, that thou art not able to pay, wherupon he forgiueth thee all,
he, I say, hath regard unto this, that thou art not able to pay, whereupon he forgives thee all,
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and that of his meere mercie.
and that of his mere mercy.
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For he doth not forgiue thee the dette eyther for thy workes or merits, but for that he taketh pittie vppon thy crie, complainte and mourning,
For he does not forgive thee the debt either for thy works or merits, but for that he Takes pity upon thy cry, complaint and mourning,
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and thy falling downe before his knees: that is, God hath respect to an humbled hart, as the Prophet sayth Psal. 51: The sacrifice of God is a troubled spirit:
and thy falling down before his knees: that is, God hath respect to an humbled heart, as the Prophet say Psalm 51: The sacrifice of God is a troubled Spirit:
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a broken & contrite hart, O God, shalt thou not despise. a broken & contrite heart, Oh God, shalt thou not despise.
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Such a hart he saith, as is broken and humbled, which is not able to helpe it selfe,
Such a heart he Says, as is broken and humbled, which is not able to help it self,
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but craueth the helpe of God, and reioyceth in it, such a heart is an acceptable sacrifice to God,
but craveth the help of God, and rejoices in it, such a heart is an acceptable sacrifice to God,
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and he that hath it is in the right way to heauen.
and he that hath it is in the right Way to heaven.
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Now God hauing shewed this mercy vnto him, and taken pitie on his miserie, ceasseth to followe his right,
Now God having showed this mercy unto him, and taken pity on his misery, ceaseth to follow his right,
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and abrogateth it, and sayth no more: Sell whatsoeuer thou hast and pay the dette: although he might go forward and say:
and abrogateth it, and say no more: Fell whatsoever thou hast and pay the debt: although he might go forward and say:
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Thou must paye, for this my lawe requireth, which I will not haue abrogated for thy sake:
Thou must pay, for this my law requires, which I will not have abrogated for thy sake:
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yet will he not deale with him by the lawe, but chaungeth the lawe into grace and fauour, taketh pittie on him,
yet will he not deal with him by the law, but changeth the law into grace and favour, Takes pity on him,
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and dimisseth him with his wife, children, and all his substance, and doth also forgiue him the dette.
and dimisseth him with his wife, children, and all his substance, and does also forgive him the debt.
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This is that which God suffereth to be preached by the Gospell:
This is that which God suffers to be preached by the Gospel:
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vnto him that beleeueth is remitted not onely the fault, but also the punishment, and that of meere mercy, not for any works sake.
unto him that Believeth is remitted not only the fault, but also the punishment, and that of mere mercy, not for any works sake.
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For he that preacheth, that by workes the fault and the punishment may be put awaie, hath euen then denied the Gospell, forasmuch as these two can not agree togither, that God hath mercy on thee,
For he that Preacheth, that by works the fault and the punishment may be put away, hath even then denied the Gospel, forasmuch as these two can not agree together, that God hath mercy on thee,
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and yet that thou doest merit some thinge. For if it be grace, it is not merit:
and yet that thou dost merit Some thing. For if it be grace, it is not merit:
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but if it be merit, then shall it not be grace, but dette: for if thou pay thy dette, he sheweth thee no mercy:
but if it be merit, then shall it not be grace, but debt: for if thou pay thy debt, he shows thee no mercy:
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but if he sheweth thee mercy, thou doest not make payment.
but if he shows thee mercy, thou dost not make payment.
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Wherefore we must needes acknowledge his mercie toward vs, we must receiue of him, and beleeue in him, which the Gospel here requireth.
Wherefore we must needs acknowledge his mercy towards us, we must receive of him, and believe in him, which the Gospel Here requires.
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After therefore that this seruaunt is thus humbled with the knowledge of his synne, the word is exceeding comfortable vnto him, wherein the Lord pronounceth him free,
After Therefore that this servant is thus humbled with the knowledge of his sin, the word is exceeding comfortable unto him, wherein the Lord pronounceth him free,
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and forgiueth him both the fault and the punishment.
and forgives him both the fault and the punishment.
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Whereby is also declared, that it toucheth not sluggish hearts, that feele no synne, neither those that are caried with rashnes, Whereby is also declared, that it touches not sluggish hearts, that feel no sin, neither those that Are carried with rashness,
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but onely such afflicted consciences, as are pressed with the heauie burden of their synnes, which do greatly desire to be deliuered from them, of them God hath mercy, and forgiueth them all.
but only such afflicted Consciences, as Are pressed with the heavy burden of their Sins, which do greatly desire to be Delivered from them, of them God hath mercy, and forgives them all.
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Wherefore it behoued this seruaunt to receiue the word, for vnles he had receiued it, forgiuenes had profited nothing,
Wherefore it behooved this servant to receive the word, for unless he had received it, forgiveness had profited nothing,
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nay there had bene no forgiuenes at all.
nay there had be no forgiveness At all.
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It is not therefore enough, that God suffereth remission of synnes, and a golden yeare full of grace to be preached vnto vs,
It is not Therefore enough, that God suffers remission of Sins, and a golden year full of grace to be preached unto us,
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but it is necessarie that we receiue and beleeue it in heart. If thou beleeue, thou art free from synnes.
but it is necessary that we receive and believe it in heart. If thou believe, thou art free from Sins.
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This is the first part of a Christian life, which both this place and diuers other in the Gospels do teach vs, which consisteth properly in faith, which alone hath to do before God:
This is the First part of a Christian life, which both this place and diverse other in the Gospels doe teach us, which Consisteth properly in faith, which alone hath to do before God:
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whereby also is shewed that the Gospell can not be receiued but of a troubled and miserable conscience.
whereby also is showed that the Gospel can not be received but of a troubled and miserable conscience.
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Herupon now may be inferred that they are plaine delusions, whatsoeuer thinges are any otherwise taught concerning our workes,
Hereupon now may be inferred that they Are plain delusions, whatsoever things Are any otherwise taught Concerning our works,
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and free will, to wit, that they put away sinnes, and obtaine grace.
and free will, to wit, that they put away Sins, and obtain grace.
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For the diuine maiestie alone, beholding our miserie, hath pittie vpon vs, for the text sheweth manifestly, that God pardoneth and forgiueth them, that haue nothing,
For the divine majesty alone, beholding our misery, hath pity upon us, for the text shows manifestly, that God Pardoneth and forgives them, that have nothing,
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and concludeth that we haue nothing left, wherewith we may pay God.
and Concludeth that we have nothing left, wherewith we may pay God.
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Howsoeuer therefore thou hast free will in temporall matters, yet thou hearest here that it is nothing before God.
Howsoever Therefore thou hast free will in temporal matters, yet thou Hearst Here that it is nothing before God.
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Wherefore if thou desire to be deliuered from thy synnes, thou must ceasse to trust in any of thy workes,
Wherefore if thou desire to be Delivered from thy Sins, thou must cease to trust in any of thy works,
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and must plainly despeire concerning them, and flie vnto Christ, pray vnto God for grace, finally receiue the Gospell by faith.
and must plainly despair Concerning them, and fly unto christ, pray unto God for grace, finally receive the Gospel by faith.
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Now followeth the other part, wherein the felow seruaunt also is delt with.
Now follows the other part, wherein the fellow servant also is dealt with.
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This seruaunt now hath enough, he saueth his body, goods, wife, children, &c. and hath his Lord fauourable vnto him.
This servant now hath enough, he Saveth his body, goods, wife, children, etc. and hath his Lord favourable unto him.
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Wherfore he should surely be very foolish, if he should now depart, and do what he is able for the reconciliation of his Lord,
Wherefore he should surely be very foolish, if he should now depart, and do what he is able for the reconciliation of his Lord,
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for his Lord might worthely say that he is mocked of him.
for his Lord might worthily say that he is mocked of him.
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He hath neede therefore of no worke, but that he receiue such grace & fauour as is offered him,
He hath need Therefore of no work, but that he receive such grace & favour as is offered him,
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so may he be of a good cheere, giuing thankes to his Lord, and dealing so with others as his Lord hath delt with him.
so may he be of a good cheer, giving thanks to his Lord, and dealing so with Others as his Lord hath dealt with him.
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After the same sort is it with vs, for when we beleeue, we haue God fauourable & mercifull vnto vs,
After the same sort is it with us, for when we believe, we have God favourable & merciful unto us,
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neither do we neede any thing more, but now it were time that we should forthwith die.
neither do we need any thing more, but now it were time that we should forthwith die.
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Notwithstanding if we must as yet liue still in the earth, our life ought to be ordered so, that we seeke not to obtaine the fauour of God by workes.
Notwithstanding if we must as yet live still in the earth, our life ought to be ordered so, that we seek not to obtain the favour of God by works.
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For he that doth this, doth mocke & dishonour God, as it hath bin hitherto taught, that God is to be sollicited so song by good workes, prayers, fastings,
For he that does this, does mock & dishonour God, as it hath been hitherto taught, that God is to be solicited so song by good works, Prayers, Fastings,
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(60) sermon (DIV1)
731
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& such like, vntill we obtaine his grace and fauour.
& such like, until we obtain his grace and favour.
cc d av-j, c-acp pns12 vvb po31 n1 cc n1.
(60) sermon (DIV1)
731
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8529
We haue obtained grace, not by workes, but by mercy, now if thou must liue, thou must haue what to doe,
We have obtained grace, not by works, but by mercy, now if thou must live, thou must have what to do,
pns12 vhb vvn n1, xx p-acp n2, cc-acp p-acp n1, av cs pns21 vmb vvi, pns21 vmb vhi r-crq pc-acp vdi,
(60) sermon (DIV1)
731
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and wherewith to occupie thy selfe, and it is meete that all this be referred to thy neighbour.
and wherewith to occupy thy self, and it is meet that all this be referred to thy neighbour.
cc c-crq pc-acp vvi po21 n1, cc pn31 vbz j cst d d vbb vvn p-acp po21 n1.
(60) sermon (DIV1)
731
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The seruaunt went out, as Christ sayth, and found his fellow seruaunt, whome he taketh by the throte and dealeth rigorously with him,
The servant went out, as christ say, and found his fellow servant, whom he Takes by the throat and deals rigorously with him,
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(60) sermon (DIV1)
732
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and will be wholy payd of him, shewing him no mercy or fauour at all.
and will be wholly paid of him, showing him no mercy or favour At all.
cc vmb vbi av-jn vvn pp-f pno31, vvg pno31 av-dx n1 cc n1 p-acp d.
(60) sermon (DIV1)
732
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I haue said elswhere, that Christians must burst forth by workes, & by their deedes before men witnes that they haue a syncere faith.
I have said elsewhere, that Christians must burst forth by works, & by their Deeds before men witness that they have a sincere faith.
pns11 vhb vvn av, cst np1 vmb vvi av p-acp n2, cc p-acp po32 n2 p-acp n2 vvi cst pns32 vhb dt j n1.
(60) sermon (DIV1)
732
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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,
God needs no works, but faith suffizeth him, howbeit he Therefore requires them to be done of thee, that by them thou Mayest show thy faith, both before thy self and also before the Whole world,
np1 vvz dx n2, cc-acp n1 vvz pno31, a-acp pns31 av vvz pno32 pc-acp vbi vdn pp-f pno21, cst p-acp pno32 pns21 vm2 vvi po21 n1, av-d p-acp po21 n1 cc av p-acp dt j-jn n1,
(60) sermon (DIV1)
732
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for he knoweth thy faith verie well, but thou thy selfe and men do not yet throughly see it.
for he Knoweth thy faith very well, but thou thy self and men do not yet thoroughly see it.
c-acp pns31 vvz po21 n1 av av, cc-acp pns21 po21 n1 cc n2 vdb xx av av-j vvi pn31.
(60) sermon (DIV1)
732
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8536
Thou therefore must direct such workes so, that they may profit thy neighbour.
Thou Therefore must Direct such works so, that they may profit thy neighbour.
pns21 av vmb vvi d n2 av, cst pns32 vmb vvi po21 n1.
(60) sermon (DIV1)
732
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8537
Now whereas this seruaunt should thus haue done, what doth he? euen the same that we doe, who seeme vnto our selues to beleeue,
Now whereas this servant should thus have done, what does he? even the same that we do, who seem unto our selves to believe,
av cs d n1 vmd av vhi vdn, q-crq vdz pns31? av-j dt d cst pns12 vdb, r-crq vvb p-acp po12 n2 pc-acp vvi,
(60) sermon (DIV1)
732
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and partly haue faith, and are glad that we haue heard the Gospell, whereof we can dispute and talke many thinges, but no man goeth about to expresse it in his life.
and partly have faith, and Are glad that we have herd the Gospel, whereof we can dispute and talk many things, but no man Goes about to express it in his life.
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(60) sermon (DIV1)
732
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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:
We have brought the matter so Far, that the Doctrine and trifles of Satan Are Some what abated and laid aside, that we do now see and know, what is just, and what unjust:
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(60) sermon (DIV1)
732
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that we must haue to do with God by onely faith, and by workes with our neighbour.
that we must have to do with God by only faith, and by works with our neighbour.
cst pns12 vmb vhi pc-acp vdi p-acp np1 p-acp j n1, cc p-acp n2 p-acp po12 n1.
(60) sermon (DIV1)
732
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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,
But we can not bring it to this pass, that love may begin, and do that to an other which God hath done unto us,
cc-acp pns12 vmb xx vvi pn31 p-acp d n1, cst n1 vmb vvi, cc vdb d p-acp dt n-jn r-crq np1 vhz vdn p-acp pno12,
(60) sermon (DIV1)
732
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as we our selues complaine, that many of vs are become worse then they were before.
as we our selves complain, that many of us Are become Worse then they were before.
c-acp pns12 po12 n2 vvi, cst d pp-f pno12 vbr vvn av-jc cs pns32 vbdr a-acp.
(60) sermon (DIV1)
732
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As therefore this seruaunt refused to remit his neighbour the dette, and delt extremely with him, so also doe we, saying:
As Therefore this servant refused to remit his neighbour the debt, and dealt extremely with him, so also do we, saying:
p-acp av d n1 vvd pc-acp vvi po31 n1 dt n1, cc vvd av-jn p-acp pno31, av av vdb pns12, vvg:
(60) sermon (DIV1)
732
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It is not meete that I should giue that that is myne to an other, neglecting myne owne right.
It is not meet that I should give that that is mine to an other, neglecting mine own right.
pn31 vbz xx j cst pns11 vmd vvi d cst vbz png11 p-acp dt n-jn, vvg po11 d n-jn.
(60) sermon (DIV1)
732
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If this man hath prouoked me to anger, it is his dutie to pacifie me, & to labour by intreatie to put away myne anger.
If this man hath provoked me to anger, it is his duty to pacify me, & to labour by intreaty to put away mine anger.
cs d n1 vhz vvn pno11 pc-acp vvi, pn31 vbz po31 n1 pc-acp vvi pno11, cc pc-acp vvi p-acp n1 pc-acp vvi av po11 n1.
(60) sermon (DIV1)
732
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Truly thus the world teacheth and doth, for it affirmeth it to be iust and right.
Truly thus the world Teaches and does, for it Affirmeth it to be just and right.
np1 av dt n1 vvz cc vdz, c-acp pn31 vvz pn31 pc-acp vbi j cc j-jn.
(60) sermon (DIV1)
732
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8547
Neither will any Prince or magistrate enforce thee to giue that which is thine to an other,
Neither will any Prince or magistrate enforce thee to give that which is thine to an other,
av-d vmb d n1 cc n1 vvb pno21 pc-acp vvi d r-crq vbz png21 p-acp dt n-jn,
(60) sermon (DIV1)
732
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but wil suffer thee to do what pleaseth thee with thine owne goods.
but will suffer thee to do what Pleases thee with thine own goods.
cc-acp vmb vvi pno21 pc-acp vdi r-crq vvz pno21 p-acp po21 d n2-j.
(60) sermon (DIV1)
732
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The magistrate in deede restrayneth thee from doinge what thou list with the good of an other,
The magistrate in deed restraineth thee from doing what thou list with the good of an other,
dt n1 p-acp n1 vvz pno21 p-acp vdg q-crq pns21 vvb p-acp dt j pp-f dt n-jn,
(60) sermon (DIV1)
732
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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:
but he constrains thee not to give thine own substance to an other, for that is against the Law of Nations, which even reason pronouncing it, gives to every one that which is his own:
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(60) sermon (DIV1)
732
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wherefore he doth not vnequally or vniustly, which vseth his owne thinges at his will, & taketh not away wrongfully the goods of an other.
Wherefore he does not unequally or unjustly, which uses his own things At his will, & Takes not away wrongfully the goods of an other.
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(60) sermon (DIV1)
732
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But what doeth the Gospell saye? If God also had held his owne right, and sayd:
But what doth the Gospel say? If God also had held his own right, and said:
cc-acp q-crq vdz dt n1 vvb? cs np1 av vhd vvn po31 d j-jn, cc vvd:
(60) sermon (DIV1)
733
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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 should be thrust downe to Satan.
I do well in that I Punish offenders, and take that which is mine own, who shall let me? what I pray you should become of all us? We should be thrust down to Satan.
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(60) sermon (DIV1)
733
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Wherefore, whereas he hath left his right toward thee, he will haue thee do the same toward other:
Wherefore, whereas he hath left his right towards thee, he will have thee do the same towards other:
q-crq, cs pns31 vhz vvn po31 n-jn p-acp pno21, pns31 vmb vhi pno21 vdb dt d p-acp n-jn:
(60) sermon (DIV1)
733
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and therefore thou abrogating thyne owne right, thinke thus with thy selfe:
and Therefore thou abrogating thine own right, think thus with thy self:
cc av pns21 j-vvg po21 d n-jn, vvb av p-acp po21 n1:
(60) sermon (DIV1)
733
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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,
If God hath forgiven me tenne thousand Talents, why should not I forgive my neighbour an hundred pence? God might have exacted his own right, nevertheless he doth not so,
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(60) sermon (DIV1)
733
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but becommeth a fauourable Lorde vnto thee, taketh pittie vpon thee, and forgiueth thee:
but becomes a favourable Lord unto thee, Takes pity upon thee, and forgives thee:
cc-acp vvz dt j n1 p-acp pno21, vvz n1 p-acp pno21, cc vvz pno21:
(60) sermon (DIV1)
733
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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:
why Therefore Shouldst not thou do likewise to thy neighbour? Wherefore if thou wilt have to do in his Kingdom, thou must do as he doth:
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(60) sermon (DIV1)
733
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but if thou haddest rather remaine in the kingdome of the world, thou shalt neuer enter into his kingdome.
but if thou Hadst rather remain in the Kingdom of the world, thou shalt never enter into his Kingdom.
cc-acp cs pns21 vhd2 av-c vvb p-acp dt n1 pp-f dt n1, pns21 vm2 av-x vvi p-acp po31 n1.
(60) sermon (DIV1)
733
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Hereunto pertaineth that sentence, which Christ in the last daye shall pronounce vpon the vnbeleeuers: I was an hungred, and ye gaue me no meate:
Hereunto pertaineth that sentence, which christ in the last day shall pronounce upon the unbelievers: I was an hungered, and you gave me no meat:
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(60) sermon (DIV1)
733
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I thirsted, and ye gaue me no drinke, &c. But if thou contend here against:I thirsted, and you gave me no drink, etc. But if thou contend Here against:
pns11 vvd, cc pn22 vvd pno11 dx n1, av cc-acp cs pns21 vvb av p-acp:
(60) sermon (DIV1)
733
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Notwithstāding ye say, that God will not haue respect vnto workes, neither will saue any because of them.
Notwithstanding you say, that God will not have respect unto works, neither will save any Because of them.
a-acp pn22 vvb, cst np1 vmb xx vhi n1 p-acp n2, dx vmb vvi d c-acp pp-f pno32.
(60) sermon (DIV1)
733
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I saye he will haue them done frankely and freely, not that we may merit any thing thereby,
I say he will have them done frankly and freely, not that we may merit any thing thereby,
pns11 vvb pns31 vmb vhi pno32 vdn av-j cc av-j, xx cst pns12 vmb vvi d n1 av,
(60) sermon (DIV1)
733
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but that we may doe them to the profite of our neighbours, and witnes our syncere fayth by them.
but that we may do them to the profit of our neighbours, and witness our sincere faith by them.
cc-acp cst pns12 vmb vdi pno32 p-acp dt n1 pp-f po12 n2, cc vvi po12 j n1 p-acp pno32.
(60) sermon (DIV1)
733
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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,
For what hast thou that thou Mayest give him, and whereby thou Mayest deserve that he should pardon whatsoever thou hast committed against him? Or what does he get thereby? nothing truly,
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(60) sermon (DIV1)
733
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but that thou giuest vnto him praise and thanks. And this is the other part of a Christian life, the name whereof is loue.
but that thou givest unto him praise and thanks. And this is the other part of a Christian life, the name whereof is love.
cc-acp cst pns21 vv2 p-acp pno31 n1 cc n2. cc d vbz dt j-jn n1 pp-f dt njp n1, dt n1 c-crq vbz n1.
(60) sermon (DIV1)
733
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They therefore that shew not their faith by the works of loue, are such seruaunts,
They Therefore that show not their faith by the works of love, Are such Servants,
pns32 av cst vvb xx po32 n1 p-acp dt n2 pp-f n1, vbr d n2,
(60) sermon (DIV1)
734
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as will haue themselues forgiuen, when as they notwithstanding doe not forgiue their neighbour, neither yeeld of their owne right, with whom it shall likewise fall out as it did with this seruaunt.
as will have themselves forgiven, when as they notwithstanding do not forgive their neighbour, neither yield of their own right, with whom it shall likewise fallen out as it did with this servant.
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(60) sermon (DIV1)
734
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For when the other seruaunts (that is, the ministers and preachers of the Gospell) shall see it, that God hath forgiuen them all,
For when the other Servants (that is, the Ministers and Preachers of the Gospel) shall see it, that God hath forgiven them all,
p-acp c-crq dt j-jn n2 (cst vbz, dt n2 cc n2 pp-f dt n1) vmb vvi pn31, cst np1 vhz vvn pno32 d,
(60) sermon (DIV1)
734
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and yet they will not forgiue any, they are troubled, that they are compelled to see such thinges,
and yet they will not forgive any, they Are troubled, that they Are compelled to see such things,
cc av pns32 vmb xx vvi d, pns32 vbr vvn, cst pns32 vbr vvn pc-acp vvi d n2,
(60) sermon (DIV1)
734
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and it grieueth them verie sore, that men doe so vndiscreetly apply themselues to the Gospell, and not rightly receiue it.
and it grieves them very soar, that men do so undiscreetly apply themselves to the Gospel, and not rightly receive it.
cc pn31 vvz pno32 av av-j, cst n2 vdb av av-j vvi px32 p-acp dt n1, cc xx av-jn vvi pn31.
(60) sermon (DIV1)
734
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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:
What do they then? They can do no other, but come to their Lord, and complain unto him of such things, and say: Lord, thus it is:
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(60) sermon (DIV1)
734
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thou forgiuest them both the fault and the punishment, yea pardonest them all thinges, and yet we can not bring them so farre,
thou forgivest them both the fault and the punishment, yea pardonest them all things, and yet we can not bring them so Far,
pns21 vv2 pno32 d dt n1 cc dt n1, uh j pno32 d n2, cc av pns12 vmb xx vvi pno32 av av-j,
(60) sermon (DIV1)
734
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as to deale so with others as thou hast delt with them. This is the complaint:
as to deal so with Others as thou hast dealt with them. This is the complaint:
c-acp pc-acp vvi av p-acp n2-jn p-acp pns21 vh2 vvn p-acp pno32. d vbz dt n1:
(60) sermon (DIV1)
734
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the Lord therefore will cause them to come before him in the last iudgement, and will lay these thinges against them saying:
the Lord Therefore will cause them to come before him in the last judgement, and will lay these things against them saying:
dt n1 av vmb vvi pno32 pc-acp vvi p-acp pno31 p-acp dt ord n1, cc vmb vvi d n2 p-acp pno32 vvg:
(60) sermon (DIV1)
734
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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.
when thou wast afflicted with hunger, thirst, misery, etc.: I did help thee: when thou didst lie drowned in Sins, I having mercy upon thee, did forgive thee.
c-crq pns21 vbd2s vvn p-acp n1, n1, n1, av: pns11 vdd vvi pno21: c-crq pns21 vdd2 vvi vvn p-acp n2, pns11 vhg n1 p-acp pno21, vdd vvi pno21.
(60) sermon (DIV1)
734
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Hast thou done the same to thy neighbour? Then he shall pronounce this sentence on him:
Hast thou done the same to thy neighbour? Then he shall pronounce this sentence on him:
vh2 pns21 vdn dt d p-acp po21 n1? cs pns31 vmb vvi d n1 p-acp pno31:
(60) sermon (DIV1)
734
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Thou wicked one, I was touched with mercy toward thee, yea I yeelded of myne owne right,
Thou wicked one, I was touched with mercy towards thee, yea I yielded of mine own right,
pns21 j pi, pns11 vbds vvn p-acp n1 p-acp pno21, uh pns11 vvd pp-f po11 d n-jn,
(60) sermon (DIV1)
734
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but thou wouldest not take pittie on others, nor forgiue them their offence, wherefore thou shalt now pay thy dette.
but thou Wouldst not take pity on Others, nor forgive them their offence, Wherefore thou shalt now pay thy debt.
cc-acp pns21 vmd2 xx vvi n1 p-acp n2-jn, ccx vvb pno32 po32 n1, c-crq pns21 vm2 av vvi po21 n1.
(60) sermon (DIV1)
734
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Here is no grace and mercy, but most grieuous wrath and eternall condemnation, then no prayers do helpe,
Here is no grace and mercy, but most grievous wrath and Eternal condemnation, then no Prayers do help,
av vbz dx n1 cc n1, cc-acp ds j n1 cc j n1, av dx n2 vdb vvi,
(60) sermon (DIV1)
734
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wherefore he is compelled to holde his peace, and is throwne hedlong into paine, vntill he pay the vttermost farthinge.
Wherefore he is compelled to hold his peace, and is thrown headlong into pain, until he pay the uttermost farthing.
c-crq pns31 vbz vvn pc-acp vvi po31 n1, cc vbz vvn av-j p-acp n1, c-acp pns31 vvb dt j n1.
(60) sermon (DIV1)
734
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Howbeit he requireth this of thee, that thou also forgiue thy neighbour all things, which he hath cōmitted against thee, otherwise thou shalt not be in this kingdō of grace,
Howbeit he requires this of thee, that thou also forgive thy neighbour all things, which he hath committed against thee, otherwise thou shalt not be in this Kingdom of grace,
a-acp pns31 vvz d pp-f pno21, cst pns21 av vvb po21 n1 d n2, r-crq pns31 vhz vvn p-acp pno21, av pns21 vm2 xx vbi p-acp d n1 pp-f n1,
(60) sermon (DIV1)
725
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For albeit thou fallest, yet this Gospell & mercie seate alwaies continueth. As soone as therfore thou hast risen againe & returned, thou hast grace restored.
For albeit thou Fallest, yet this Gospel & mercy seat always Continueth. As soon as Therefore thou hast risen again & returned, thou hast grace restored.
p-acp cs pns21 vv2, av d n1 cc n1 n1 av vvz. p-acp av c-acp av pns21 vh2 vvn av cc vvn, pns21 vh2 n1 vvn.
(60) sermon (DIV1)
725
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This kingdom standing, thou mayst alwaies rise again, how deepely soeuer thou fallest, & so often as thou fallest, so as thou repent.
This Kingdom standing, thou Mayest always rise again, how deeply soever thou Fallest, & so often as thou Fallest, so as thou Repent.
d n1 vvg, pns21 vm2 av vvi av, c-crq av-jn av pns21 vv2, cc av av c-acp pns21 vv2, av c-acp pns21 vvb.
(60) sermon (DIV1)
725
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forasmuch as he hath ordained the Gospell, that it might preach no punishment but onely grace & forgiuenes of sinnes.
forasmuch as he hath ordained the Gospel, that it might preach no punishment but only grace & forgiveness of Sins.
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so that if thou repent all things may wholy be forgiuen thee, as often as thou shalt offend,
so that if thou Repent all things may wholly be forgiven thee, as often as thou shalt offend,
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For he set vp & erected such a kingdome, as wherein is onely grace, which must at no time ceasse,
For he Set up & erected such a Kingdom, as wherein is only grace, which must At no time cease,
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and cheerefully forgiue him all thinges. Why so? because Christ did the same.
and cheerfully forgive him all things. Why so? Because christ did the same.
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And as it is a litle before this text taught in the Gospel, if he should prouoke thee to anger euen seuenty times seuen times, that is as oftē as he can offend against thee, thou must yeeld of thine owne right,
And as it is a little before this text taught in the Gospel, if he should provoke thee to anger even seuenty times seuen times, that is as often as he can offend against thee, thou must yield of thine own right,
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that no man be so wicked, neither suffer him selfe so to be moued, that he can not forgiue his neighbour.
that no man be so wicked, neither suffer him self so to be moved, that he can not forgive his neighbour.
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These thinges God requireth, and so must his kingdom be ordered:
These things God requires, and so must his Kingdom be ordered:
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then he requireth of him, that he forgiue his fellow seruaunt his, and remit his offence.
then he requires of him, that he forgive his fellow servant his, and remit his offence.
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First the Lord forgiueth the seruaunt all the dette:
First the Lord forgives the servant all the debt:
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This the Gospell doth here require, which on either side setteth forth vnto vs onely forgiuenes.
This the Gospel does Here require, which on either side sets forth unto us only forgiveness.
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& yeeld of thine owne right.
& yield of thine own right.
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For thou must come so farre, that thou do resigne that which is iust before the world,
For thou must come so Far, that thou do resign that which is just before the world,
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before whom all is yet vnrighteous.
before whom all is yet unrighteous.
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Wherefore no man that is onely vnder the regiment of the world, ought to glory, that he doth therefore well before God,
Wherefore no man that is only under the regiment of the world, ought to glory, that he does Therefore well before God,
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but therefore onely, that men be not more deepely plunged in wickednes, and become worse.
but Therefore only, that men be not more deeply plunged in wickedness, and become Worse.
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But, as I sayd, it is not ordained for them that are in the kingdom of grace,
But, as I said, it is not ordained for them that Are in the Kingdom of grace,
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& one may not doe an other iniurie, wherefore this is in any wise to be kept.
& one may not do an other injury, Wherefore this is in any wise to be kept.
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neither could any man keepe in safetie his owne life, wife, goods, children, &c. That therfore all things should not fal, come to ruine and perish, God hath appointed the sword of the Magistrate, whereby wickednes may be partly repressed, peace and quietnes among men maintained,
neither could any man keep in safety his own life, wife, goods, children, etc. That Therefore all things should not fall, come to ruin and perish, God hath appointed the sword of the Magistrate, whereby wickedness may be partly repressed, peace and quietness among men maintained,
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For it is only a defence & fortification against wickednes, which if it were not, one would deuoure an other,
For it is only a defence & fortification against wickedness, which if it were not, one would devour an other,
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but this gouernment is therefore necessary, that the world do not become worse.
but this government is Therefore necessary, that the world do not become Worse.
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Such gouernmēt we must haue, howbeit we come not to heauen by it, neither is the world therefore saued,
Such government we must have, howbeit we come not to heaven by it, neither is the world Therefore saved,
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For in that gouernment this sentence flourisheth: Pay that thou owest: which if thou doe not, thou shalt be cast into prisō.
For in that government this sentence flourishes: Pay that thou owest: which if thou do not, thou shalt be cast into prison.
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As if a Prince gouerne his people so, that he suffer iniurie to be done to none, punishing offenders, he doth wel, & is therfore cōmended.
As if a Prince govern his people so, that he suffer injury to be done to none, punishing offenders, he does well, & is Therefore commended.
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for worldly gouernment pertaineth wholy to inferiour thinges.
for worldly government pertaineth wholly to inferior things.
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Wherefore he that is yet gouerned onely by the regiment of the world, is yet farre of from the kingdom of heauen,
Wherefore he that is yet governed only by the regiment of the world, is yet Far of from the Kingdom of heaven,
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but of the kingdom of God only.
but of the Kingdom of God only.
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Notwithstanding the ciuill law or Magistrate is not taken away, for this parable speaketh not any thing of worldly gouernment,
Notwithstanding the civil law or Magistrate is not taken away, for this parable speaks not any thing of worldly government,
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neither any dealing by the law, but onely remission and forgiuenes, neither wrath nor punishing, but brotherly seruice and well doing one to an other.
neither any dealing by the law, but only remission and forgiveness, neither wrath nor punishing, but brotherly service and well doing one to an other.
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In the kingdom of God, where he reigneth by the Gospell, there is no exacting of the lawe, In the Kingdom of God, where he Reigneth by the Gospel, there is no exacting of the law,
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& wherein that which is due by the lawe, is remitted.
& wherein that which is due by the law, is remitted.
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one, wherin sinnes are punished, & an other wherin they are forgiuē, or wherin the law is exacted,
one, wherein Sins Are punished, & an other wherein they Are forgiven, or wherein the law is exacted,
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Wherefore those two kingdoms are to be separated:
Wherefore those two kingdoms Are to be separated:
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so that where such a gouernment is not, wherin sinne is pardooned, neither is there the Gospell nor kingdome.
so that where such a government is not, wherein sin is pardooned, neither is there the Gospel nor Kingdom.
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but such a state or gouernment, wherin is meere forgiuenes of sinnes:
but such a state or government, wherein is mere forgiveness of Sins:
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We haue often times taught that the kingdom of God wherein he reigneth by the Gospell, is nothing els,
We have often times taught that the Kingdom of God wherein he Reigneth by the Gospel, is nothing Else,
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when as his Lord had forgiuē him so much.
when as his Lord had forgiven him so much.
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if we do not forgiue our neighbour, euen as the King did here vnto the seruaunt, which would not forgiue his fellow seruaunt a smal det,
if we do not forgive our neighbour, even as the King did Here unto the servant, which would not forgive his fellow servant a small debt,
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but seuentie times seuen times, he then added this similitude, by which he inferreth, that his heauenly father will do likewise vnto vs,
but seuentie times seuen times, he then added this similitude, by which he infers, that his heavenly father will do likewise unto us,
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For when S. Peter asked him, howe oft he should forgiue his brother his offence, whether it were enough to forgiue him seuen times, & he aunswered, not seuen times,
For when S. Peter asked him, how oft he should forgive his brother his offence, whither it were enough to forgive him seuen times, & he answered, not seuen times,
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CHrist brought forth this parable vnto that aunswere which he had made to Sainct Peter, vnto whom he had before committed the keies of binding and loosing.
christ brought forth this parable unto that answer which he had made to Saint Peter, unto whom he had before committed the keys of binding and losing.
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35. So likewise shall myne heauenly Father doe vnto you, except ye forgiue from your hartes, eche one to his brother their trespasses.
35. So likewise shall mine heavenly Father do unto you, except you forgive from your hearts, eke one to his brother their Trespasses.
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34. So his Lord was wrath, and deliuered him to the tormentors, till he should pay all that was due to him.
34. So his Lord was wrath, and Delivered him to the tormentors, till he should pay all that was due to him.
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33. Oughtest not thou also to haue had pittie on thy fellow seruant, euen as I had pittie on thee?
33. Ought not thou also to have had pity on thy fellow servant, even as I had pity on thee?
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32. Then his Lord called him vnto him, and sayd to him: O euill seruaunt, I forgaue thee all that dette, because thou prayedst me.
32. Then his Lord called him unto him, and said to him: Oh evil servant, I forgave thee all that debt, Because thou prayedst me.
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31. And when his other fellow seruants saw what was done, they were very sory, and came, and declared vnto their Lord all that was done.
31. And when his other fellow Servants saw what was done, they were very sorry, and Come, and declared unto their Lord all that was done.
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30. Yet he would not, but went and cast him into prison, till he should pay the dette.
30. Yet he would not, but went and cast him into prison, till he should pay the debt.
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Refraine thine anger towards me, and I will pay thee all.
Refrain thine anger towards me, and I will pay thee all.
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and he layed handes on him, and thratled him, saying: Pay me that thou owest. 29. Then his fellow seruaunt fel down at his feete, and besought him, saying:
and he laid hands on him, and thratled him, saying: Pay me that thou owest. 29. Then his fellow servant fell down At his feet, and besought him, saying:
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28. But the same seruant went out, & found one of his fellow seruaunts, which owed him an hundred pence,
28. But the same servant went out, & found one of his fellow Servants, which owed him an hundred pence,
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27. Then that seruaunts Lord had compassion, & loosed him, and forgaue him the dette.
27. Then that Servants Lord had compassion, & loosed him, and forgave him the debt.
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26. The seruaunt therefore fell downe, and worshipped him saying: Lorde refraine thine anger toward me, and I will pay thee all.
26. The servant Therefore fell down, and worshipped him saying: Lord refrain thine anger towards me, and I will pay thee all.
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and his wife, & his children, and all that he had, and the dette to be payed.
and his wife, & his children, and all that he had, and the debt to be paid.
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25. And because he had nothing to pay, his Lord commaunded him to be solde,
25. And Because he had nothing to pay, his Lord commanded him to be sold,
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24. And when he had begon to recken, one was brought vnto him, which owed him ten thousand talents.
24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand Talents.
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The kingdom of heauen is likened vnto a certaine King, which would take an accoūt of his seruaunts.
The Kingdom of heaven is likened unto a certain King, which would take an account of his Servants.
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and terrible iudgement to the indurate and obstinate. Matth. 18. Verse 23. IEsus sayd vnto Peter & to the rest of the Disciples:
and terrible judgement to the indurate and obstinate. Matthew 18. Verse 23. IEsus said unto Peter & to the rest of the Disciples:
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A SERMON OF D. MARTIN LVTHER, CONCERNING FREE REMISSION OF SINNES TO THE CONTRITE AND BROKEN IN hart,
A SERMON OF D. MARTIN LUTHER, CONCERNING FREE REMISSION OF SINNES TO THE CONTRITE AND BROKEN IN heart,
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which is as much in effect as, that he is compelled to suffer punishment for his fault, and is neuer saued.
which is as much in Effect as, that he is compelled to suffer punishment for his fault, and is never saved.
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euen as the seruaunt here in the Gospell, is deliuered to the tormentours till he should pay all the dette:
even as the servant Here in the Gospel, is Delivered to the tormentors till he should pay all the debt:
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Wherefore as sharpe vengeance shall light vpon them also, which heare the Gospell, but do not receiue it:
Wherefore as sharp vengeance shall Light upon them also, which hear the Gospel, but do not receive it:
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Likewise the fiue cities Sodome and Gomorra togither with the rest were destroyed, for that they would not heare Lot, who feared God.
Likewise the fiue cities Sodom and Gomorra together with the rest were destroyed, for that they would not hear Lot, who feared God.
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but when men did not amende, but became worse and worse, such a sore and grieuous plague did follow.
but when men did not amend, but became Worse and Worse, such a soar and grievous plague did follow.
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Moreouer when he would drowne all the world by the flood, he sent the Patriarch Noe,
Moreover when he would drown all the world by the flood, he sent the Patriarch Noah,
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and preached vnto them by Moses and Aaron:
and preached unto them by Moses and Aaron:
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So when he mynded to destroy the Egyptians, he made a light to be set vp,
So when he minded to destroy the egyptians, he made a Light to be Set up,
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neither shalt becōe partaker of yt which ye Gospell preacheth, that thy sinnes may be forgiuen thee.
neither shalt become partaker of that which you Gospel Preacheth, that thy Sins may be forgiven thee.
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Wherefore let no man bring forgiuenes into such a straite, as these made mē dreame of.
Wherefore let no man bring forgiveness into such a strait, as these made men dream of.
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This is that which Sainct Peter hath spoken of them, which after they haue heard the Gospell, notwithstanding goe backe, that it had bin better for them,
This is that which Saint Peter hath spoken of them, which After they have herd the Gospel, notwithstanding go back, that it had been better for them,
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if they had neuer acknowledged the waye of righteousnes, then after they haue acknowledged it, to turne from the holy commaundement giuen vnto them.
if they had never acknowledged the Way of righteousness, then After they have acknowledged it, to turn from the holy Commandment given unto them.
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Why had it bin better? Because while they goe backe, it becōmeth worse with them then it was before thy heard the Gospell,
Why had it been better? Because while they go back, it becomes Worse with them then it was before thy herd the Gospel,
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as Christ sayth of the vncleane spirit Matth. 12, which taketh vnto himselfe seuen other spirits worse them himselfe, with which he commeth,
as christ say of the unclean Spirit Matthew 12, which Takes unto himself seuen other spirits Worse them himself, with which he comes,
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and dwelleth in that man, out of whom he before had gone, and so the end of that man is worse then the beginning.
and dwells in that man, out of whom he before had gone, and so the end of that man is Worse then the beginning.
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After the same maner commeth it to passe with vs, and shal hereafter also be vsuall:
After the same manner comes it to pass with us, and shall hereafter also be usual:
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so also hath it fallen out with Rome.
so also hath it fallen out with Room.
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In the time of the Martyrs she was in her best flower, but afterward she fell,
In the time of the Martyrs she was in her best flower, but afterwards she fell,
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and abhomination was there erected, that Antichrist might reigne there, yea she became such a one, that worse she can not be.
and abomination was there erected, that Antichrist might Reign there, yea she became such a one, that Worse she can not be.
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The grace of God, which is reuealed and preached by the Gospel, was hiddē, that men might not attaine vnto it:
The grace of God, which is revealed and preached by the Gospel, was hidden, that men might not attain unto it:
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wherefore it could not be but a great and grieuous scourge and plague should follow.
Wherefore it could not be but a great and grievous scourge and plague should follow.
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So we also shall trie that great vengeance will come vpō vs, for that we do not beleeue nor obey the Gospell, which we haue, and know.
So we also shall try that great vengeance will come upon us, for that we do not believe nor obey the Gospel, which we have, and know.
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For as often as God would send an horrible scourge and plague, he hath first set vp a great light:
For as often as God would send an horrible scourge and plague, he hath First Set up a great Light:
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As when he would send the Iewes out of their owne countrie into captiuitie in Babylon, he first raised vp the godly King Hosia, who should again restore the law, that the people might amend their life,
As when he would send the Iewes out of their own country into captivity in Babylon, he First raised up the godly King Hosia, who should again restore the law, that the people might amend their life,
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And as I againe behold the sunne when I open myne eyes: so I againe haue forgiuenes of synnes, if I ryse againe, and returne vnto Christ.
And as I again behold the sun when I open mine eyes: so I again have forgiveness of Sins, if I rise again, and return unto christ.
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For as the sunne neuertheles shineth, although I shut myne eyes: so this mercy seat or forgiuenes of synne standeth alwayes, albeit I fall.
For as the sun nevertheless shines, although I shut mine eyes: so this mercy seat or forgiveness of sin Stands always, albeit I fallen.
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they thinke it is a thing that cleaueth to the hart, and lyeth quietly, when as notwithstanding it is plainly the kingdome of Christ, which endureth for euer without ceassing.
they think it is a thing that cleaveth to the heart, and lies quietly, when as notwithstanding it is plainly the Kingdom of christ, which Endureth for ever without ceasing.
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for they are ignorant what remission of synnes is:
for they Are ignorant what remission of Sins is:
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Whereas the Scholemen dispute here, whether synne commeth againe, which was before remitted, I let it passe,
Whereas the Schoolmen dispute Here, whither sin comes again, which was before remitted, I let it pass,
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but will not expresse it in their life. We haue therefore the summe of this text.
but will not express it in their life. We have Therefore the sum of this text.
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but of them that with their eares heare the Gospell, and with their toung talke of it,
but of them that with their ears hear the Gospel, and with their tongue talk of it,
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Wherefore this is not the punishment of Gentiles, nor of the common sort that heare not the Gospell,
Wherefore this is not the punishment of Gentiles, nor of the Common sort that hear not the Gospel,
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inasmuch as the Lord tooke pittie on him, and forgaue him his offences, without doute he was a Christian.
inasmuch as the Lord took pity on him, and forgave him his offences, without doubt he was a Christian.
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but had heard the Gospell, in that he had faith:
but had herd the Gospel, in that he had faith:
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Againe it setteth forth terrible iudgement to the vnmercifull & hard hearted, especially seeing that this seruaunt is not an Heathen,
Again it sets forth terrible judgement to the unmerciful & hard hearted, especially seeing that this servant is not an Heathen,
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This is a verie comfortable text, and sweete to troubled consciences, inasmuch as it containeth in it meere forgeuenes of sinnes:
This is a very comfortable text, and sweet to troubled Consciences, inasmuch as it Containeth in it mere forgiveness of Sins:
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as for them that will not heare, being hardened and indurate, let them beware of the euell that hangeth ouer them.
as for them that will not hear, being hardened and indurate, let them beware of the evil that hangs over them.
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Wherefore let vs receiue these thinges for our owne admonition:
Wherefore let us receive these things for our own admonition:
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For vnto synne is required death, and when he dieth, he dieth alwayes, neither is there any helpe or deliuerance remaining.
For unto sin is required death, and when he Dieth, he Dieth always, neither is there any help or deliverance remaining.
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A SERMON OF D. MARTIN LVTHER, TEACHING THAT SALVATION COMMETH by Christ alone. Ioh. 6. Verse 44. NO man can come to me, except the Father which hath sent me, draw him:
A SERMON OF D. MARTIN LUTHER, TEACHING THAT SALVATION COMES by christ alone. John 6. Verse 44. NO man can come to me, except the Father which hath sent me, draw him:
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& I will rayse him vp at the last day. 45. It is written in the Prophets:
& I will raise him up At the last day. 45. It is written in the prophets:
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And they shall be all taught of God. Euery man therefore that hath heard, and hath learned of the Father, commeth vnto me.
And they shall be all taught of God. Every man Therefore that hath herd, and hath learned of the Father, comes unto me.
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46. Not that any man hath seene the Father, saue he which is of God, he hath seene the Father.
46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
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47. Verely, verely I say vnto you, He that beleueth in me, hath euerlasting life. 48. I am the bread of life.
47. Verily, verily I say unto you, He that Believeth in me, hath everlasting life. 48. I am the bred of life.
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49. Your fathers did eate Manna in the wildernes, and are dead.
49. Your Father's did eat Manna in the Wilderness, and Are dead.
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50. This is that bread which cōmeth downe from heauen, that he which eateth of it, shoulde not die.
50. This is that bred which comes down from heaven, that he which Eateth of it, should not die.
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51. I am that liuing breade which came downe from heauen: if any man eate of this bread, he shall liue for euer:
51. I am that living bread which Come down from heaven: if any man eat of this bred, he shall live for ever:
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and the breade that I will giue, is my flesh, which I will giue for the life of the world.
and the bread that I will give, is my Flesh, which I will give for the life of the world.
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although they be euill, blinde, and in errour, that we grudge not to beare these thinges,
although they be evil, blind, and in error, that we grudge not to bear these things,
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although, if we beleeue, we do verely possesse it, and this body being put of, and the kingdome of Christ reuealed, all thinges shall appeare manifestly.
although, if we believe, we do verily possess it, and this body being put of, and the Kingdom of christ revealed, all things shall appear manifestly.
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and do not become heires by working, whereof we haue already spoken at large, he also teacheth this, that our saluation and eternall life is as yet hid,
and do not become Heirs by working, whereof we have already spoken At large, he also Teaches this, that our salvation and Eternal life is as yet hid,
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Whereas he saith that we are made heires of eternall life according to hope, beside that he proueth, that we without all our owne merits, by onely hope of grace are borne againe heires of eternall life,
Whereas he Says that we Are made Heirs of Eternal life according to hope, beside that he Proves, that we without all our own merits, by only hope of grace Are born again Heirs of Eternal life,
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but reposeth it selfe wholy in Christ, and as it trusteth in him, so it resteth in him, hauing receiued eternall saluation.
but reposes it self wholly in christ, and as it Trusteth in him, so it rests in him, having received Eternal salvation.
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And this in deede is a true Christian faith, which resteth not in it selfe as the Scholemen dreamed,
And this in deed is a true Christian faith, which rests not in it self as the Schoolmen dreamed,
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My spouse is a doue, building her neast in the caues of the rockes, and in the holes of the wall, that is, in the woundes of Christ.My spouse is a dove, building her nest in the caves of the Rocks, and in the holes of the wall, that is, in the wounds of christ.
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And in the Songe of Salomon it is said:
And in the Song of Solomon it is said:
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Hereunto pertaineth this saying Psal. 91. He will couer thee vnder his winges, and thou shalt be safe vnder his fethers.
Hereunto pertaineth this saying Psalm 91. He will cover thee under his wings, and thou shalt be safe under his Feathers.
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or grace which thou hast receiued, but whereby he is righteous and acceptable before God.
or grace which thou hast received, but whereby he is righteous and acceptable before God.
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but get thee vnder ye winges of Christ, keepe thy selfe vnder his protection, trust that thou art heire of eternall life, not by thy owne righteousnes,
but get thee under the wings of christ, keep thy self under his protection, trust that thou art heir of Eternal life, not by thy own righteousness,
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Take heede therefore of such deceiuers, and of their counterfet faith, rest not in thy selfe,
Take heed Therefore of such deceivers, and of their counterfeit faith, rest not in thy self,
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or thrust in stede of it.
or thrust in stead of it.
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and contrariwise, how great a discommoditie there is, where it is not preached, or not rightly preached, the inuentions of men being mingled with it,
and contrariwise, how great a discommodity there is, where it is not preached, or not rightly preached, the Inventions of men being mingled with it,
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See also how precious a thing the Gospell is, and how great a treasure it is to haue it purely preached:
See also how precious a thing the Gospel is, and how great a treasure it is to have it purely preached:
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See, how rich a thing sound faith is, and how great good things it bringeth with it.
See, how rich a thing found faith is, and how great good things it brings with it.
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and by them we may receiue saluation.
and by them we may receive salvation.
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For seeing that he hath no neede of this merit, he giueth it vnto vs which beleeue in him, that before God all his thinges may be imputed to vs,
For seeing that he hath no need of this merit, he gives it unto us which believe in him, that before God all his things may be imputed to us,
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That is, we are therefore iustified, for that Christ hath the grace of the Father, hauing fulfilled his will in all thinges, and thereby merited eternall life.
That is, we Are Therefore justified, for that christ hath the grace of the Father, having fulfilled his will in all things, and thereby merited Eternal life.
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He sayth that we are iustified, not by our owne workes, but by the grace of the same Iesus Christ. He say that we Are justified, not by our own works, but by the grace of the same Iesus christ.
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That we being iustified by his grace, should be made heires according to the hope of eternall life. That we being justified by his grace, should be made Heirs according to the hope of Eternal life.
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and to transferre vs to himselfe vnder his winges, that we may trust onely in his satisfaction and merit? The same the Apostle also teacheth in the wordes following.
and to transfer us to himself under his wings, that we may trust only in his satisfaction and merit? The same the Apostle also Teaches in the words following.
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And in the whole Gospell what other thing doth he, but endeuour to take vs out of our selues,
And in the Whole Gospel what other thing does he, but endeavour to take us out of our selves,
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And therefore he sayth Ioh. 14: No man cōmeth vnto the Father, but by me.
And Therefore he say John 14: No man comes unto the Father, but by me.
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For as it hath bin oftē sayd, our righteousnes, our merits, yea and our faith shall preuaile nothing, without this our mediatour Christ.
For as it hath been often said, our righteousness, our merits, yea and our faith shall prevail nothing, without this our Mediator christ.
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and not vpon trust in our selues flie out, and contend to come vnto God, otherwise we shalbe a praye to the hellish kite.
and not upon trust in our selves fly out, and contend to come unto God, otherwise we shall a pray to the hellish kite.
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Wherefore that we may allude vnto ye parable of Christ, we must containe our selues vnder his winges,
Wherefore that we may allude unto you parable of christ, we must contain our selves under his wings,
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We haue all things without our owne merit and meanes, but not without the merit and meanes of Christ, who hath for this cause shed his blood.
We have all things without our own merit and means, but not without the merit and means of christ, who hath for this cause shed his blood.
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in that thou acknowledgest him the reconciliation, thou confessest that by his merit the diuine grace and saluation do come vnto thee.
in that thou acknowledgest him the reconciliation, thou Confessest that by his merit the divine grace and salvation do come unto thee.
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and beleeueth that thereby it shall obtaine grace. Whereas thou beleeuest that he hath shed his blood for thee, thou receiuest satisfaction:
and Believeth that thereby it shall obtain grace. Whereas thou Believest that he hath shed his blood for thee, thou receivest satisfaction:
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Where againe we learne, that it is true faith, which trusteth in the blood of Christ,
Where again we Learn, that it is true faith, which Trusteth in the blood of christ,
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& the sonnes of his grace. To the same effect also tendeth that which he sayth Rom. 3: Whom God hath set forth to be a reconciliation through faith in his blood.
& the Sons of his grace. To the same Effect also tendeth that which he say Rom. 3: Whom God hath Set forth to be a reconciliation through faith in his blood.
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That is, by Christ we haue receiued, not onely remission of synnes, but moreouer also, that before God we are accounted righteous,
That is, by christ we have received, not only remission of Sins, but moreover also, that before God we Are accounted righteous,
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Christ was deliuered to death for our synnes, and rose againe for our iustification. christ was Delivered to death for our Sins, and rose again for our justification.
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and the gift of saluation, which we our selues by no meanes, if the Lawe could euen be fulfilled of vs, can merit. Whereupon Paul Rom. 4. sayth:
and the gift of salvation, which we our selves by no means, if the Law could even be fulfilled of us, can merit. Whereupon Paul Rom. 4. say:
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Neither can any other be called Christian faith, but that, whereby it is beleeued, that by Christ do come vnto vs both satisfaction, which we owe to the iustice of God, Neither can any other be called Christian faith, but that, whereby it is believed, that by christ do come unto us both satisfaction, which we owe to the Justice of God,
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And this is a true and sound faith, which trusteth in God by Christ, and is certaine that by his merit it hath already receiued of God saluation, which shortly after shalbe reuealed with blessed aboundance of felicitie.
And this is a true and found faith, which Trusteth in God by christ, and is certain that by his merit it hath already received of God salvation, which shortly After shall revealed with blessed abundance of felicity.
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and in all thinges acknowledge thee for his sonne and heire.
and in all things acknowledge thee for his son and heir.
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and merited for thee, that God now according to his iustice can not but giue heauen vnto thee,
and merited for thee, that God now according to his Justice can not but give heaven unto thee,
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Now this other is our Lord and Sauiour Iesus Christ, who hath for thee fulfilled the whole Lawe,
Now this other is our Lord and Saviour Iesus christ, who hath for thee fulfilled the Whole Law,
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and may also merit heauen for thee.
and may also merit heaven for thee.
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yet notwithstanding thou hadst perfourmed nothing, but that thou oughtest, and hadst as yet merited nothing, hauing fulfilled euen all the commaundements of God) thou hast neede of an other, which in all thinges may satisfie the diuine iustice for thee,
yet notwithstanding thou Hadst performed nothing, but that thou Ought, and Hadst as yet merited nothing, having fulfilled even all the Commandments of God) thou hast need of an other, which in all things may satisfy the divine Justice for thee,
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yea that it can be no faith at all, if all the commaundements of God be not before fulfilled, which seeing it is aboue thy abilitie, (and if it were not,
yea that it can be no faith At all, if all the Commandments of God be not before fulfilled, which seeing it is above thy ability, (and if it were not,
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I beleeue in God, Christ being neglected. He that truly beleeueth, must acknowledge, that his faith can not be acceptable to God,
I believe in God, christ being neglected. He that truly Believeth, must acknowledge, that his faith can not be acceptable to God,
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whereby surely he would giue vs to vnderstand, that none should count it sufficient, if he say:
whereby surely he would give us to understand, that none should count it sufficient, if he say:
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And this is the cause why the Apostle where he speaketh of faith and grace, is wont to adde, by Iesus Christ:
And this is the cause why the Apostle where he speaks of faith and grace, is wont to add, by Iesus christ:
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so againe without all our merit and meanes, we are redeemed from sinnes, by the washing of the spirit borne againe the sonnes of God, partakers of grace and saluation.
so again without all our merit and means, we Are redeemed from Sins, by the washing of the Spirit born again the Sons of God, partakers of grace and salvation.
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As without all our merit, and owne worke we fell into synne, being borne synners,
As without all our merit, and own work we fell into sin, being born Sinners,
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so by the iustifying of one, that is, of Iesus Christ, the benefite aboūded toward all men to the iustification of life. That is:so by the justifying of one, that is, of Iesus christ, the benefit abounded towards all men to the justification of life. That is:
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yet it commeth not vnto vs altogither freely and without all merit, for we haue it through the merit and satisfaction of Christ. Whereupon Paul sayth Rom. 5: As by the offence of one sinne came on all men to condemnation:
yet it comes not unto us altogether freely and without all merit, for we have it through the merit and satisfaction of christ. Whereupon Paul say Rom. 5: As by the offence of one sin Come on all men to condemnation:
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Againe, he hath by the same man bestowed this grace and bountifulnes vpon vs, that albeit we without our owne merit and worthines, yea hauing euel deserued and being vnworthie, do receiue grace,
Again, he hath by the same man bestowed this grace and bountifulness upon us, that albeit we without our own merit and worthiness, yea having evil deserved and being unworthy, do receive grace,
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yet should they deserue no grace or saluatiō, for that they are before due) God first gaue vnto vs a man, which should satisfie the diuine iustice for vs in all thinges.
yet should they deserve no grace or salvation, for that they Are before due) God First gave unto us a man, which should satisfy the divine Justice for us in all things.
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and yet notwithstanding our workes are not able to attaine thereunto, whereunto if they should attaine,
and yet notwithstanding our works Are not able to attain thereunto, whereunto if they should attain,
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but inasmuch as it is giuen vs by the free and mercifull promise? Hereupon (for that we must so satisfie the diuine iustice,
but inasmuch as it is given us by the free and merciful promise? Hereupon (for that we must so satisfy the divine Justice,
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what shall we boast of our good workes, which although they were most absolute, yet should they be vnworthie of heauen,
what shall we boast of our good works, which although they were most absolute, yet should they be unworthy of heaven,
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If thou wilt enter into life, keepe the commaundements: If thou wilt enter into life, keep the Commandments:
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if there were any such, which haue done all things that were commaunded them, according to that promise:
if there were any such, which have done all things that were commanded them, according to that promise:
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we haue done that which was our dutie to do. Seing then that heauen is giuen of grace, and for no merit, euē vnto those,we have done that which was our duty to do. Sing then that heaven is given of grace, and for no merit, even unto those,
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So likewise ye, when ye haue done all those things which are commaunded you, say, VVe are vnprofitable seruaunts:
So likewise you, when you have done all those things which Are commanded you, say, We Are unprofitable Servants:
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because he did that which was commaunded vnto him? I trowe not.
Because he did that which was commanded unto him? I trow not.
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and girde thy selfe, and serue me, till I haue eaten and dronken, and afterward eat thou and drinke thou? Doeth he thanke that seruaunt,
and gird thy self, and serve me, till I have eaten and drunken, and afterwards eat thou and drink thou? Doth he thank that servant,
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Go, and sit downe at the table? and would not rather say to him, dresse wherewith I may suppe,
Go, and fit down At the table? and would not rather say to him, dress wherewith I may sup,
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when he were come from the field:
when he were come from the field:
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VVhich of you hauing a seruaunt plowing or feeding cattell, would saye vnto him by and by, Which of you having a servant plowing or feeding cattle, would say unto him by and by,
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Wherefore it should yet come of grace and mercie, what soeuer should come from him to vs. This Christ declared verie well Luke 17. speaking in a parable:
Wherefore it should yet come of grace and mercy, what soever should come from him to us This christ declared very well Lycia 17. speaking in a parable:
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neither should he therefore owe it vnto vs, for that he may by the right of creation require as due seruice, all those things of vs his creatures, created to liue vnto him.
neither should he Therefore owe it unto us, for that he may by the right of creation require as due service, all those things of us his creatures, created to live unto him.
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if we were able to fulfill all the commaundements of God, and in all thinges to satisfie his iustice, notwithstanding we had not as yet deserued grace and saluation,
if we were able to fulfil all the Commandments of God, and in all things to satisfy his Justice, notwithstanding we had not as yet deserved grace and salvation,
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how much lesse shall we be able so to satisfie the iustice of God, that we may become worthie of his grace? Moreouer,
how much less shall we be able so to satisfy the Justice of God, that we may become worthy of his grace? Moreover,
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Now it hath bin spoken at large, that our workes are nothing before God, whereby we can not fulfill so much as the least commaundement of God, Now it hath been spoken At large, that our works Are nothing before God, whereby we can not fulfil so much as the least Commandment of God,
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vnles he hath before most exactly satisfied the commaundemēts of God.
unless he hath before most exactly satisfied the Commandments of God.
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Are not my wordes good vnto him that walketh vprightly? Wherefore it shalbe lawfull for none to attaine vnto the aboundance of grace,
are not my words good unto him that walks uprightly? Wherefore it shall lawful for none to attain unto the abundance of grace,
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How can God be alwayes angrie, is the spirit of the Lord shortened? It is aunswered them:
How can God be always angry, is the Spirit of the Lord shortened? It is answered them:
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When as the Iewes did presume of the goodnes of God toward them, and did alwayes promise vnto them selues peace, saying:
When as the Iewes did presume of the Goodness of God towards them, and did always promise unto them selves peace, saying:
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That which is spoken of the grace and goodnes of God, can not come but to them which do most purely and exactly obserue his commaundements, according to that saying Mich. 2:
That which is spoken of the grace and Goodness of God, can not come but to them which doe most purely and exactly observe his Commandments, according to that saying Mich. 2:
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and to giue thee eternall good thinges, vnlesse the iustice of God be before most fully satisfied. For Christ witnesseth Matth. 5: One iote, or one title of the Lawe shall not scape, till all thinges be fulfilled.
and to give thee Eternal good things, unless the Justice of God be before most Fully satisfied. For christ Witnesseth Matthew 5: One jot, or one title of the Law shall not escape, till all things be fulfilled.
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For there can be no place in thee for the diuine grace and mercy to worke saluation,
For there can be no place in thee for the divine grace and mercy to work salvation,
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Againe, thou must also knowe this, that that was not done freely, neither without satisfaction made to the diuine iustice.
Again, thou must also know this, that that was not done freely, neither without satisfaction made to the divine Justice.
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& in Baptisme hath adopted thee for his sonne and heire, that thou maiest certainly know that thou art saued.
& in Baptism hath adopted thee for his son and heir, that thou Mayest Certainly know that thou art saved.
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First that thou dout not that God is become a merciful father vnto thee, which hath pardoned all thy sinnes,
First that thou doubt not that God is become a merciful father unto thee, which hath pardoned all thy Sins,
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It is a true and liuely faith, whereby thou beleeuest in God, howbeit by Iesus Christ.
It is a true and lively faith, whereby thou Believest in God, howbeit by Iesus christ.
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I beleeue in God almightie, as the Iewes and many other are wont, and do therefore receiue corporall benefites of God.
I believe in God almighty, as the Iewes and many other Are wont, and do Therefore receive corporal benefits of God.
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For it is nothing which some say:
For it is nothing which Some say:
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and ye would not? And hereby the nature of a true and right faith is taught.and you would not? And hereby the nature of a true and right faith is taught.
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Ierusalem, Ierusalem, how often would I haue gathered thy children togither, as the hen gathereth her chickens vnder her winges, Ierusalem, Ierusalem, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings,
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for thus Christ sayth Matth. 23:
for thus christ say Matthew 23:
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This he added that he may keepe vs vnder the winges of Christ, as chickens are wont to be preserued vnder the winges of the hen:
This he added that he may keep us under the wings of christ, as chickens Are wont to be preserved under the wings of the hen:
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although according to the outward appearaunce it was as good a sacrifice and worke, as the sacrifice of Abel. Through Iesus Christ our Sauiour.
although according to the outward appearance it was as good a sacrifice and work, as the sacrifice of Abel. Through Iesus christ our Saviour.
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then to his sacrifice, as he first turneth himselfe from Cain, and then from his sacrifice,
then to his sacrifice, as he First turns himself from Cain, and then from his sacrifice,
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& then to the workes, as we read Gen. 4. that he had respect first to Abel,
& then to the works, as we read Gen. 4. that he had respect First to Abel,
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They are in deede good workes done in righteousnes, but not before God, who first hath respect to the person,
They Are in deed good works done in righteousness, but not before God, who First hath respect to the person,
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Not by the workes of righteousnes which we had done. Not by the works of righteousness which we had done.
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For what good workes can one worke in the oldenes of the fleshe, and by the strength proceeded from Adam, they are the good workes which Paule here condemneth, saying:
For what good works can one work in the oldenes of the Flesh, and by the strength proceeded from Adam, they Are the good works which Paul Here Condemneth, saying:
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but he can doe no good at all, if he be not before regenerate by the washing of the newe birth.
but he can do no good At all, if he be not before regenerate by the washing of the new birth.
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It is true therefore, he that doth well, shalbe saued, that is, his saluation shalbe manifest,
It is true Therefore, he that does well, shall saved, that is, his salvation shall manifest,
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for then bring they forth their naturall frutes, whereby they are knowen. Those are, rashe iudgementes, impatiencie, stubburnnes, obstinacie, sclaundering, and such like.
for then bring they forth their natural fruits, whereby they Are known. Those Are, rash Judgments, impatiency, stubburnnes, obstinacy, sclaundering, and such like.
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For none of them is of a true humble, meeke, and bountifull heart, which they chiefely declare when they are rebuked, when their holines is reproued:
For none of them is of a true humble, meek, and bountiful heart, which they chiefly declare when they Are rebuked, when their holiness is reproved:
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for they diligently praye, fast, giue almes, and pretend a meruelous holines, but Christ calleth these sheepes clothing, wherewith most hurtfull wolues are clothed and hidden.
for they diligently pray, fast, give alms, and pretend a marvelous holiness, but christ calls these Sheep clothing, wherewith most hurtful wolves Are clothed and hidden.
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Hypocrites oftentimes do workes like to the workes of the Godly, yea sometime hauing a goodlier shewe,
Hypocrites oftentimes do works like to the works of the Godly, yea sometime having a goodlier show,
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A corrupt tree can not bring forth good frute, neither a good tree euell frute. Wherefore make the tree either good or euell, and it will bring forth like frutes.A corrupt tree can not bring forth good fruit, neither a good tree evil fruit. Wherefore make the tree either good or evil, and it will bring forth like fruits.
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and he becommeth good by the washing of the new birth, and by nothing els. This Christ meant Matth. 7. sayng:
and he becomes good by the washing of the new birth, and by nothing Else. This christ meant Matthew 7. saying:
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and by workes no man can become good, but workes take their goodnes of the worker,
and by works no man can become good, but works take their Goodness of the worker,
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But herein many erre from the truth of the Scripture, in that they iudge workes according the outward appearance, contrarie to the Scripture, which teacheth that no man can do good, whoe is not himselfe good before,
But herein many err from the truth of the Scripture, in that they judge works according the outward appearance, contrary to the Scripture, which Teaches that no man can do good, who is not himself good before,
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As the wordes sound, so take them without all glosse, for it is euen so, they that do well shalbe saued, they which do otherwise, shalbe condemned. As the words found, so take them without all gloss, for it is even so, they that do well shall saved, they which do otherwise, shall condemned.
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We read many sentences here and there in the Scripture like vnto these. I aunswere:
We read many sentences Here and there in the Scripture like unto these. I answer:
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but how commeth it to passe then, that the Scripture so oftē witnesseth that they shalbe saued which haue wrought good workes? As Iohn. 5: They shall come forth, that haue done good, vnto the resurrection of life, but they that haue done euell vnto the resurrection of condemnation. And Rom. 2: Honour and glorie to them that do well, wrath and indignation to them that do ill.
but how comes it to pass then, that the Scripture so often Witnesseth that they shall saved which have wrought good works? As John. 5: They shall come forth, that have done good, unto the resurrection of life, but they that have done evil unto the resurrection of condemnation. And Rom. 2: Honour and glory to them that do well, wrath and Indignation to them that do ill.
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Thou canst not preach sufficiently, that the grace and mercie of God doth worke all things in vs, and that no respect is to be had of our workes, to the attaining of saluation,
Thou Canst not preach sufficiently, that the grace and mercy of God does work all things in us, and that no respect is to be had of our works, to the attaining of salvation,
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that thou maiest see, that nothing but grace and mercie is plentifully powred vpon vs, and that our workes could auaile nothing hereunto. Thou wilt perhaps say:
that thou Mayest see, that nothing but grace and mercy is plentifully poured upon us, and that our works could avail nothing hereunto. Thou wilt perhaps say:
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Behold, they that beleeue, haue already euerlasting life, and therefore vndoutedly are iustified and holy without all their owne labour or meanes:
Behold, they that believe, have already everlasting life, and Therefore undoubtedly Are justified and holy without all their own labour or means:
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God so loued the world, that he hath giuen his only begotten Sonne, that who soeuer beleeueth in him, should not perish, but haue euerlasting life. God so loved the world, that he hath given his only begotten Son, that who soever Believeth in him, should not perish, but have everlasting life.
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We are already aboundantly iustified by fayth without all our owne merit, therefore Christ sayth, Ioh. 3:
We Are already abundantly justified by faith without all our own merit, Therefore christ say, John 3:
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when they beginne to be reuealed, that man maye by these inestimable riches, which he nowe possesseth by fayth, be as it were swallowed vp, and vanish awaye.
when they begin to be revealed, that man may by these inestimable riches, which he now Possesses by faith, be as it were swallowed up, and vanish away.
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For the nature of our present life can not beare them being manifest, and therefore it must perish,
For the nature of our present life can not bear them being manifest, and Therefore it must perish,
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Forasmuch as those good thinges which God hath giuen, are so great and so vnspeakeable, he would haue them here come vnto vs being included and hyd in his words and fayth.
Forasmuch as those good things which God hath given, Are so great and so unspeakable, he would have them Here come unto us being included and hid in his words and faith.
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no man shall beleeue so great thinges, but he shall receiue greater.
no man shall believe so great things, but he shall receive greater.
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but greater thinges may be attributed vnto them, and thou oughtest to promise to thy selfe moe thinges of them:
but greater things may be attributed unto them, and thou Ought to promise to thy self more things of them:
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no man can attribute so great thinges to this washing and regeneration, no man can so much presume of them,
no man can attribute so great things to this washing and regeneration, no man can so much presume of them,
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when he affirmeth that he doth it. But as he writeth, so it is:
when he Affirmeth that he does it. But as he Writeth, so it is:
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And Paul surely might be reproued of lying, which had not spoken all thinges whereby we must be iustified and saued,
And Paul surely might be reproved of lying, which had not spoken all things whereby we must be justified and saved,
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as though the workes of so incomparable grace could not be sufficient.
as though the works of so incomparable grace could not be sufficient.
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It were a dishonour to God and to his holy Spirit, if when he hath plentifully shed it vpon vs, there should as yet be some thing wanting, necessarie to righteousnes and saluation, which we are able to perfourme, It were a dishonour to God and to his holy Spirit, if when he hath plentifully shed it upon us, there should as yet be Some thing wanting, necessary to righteousness and salvation, which we Are able to perform,
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For he can not sufficiently extoll and magnifie grace, and the worke thereof, and we, alas, count it so vile in respect of our workes.
For he can not sufficiently extol and magnify grace, and the work thereof, and we, alas, count it so vile in respect of our works.
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He sayth not that the holy Ghost was giuen, but shed, and not that onely, but shed aboundantly.
He say not that the holy Ghost was given, but shed, and not that only, but shed abundantly.
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but of these thinges in an other place. VVhich he shed on vs aboundantly. See how notably the Apostle setteth forth grace.
but of these things in an other place. Which he shed on us abundantly. See how notably the Apostle sets forth grace.
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but that a certaine ceremonie hath come from thence euen vnto vs, of laying handes on them, which are ordained Ministers or Preachers, which is nowe brought into an vngodly and pernitious vse:
but that a certain ceremony hath come from thence even unto us, of laying hands on them, which Are ordained Ministers or Preachers, which is now brought into an ungodly and pernicious use:
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wherefore it is nowe long since worne out of vse:
Wherefore it is now long since worn out of use:
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so it continued onely the time thereof, vntill the doctrine of the Gospell was commended to the worlde by sufficient signes,
so it continued only the time thereof, until the Doctrine of the Gospel was commended to the world by sufficient Signs,
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But as that was done, that the beleeuers might by a visible signe be endued with the holy Ghost, to preach the Gospell in diuers languages,
But as that was done, that the believers might by a visible Signen be endued with the holy Ghost, to preach the Gospel in diverse languages,
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and that so the holy Ghost came vpon them by a visible signe, which the Papistes also snatch to their confirmation.
and that so the holy Ghost Come upon them by a visible Signen, which the Papists also snatch to their confirmation.
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We read in the Actes of the Apostles, that the Apostles did eftsoones lay their handes on them that were baptised,
We read in the Acts of the Apostles, that the Apostles did eftsoons lay their hands on them that were baptised,
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and renewing by faith, which Christ called, to be borne againe of the spirit.
and renewing by faith, which christ called, to be born again of the Spirit.
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for both of them referred to Baptisme that which is here mentioned concerning the holy Ghost, who when the body is washed with water, doth himselfe worke the newe birth,
for both of them referred to Baptism that which is Here mentioned Concerning the holy Ghost, who when the body is washed with water, does himself work the new birth,
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and the Apostle, must not be referred to that Papisticall confirmation, as they call it,
and the Apostle, must not be referred to that Papistical confirmation, as they call it,
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And we must marke that that which is spoken here of the holy Ghost both by Christ,
And we must mark that that which is spoken Here of the holy Ghost both by christ,
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For that which Christ signified by water, the Apostle calleth the washing, so both made mention of newe birth and of the holy Ghost.
For that which christ signified by water, the Apostle calls the washing, so both made mention of new birth and of the holy Ghost.
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Except a man be borne againe of water and of the Spirit, he can not enter into the kingdome of God. Except a man be born again of water and of the Spirit, he can not enter into the Kingdom of God.
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and renewing to the holy Ghost, he sayth the same which Christ doth Iohn 3, where he sayth:
and renewing to the holy Ghost, he say the same which christ does John 3, where he say:
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when as in the meane tyme they thinke that they sit in Gods lappe? Nowe whereas the Apostle attributeth this washing of the newe birth,
when as in the mean time they think that they fit in God's lap? Now whereas the Apostle attributeth this washing of the new birth,
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O, what a pestilent people is this, and in how great indignation of God are they,
O, what a pestilent people is this, and in how great Indignation of God Are they,
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but in the meane season there doth not any whit appeare any chaunge of nature in them, they continue still in the oldnes of their corrupt flesh.
but in the mean season there does not any whit appear any change of nature in them, they continue still in the oldness of their corrupt Flesh.
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For they are broken, and not renewed, indurate, obstinate, confirmed by continuance, couering in deede and some what adorning that old Adam by those their counterfaite good workes,
For they Are broken, and not renewed, indurate, obstinate, confirmed by Continuance, covering in deed and Some what adorning that old Adam by those their counterfeit good works,
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For thou shalt fynde none harder, none prouder, none so rash and hastie spirits.
For thou shalt find none harder, none Prouder, none so rash and hasty spirits.
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and the renewing of the holy Ghost. That we may plainly see in those hypocriticall counterfaitours of workes.
and the renewing of the holy Ghost. That we may plainly see in those hypocritical counterfaitours of works.
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and the person chaunged (without which no workes acceptable to God can be done) but by the washing of the newe birth,
and the person changed (without which no works acceptable to God can be done) but by the washing of the new birth,
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yea euen within vs? how purely & syncerely doest thou set forth grace in these wordes? Wherefore worke what soeuer and how much soeuer thou wilt, it is vnpossible for a man to be renewed,
yea even within us? how purely & sincerely dost thou Set forth grace in these words? Wherefore work what soever and how much soever thou wilt, it is unpossible for a man to be renewed,
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and again, how doest thou bring it downe to vs, and place• it neere vs,
and again, how dost thou bring it down to us, and place• it near us,
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But how much, most excellent Paul, doost thou condemne free will, the great good workes of the proud holy ones, that is, the merits of hypocrites? In how hie a place doest thou set our saluation,
But how much, most excellent Paul, dost thou condemn free will, the great good works of the proud holy ones, that is, the merits of Hypocrites? In how high a place dost thou Set our salvation,
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For this washing is so great, and of so weightie importaunce, that no creature but the holy Ghost alone is able to perfourme it.
For this washing is so great, and of so weighty importance, that no creature but the holy Ghost alone is able to perform it.
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and renewing, to the holy Ghost.
and renewing, to the holy Ghost.
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Of the holy Ghost. Lastly, that he may the more expresse the greatnes and vertue of grace, he attributeth this washing of the new birth,Of the holy Ghost. Lastly, that he may the more express the greatness and virtue of grace, he attributeth this washing of the new birth,
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For what els do men couet and desire, but to obtaine saluation, to be deliuered from synne, death, and hell?
For what Else do men covet and desire, but to obtain salvation, to be Delivered from sin, death, and hell?
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For by this new birth God hath found out, and done what soeuer men can desire.
For by this new birth God hath found out, and done what soever men can desire.
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sought out of all them that haue pleasure therein.
sought out of all them that have pleasure therein.
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Is it not a great thinge for a man by and by to be saued, and deliuered from synnes, death, and hell? therefore he sayth:
Is it not a great thing for a man by and by to be saved, and Delivered from Sins, death, and hell? Therefore he say:
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What are these workes? We are they, by grace in Baptisme made the great, new, and regenerate workes of God.
What Are these works? We Are they, by grace in Baptism made the great, new, and regenerate works of God.
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Hereunto pertaineth that saying of the 111. Psal. The workes of the Lord are great, sought out of all them that haue pleasure therein.
Hereunto pertaineth that saying of the 111. Psalm The works of the Lord Are great, sought out of all them that have pleasure therein.
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for grace worketh in them, & declareth it selfe present.
for grace works in them, & Declareth it self present.
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Nothing can be done here by ioyning of workes togither, the nature must needes be chaunged, whereupon it cōmeth to passe, that they that truely beleeue must suffer many thinges:
Nothing can be done Here by joining of works together, the nature must needs be changed, whereupon it comes to pass, that they that truly believe must suffer many things:
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He hath saued vs by the washing of the new birth, and renewing of the holy Ghost. He hath saved us by the washing of the new birth, and renewing of the holy Ghost.
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Which Paul endeuoured to do when he said:
Which Paul endeavoured to do when he said:
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but much rather of the whole man. He that shall preach these things of grace, shall truly and fully commend it.
but much rather of the Whole man. He that shall preach these things of grace, shall truly and Fully commend it.
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For it exhibiteth the washing of the new birth, and of renewing, not of workes onely,
For it exhibiteth the washing of the new birth, and of renewing, not of works only,
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neither doth it worke them onely, but doth rather chaunge and renew the person.
neither does it work them only, but does rather change and renew the person.
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For it doth not adorne or helpe onely, but it alone worketh those thinges that be good,
For it does not adorn or help only, but it alone works those things that be good,
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then that it doth adorne the workes of nature, and is a helpe that they be brought to perfection.
then that it does adorn the works of nature, and is a help that they be brought to perfection.
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Wherefore the Scholemen Thomas and Scotus do vngodlily detract from it, who attribute no more vnto it,
Wherefore the Schoolmen Thomas and Scotus do ungodlily detract from it, who attribute no more unto it,
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but do witnes of it, as the leaues and frutes do of the tree, of what nature it is.
but do witness of it, as the leaves and fruits do of the tree, of what nature it is.
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It selfe in deede is hyd, but the workes of it can not be hyd,
It self in deed is hid, but the works of it can not be hid,
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it selfe beareth, guideth, vrgeth, draweth, chaungeth, and worketh all thinges in men, so, that euerie one may feele and haue experience of it.
it self bears, guideth, urges, draws, changeth, and works all things in men, so, that every one may feel and have experience of it.
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it sleepeth not, or is borne, as a painted table beareth a picture:
it Sleepeth not, or is born, as a painted table bears a picture:
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For the grace of God is a great, strong, verie mightie, and meruelous effectual thing, it lyeth not in the minde, as the Schoolemen dreamed:
For the grace of God is a great, strong, very mighty, and marvelous effectual thing, it lies not in the mind, as the Schoolmen dreamed:
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and florishing tree, which may afterward bringe forth frute plentifully.
and flourishing tree, which may afterwards bring forth fruit plentifully.
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No otherwise is the grace of God wont to renew man, then as if God should turne some drie and withered blocke into a new, greene,
No otherwise is the grace of God wont to renew man, then as if God should turn Some dry and withered block into a new, green,
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& that new creature they are able to helpe nothing at all.
& that new creature they Are able to help nothing At all.
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Wherefore vnderstand this, that good workes must folow a new creature, but to attaine vnto righteousnes,
Wherefore understand this, that good works must follow a new creature, but to attain unto righteousness,
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and that it is a mad thinge to attribute here neuer so litle to our owne strength, seeing that it is fayth alone, whereby man is at once borne againe, & renewed.
and that it is a mad thing to attribute Here never so little to our own strength, seeing that it is faith alone, whereby man is At once born again, & renewed.
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Now it shalbe sufficient, to haue learned by these words, how our workes are nothing in fulfilling the cōmaundements of God,
Now it shall sufficient, to have learned by these words, how our works Are nothing in fulfilling the Commandments of God,
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& from thence borne a new man, and like vnto God: Whereof we will in an other place speake more.
& from thence born a new man, and like unto God: Whereof we will in an other place speak more.
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He therefore that beleeueth the Gospell, is as it were conceiued in the wombe of God,
He Therefore that Believeth the Gospel, is as it were conceived in the womb of God,
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as mothers are wont to speake of their children.
as mother's Are wont to speak of their children.
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Hearken all ye that remaine of the house of Israell, whom I haue borne in my wombe,
Harken all you that remain of the house of Israel, whom I have born in my womb,
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because of which also God calleth his word and Gospell a wombe and matrix, as Esai 46:
Because of which also God calls his word and Gospel a womb and matrix, as Isaiah 46:
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Of this new birth many things are to be found here and there in the Scripture,
Of this new birth many things Are to be found Here and there in the Scripture,
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Therefore that he might speake rightly of Baptisme, he calleth it the washing of the new birth, whereby they that are borne againe are also renewed.
Therefore that he might speak rightly of Baptism, he calls it the washing of the new birth, whereby they that Are born again Are also renewed.
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as they were here, and as they were borne of Adam.
as they were Here, and as they were born of Adam.
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The condemned also shalbe borne againe in the last day, but they shal not be renewed, they shall remaine vncleane, The condemned also shall born again in the last day, but they shall not be renewed, they shall remain unclean,
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how great soeuer he be, must die, and be chaunged into an other, which is done in Baptisme, if we beleeue.
how great soever he be, must die, and be changed into an other, which is done in Baptism, if we believe.
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Here againe it manifestly appeareth, that nothing is here done by our workes, but that it behoueth, that man,
Here again it manifestly appears, that nothing is Here done by our works, but that it behooves, that man,
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Of this new birth, whereby the whole man is renewed, Christ speaketh Ioh. 3: He that is not borne againe, can not see the kingdome of God.
Of this new birth, whereby the Whole man is renewed, christ speaks John 3: He that is not born again, can not see the Kingdom of God.
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and his nature chaūged, whereupon true good workes will follow of themselues, not by peecemeale, but togither with great plentie.
and his nature changed, whereupon true good works will follow of themselves, not by piecemeal, but together with great plenty.
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Saluatiō can not be perfected by ioyning togither certaine good workes, but the whole man must be at once renewed,
Salvation can not be perfected by joining together certain good works, but the Whole man must be At once renewed,
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So the Apostle sayth, Gal. 6: In Christ neither circumcision auaileth any thing, nor vncircumcision, that is, no workes of the Lawe are of any value or importaunce, but a new creature. As if he should say:
So the Apostle say, Gal. 6: In christ neither circumcision avails any thing, nor uncircumcision, that is, no works of the Law Are of any valve or importance, but a new creature. As if he should say:
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and a new creature, endued with a new disposition, which now is farre otherwise affected, loueth, liueth, speaketh and doth farre otherwise, thē he was wont or could before.
and a new creature, endued with a new disposition, which now is Far otherwise affected, loves, lives, speaks and does Far otherwise, them he was wont or could before.
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And the renewing. That this washing and new birth may be more fully vnderstood, he hath added, the renewing, that thou maiest vnderstand, that he that is truly baptized, is become a new man, And the renewing. That this washing and new birth may be more Fully understood, he hath added, the renewing, that thou Mayest understand, that he that is truly baptised, is become a new man,
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This doctrine of saluation they maruelously hinder, which vrge men with lawes, precepts, and workes, and teach them to seeke thereby to be saued.
This Doctrine of salvation they marvelously hinder, which urge men with laws, Precepts, and works, and teach them to seek thereby to be saved.
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to praise God alone, to humble and cast downe himselfe: to trust in God, to despeire of himselfe.
to praise God alone, to humble and cast down himself: to trust in God, to despair of himself.
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And this is the simple and pure knowledge of the diuine grace, whereby a man learneth to know both God and himselfe:
And this is the simple and pure knowledge of the divine grace, whereby a man learneth to know both God and himself:
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and saued, we worke freely those things, which may be profit to our neighbour, and honour to God.
and saved, we work freely those things, which may be profit to our neighbour, and honour to God.
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Likewise our workes do not purifie or saue vs, but when as before we are pure, iustified,
Likewise our works do not purify or save us, but when as before we Are pure, justified,
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but is first borne that he may worke:
but is First born that he may work:
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but the whole man, which can not worke this that he may be borne a man,
but the Whole man, which can not work this that he may be born a man,
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For not one or two members are wont to be borne, as the handes or feete,
For not one or two members Are wont to be born, as the hands or feet,
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Whereby he againe witnesseth, that our saluation is giuen vs at once, so that it is not to be gotten by workes. Whereby he again Witnesseth, that our salvation is given us At once, so that it is not to be got by works.
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and onely the outward man made cleane, but the whole nature of man is altered and changed into an other nature, that is, the carnall natiuitie is thereby destroyed, with all the inheritaunce of synnes and perdition.
and only the outward man made clean, but the Whole nature of man is altered and changed into an other nature, that is, the carnal Nativity is thereby destroyed, with all the inheritance of Sins and perdition.
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Therefore he called Baptisme not a corporall or outward washing, but the washing of regeneration or new birth, by which not those thinges that are outward, are washed, Therefore he called Baptism not a corporal or outward washing, but the washing of regeneration or new birth, by which not those things that Are outward, Are washed,
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but inwardly neuertheles they remaine ful of filthines.
but inwardly nevertheless they remain full of filthiness.
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but that Pharisaicall washing, whereby onely the apparell and vessells which are outward, are made cleane, whereof it is spoken Matth. 23. Whereby it commeth to passe that men seeme vnto themselues pure,
but that Pharisaical washing, whereby only the apparel and vessels which Are outward, Are made clean, whereof it is spoken Matthew 23. Whereby it comes to pass that men seem unto themselves pure,
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as it hath bin already sayd often and at large. Humane righteousnes is also a washing, but not whereby the whole man is so washed,
as it hath been already said often and At large. Humane righteousness is also a washing, but not whereby the Whole man is so washed,
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and glorie of the diuine mercie, without all glorie and pleasing of our selues in our owne strength and endeuour,
and glory of the divine mercy, without all glory and pleasing of our selves in our own strength and endeavour,
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so that to the summe and inheritaunce of saluation there is neede of nothing but onely fayth in this grace of God, that it may remaine and be acknowledged the worke of grace alone, that we are saued without all our workes and merits, and so also there may remaine in vs pure loue, praise, giuing of thankes,
so that to the sum and inheritance of salvation there is need of nothing but only faith in this grace of God, that it may remain and be acknowledged the work of grace alone, that we Are saved without all our works and merits, and so also there may remain in us pure love, praise, giving of thanks,
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He calleth Baptisme a washing, whereby not the feete and handes, but the whole man is at once washed, purified and saued,
He calls Baptism a washing, whereby not the feet and hands, but the Whole man is At once washed, purified and saved,
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He setteth forth the grace of God giuen to vs in Baptisme, with wordes verie full of praise and commendation.
He sets forth the grace of God given to us in Baptism, with words very full of praise and commendation.
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By the washing of the new birth. By the washing of the new birth.
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but these miserable men are in these things vtterly deceiued, and shall at length trie them to be farre otherwise.
but these miserable men Are in these things utterly deceived, and shall At length try them to be Far otherwise.
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and other bequests that they are persuaded to make in their testamēts or last willes, they shalbe redeemed out of purgatorie,
and other bequests that they Are persuaded to make in their Testaments or last wills, they shall redeemed out of purgatory,
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and thinke by contrition and confession they shall amend all things, as though there were some synnes remaining for which they must go into Purgatorie, they hope that by Masses for the departed,
and think by contrition and Confessi they shall amend all things, as though there were Some Sins remaining for which they must go into Purgatory, they hope that by Masses for the departed,
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Now by the opinion of Purgatorie they are made secure and slothfull, so that they differre the study of godlines euen to their death,
Now by the opinion of Purgatory they Are made secure and slothful, so that they differre the study of godliness even to their death,
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Christians should be taught as Christ and Paul teach them, that after Baptisme and absolution from synnes they should so liue, that they should be ready euery houre to receiue death, with desire looking for the reuelation of saluation already receiued.
Christians should be taught as christ and Paul teach them, that After Baptism and absolution from Sins they should so live, that they should be ready every hour to receive death, with desire looking for the Revelation of salvation already received.
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Whereby the riches of Baptisme and fayth are had in no reputatiō, and they at the last of Christians become Heathen. O most pernitious abomination.
Whereby the riches of Baptism and faith Are had in no reputation, and they At the last of Christians become Heathen. O most pernicious abomination.
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and obtaine saluation by the workes of men.
and obtain salvation by the works of men.
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For we see it now brought to passe by the meanes of Satan, that almost al prayers are directed to onely Purgatorie, with this vngodly and pestilent opinion, whereby miserable men thinke that they shalbe redeemed from thence,
For we see it now brought to pass by the means of Satan, that almost all Prayers Are directed to only Purgatory, with this ungodly and pestilent opinion, whereby miserable men think that they shall redeemed from thence,
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for it hath bin cause of such hinderance to Christian veritie and syncere truth, as can not be recouered.
for it hath been cause of such hindrance to Christian verity and sincere truth, as can not be recovered.
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It had bin greatly to be wished that Purgatorie had neuer bin inuented, and neuer mention made thereof in the pulpit,
It had been greatly to be wished that Purgatory had never been invented, and never mention made thereof in the pulpit,
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All the workes of these are voide of fayth, and infected with pernitious errour.
All the works of these Are void of faith, and infected with pernicious error.
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but to their owne commoditie, being more carefull of their owne saluation then of their neighbours, haue no good workes at all.
but to their own commodity, being more careful of their own salvation then of their neighbours, have no good works At all.
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And that who soeuer referre their good workes, not to the profite of their neighbours,
And that who soever refer their good works, not to the profit of their neighbours,
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For thus the holy Scriptures do teach euerie where, that who soeuer doth not receiue saluation by meere grace, through fayth before all workes, he shall neuer be partaker thereof.
For thus the holy Scriptures do teach every where, that who soever does not receive salvation by mere grace, through faith before all works, he shall never be partaker thereof.
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but he that seeth nothing in the Scripture.
but he that sees nothing in the Scripture.
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as though saluation were not yet giuen vs, and it were necessarie to come vnto it by other meanes then by faith alone, which howe it disagreeth with the Scripture and a Christian life, there is no man that doth not see,
as though salvation were not yet given us, and it were necessary to come unto it by other means then by faith alone, which how it disagreeth with the Scripture and a Christian life, there is no man that does not see,
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For men are taught by their workes to saue themselues from Purgatorie, or at the least to deliuer themselues out from thence,
For men Are taught by their works to save themselves from Purgatory, or At the least to deliver themselves out from thence,
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Hereupon if one weye all things rightly, it can not be douted, that it is a practize and miracle of Satan and Antichrist, that so much is spent for Purgatories sake, such faith as this being put quite out of mens myndes. Hereupon if one weye all things rightly, it can not be doubted, that it is a practice and miracle of Satan and Antichrist, that so much is spent for Purgatories sake, such faith as this being put quite out of men's minds.
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and good examples, it is not meete that we should by and by after Baptisme be taken into heauen, wherein notwithstanding we are already admitted citizens.
and good Examples, it is not meet that we should by and by After Baptism be taken into heaven, wherein notwithstanding we Are already admitted Citizens.
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And so, that there may be some, by whom other also may be conuerted both by doctrine,
And so, that there may be Some, by whom other also may be converted both by Doctrine,
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and with whom we do more familiarly associat our selues.
and with whom we do more familiarly associate our selves.
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neither should it be so pleasaunt, as when we are taught and guided by them that are partakers of our nature, whom we do better know,
neither should it be so pleasant, as when we Are taught and guided by them that Are partakers of our nature, whom we do better know,
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For if Angels should alwayes haue to do with vs, there should not be so much fayth,
For if Angels should always have to do with us, there should not be so much faith,
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and that all things may be done sweetely and louingly.
and that all things may be done sweetly and lovingly.
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And albeit he can do this by Angels, yet it pleaseth him rather that it should be done by vs men, that both the maner of fayth may be the better knowen,
And albeit he can do this by Angels, yet it Pleases him rather that it should be done by us men, that both the manner of faith may be the better known,
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and also by our life which he liueth in vs, may bring them to the communion of fayth.
and also by our life which he lives in us, may bring them to the communion of faith.
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but especially for this cause, that by vs he may helpe our neighbours, and both by doctrine,
but especially for this cause, that by us he may help our neighbours, and both by Doctrine,
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and declare the power of his grace in fight against the flesh, the world and the deuil,
and declare the power of his grace in fight against the Flesh, the world and the Devil,
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And God will haue vs so to looke for the reuelation of this inheritance, and to liue a certaine time after Baptisme, that he may chastise our body by our ministery,
And God will have us so to look for the Revelation of this inheritance, and to live a certain time After Baptism, that he may chastise our body by our Ministry,
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We are now heires, but that is hidden in fayth, but we looke with a certaine hope, that hereafter it shalbe reuealed.
We Are now Heirs, but that is hidden in faith, but we look with a certain hope, that hereafter it shall revealed.
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He hath saued vs according to his mercie, and that which he addeth in the ende of this text, that we are heires according to the hope of eternall life. He hath saved us according to his mercy, and that which he adds in the end of this text, that we Are Heirs according to the hope of Eternal life.
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We must cleaue vnto that which the Apostle here saith:
We must cleave unto that which the Apostle Here Says:
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This opinion and deuelish doctrine blyndeth the eyes of Christiās, extinguisheth the knowledge of faith, and carieth men from the waye of truth and saluation.
This opinion and devilish Doctrine blinds the eyes of Christiās, extinguisheth the knowledge of faith, and Carrieth men from the Way of truth and salvation.
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and that it doth not behoue, that a Christian man should first seeke to attaine to saluation by his workes.
and that it does not behoove, that a Christian man should First seek to attain to salvation by his works.
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In these and such like places whereof thou maist reade many here and there in the holy Scriptures, he witnesseth that we are already saued,
In these and such like places whereof thou Mayest read many Here and there in the holy Scriptures, he Witnesseth that we Are already saved,
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and appearing of the glorie of that mightie God, and of our Sauiour Iesus Christ. and appearing of the glory of that mighty God, and of our Saviour Iesus christ.
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Let vs liue soberly, and righteously, and godly in this present world, looking for that blessed hope, Let us live soberly, and righteously, and godly in this present world, looking for that blessed hope,
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as which are already saued being admitted into the number of his ministers. Hereunto also pertaineth that which the Apostle sayth Tit. 2:
as which Are already saved being admitted into the number of his Ministers. Hereunto also pertaineth that which the Apostle say Tit. 2:
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In which words he onely biddeth them that be his to be ready to looke for him the bridegrome,
In which words he only bids them that be his to be ready to look for him the bridegroom,
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when he will returne from the wedding, that when he commeth, and knocketh, they may open vnto him immediatly. when he will return from the wedding, that when he comes, and knocketh, they may open unto him immediately.
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Let your loines be gird about, and your lights burning, and ye your selues like vnto men that wait for their maister, Let your loins be gird about, and your lights burning, and you your selves like unto men that wait for their master,
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for that which one seeth, he hopeth not for, but if we hope for those thinges which we see not, we do with patience abide for them. Christ confirmeth this Luke 12:
for that which one sees, he Hopes not for, but if we hope for those things which we see not, we do with patience abide for them. christ confirmeth this Lycia 12:
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We are saued by hope, that is, we are saued, although we yet see it not,We Are saved by hope, that is, we Are saved, although we yet see it not,
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but we do not yet comprehend, for that our knowledge is as yet hidden and closed vp in fayth. He sayth moreouer Rom. 8:
but we do not yet comprehend, for that our knowledge is as yet hidden and closed up in faith. He say moreover Rom. 8:
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We are now knowen of God, so that he comprehendeth vs, and we in deede know God,
We Are now known of God, so that he comprehendeth us, and we in deed know God,
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although not after the like sort:
although not After the like sort:
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Ye know God, and by and by he doth as it were correct that which he had sayd, Yea, sayth he, rather are ye knowen, both which are true,You know God, and by and by he does as it were correct that which he had said, Yea, say he, rather Are you known, both which Are true,
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Herewith also agreeth that which he saith Gal. 4:
Herewith also agreeth that which he Says Gal. 4:
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Our conuersation is in heauen, from whence also we looke for our Sauiour Iesus Christ, who shall chaunge our vile bodie, that it may be fashioned like vnto his glorious body. Our Conversation is in heaven, from whence also we look for our Saviour Iesus christ, who shall change our vile body, that it may be fashioned like unto his glorious body.
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Whereupon he addeth in the same place:
Whereupon he adds in the same place:
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He coueteth, and burneth with desire to see the treasure which by faith he receiued both giuen and sealed in Baptisme.
He covets, and burns with desire to see the treasure which by faith he received both given and sealed in Baptism.
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for whose sake also I am comprehended of Christ, that is, that I may at length see those things which are giuen me, being as yet in the shut closet of faith.for whose sake also I am comprehended of christ, that is, that I may At length see those things which Are given me, being as yet in the shut closet of faith.
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and that we may comprehend, as we are comprehended, as Paul sayth Philip. 3. I follow, if that I may comprehend that,
and that we may comprehend, as we Are comprehended, as Paul say Philip. 3. I follow, if that I may comprehend that,
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The kingdome of God is within you, Luke 17. So that all our life after Baptisme ought to be nothing els but an expectation, that that should be reuealed which is already in vs,The Kingdom of God is within you, Lycia 17. So that all our life After Baptism ought to be nothing Else but an expectation, that that should be revealed which is already in us,
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and teach thee to endeuour in vaine to attaine vnto it by thy workes. It is in thy selfe, if thou beleeue that all things are perfourmed by Christ, euen as he himselfe witnesseth:
and teach thee to endeavour in vain to attain unto it by thy works. It is in thy self, if thou believe that all things Are performed by christ, even as he himself Witnesseth:
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Wherefore suffer not thy selfe to be deceiued, and to be seduced from this truth by those hypocrites, which contemning faith, do falsely affirme that saluation is farre from thee,
Wherefore suffer not thy self to be deceived, and to be seduced from this truth by those Hypocrites, which contemning faith, do falsely affirm that salvation is Far from thee,
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And euerie man that hath this hope in him, purgeth himselfe, euen as he is pure. And every man that hath this hope in him, Purgeth himself, even as he is pure.
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But we know that when he shall appeare, we shalbe like him.
But we know that when he shall appear, we shall like him.
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Dearely beloued, now are we the sonnes of God, and yet it doth not appeare what we shall be: Dearly Beloved, now Are we the Sons of God, and yet it does not appear what we shall be:
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when pleasaunt and wished death commeth, according to that saying of Iohn:
when pleasant and wished death comes, according to that saying of John:
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They haue all thinges nowe certainly, but they are yet hid in faith, which when as it is chaunged, knowledge being reuealed, all things as they now haue them, shall appeare, which shall come to passe,
They have all things now Certainly, but they Are yet hid in faith, which when as it is changed, knowledge being revealed, all things as they now have them, shall appear, which shall come to pass,
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Wherefore all the life of a Christian after Baptisme is nothing els, but an expectation of saluation and felicity to be reuealed, which they that beleeue in Christ do now possesse, although hidden. Wherefore all the life of a Christian After Baptism is nothing Else, but an expectation of salvation and felicity to be revealed, which they that believe in christ do now possess, although hidden.
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but onely to the commoditie of our neighbours, and the glorie of God, vntill this bodie also be deliuered from sinne and death.
but only to the commodity of our neighbours, and the glory of God, until this body also be Delivered from sin and death.
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causeth vs to do good workes, and that for no hope of merit or reward,
Causes us to do good works, and that for no hope of merit or reward,
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For we must haue heauen, and be saued before we can do any good workes, for that workes can not merit heauen, but heauen being before giuen of meere grace;
For we must have heaven, and be saved before we can do any good works, for that works can not merit heaven, but heaven being before given of mere grace;
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But marke how incōparable riches of his grace God hath poured vpon vs in Baptisme, who hath deliuered vs euen from those workes, whereby those foolish holy ones go about to merit heauen, and to be saued.
But mark how incomparable riches of his grace God hath poured upon us in Baptism, who hath Delivered us even from those works, whereby those foolish holy ones go about to merit heaven, and to be saved.
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so that he hath neede of nothing more vnto saluation, but faith alone, that he may firmely beleeue that these things are so perfourmed.
so that he hath need of nothing more unto salvation, but faith alone, that he may firmly believe that these things Are so performed.
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for any man to care for, he hath also giuen all these things vnto vs in Baptisme, that who soeuer beleueth in Christ, that he hath perfourmed them, hath them togither in the same moment,
for any man to care for, he hath also given all these things unto us in Baptism, that who soever Believeth in christ, that he hath performed them, hath them together in the same moment,
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he hath ouercome and subdued synne, death, hell, &c. so that he hath left nothing,
he hath overcome and subdued sin, death, hell, etc. so that he hath left nothing,
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For Christ hath already saued vs: he hath perfourmed all things which are required hereunto, that we may be saued: For christ hath already saved us: he hath performed all things which Are required hereunto, that we may be saved:
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and the nature of faith against hypocrites, who as though saluatiō were yet farre of, do in vaine endeuour to get and obtaine it by their workes.
and the nature of faith against Hypocrites, who as though salvation were yet Far of, do in vain endeavour to get and obtain it by their works.
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But he did so speake, that he might more fully expresse the power of the diuine grace,
But he did so speak, that he might more Fully express the power of the divine grace,
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although liuing yet in earth, and therefore in continuall miserie.
although living yet in earth, and Therefore in continual misery.
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But according to his mercie he saued vs. It is maruell how the credit of these wordes can stand, wherein the Apostle affirmeth that we are alreadie saued,But according to his mercy he saved us It is marvel how the credit of these words can stand, wherein the Apostle Affirmeth that we Are already saved,
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Your righteousnes is earthly and of no value, wherefore ye must bid it farewell and walke in myne, if ye hope for saluation.
Your righteousness is earthly and of no valve, Wherefore you must bid it farewell and walk in mine, if you hope for salvation.
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According to that which the Lord sayth Esai 55: As farre as the heauen is higher then the earth, so farre do my waies exceede yours. As if he should say:
According to that which the Lord say Isaiah 55: As Far as the heaven is higher then the earth, so Far do my ways exceed yours. As if he should say:
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forasmuch as our wayes being ordered hereby, are nothing but vanitie before God, and do deserue his wrath.
forasmuch as our ways being ordered hereby, Are nothing but vanity before God, and do deserve his wrath.
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and he againe in vs, now those wayes must be directed by his mercie and truth alone, not by our strength and industrie,
and he again in us, now those ways must be directed by his mercy and truth alone, not by our strength and industry,
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For those are the wayes of the Lord in which we obseruing his commaundements, do walke,
For those Are the ways of the Lord in which we observing his Commandments, do walk,
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Whereupon it is said Psal. 25: All the wayes of the Lord are mercie and truth.
Whereupon it is said Psalm 25: All the ways of the Lord Are mercy and truth.
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So it appeareth that faith, grace, mercye, truth, righteousnes, that all these are that same which God worketh in vs by Christ and the Gospell.
So it appears that faith, grace, mercy, truth, righteousness, that all these Are that same which God works in us by christ and the Gospel.
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as the Apostle testifieth, where he reciteth that saying of Abacuc: The iust shal liue by faith.
as the Apostle Testifieth, where he reciteth that saying of Habakkuk: The just shall live by faith.
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Whereupon the Scripture concludeth, that no man is counted righteous before God, but he that beleeueth,
Whereupon the Scripture Concludeth, that no man is counted righteous before God, but he that Believeth,
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The iust shall liue by faith. And Gen. 15: Abraham beleeued, and it was counted to him for righteousnes. The just shall live by faith. And Gen. 15: Abraham believed, and it was counted to him for righteousness.
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Of this he speaketh also Rom. 1: In the Gospell is reuealed the righteousnes of God from faith to faith, as it is written:
Of this he speaks also Rom. 1: In the Gospel is revealed the righteousness of God from faith to faith, as it is written:
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for that it is giuen vnto vs of God, and is made ours, when we are made partakers thereof by faith.
for that it is given unto us of God, and is made ours, when we Are made partakers thereof by faith.
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Here thou seest plainly that the grace of God is our true righteousnes, whereby we are iustified, which is therfore called ye righteousnes of God,
Here thou See plainly that the grace of God is our true righteousness, whereby we Are justified, which is Therefore called you righteousness of God,
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That being iustified by grace, we should be heires of eternall life. That being justified by grace, we should be Heirs of Eternal life.
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euen that grace of saluation, which iustifieth vs by faith, whereof he speaketh in the ende of this text:
even that grace of salvation, which Justifieth us by faith, whereof he speaks in the end of this text:
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Now we must accustome our selues to the Scripture, which maketh mention of two sorts of rigteousnes, one humane, which Paul here and in many other places hath mentioned, the other diuine,
Now we must accustom our selves to the Scripture, which makes mention of two sorts of rigteousnes, one humane, which Paul Here and in many other places hath mentioned, the other divine,
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and call for it, with acknowledging of our owne vanitie and perdition.
and call for it, with acknowledging of our own vanity and perdition.
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that we are saued by the onely grace of God, as many of vs as beleeue,
that we Are saved by the only grace of God, as many of us as believe,
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and it is concluded, that they are all nothing but sinnes, and certaine destruction, although they haue a fayre shew:
and it is concluded, that they Are all nothing but Sins, and certain destruction, although they have a fair show:
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Here therefore is condemned all boasting of free will, mans strength, righteousnes, and good workes,
Here Therefore is condemned all boasting of free will, men strength, righteousness, and good works,
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Philip. 3. The same thing he witnesseth and entreateth of at large in the Epistles to the Galathians and Colossians.
Philip. 3. The same thing he Witnesseth and entreateth of At large in the Epistles to the Galatians and colossians.
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but afterwarde when he had learned Christ, he sayth, that he coūteth that righteousnes to be but dounge, that he might be found not in such righteousnes, but in Christ by faith.
but afterward when he had learned christ, he say, that he counteth that righteousness to be but dounge, that he might be found not in such righteousness, but in christ by faith.
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So Paule glorieth, that he, before he knewe Christ, liued a blamelesse life, and was more zealous towarde the lawe then those of his age, that he also thought, that he did a thing acceptable to God by persecuting the Christians, which condemned that blameles life which he ledde,
So Paul Glorieth, that he, before he knew christ, lived a blameless life, and was more zealous toward the law then those of his age, that he also Thought, that he did a thing acceptable to God by persecuting the Christians, which condemned that blameless life which he led,
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when as no man can haue any good thinge at all, but of this grace alone, which the Gospell preacheth.
when as no man can have any good thing At all, but of this grace alone, which the Gospel Preacheth.
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Doers of such vertues are ignoraunt of God, and therefore they can not honour him by their studies and endeuours, they thinke they haue all thinkes of them selues,
Doers of such Virtues Are ignorant of God, and Therefore they can not honour him by their studies and endeavours, they think they have all thinks of them selves,
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neuertheles all such wisedome, and all suche vertues are nothinge but sinnes before God, forasmuch as they be not done in and by the grace of God.
nevertheless all such Wisdom, and all such Virtues Are nothing but Sins before God, forasmuch as they be not done in and by the grace of God.
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as Socrates, Traianus, and many other, whose same the whole world hath long since spred abroade both by wordes and writinges:
as Socrates, Trajan, and many other, whose same the Whole world hath long since spread abroad both by words and writings:
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and libertie of minde and will, which we reade that some Philosophers and Princes haue done,
and liberty of mind and will, which we read that Some Philosophers and Princes have done,
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For if all men with all their might should labour and endeuour to attayne to most exact prudence, wisedom,
For if all men with all their might should labour and endeavour to attain to most exact prudence, Wisdom,
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neither doth he condemne a small thing, when he condemneth our righteousnes or righteous workes, the most excellent thinge that man can haue in earth.
neither does he condemn a small thing, when he Condemneth our righteousness or righteous works, the most excellent thing that man can have in earth.
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First he so greatly extolleth it, that in respect of it he condemneth all our good workes and righteousnes:
First he so greatly extolleth it, that in respect of it he Condemneth all our good works and righteousness:
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Nowe let vs also briefly wey the wordes, wherein he setteth forth and commendeth the grace of God.
Now let us also briefly weigh the words, wherein he sets forth and commends the grace of God.
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Let these things suffize to haue bene spoken for a compendious and generall exposition of this text.
Let these things suffice to have be spoken for a compendious and general exposition of this text.
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and endeuour to doe them good in all thinges, looking for frute of our benefits not of thē, but of God alone.
and endeavour to do them good in all things, looking for fruit of our benefits not of them, but of God alone.
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so we neglecting the foolishnes and dotage of our aduersaries, whereby they contend that sinnes are to be counted for righteousnes, ought neuertheles of meere loue, hauing no respect of euill or good deserts, to be beneficiall vnto them,
so we neglecting the foolishness and dotage of our Adversaries, whereby they contend that Sins Are to be counted for righteousness, ought nevertheless of mere love, having no respect of evil or good deserts, to be beneficial unto them,
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but of his mercie deliuered vs from this errour and sinnes:
but of his mercy Delivered us from this error and Sins:
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But euen as God, when we being vnwise, by errour moued him to anger, counting our sinnes workes of righteousnes, did not therefore reiect vs,
But even as God, when we being unwise, by error moved him to anger, counting our Sins works of righteousness, did not Therefore reject us,
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euen as our enemies are wont to moue vs to anger, when as they will auouch those thinges to be iust, wherein they sinne and doe vniustly.
even as our enemies Are wont to move us to anger, when as they will avouch those things to be just, wherein they sin and do unjustly.
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and trust in them, whereby God is prouoked to anger more then can be said,
and trust in them, whereby God is provoked to anger more then can be said,
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and more vnfit to receiue it, for they are deceitfull workes, whereunto we adde this sinne, that we thinke them righteous,
and more unfit to receive it, for they Are deceitful works, whereunto we add this sin, that we think them righteous,
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whē as they were so farre from being righteous, that they made vs more vnworthy of the grace of God,
when as they were so Far from being righteous, that they made us more unworthy of the grace of God,
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Where he also reiecteth those workes, which we counted righteous, and were thought both of vs & others to haue bin done in righteousnes,
Where he also rejects those works, which we counted righteous, and were Thought both of us & Others to have been done in righteousness,
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Nowe the Apostle doth not onely expressely condemne vs for euill works, but sayth: Not by the vvorks of righteousnes, or, which vve haue done in righteousnes.
Now the Apostle does not only expressly condemn us for evil works, but say: Not by the works of righteousness, or, which we have done in righteousness.
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For if ye loue them which loue you, vvhat revvard shal ye haue? vvhen as euen the heathen & Publicans doe the same. For if you love them which love you, what reward shall you have? when as even the heathen & Publicans do the same.
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& sendeth raine on the iust & vniust.
& sends rain on the just & unjust.
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Loue your enemies, that ye may be the children of your Father which is in heauen, who maketh his sunne to shine vppon the good & euill, Love your enemies, that you may be the children of your Father which is in heaven, who makes his sun to shine upon the good & evil,
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as vpon our friendes and them that do good vnto vs. Wherof Christ also hath admonished vs Matth. 5:
as upon our Friends and them that do good unto us Whereof christ also hath admonished us Matthew 5:
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For we which are become the sonnes of God, must resemble God our father, and bestow benefits according to our abilitie as well vpon our enemies and persecutours,
For we which Are become the Sons of God, must resemble God our father, and bestow benefits according to our ability as well upon our enemies and persecutors,
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and not because of our owne righteousnes, yea we being by all meanes vnworthy, and subiect to innumerable sinnes, it is meete that we also do good to them that haue not deserued so much of vs, & are vnworthy therof.
and not Because of our own righteousness, yea we being by all means unworthy, and Subject to innumerable Sins, it is meet that we also do good to them that have not deserved so much of us, & Are unworthy thereof.
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For if the bountifulnes and loue of God to manward hath appeared, & he hath saued vs of his mercie, For if the bountifulness and love of God to manward hath appeared, & he hath saved us of his mercy,
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In these words the Apostle signifieth that which we haue now sayd, and proueth it as it were by rendring a reason.
In these words the Apostle signifies that which we have now said, and Proves it as it were by rendering a reason.
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as God hath done to thee. Not by the workes of righteousnes which we had done.
as God hath done to thee. Not by the works of righteousness which we had done.
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And this in deede is a true Christian life, wherein thou doost endeuour to doe so to other,
And this in deed is a true Christian life, wherein thou dost endeavour to do so to other,
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All which thinges thou shalt doe through faith & loue, albeit they exceede the strength of nature.
All which things thou shalt do through faith & love, albeit they exceed the strength of nature.
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& for thy part shewing to thy persecutors all kindnes and loue, being alwayes mindful, that thou a litle before wast not much vnlike them before God.
& for thy part showing to thy persecutors all kindness and love, being always mindful, that thou a little before waste not much unlike them before God.
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In the meane season thou must suffer all these things with a patient mind, and take them in good part, losing none of ye spiritual ioy, which thou hast of Christ in thy God,
In the mean season thou must suffer all these things with a patient mind, and take them in good part, losing none of you spiritual joy, which thou hast of christ in thy God,
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and all things being brought into perill, vntill they haue thrust thee from them out of this life into the eternal & blessed life:
and all things being brought into peril, until they have thrust thee from them out of this life into the Eternal & blessed life:
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Thus with Christ thy Lord thou shalt be persecuted, & suffer extreme ignominie, thy body, life, goods, name, friendes,
Thus with christ thy Lord thou shalt be persecuted, & suffer extreme ignominy, thy body, life, goods, name, Friends,
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and will leaue no meane vnattempted vntill if they be able they haue dispatcht thee of thy life.
and will leave no mean unattempted until if they be able they have dispatched thee of thy life.
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& 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,
& can not abide that their things should be condemned, will rise against thee with all their might, will by & by trouble thee, all the great, learned, rich & mighty of the world will condemn thee of heresy and madness,
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Whereby it will come to passe, that Satan & the worlde, which heare nothing so vnwillingly as this truth, Whereby it will come to pass, that Satan & the world, which hear nothing so unwillingly as this truth,
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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.
and will assay all means, to make this truth of salvation manifest unto all, it will publish and repete it, wheresoever it shall be able, rejecting and condemning whatsoever other either teach or say, that agreeth not with this truth.
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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,
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 love will Here show it self,
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whether they be contemptible or noble, small or great, thou shalt count them alike.
whither they be contemptible or noble, small or great, thou shalt count them alike.
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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,
Thou shalt have no choice of works, thou shalt pass for no precept, thou shalt feel no compulsion of the law, having a most ready will and pleasure to do, whatsoever things thou shalt know to be acceptable unto God,
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so louing and bountifull vnto thee, and will turne to praise, glory, and thankes giuing vnto him.
so loving and bountiful unto thee, and will turn to praise, glory, and thanks giving unto him.
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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,
Thou shalt be inflamed with a marvelous study and desire to do what things soever thou Canst know will be an honour unto thy God,
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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 Canst not in this case be idle, as surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle.
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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?
so bountiful, gracious, and gentle to thee, reioycest, and art full of all good things, being certain of his continual grace, what Shouldst thou do any longer in earth? what in this life?
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But when thou hast a sounde faith in this bountifulnes and loue to manward, and thereby doost liue in thy God,
But when thou hast a sound faith in this bountifulness and love to manward, and thereby dost live in thy God,
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& 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.
& thou shalt have After a sort a Form, although yet Far unlike, of the divine Goodness and kindness, which is Here attributed to our God, by the name of bountifulness and love towards men.
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Thinke in thy minde of a most perfect friend, which hath fulfilled all the partes of friendship toward thee,
Think in thy mind of a most perfect friend, which hath fulfilled all the parts of friendship towards thee,
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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.
also to bestow more benefits upon us then we can desire or ask, that we may presume of him no otherwise then of a most near & familiar friend, of whom we may obtain all things, in whose eyes we Are most deer, and even delightful.
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and is ready to doe the part of a very friend toward vs, voluntarily offering him selfe to helpe vs in al thinges,
and is ready to do the part of a very friend towards us, voluntarily offering him self to help us in all things,
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as wherby he doth not onely forgiue our sinnes, but doth also desire to be conuersaunt with vs,
as whereby he does not only forgive our Sins, but does also desire to be conversant with us,
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and so sweete words of the grace of God, as these two, Chrestotes, & Philanthropia, that is, bountifulnes, and loue toward men, in which ye grace of God is so described,
and so sweet words of the grace of God, as these two, Chrestotes, & Philanthropia, that is, bountifulness, and love towards men, in which you grace of God is so described,
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How could the Apostle vse more pleasaunt and sweete words? I dare say that I haue in the whole Scripture redde none more pleasaunt,
How could the Apostle use more pleasant and sweet words? I Dare say that I have in the Whole Scripture red none more pleasant,
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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.
For the Gospel is so pleasant a preaching of the grace and Goodness of God, that while it is preached and herd, it brings the holy Ghost with it, no otherwise then the beams of the sun do naturally bring heat with them.
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Paule in the Epistle to the Gal. calleth this, to receiue the holy Ghost by the Gospell.
Paul in the Epistle to the Gal. calls this, to receive the holy Ghost by the Gospel.
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and enioy it as a friende? Surely the hart is necessarily delighted with this spirituall ioy and pleasure, or vndoutedly it wanteth faith.
and enjoy it as a friend? Surely the heart is necessarily delighted with this spiritual joy and pleasure, or undoubtedly it Wants faith.
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and beareth a singular affection of loue toward it, that it is a delight and pleasure vnto him to doe it good,
and bears a singular affection of love towards it, that it is a delight and pleasure unto him to do it good,
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For how can any discouragement, any whit of sorrowe remayne in that hart, which douteth not that God is gracious and bountifull vnto it,
For how can any discouragement, any whit of sorrow remain in that heart, which doubteth not that God is gracious and bountiful unto it,
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and be made aboue measure confident.
and be made above measure confident.
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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,
Contrariwise if thou be endued with this faith, it can not be, but that thy heart being thereby cheered, should even as it were laugh and leap for holy joy in God, being void of all care and trouble,
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Which surely is a great contempt and dishonour of God, that scarce a more grieuous sinne can be committed of thee.
Which surely is a great contempt and dishonour of God, that scarce a more grievous sin can be committed of thee.
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as not beleeuing that they be true.
as not believing that they be true.
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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,
for that by thy infidelity thou reprovest of falsehood these words so precious and full of consolation and grace, making so Light account of them,
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But if thou want this faith, it had bene better for thee neuer to haue heard any thing hereof,
But if thou want this faith, it had be better for thee never to have herd any thing hereof,
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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.
thou Mayest then with a full confidence pray and desire of him whatsoever thou wilt, and complain unto him of whatsoever does grieve thee or other.
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and alwayes will be bountifull and louing toward him. If thou canst beleeue this, it will assuredly so come vnto thee:
and always will be bountiful and loving towards him. If thou Canst believe this, it will assuredly so come unto thee:
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and strengthen his faith, being certain that they are most true, and that God both vndoutedly is,
and strengthen his faith, being certain that they Are most true, and that God both undoubtedly is,
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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,
We must only endeavour, that every one do nothing doubt that these things Are spoken to him, that the bountifulness and love of God to manward is revealed and offered to every one, that by these words he may establish, exercise,
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the bountifulnes and loue of God toward men, which he doth with incomparable plentie daily poure forth vpon euery one, as we see.
the bountifulness and love of God towards men, which he does with incomparable plenty daily pour forth upon every one, as we see.
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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:
And we Are God's by love, which makes us beneficial to our neighbour: forasmuch as the nature of God is nothing but bountifulness, and Paul Here say:
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We are children of the most high by faith, whereby of nothinge we are made the heires of God.
We Are children of the most high by faith, whereby of nothing we Are made the Heirs of God.
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and fullfill the prophecie of the Prophet Psalme 82: I haue sayde, ye are gods, and ye all are children of the most high.
and fulfil the prophecy of the Prophet Psalm 82: I have said, you Are God's, and the all Are children of the most high.
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and doe againe by their good deedes declare them selues as it were the gods of other,
and do again by their good Deeds declare them selves as it were the God's of other,
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And such men are like vnto God, which in Christ receiue of God whatsoeuer he hath,
And such men Are like unto God, which in christ receive of God whatsoever he hath,
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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 may give to his neighbours beneath, & be as it were a conduit pipe, through which the fountain of the divine Goodness does continually flow to his neighbours.
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Whereby man is made as it were a meane betwene God and his neighbours, that he may receiue of God from aboue,
Whereby man is made as it were a mean between God and his neighbours, that he may receive of God from above,
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All both doctrine and life worthy of Christ, (that all thinges may be declared most briefly, manifestly and sufficiently) consist of these two, faith and loue.
All both Doctrine and life worthy of christ, (that all things may be declared most briefly, manifestly and sufficiently) consist of these two, faith and love.
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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.
As contrariwise the Stronger faith that one is endued with, so much more dutifully and with Readier mind he endeavoureth to deserve well of his neighbours.
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and so witnes the faintnes and weakenes of faith, which is the fountaine of all duties and benefites:
and so witness the faintness and weakness of faith, which is the fountain of all duties and benefits:
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For he that doth not firmely trust in the diuine grace, can not but be remisse and slow to doe well to his neighbour,
For he that does not firmly trust in the divine grace, can not but be remiss and slow to do well to his neighbour,
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and bestow them on our neighbours, which the Scripture doth very often repeate, so that euen the doctrine of saluation consisteth wholy in them, neither can one be separated from the other.
and bestow them on our neighbours, which the Scripture does very often repeat, so that even the Doctrine of salvation Consisteth wholly in them, neither can one be separated from the other.
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So in this text these two, faith and loue, are taught to receiue benefits of God,
So in this text these two, faith and love, Are taught to receive benefits of God,
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and setteth forth the glory of God alone, who freely giueth it vnto vs being vnworthy.
and sets forth the glory of God alone, who freely gives it unto us being unworthy.
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yea and nothing but grace, which admitteth no merit at all of ours, vtterly taketh away all boasting and glorying,
yea and nothing but grace, which admitteth no merit At all of ours, utterly Takes away all boasting and glorying,
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because of any mans wisedome, power, nobilitie, riches or any such thing, when as no respect is had of works of righteousnes? Great is the grace of God toward vs, which appeareth in the Gospell,
Because of any men Wisdom, power, Nobilt, riches or any such thing, when as no respect is had of works of righteousness? Great is the grace of God towards us, which appears in the Gospel,
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Howe much lesse then shall this bountifulnes and loue of our God toward men appeare,
How much less then shall this bountifulness and love of our God towards men appear,
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but Paul expressely reiecteth these, saying: Not by the workes of righteousnes, which we had done.
but Paul expressly rejects these, saying: Not by the works of righteousness, which we had done.
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neither be terrified with sinnes, but that all togither doe trust to his grace, which he voluntarily offereth vnto vs with so great kindnes and loue toward vs. For if any respect of person might be had here, it should surely be had of them, which are rich in the works of righteousnes,
neither be terrified with Sins, but that all together do trust to his grace, which he voluntarily Offereth unto us with so great kindness and love towards us For if any respect of person might be had Here, it should surely be had of them, which Are rich in the works of righteousness,
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and therefore these two, bountifulnes, and loue toward men, must be taken after a generall sort, that in all thinges the chiefe praise may be attributed to his mercy, that no man trust in his owne merits,
and Therefore these two, bountifulness, and love towards men, must be taken After a general sort, that in all things the chief praise may be attributed to his mercy, that no man trust in his own merits,
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Where it must be well marked, that God is sayd to be a louer of men, not of this or that nature onely, not held with loue of the person,
Where it must be well marked, that God is said to be a lover of men, not of this or that nature only, not held with love of the person,
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and not all thinges through his mercy.
and not all things through his mercy.
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and a louer of all, otherwise if we shoulde here make a difference betweene men, we shoulde acknowledge that some thing is receiued through our merits,
and a lover of all, otherwise if we should Here make a difference between men, we should acknowledge that Some thing is received through our merits,
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Now let no man restraine these two wordes [ bountifulnes, & loue toward men ] to the persons, for God is plainly without respect of persons bountifull to all,
Now let no man restrain these two words [ bountifulness, & love towards men ] to the Persons, for God is plainly without respect of Persons bountiful to all,
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then these wordes? O lamentable case, how miserably hath Satan by the lawes of his Pope oppressed and obscured this souereigne synceritie of the word of God.
then these words? O lamentable case, how miserably hath Satan by the laws of his Pope oppressed and obscured this sovereign sincerity of the word of God.
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What should he doe more? Who can not see hereby, why we count the Gospell a preaching, ioyfull and full of all consolation of God in Christ? For what can be spoken more louingly and sweetely to a sinnefull and afflicted conscience,
What should he do more? Who can not see hereby, why we count the Gospel a preaching, joyful and full of all consolation of God in christ? For what can be spoken more lovingly and sweetly to a sinful and afflicted conscience,
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and most gently embraceth as many as only doe not refuse his grace and loue, and desire to drawe nie vnto him.
and most gently Embraceth as many as only do not refuse his grace and love, and desire to draw High unto him.
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and sweete, which can beare, and will receiue all, but also he so loueth vs, that of his owne accord he adioyneth him self vnto vs, seeketh to haue to doe with vs, voluntarily sheweth and offereth his grace and bountifulnes vnto vs,
and sweet, which can bear, and will receive all, but also he so loves us, that of his own accord he adjoineth him self unto us, seeks to have to do with us, voluntarily shows and Offereth his grace and bountifulness unto us,
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Our God hath in the Gospell shewed him selfe vnto vs not onely bountifull, kinde, gentle,
Our God hath in the Gospel showed him self unto us not only bountiful, kind, gentle,
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The meaning therefore of the Apostle is this:
The meaning Therefore of the Apostle is this:
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The Lord appeared hauing in his right hand a law of fire, and he loued the people. The Lord appeared having in his right hand a law of fire, and he loved the people.
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This name, & such loue the Apostle here attributeth to our God, which Moses also did before him, Deut. 33: where he speaketh thus of God:
This name, & such love the Apostle Here attributeth to our God, which Moses also did before him, Deuteronomy 33: where he speaks thus of God:
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as though they were moued with some reason & sense of humanity.
as though they were moved with Some reason & sense of humanity.
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For these creatures are by nature delighted with man, they desire his company, & do willingly serue him,
For these creatures Are by nature delighted with man, they desire his company, & do willingly serve him,
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And the Philosophers cal certaine liuing creatures Philanthropa, that is louing toward men, as are horses, dogges, dolphins.
And the Philosophers call certain living creatures Philanthropa, that is loving towards men, as Are Horses, Dogs, dolphins.
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The other word is Philanthropia, loue of men, as couetousnes may be called loue of money, as Dauid 2. Sam. 1. calleth the desire of women, the loue of women.
The other word is Philanthropia, love of men, as covetousness may be called love of money, as David 2. Sam. 1. calls the desire of women, the love of women.
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neither to returne with confusion being frustrate.
neither to return with confusion being frustrate.
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Come vnto him, and be enlightened, and your faces shall not be ashamed, that is, he will not suffer you to pray and come in vaine,Come unto him, and be enlightened, and your faces shall not be ashamed, that is, he will not suffer you to pray and come in vain,
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as it is written Heb. 4. and Psal. 34:
as it is written Hebrew 4. and Psalm 34:
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This is the time of grace, wherein it is graunted to all to goe with great boldnes vnto the throne of grace,
This is the time of grace, wherein it is granted to all to go with great boldness unto the throne of grace,
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and not any man according to his deserts.
and not any man according to his deserts.
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For we read and heare nothing to be declared in the Gospell but meere grace, and meere goodnes, whereby he doth most mercifully beare vs, & most gently handle vs,
For we read and hear nothing to be declared in the Gospel but mere grace, and mere Goodness, whereby he does most mercifully bear us, & most gently handle us,
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So God also by the Gospell is preached and offered vnto vs wholy good, bountifull and sweete, open to all, reiecting none, bearing all our sinnes and offences, repelling no man from him with excessiue seueritie.
So God also by the Gospel is preached and offered unto us wholly good, bountiful and sweet, open to all, rejecting none, bearing all our Sins and offences, repelling no man from him with excessive severity.
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they are such men as the Gospells describe Christ vnto vs, whom they declare to be gentle to all, a despiser of none, which denieth no benefit to any, pliant, prepared and ready to do good to all.
they Are such men as the Gospels describe christ unto us, whom they declare to be gentle to all, a despiser of none, which Denieth no benefit to any, pliant, prepared and ready to do good to all.
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accesse vnto them is not hard, but they are so open, and ready for al, that euery one dare resort vnto them, and desire their helpe. And to conclude:
access unto them is not hard, but they Are so open, and ready for all, that every one Dare resort unto them, and desire their help. And to conclude:
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For such can suffer all without griefe: they contemne no man: they repell or put none from them with bitter, hard, and disordered conditions:
For such can suffer all without grief: they contemn no man: they repel or put none from them with bitter, hard, and disordered conditions:
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& maruelously delighted with their companie, so that they doe with this their gentlenes and kindnes allure & greatly prouoke all men to loue them.
& marvelously delighted with their company, so that they do with this their gentleness and kindness allure & greatly provoke all men to love them.
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The first is called of the Grecians Chrestotes, and is that kindnes, gentlenes and sweetenes of conditions, wherewith they that be endued, with them all of vs are with pleasure conuersant,
The First is called of the Greeks Chrestotes, and is that kindness, gentleness and sweetness of conditions, wherewith they that be endued, with them all of us Are with pleasure conversant,
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He vseth not here the word grace, which he vsed before, but hath set in steed therof two other words of maruelous comfort, [ bountifulnes, and loue toward men ] which he attributeth to our God.
He uses not Here the word grace, which he used before, but hath Set in steed thereof two other words of marvelous Comfort, [ bountifulness, and love towards men ] which he attributeth to our God.
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Albeit the vnskilfulnes of Ministers hath wrested it to the carnall natiuitie of Christ.
Albeit the unskilfulness of Ministers hath wrested it to the carnal Nativity of christ.
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This word, appeared, we haue elsewhere declared to signifie the reuelation of the Gospell, whereby Christ appeared in the world:
This word, appeared, we have elsewhere declared to signify the Revelation of the Gospel, whereby christ appeared in the world:
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when we were euill and wicked, like vnto them.
when we were evil and wicked, like unto them.
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and as much as lyeth in vs, endeuour to doe them good, taking all things in good part, considering that God hath so dealt with vs,
and as much as lies in us, endeavour to do them good, taking all things in good part, considering that God hath so dealt with us,
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He will haue vs subiect to them that be in authoritie, kinde vnto others, and readie to doe well vnto them with all gentlenes, He will have us Subject to them that be in Authority, kind unto Others, and ready to do well unto them with all gentleness,
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Here we see how the Apostle will haue vs to be affected toward men:
Here we see how the Apostle will have us to be affected towards men:
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albeit they haue otherwise deserued, forasmuch as we were like vnto them, subiect to all sinnes and euill desires.
albeit they have otherwise deserved, forasmuch as we were like unto them, Subject to all Sins and evil Desires.
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so ought we to doe all thinges with all charitie and good will toward our neighbours,
so ought we to do all things with all charity and good will towards our neighbours,
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then any being compared to vs can be, or can deserue of vs? As therefore God hath with exceeding bountifulnes and kindenes most gently behaued him selfe toward vs, of his mercy graunting and giuing vnto vs all thinges:
then any being compared to us can be, or can deserve of us? As Therefore God hath with exceeding bountifulness and kindness most gently behaved him self towards us, of his mercy granting and giving unto us all things:
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and gently with vs, with whom without comparison, we are lesse, and haue lesse of him deserued,
and gently with us, with whom without comparison, we Are less, and have less of him deserved,
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Wherfore should it grieue vs to deserue so well of all men, when as God hath before dealt so bountifully, kindely, Wherefore should it grieve us to deserve so well of all men, when as God hath before dealt so bountifully, kindly,
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he added those wordes which we haue already mentioned, as if he should say:
he added those words which we have already mentioned, as if he should say:
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these fewe wordes being put betweene, that we our selues were in times past vnwise, disobedient, deceiued, seruing diuers lustes and voluptuousnes, &c:
these few words being put between, that we our selves were in times passed unwise, disobedient, deceived, serving diverse lusts and voluptuousness, etc.:
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but gentle, shewing all meekenes vnto all men, &c:
but gentle, showing all meekness unto all men, etc.:
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and ready to euery good worke, to speake euill of no man, to be no fighters,
and ready to every good work, to speak evil of no man, to be no fighters,
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PAVLE hauing willed before that all shoulde be put in mind to be obedient to such as be in authoritie,
PAUL having willed before that all should be put in mind to be obedient to such as be in Authority,
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7. That we, being iustified by his grace, should be made heires according to the hope of eternall life.
7. That we, being justified by his grace, should be made Heirs according to the hope of Eternal life.
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and the renuing of the holy Ghost, 6. Which he shed on vs aboundantly, through Iesus Christ our Sauiour,
and the renewing of the holy Ghost, 6. Which he shed on us abundantly, through Iesus christ our Saviour,
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5. Not by the workes of righteousnes, which we had done, but according to his mercie he saued vs, by the washing of the newe birth,
5. Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing of the new birth,
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Verse. 4. WHen that bountifulnes & that loue of God our Sauiour towarde men appeared,Verse. 4. WHen that bountifulness & that love of God our Saviour toward men appeared,
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A SERMON OF D. MARTIN LVTHER, WHEREIN IS TAVGHT THAT WE ARE SAVED freely by grace, without the workes and merits of men. Tit. 3.
A SERMON OF D. MARTIN LUTHER, WHEREIN IS TAUGHT THAT WE ARE SAVED freely by grace, without the works and merits of men. Tit. 3.
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also wheras in a moment he shewed him all the kingdoms of the world, he sufficiently declared, that he was more then a man,
also whereas in a moment he showed him all the kingdoms of the world, he sufficiently declared, that he was more then a man,
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but by euerie word that proceedeth out of the mouth of the Lord. Which is as much as if he had said:but by every word that Proceedeth out of the Mouth of the Lord. Which is as much as if he had said:
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These are they whom Satan hauing sette on a pinnacle of the temple, biddeth them cast them selues downe, and they obey him.
These Are they whom Satan having Set on a pinnacle of the temple, bids them cast them selves down, and they obey him.
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Such are all they which seeke saluation by their works.
Such Are all they which seek salvation by their works.
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But there are very few which desire him, the moste parte seeke some other where, whereby their soules may liue, & obtaine saluation.
But there Are very few which desire him, the most part seek Some other where, whereby their Souls may live, & obtain salvation.
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This nourishment, this strength, this saluation, is Christ our Sauiour, in whom the Father hath most abundantly offered and giuen all good thinges.
This nourishment, this strength, this salvation, is christ our Saviour, in whom the Father hath most abundantly offered and given all good things.
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and also most blessedly, so that no good thing at all can be wanting vnto it.
and also most blessedly, so that no good thing At all can be wanting unto it.
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In these God hath appoynted a certayne maner, wherby the soule may be fedde, nourished and strengthened, both most commodiously,
In these God hath appointed a certain manner, whereby the soul may be fed, nourished and strengthened, both most commodiously,
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But in spirituall things, which concerne the nourishment, not of the body, but of ye soule, this tentation is wont to be both mighty and often.
But in spiritual things, which concern the nourishment, not of the body, but of the soul, this tentation is wont to be both mighty and often.
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Howbeit thou shalt finde very few which doe follow this Heremite, and doe differre to enioy corporall thinges present for that they hope that God will giue them other from heauen.
Howbeit thou shalt find very few which do follow this Hermit, and do differre to enjoy corporal things present for that they hope that God will give them other from heaven.
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so that his madnes was altogither like that, whereunto Satan here persuadeth Christ, to wit, that he shoulde cast him selfe downe from a pinnacle of the temple.
so that his madness was altogether like that, whereunto Satan Here Persuadeth christ, to wit, that he should cast him self down from a pinnacle of the temple.
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and so perished, and vndoutedly went strait vnto hell, because of that false faith and tempting of God, which he learned no other where but of yt deuill,
and so perished, and undoubtedly went strait unto hell, Because of that false faith and tempting of God, which he learned no other where but of that Devil,
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We read of a certaine Heremite, who because he had vowed to take bread of no men, brought him selfe into perill by hunger,
We read of a certain Hermit, who Because he had vowed to take bred of no men, brought him self into peril by hunger,
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while God prouide otherwise for him by miracle.
while God provide otherwise for him by miracle.
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or vseth not the thinges present, as bread, apparell, house, and such like, loking with perill,
or uses not the things present, as bred, apparel, house, and such like, looking with peril,
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But he shall be hardly founde, which hauing a false and ouermuch confidence in God, attempteth any such thing, But he shall be hardly found, which having a false and overmuch confidence in God, attempteth any such thing,
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and none fal more perilously, then they which vse to attempt hie matters.
and none fall more perilously, then they which use to attempt high matters.
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So is it almost vsuall, that none are oftner drowned then they that are most exercised in swimming,
So is it almost usual, that none Are oftener drowned then they that Are most exercised in swimming,
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what euery one followeth, that he commeth vnto.
what every one follows, that he comes unto.
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He that loueth perill, shall perish in it. Whereof the Germanes haue a prouerbe: Selfe do, self haue: He that loves peril, shall perish in it. Whereof the Germane have a proverb: Self do, self have:
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or goe voluntarily into other no small daungers. Of whom Iesus the sonne of Syrach sayth:
or go voluntarily into other no small dangers. Of whom Iesus the son of Sirach say:
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as they doe which goe on warfare of their owne accord, which leape rashly into most deepe waters,
as they do which go on warfare of their own accord, which leap rashly into most deep waters,
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But this tentation doth not easily happen in these outward thinges, as are bread, apparell, houses, &c. Thou mayst finde in deed some rash heads, which for no cause do put their life, goods, good name in great daunger,
But this tentation does not Easily happen in these outward things, as Are bred, apparel, houses, etc. Thou Mayest find in deed Some rash Heads, which for no cause do put their life, goods, good name in great danger,
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And this is Satans seducing, and persuasion to tempt God.
And this is Satan seducing, and persuasion to tempt God.
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Howbeit the deuill sayth nothing of the wayes of ye Lord, but promiseth by corrupting the saying of the Psalme, that it is commaunded to the Angells, to keepe vs in what wayes soeuer, whereof the Lorde hath commaunded nothing.
Howbeit the Devil say nothing of the ways of the Lord, but promises by corrupting the saying of the Psalm, that it is commanded to the Angels, to keep us in what ways soever, whereof the Lord hath commanded nothing.
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vnles we walke in our wayes which he hath prescribed vs. If we walke in them, we shal assuredly be kept of Angells.
unless we walk in our ways which he hath prescribed us If we walk in them, we shall assuredly be kept of Angels.
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He will giue his Angells charge ouer thee, to keepe thee in all thy wayes, &c. So that the custodie of Angells is not by the commaundement promised vnto vs,He will give his Angels charge over thee, to keep thee in all thy ways, etc. So that the custody of Angels is not by the Commandment promised unto us,
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But the deceiuer concealed that which is added, that is, in their wayes. For thus hath the Psalme:
But the deceiver concealed that which is added, that is, in their ways. For thus hath the Psalm:
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So Satan recited here vnto Christ out of the 91 Psalme, that God doth commaund his Angels concerning his children, that they keepe them, lifting them vp with their hands.
So Satan recited Here unto christ out of the 91 Psalm, that God does command his Angels Concerning his children, that they keep them, lifting them up with their hands.
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although they alwayes peruert & wrest them to their owne errour and false imaginations.
although they always pervert & wrest them to their own error and false Imaginations.
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Neuertheles he is in the meane season in ye holy citie, because that this kind of men is wont to be no where but among Christians, where the word of the Lord and the preaching of faith is daily heard, who also like vnto Satan, haue sentences of Scripture in a readines as concerning the wordes,
Nevertheless he is in the mean season in you holy City, Because that this kind of men is wont to be not where but among Christians, where the word of the Lord and the preaching of faith is daily herd, who also like unto Satan, have sentences of Scripture in a readiness as Concerning the words,
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but on the temple, that is, not in the synceritie of fayth, but in a vayne outward shew of faith.
but on the temple, that is, not in the sincerity of faith, but in a vain outward show of faith.
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and to stande in a very holy place, when as notwithstanding they are sette not in the temple,
and to stand in a very holy place, when as notwithstanding they Are Set not in the temple,
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By this tentation he replenisheth men with cogitations that seeme most holy, that they may thinke them selues most plentifully endued with faith,
By this tentation he replenisheth men with cogitations that seem most holy, that they may think them selves most plentifully endued with faith,
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He tooke Iesus, sayth the Euangelist, into the holy Citie, and set him on a pinnacle of the temple. He took Iesus, say the Evangelist, into the holy city, and Set him on a pinnacle of the temple.
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Moreouer allegorically we may by this doing of Satan perceiue his craft and suttletie.
Moreover allegorically we may by this doing of Satan perceive his craft and subtlety.
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For there was a sufficient meane to descende from the pinnacle of the temple, neither was it reason to attempt this newe vnaccustomed and vnnecessary meane whereunto Satan persuaded.
For there was a sufficient mean to descend from the pinnacle of the temple, neither was it reason to attempt this new unaccustomed and unnecessary mean whereunto Satan persuaded.
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(52) sermon (DIV1)
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The Lord giue vs faith to beleeue this.
The Lord give us faith to believe this.
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Neither are these thinges written for Christes cause, whome they can not profit, but they are written for vs, that we may learne to beleeue, that if the Angells ministred vnto him, they shall also when the case so requireth minister vnto vs his brethren and members.
Neither Are these things written for Christ's cause, whom they can not profit, but they Are written for us, that we may Learn to believe, that if the Angels ministered unto him, they shall also when the case so requires minister unto us his brothers and members.
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(52) sermon (DIV1)
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and to helpe vs with their ministerie in all necessitie.
and to help us with their Ministry in all necessity.
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(52) sermon (DIV1)
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For if we stand fast in faith, it is so farre of that God will suffer vs to be troubled and pinched with pouertie, more then is meete, that he will sooner send his Angells to minister vnto vs, to be our Butlers, our Cookes,
For if we stand fast in faith, it is so Far of that God will suffer us to be troubled and pinched with poverty, more then is meet, that he will sooner send his Angels to minister unto us, to be our Butlers, our Cooks,
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(52) sermon (DIV1)
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when one deuill tempteth vs, if we fight valiantly.
when one Devil tempts us, if we fight valiantly.
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(52) sermon (DIV1)
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Now this is written chiefly for our consolation, that we may not dout, that many Angells shall minister vnto vs,
Now this is written chiefly for our consolation, that we may not doubt, that many Angels shall minister unto us,
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(52) sermon (DIV1)
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for then he transformeth him selfe into an Angell of light, as Paule witnesseth. for then he Transformeth him self into an Angel of Light, as Paul Witnesseth.
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(52) sermon (DIV1)
579
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And vndoutedly he did not appeare like a deuill when he did these thinges, for he loueth to appeare after a fayre sort, especially when he will lie and deceiue:
And undoubtedly he did not appear like a Devil when he did these things, for he loves to appear After a fair sort, especially when he will lie and deceive:
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(52) sermon (DIV1)
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and required that he would worship him.
and required that he would worship him.
cc vvd cst pns31 vmd vvi pno31.
(52) sermon (DIV1)
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& such a one surely he shewed him selfe openly, when he offered that he would giue vnto him those kingdoms,
& such a one surely he showed him self openly, when he offered that he would give unto him those kingdoms,
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(52) sermon (DIV1)
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For in that he tooke Christ, and set him on a pinnacle of the temple:
For in that he took christ, and Set him on a pinnacle of the temple:
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(52) sermon (DIV1)
579
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Yea and I thinke that the deuill also appeared vnto him in a corporall forme, perhaps as an Angell.
Yea and I think that the Devil also appeared unto him in a corporal Form, perhaps as an Angel.
uh cc pns11 vvb cst dt n1 av vvd p-acp pno31 p-acp dt j n1, av c-acp dt n1.
(52) sermon (DIV1)
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as his seruiters at the table, and Ministers of all other thinges necessary for his life.
as his seruiters At the table, and Ministers of all other things necessary for his life.
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(52) sermon (DIV1)
579
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This I thinke was done corporally, that they hauing taken bodies, appeared, and ministred vnto him meate and drinke,
This I think was done corporally, that they having taken bodies, appeared, and ministered unto him meat and drink,
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(52) sermon (DIV1)
579
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And behold, the Angells came, & ministred vnto him. And behold, the Angels Come, & ministered unto him.
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(52) sermon (DIV1)
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an other day with that, during the space of those forty daies, as Satan thought it most conuenient and meete for his purpose.
an other day with that, during the Molle of those forty days, as Satan Thought it most convenient and meet for his purpose.
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(52) sermon (DIV1)
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Yea it may be that they happened not vnto Christ by any certain order, but that he was assailed of Satan one day with this,
Yea it may be that they happened not unto christ by any certain order, but that he was assailed of Satan one day with this,
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(52) sermon (DIV1)
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and which may be commodious for him that shall teach of them.
and which may be commodious for him that shall teach of them.
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(52) sermon (DIV1)
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Matthew was not careful to rehearse them in that order, which they haue almost by their own nature,
Matthew was not careful to rehearse them in that order, which they have almost by their own nature,
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(52) sermon (DIV1)
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but he tempteth Christians sometime with the first, sometime with the third tentation, as he hath and seeth occasion.
but he tempts Christians sometime with the First, sometime with the third tentation, as he hath and sees occasion.
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(52) sermon (DIV1)
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and tempteth vs with errour, lyes, delusion, and other spiritual suttleties. Yet neither is this order alwayes obserued of Satan:
and tempts us with error, lies, delusion, and other spiritual subtleties. Yet neither is this order always observed of Satan:
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(52) sermon (DIV1)
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For he may fitly say, and thus rehearse, that Satan doth first tempt vs with pouertie and aduersitie, wherby if he preuaile not, that he tempteth vs with prosperity and glory, which if he do in vaine, that he assaileth vs with all his might,
For he may fitly say, and thus rehearse, that Satan does First tempt us with poverty and adversity, whereby if he prevail not, that he tempts us with Prosperity and glory, which if he do in vain, that he assails us with all his might,
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(52) sermon (DIV1)
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Notwithstanding when any wil teach the people concerning these tentations, it were better to follow the order of Luke.
Notwithstanding when any will teach the people Concerning these tentations, it were better to follow the order of Luke.
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(52) sermon (DIV1)
578
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But there doth not so much consist in the order.
But there does not so much consist in the order.
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(52) sermon (DIV1)
578
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For Luke hath set that last, which Matthew hath set in the middes, & that which Matthew hath set last, Luke hath placed in the middes.
For Luke hath Set that last, which Matthew hath Set in the mids, & that which Matthew hath Set last, Lycia hath placed in the mids.
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(52) sermon (DIV1)
578
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We can not certainly know ye order of these tentations which happened to Christ, for that the Euangelists haue not described them after one order.
We can not Certainly know you order of these tentations which happened to christ, for that the Evangelists have not described them After one order.
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(52) sermon (DIV1)
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and if it be a strong faith, they seeme very easie and delectable vnto it.
and if it be a strong faith, they seem very easy and delectable unto it.
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(52) sermon (DIV1)
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and other commodities which we haue. But an entire and sound faith in the worde of God can performe both notably,
and other commodities which we have. But an entire and found faith in the word of God can perform both notably,
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(52) sermon (DIV1)
577
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Agayne it is no lesse grieuous to neglect, & wholy to denye fauour, glory, riches, friendes, companions,
Again it is no less grievous to neglect, & wholly to deny favour, glory, riches, Friends, Sodales,
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(52) sermon (DIV1)
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For it can not be a litle grieuous to suffer pouerty, to want bread, and such other thinges necessary.
For it can not be a little grievous to suffer poverty, to want bred, and such other things necessary.
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(52) sermon (DIV1)
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although they doe also vrge vs very sore.
although they do also urge us very soar.
cs pns32 vdb av vvi pno12 av av-j.
(52) sermon (DIV1)
577
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The other two also doe assayle faith, howebeit in these outward thinges, as aduersitie & prosperitie,
The other two also do assail faith, howbeit in these outward things, as adversity & Prosperity,
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(52) sermon (DIV1)
577
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for it assayleth the doctrine of faith, and is spirituall, and wont to deceiue in spirituall thinges.
for it assaileth the Doctrine of faith, and is spiritual, and wont to deceive in spiritual things.
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(52) sermon (DIV1)
577
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Euery one therfore of these three tentations is grieuous and very hard, but the middle one is most perilous of all,
Every one Therefore of these three tentations is grievous and very hard, but the middle one is most perilous of all,
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(52) sermon (DIV1)
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and doe also contemne the world, although they do neither of both with a simple hart, and sincere faith.
and do also contemn the world, although they do neither of both with a simple heart, and sincere faith.
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(52) sermon (DIV1)
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He can be content that they that be his doe often tymes suffer pouertie patiently,
He can be content that they that be his doe often times suffer poverty patiently,
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(52) sermon (DIV1)
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For in both euen heretikes often tymes doe notably excell, and it is a practize of the deuill eftsoones to fayne him selfe ouercome in the first and third tentation, that he may reigne victour by the second.
For in both even Heretics often times do notably excel, and it is a practice of the Devil eftsoons to fain him self overcome in the First and third tentation, that he may Reign victor by the second.
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(52) sermon (DIV1)
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while they are in errour, either patience in aduersitie or constancie in prosperitie can be of no importance.
while they Are in error, either patience in adversity or constancy in Prosperity can be of no importance.
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(52) sermon (DIV1)
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For whether they suffer such pouertie, or enioy plenty of thinges, whether they contend, or yeelde vnto all thinges, both is nothing:
For whither they suffer such poverty, or enjoy plenty of things, whither they contend, or yield unto all things, both is nothing:
p-acp cs pns32 vvb d n1, cc vvi n1 pp-f n2, cs pns32 vvb, cc vvi p-acp d n2, d vbz pix:
(52) sermon (DIV1)
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By which if he preuaile against any they are also ouercome both on the left side and on the right.
By which if he prevail against any they Are also overcome both on the left side and on the right.
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(52) sermon (DIV1)
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or false vnderstanding of the Scripture, that is, by the second tentation which is spirituall, and therefore most hurtfull.
or false understanding of the Scripture, that is, by the second tentation which is spiritual, and Therefore most hurtful.
cc j n1 pp-f dt n1, cst vbz, p-acp dt ord n1 r-crq vbz j, cc av av-ds j.
(52) sermon (DIV1)
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nor by prosperitie, that is, by the thirde tentation, he may ouercome either by errour, blindnes,
nor by Prosperity, that is, by the Third tentation, he may overcome either by error, blindness,
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(52) sermon (DIV1)
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as Peter saith, & attēpteth all meanes, that whom he can ouercome neither by aduersitie, that is, by the first tentation,
as Peter Says, & attempteth all means, that whom he can overcome neither by adversity, that is, by the First tentation,
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(52) sermon (DIV1)
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& so he assayleth vs on either side, yea when he preuaileth by neither way, he goeth about,
& so he assaileth us on either side, yea when he prevaileth by neither Way, he Goes about,
cc av pns31 vvz pno12 p-acp d n1, uh c-crq pns31 vvz p-acp dx n1, pns31 vvz a-acp,
(52) sermon (DIV1)
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For whom he can not ouercome with pouertie, scarsitie, necessitie, & misery, them he tēpteth with riches, fauour, glorie, delights, power, &c:
For whom he can not overcome with poverty, scarcity, necessity, & misery, them he tempts with riches, favour, glory, delights, power, etc.:
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(52) sermon (DIV1)
577
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The second tentation is altogither spirituall, whereby Satan by deceit, and meruelous & secret suttlery goeth about to withdraw man from faith.
The second tentation is altogether spiritual, whereby Satan by deceit, and marvelous & secret suttlery Goes about to withdraw man from faith.
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(52) sermon (DIV1)
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and whatsoeuer is excellent and delectable in the world.
and whatsoever is excellent and delectable in the world.
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(52) sermon (DIV1)
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& diffidence, so this third tentation is of prosperitie, whereby we are prouoked to delights, glory, pleasures,
& diffidence, so this third tentation is of Prosperity, whereby we Are provoked to delights, glory, pleasures,
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(52) sermon (DIV1)
577
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For as the first tentation is of aduersitie, whereby we are moued to indignation, impatiencie,
For as the First tentation is of adversity, whereby we Are moved to Indignation, impatiency,
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(52) sermon (DIV1)
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So we may place this tentation on the right hand, as the first assaileth vs on the left.
So we may place this tentation on the right hand, as the First assails us on the left.
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(52) sermon (DIV1)
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or oppugne the sinceritie of faith, that being exempted out of the common number they may be extolled on hie.
or oppugn the sincerity of faith, that being exempted out of the Common number they may be extolled on high.
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(52) sermon (DIV1)
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In the number of these are all heretikes and troublers of the Church, which do therfore either leaue,
In the number of these Are all Heretics and troublers of the Church, which do Therefore either leave,
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(52) sermon (DIV1)
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or at least doe so temper their faith that they lose not these thinges.
or At least doe so temper their faith that they loose not these things.
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(52) sermon (DIV1)
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By this tentation they are ouercome which reuolt from faith, that they may enioy glorie and power here,
By this tentation they Are overcome which revolt from faith, that they may enjoy glory and power Here,
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(52) sermon (DIV1)
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Here he tempteth with vaine glorie & power of the world, as by the wordes of the deuil doth plainly appeare, who shewing Christ ye kingdoms of the world, offered them to him, if he would worship him. Here he tempts with vain glory & power of the world, as by the words of the Devil does plainly appear, who showing christ the kingdoms of the world, offered them to him, if he would worship him.
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(52) sermon (DIV1)
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Againe the deuil tooke him vp into an exceeding high moūtaine. Again the Devil took him up into an exceeding high mountain.
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(52) sermon (DIV1)
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Howsoeuer God dealeth with vs, we are not content: our incredulitie is a bottomles pit of malice and vngodlines.
Howsoever God deals with us, we Are not content: our incredulity is a bottomless pit of malice and ungodliness.
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(52) sermon (DIV1)
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Concerning the first, we flie and hate scarsitie and seeke plentie: concerning the latter, we seeke scarsitie, and flie plentie.
Concerning the First, we fly and hate scarcity and seek plenty: Concerning the latter, we seek scarcity, and fly plenty.
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(52) sermon (DIV1)
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If we haue plentie of thinges, we loath them, and require other, being then also voyde of faith.
If we have plenty of things, we loath them, and require other, being then also void of faith.
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(52) sermon (DIV1)
576
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So our case standeth ill in both respects: If we haue nothinge we despeire, and distrust God:
So our case Stands ill in both respects: If we have nothing we despair, and distrust God:
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(52) sermon (DIV1)
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so that they loath it, coueting to haue some other speciall thinge, whereby they may procure the saluation of their soules.
so that they loath it, coveting to have Some other special thing, whereby they may procure the salvation of their Souls.
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(52) sermon (DIV1)
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In the latter the cause why they doe not beleeue is ouermuch abundance, for that miserable men are full of most plentifull and abundant treasure,
In the latter the cause why they do not believe is overmuch abundance, for that miserable men Are full of most plentiful and abundant treasure,
p-acp dt d dt n1 c-crq pns32 vdb xx vvi vbz av n1, c-acp cst j n2 vbr j pp-f ds j cc j n1,
(52) sermon (DIV1)
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In the former the cause why men doe not beleeue is neede and hunger, for they are thereby moued to distrust God, and despeire of his goodnes.
In the former the cause why men do not believe is need and hunger, for they Are thereby moved to distrust God, and despair of his Goodness.
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For this tentation must be in the holy citie. Now these two tentations, and the causes of them doe greatly differ:
For this tentation must be in the holy City. Now these two tentations, and the Causes of them do greatly differ:
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We haue at large declared who are such, namely, incredulous hypocrites, which are giuen to workes without faith, which falsely boast of the name of Christians, chalenging to them selues to be chiefe in ye flock of Christ:
We have At large declared who Are such, namely, incredulous Hypocrites, which Are given to works without faith, which falsely boast of the name of Christians, challenging to them selves to be chief in you flock of christ:
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For they acknowledge not, yt the Scripture doth no where require works without faith, or that it doth euery where require a sound & liuely faith from which works proceede.
For they acknowledge not, that the Scripture does no where require works without faith, or that it does every where require a found & lively faith from which works proceed.
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when as in deede they can by nothing so offend him, as by that madde trust and confidence in workes.
when as in deed they can by nothing so offend him, as by that mad trust and confidence in works.
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Now Satan persuadeth miserable men vnto this madnes, as also he persuaded Christ to cast him selfe downe from a pinnacle of the temple, by places of Scripture peruerted and misapplied, wherein workes are commaunded, whereby he maketh them beleeue, that the Angells shall keepe them, that is, that they shall be approued of God,
Now Satan Persuadeth miserable men unto this madness, as also he persuaded christ to cast him self down from a pinnacle of the temple, by places of Scripture perverted and misapplied, wherein works Are commanded, whereby he makes them believe, that the Angels shall keep them, that is, that they shall be approved of God,
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wherefore throwing them selues downe headlong, they breake their necke, falling into vtter desperation.
Wherefore throwing them selves down headlong, they break their neck, falling into utter desperation.
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that is, they beleeue and trust in God, yet so, as they trust also in their owne works, in which is no place at all for faith and trust, no way or path vnto God,
that is, they believe and trust in God, yet so, as they trust also in their own works, in which is no place At all for faith and trust, no Way or path unto God,
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They descende where as is no way:
They descend where as is no Way:
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For why shouldest thou beleeue that he will giue that, which thou hast already of his gift? Thou seest therefore that the deuill doth here obiect a certaine necessitie and neede vnto Christ, where there is none.
For why Shouldst thou believe that he will give that, which thou hast already of his gift? Thou See Therefore that the Devil does Here Object a certain necessity and need unto christ, where there is none.
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if it be already come of his liberalitie.
if it be already come of his liberality.
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For he doth not commaund thee to beleeue, that that thing shal come vnto thee wherof thou hast neede,
For he does not command thee to believe, that that thing shall come unto thee whereof thou hast need,
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I must trust in God, I wil not feede on this earthly bread, I will tarye till God giue me other from heauen. This were to tempt God.
I must trust in God, I will not feed on this earthly bred, I will tarry till God give me other from heaven. This were to tempt God.
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as he of his goodnes giueth vnto vs euery day, thou wouldest not vse it, but wouldest procure to thy selfe necessitie and hunger, saying:
as he of his Goodness gives unto us every day, thou Wouldst not use it, but Wouldst procure to thy self necessity and hunger, saying:
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If he should bring thee to such madnes, that whē thou hast bread at home giuen thee of God,
If he should bring thee to such madness, that when thou hast bred At home given thee of God,
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And so he setteth vpon him on the right side, affirming that that is to be beleeued, which the Lorde hath neither spoken, nor commaunded to be beleeued. As is this:
And so he sets upon him on the right side, affirming that that is to be believed, which the Lord hath neither spoken, nor commanded to be believed. As is this:
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If he professe him selfe to be of so religious and assured a minde, I will on this side also giue occasion to sinne.
If he profess him self to be of so religious and assured a mind, I will on this side also give occasion to sin.
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as being weaker then that by it he may ouerthrow one so stronge in faith. He thinketh therefore with him selfe:
as being Weaker then that by it he may overthrow one so strong in faith. He Thinketh Therefore with him self:
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For when the deuil perceiueth the hart, that in pouertie and necessitie it trusteth in God, he by and by maketh an end of tempting by care of the bellie and desire of things,
For when the Devil perceives the heart, that in poverty and necessity it Trusteth in God, he by and by makes an end of tempting by care of the belly and desire of things,
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Now this tentation doth not amis follow the former.
Now this tentation does not amiss follow the former.
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It is written: Thou shalt not tempt the Lorde thy God. Hereby he signifieth that the deuill would prouoke him to tempt God.It is written: Thou shalt not tempt the Lord thy God. Hereby he signifies that the Devil would provoke him to tempt God.
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And that this tentation prouoketh to tempt God, it is manifest euen by the aunswere of Christ, who aunswereth Satan in this maner:
And that this tentation provoketh to tempt God, it is manifest even by the answer of christ, who Answers Satan in this manner:
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and so tempt God, when there were ladders, by which he might descend.
and so tempt God, when there were ladders, by which he might descend.
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euen as he willeth Christ to cast him self downe from a pinnacle of the temple,
even as he wills christ to cast him self down from a pinnacle of the temple,
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He assaileth vs with such tentation also whereby he goeth about to moue vs to tempt God,
He assails us with such tentation also whereby he Goes about to move us to tempt God,
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Then the Deuell tooke him vp into the holie Citie, &c. This tentation is quite contrarie to the former. Then the devil took him up into the holy city, etc. This tentation is quite contrary to the former.
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and carefulnes of life are ouercome.
and carefulness of life Are overcome.
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And by this faith that vain and vngodly care of the bellie, greedie desire of thinges,
And by this faith that vain and ungodly care of the belly, greedy desire of things,
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and when we haue them not.
and when we have them not.
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but may vse them with giuing of thankes when he bestoweth them vpon vs, when otherwise, may patiently be without them, being certain neuertheles, that we shall liue and be nourished in both times, both when we haue them,
but may use them with giving of thanks when he bestoweth them upon us, when otherwise, may patiently be without them, being certain nevertheless, that we shall live and be nourished in both times, both when we have them,
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when we haue breade and other thinges which our life vseth, neither lesse when we want them,
when we have bread and other things which our life uses, neither less when we want them,
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by this meanes prouiding, that we may depend on his word alone, neither trusting more vnto him,
by this means providing, that we may depend on his word alone, neither trusting more unto him,
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and often times wont to worke:
and often times wont to work:
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That I may speake briefly, all creatures do as it were serue vnder him, and are his instruments, without which notwithstanding he is able,
That I may speak briefly, all creatures do as it were serve under him, and Are his Instruments, without which notwithstanding he is able,
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and not to bread, which he vseth as an instrument, but yet of no necessitie.
and not to bred, which he uses as an Instrument, but yet of no necessity.
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and is wont to do when bread is awaye, that all our nourishment may be attributed to the word,
and is wont to do when bred is away, that all our nourishment may be attributed to the word,
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so to the nourishing of our outward man, he outwardly vseth bread, although he doth make by his word inwardly, that we be nourished and strengthened, which he can as well do,
so to the nourishing of our outward man, he outwardly uses bred, although he does make by his word inwardly, that we be nourished and strengthened, which he can as well do,
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although he will not in the meane season haue the ministerie of his to be despised, and so himselfe tempted:
although he will not in the mean season have the Ministry of his to be despised, and so himself tempted:
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and doing all thinges alone, which he both is able to do, and often times wont to do without the ministerie of the preachers of his word,
and doing all things alone, which he both is able to do, and often times wont to do without the Ministry of the Preachers of his word,
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as it is mentioned 1. Cor. 3. For as God vseth their ministerie to teache men, he himselfe by his spirit speaking in their hearts through it,
as it is mentioned 1. Cor. 3. For as God uses their Ministry to teach men, he himself by his Spirit speaking in their hearts through it,
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as the Apostles and preachers of the word in spirituall and euangelicall meat serue vnder him,
as the Apostles and Preachers of the word in spiritual and Evangelical meat serve under him,
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as he doth at other times by bread, so that bread doth as it were worke vnder God,
as he does At other times by bred, so that bred does as it were work under God,
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howbeit when it is wanting, he neuertheles feedeth them that be his, euen by his word, without bread,
howbeit when it is wanting, he nevertheless feeds them that be his, even by his word, without bred,
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After the same sort God vseth bread also, by it, forasmuch as it is made for that vse, he feedeth vs,
After the same sort God uses bred also, by it, forasmuch as it is made for that use, he feeds us,
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This he hath sufficiently declared oftentimes, when he hath ouerthrowen the enemies, and deliuered his people, which suerly he daily doth, when the case so requireth.
This he hath sufficiently declared oftentimes, when he hath overthrown the enemies, and Delivered his people, which surely he daily does, when the case so requires.
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and bowes, howbeit not by the power and strength of them, but by them as by certaine meanes or instruments, he himselfe fighteth & ouercometh.
and bows, howbeit not by the power and strength of them, but by them as by certain means or Instruments, he himself fights & Overcometh.
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a horse is but a vaine thing to saue a man, &c. Neuertheles God vseeh men, swordes, horses,a horse is but a vain thing to save a man, etc. Nevertheless God vseeh men, swords, Horses,
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And againe, He is not delighted in any mans legges: a man of great might is not deliuered by much strength:
And again, He is not delighted in any men legs: a man of great might is not Delivered by much strength:
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but by the word which proceedeth out of the mouth of God. Whereupō Dauid sayth Psal. 44: I will not trust in my bow, it is not my sword that can saue me.
but by the word which Proceedeth out of the Mouth of God. Whereupon David say Psalm 44: I will not trust in my bow, it is not my sword that can save me.
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Here also it might be said, that the souldier doth slaie and ouercome the enemie, not by his sword alone,
Here also it might be said, that the soldier does slay and overcome the enemy, not by his sword alone,
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but he himselfe would by meanes of their sword and labour ouercome and vanquishe the enemies.
but he himself would by means of their sword and labour overcome and vanquish the enemies.
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So he commaunded the Israelites, that they should prepare themselues to battaile, and yet he would not haue the victorie to be gotten by their sword and labour:
So he commanded the Israelites, that they should prepare themselves to battle, and yet he would not have the victory to be got by their sword and labour:
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Howbeit whereas God feedeth the world with bread, and not with his word alone without bread, he therefore doth it, that he may so hide his worke, and exercise our faith.
Howbeit whereas God feeds the world with bred, and not with his word alone without bred, he Therefore does it, that he may so hide his work, and exercise our faith.
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as is also the pestilence, warre and such like. Otherwise it plainly appeareth, that not meat but God doth feede and sustaine vs.
as is also the pestilence, war and such like. Otherwise it plainly appears, that not meat but God does feed and sustain us
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Now, whereas the wicked do sometime suffer neede, or in the time of famine some do euen die through hunger, that is the speciall vengeance of God,
Now, whereas the wicked do sometime suffer need, or in the time of famine Some do even die through hunger, that is the special vengeance of God,
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and doth much more feede and nourish them, then all that most aboundant substaunce doth feede and nourich the rich.
and does much more feed and nourish them, then all that most abundant substance does feed and nourich the rich.
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for that the vse of their small sustenaunce is by the blessing of God encreased,
for that the use of their small sustenance is by the blessing of God increased,
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This euen daily experience may teach vs. We see commonly poore folkes and their children to be better liking thē many rich folkes and their children,
This even daily experience may teach us We see commonly poor folks and their children to be better liking them many rich folks and their children,
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Such wordes and promises of God must needes remaine true for euer, and therefore no good thinge can be wanting to them that beleeue.
Such words and promises of God must needs remain true for ever, and Therefore no good thing can be wanting to them that believe.
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The Lord is carefull for vs. And Paule sayth: God giueth vs aboundantly all thinges to enioye. Also Christ sayth Matth. 6: Seeke first the kingdome of God, and all thinges shalbe ministred vnto you, onely be carefull for nothing. The Lord is careful for us And Paul say: God gives us abundantly all things to enjoy. Also christ say Matthew 6: Seek First the Kingdom of God, and all things shall ministered unto you, only be careful for nothing.
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finally the stonie rockes, fountaines of water. For the Word of God standeth sure and vnmoueable:
finally the stony Rocks, fountains of water. For the Word of God Stands sure and Unmovable:
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as also a most wide wildernes was vnto them in steede of houses, places vnpassable, passable, vnwaterie, waterie,
as also a most wide Wilderness was unto them in steed of houses, places unpassable, passable, vnwaterie, watery,
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or surely those garments which we haue shall not wax olde, which the Israelites tried, whose clothes and shoes in the desert were not torne,
or surely those garments which we have shall not wax old, which the Israelites tried, whose clothes and shoes in the desert were not torn,
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The leaues falling from the trees shall sooner be turned into coats and clokes, then we can be left naked,
The leaves falling from the trees shall sooner be turned into coats and cloaks, then we can be left naked,
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It may be in deede that a godly man do neede apparell, or an house, &c. but at length he shall haue them.
It may be in deed that a godly man do need apparel, or an house, etc. but At length he shall have them.
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and all thinges necessarie vnto this life.
and all things necessary unto this life.
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Those thinges that I haue said of bread that is, of meat, are also to be vnderstood of drinke, apparell, house,
Those things that I have said of bred that is, of meat, Are also to be understood of drink, apparel, house,
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then if he were fedde with breade, the power of the word of God nourishing and sustaining him.
then if he were fed with bread, the power of the word of God nourishing and sustaining him.
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or his hunger shalbe made so tolerable vnto him, that he shalbe no lesse fedde,
or his hunger shall made so tolerable unto him, that he shall no less fed,
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Let a Christian quietly promise to himselfe and looke for these two thinges, his hope can not be frustrate, either he shall haue in hunger somewhat to eate, from whence soeuer it be giuen him,
Let a Christian quietly promise to himself and look for these two things, his hope can not be frustrate, either he shall have in hunger somewhat to eat, from whence soever it be given him,
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yea although it should raine downe from heauen, as Manna did to the Israelites, in a place where no other breade could be gotten.
yea although it should rain down from heaven, as Manna did to the Israelites, in a place where no other bread could be got.
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The other thing, which we are here taught that the beleeuer shall haue experience of, is, that at the length he shall assuredly receiue bread, from whence so euer it come,
The other thing, which we Are Here taught that the believer shall have experience of, is, that At the length he shall assuredly receive bred, from whence so ever it come,
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so also by it are they preserued.
so also by it Are they preserved.
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like as by it it was made, as also all other thinges, like as by the word they were created,
like as by it it was made, as also all other things, like as by the word they were created,
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For not by bread, but by the word of God the body is nourished and preserued,
For not by bred, but by the word of God the body is nourished and preserved,
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then if he did enioy princely fare.
then if he did enjoy princely fare.
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And if he haue but a litle meat, he shall perceiue that litle, although it were but euen one peece of breade, to feede and nourish him no lesse,
And if he have but a little meat, he shall perceive that little, although it were but even one piece of bread, to feed and nourish him no less,
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as if he might aboundantly enioye meate, this word of God, which he obtaineth in heart, nourishing and strengthening him without meat and drinke.
as if he might abundantly enjoy meat, this word of God, which he obtaineth in heart, nourishing and strengthening him without meat and drink.
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First, that when meate is wanting, and he is pinched with hunger, he is as well sustained and strengthened by this word, that he die not or perish with hunger,
First, that when meat is wanting, and he is pinched with hunger, he is as well sustained and strengthened by this word, that he die not or perish with hunger,
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and testimonie of Moses, that he which beleeueth in the word of God, shall vndoutedly haue experience of two thinges.
and testimony of Moses, that he which Believeth in the word of God, shall undoubtedly have experience of two things.
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and that he will shew himselfe bountifull and gracious vnto vs. We are taught therefore by this aunswere of Christ,
and that he will show himself bountiful and gracious unto us We Are taught Therefore by this answer of christ,
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But it is the word of God that nourisheth vs, which he will haue preached, that we may knowe that he is our God,
But it is the word of God that Nourishes us, which he will have preached, that we may know that he is our God,
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For if we did liue and were nourished by bread alone, it were necessarie that we should be alwayes filled with bread.
For if we did live and were nourished by bred alone, it were necessary that we should be always filled with bred.
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Whereas he suffered thee to hunger, and yet thou didst not perish, thou mayst thereby easily know, that it is God which sustaineth thee by his word euen without bread.
Whereas he suffered thee to hunger, and yet thou didst not perish, thou Mayest thereby Easily know, that it is God which sustaineth thee by his word even without bred.
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A SERMON OF D. MARTIN LVTHER, CONCERNING TENTATION. Matth. 4. Verse 1. THen was Iesus led aside of the spirit into the wildernes, to be tempted of the Deuell.
A SERMON OF D. MARTIN LUTHER, CONCERNING TENTATION. Matthew 4. Verse 1. THen was Iesus led aside of the Spirit into the Wilderness, to be tempted of the devil.
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2. And whē he had fasted forty daies and fortie nights, he was afterward hungrie.
2. And when he had fasted forty days and fortie nights, he was afterwards hungry.
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3. Then came to him the tempter & said, if thou be the sonne of God commaund that these stones be made bread.
3. Then Come to him the tempter & said, if thou be the son of God command that these stones be made bred.
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4. But he aunswering, said, it is written:
4. But he answering, said, it is written:
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Man shall not liue by bread only, but by euerie word that proceedeth out of the mouth of God.
Man shall not live by bred only, but by every word that Proceedeth out of the Mouth of God.
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5. Then the Deuell tooke him vp into the holy Citie, and set him on a pinacle of the temple, 6. And said vnto him:
5. Then the devil took him up into the holy city, and Set him on a pinnacle of the temple, 6. And said unto him:
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If thou be the Sonne of God, cast thy self down:
If thou be the Son of God, cast thy self down:
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for it is written, that he will giue his Angels charge ouer thee, & with their hāds they shal lift thee vp,
for it is written, that he will give his Angels charge over thee, & with their hands they shall lift thee up,
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lest at any time thou shouldest dash thy foote against a stone. 7. Iesus said vnto him, it is written againe:
lest At any time thou Shouldst dash thy foot against a stone. 7. Iesus said unto him, it is written again:
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Thou shalt not tempt the Lord thy God.
Thou shalt not tempt the Lord thy God.
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8. Again the Deuell tooke him vp into an exceeding hie mountain, & shewed him all the kingdomes of the world, and the glorie of them. 9. And said to him:
8. Again the devil took him up into an exceeding high mountain, & showed him all the kingdoms of the world, and the glory of them. 9. And said to him:
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All these will I giue thee, if thou wilt fall downe, and worship me. 10. Thē said Iesus vnto him, Auoid Satan, for it is written:
All these will I give thee, if thou wilt fallen down, and worship me. 10. Them said Iesus unto him, Avoid Satan, for it is written:
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Thou shalt worship the Lord thy God, and him onely shalt thou serue. 11. Then the Deuel left him:
Thou shalt worship the Lord thy God, and him only shalt thou serve. 11. Then the devil left him:
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and behold, the Angels came, and ministred vnto him.
and behold, the Angels Come, and ministered unto him.
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THis text hath therefore bin appointed to be redde in the beginning of the solemne fast, which hath hitherto bin commaunded for fortie dayes, that the example of Christ being commēded to Christians, they might thereby be prouoked to keepe that fast so much more religiously, which surely was nothing but a vaine trifle.
THis text hath Therefore been appointed to be red in the beginning of the solemn fast, which hath hitherto been commanded for fortie days, that the Exampl of christ being commended to Christians, they might thereby be provoked to keep that fast so much more religiously, which surely was nothing but a vain trifle.
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First, for that no mā is able to follow ye example of Christ, who liued without any meat, fortie dayes, and so many nights.
First, for that no man is able to follow you Exampl of christ, who lived without any meat, fortie days, and so many nights.
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Christ rather followed the example of Moses herein, then gaue vnto vs any example to follow, Moses receiuing the Lawe, was fortie dayes & fortie nights in the mount Sinai without meat:
christ rather followed the Exampl of Moses herein, then gave unto us any Exampl to follow, Moses receiving the Law, was fortie days & fortie nights in the mount Sinai without meat:
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so lōg time would Christ also fast, cōming to bring & publish a new law. Againe, this fasting is a peruerse thing, inasmuch as it was ordained of men.
so long time would christ also fast, coming to bring & publish a new law. Again, this fasting is a perverse thing, inasmuch as it was ordained of men.
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For albeit Christ fasted fortie dayes, yet haue we no word of his whereby he hath commaunded vs also to do the same.
For albeit christ fasted fortie days, yet have we no word of his whereby he hath commanded us also to do the same.
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He did many other thinges beside notwithstanding he will not haue vs also to do them:
He did many other things beside notwithstanding he will not have us also to do them:
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those thinges that he hath commaunded vs to do, those thinges, I say, we must endeuour to do, that thereby we may obey his wil.
those things that he hath commanded us to do, those things, I say, we must endeavour to do, that thereby we may obey his will.
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But the most pestilent thing of all herein was, that we tooke vpon vs, and vsed fasting as a good and meritorious worke, not to tame the flesh thereby, But the most pestilent thing of all herein was, that we took upon us, and used fasting as a good and meritorious work, not to tame the Flesh thereby,
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but to satisfie for synnes, and to procure the fauour of God vnto our selues.
but to satisfy for Sins, and to procure the favour of God unto our selves.
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Which wicked opiniō made our fasting so foule, filthie and abominable before God, that no feastings, bankets, gluttonie and dronkennes are so filthie and detestable before him,
Which wicked opinion made our fasting so foul, filthy and abominable before God, that no feastings, banquets, gluttony and Drunkenness Are so filthy and detestable before him,
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& it were better to drinke and bibbe daye & night, then so to fast.
& it were better to drink and bibbe day & night, then so to fast.
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And although this vngodly & wicked intent had not defiled our fasting, but that it had bin ordained for chastising yt body, neuertheles forasmuch as it was not left free, that euerie one might haue taken it vpon him of his owne accord,
And although this ungodly & wicked intent had not defiled our fasting, but that it had been ordained for chastising that body, nevertheless forasmuch as it was not left free, that every one might have taken it upon him of his own accord,
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but was enforced by the lawes of man, so that most which fasted, fasted against their willes,
but was Enforced by the laws of man, so that most which fasted, fasted against their wills,
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and with a grudging mynde, it could not be but vaine and vnacceptable to God.
and with a grudging mind, it could not be but vain and unacceptable to God.
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I speake not what other hurt it did in women with child, in yong children, in the weake and aged.
I speak not what other hurt it did in women with child, in young children, in the weak and aged.
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Wherefore we will more rightly consider this text, and see what maner of fasting it teacheth by the example of Christ.
Wherefore we will more rightly Consider this text, and see what manner of fasting it Teaches by the Exampl of christ.
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The Scripture commēdeth vnto vs two sorts of fasting which are laudable: The Scripture commends unto us two sorts of fasting which Are laudable:
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one, which is taken vpon vs of our owne accord, to tame the flesh, whereof the Apostle speaketh 2. Cor. 6. where he exhorteth vs to behaue our selues as the ministers of God, by labours, watchings, & fastings among the rest.
one, which is taken upon us of our own accord, to tame the Flesh, whereof the Apostle speaks 2. Cor. 6. where he exhorteth us to behave our selves as the Ministers of God, by labours, watchings, & Fastings among the rest.
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An other, which in deede is not taken vpon vs willingly, yet is willingly borne of vs,
an other, which in deed is not taken upon us willingly, yet is willingly born of us,
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when by reason of neede and pouertie we haue not whereon to feede. Whereof Paule speaketh also in the first Epistle to the Corinthians, the fourth chapter:
when by reason of need and poverty we have not whereon to feed. Whereof Paul speaks also in the First Epistle to the Corinthians, the fourth chapter:
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Vnto this houre we both hunger and thirst. And Christ Matth. 9: VVhen the bridegrome shalbe taken from them, then shall they fast. Unto this hour we both hunger and thirst. And christ Matthew 9: When the bridegroom shall taken from them, then shall they fast.
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This fasting Christ teacheth vs by his present example, who being alone in the desert and hauing no meat, did suffer that neede and hunger patiently.
This fasting christ Teaches us by his present Exampl, who being alone in the desert and having no meat, did suffer that need and hunger patiently.
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The first of these two fastes may when we please be left and broken with eating of meat:
The First of these two fasts may when we please be left and broken with eating of meat:
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but this last must be suffred vntill the Lord ende and breake it.
but this last must be suffered until the Lord end and break it.
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Now the cause why the Euangelist did so diligently first declare, that Iesus was led aside of the spirit into the wildernes, that he should there fast and be tempted, is this:
Now the cause why the Evangelist did so diligently First declare, that Iesus was led aside of the Spirit into the Wilderness, that he should there fast and be tempted, is this:
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lest that any taking vpon him to fast of his owne mynde and for his owne commodities sake, should in vaine endeuour to follow this example of Christ.
lest that any taking upon him to fast of his own mind and for his own commodities sake, should in vain endeavour to follow this Exampl of christ.
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For he must looke for the leading asyde of the spirite, he will cause fasting and tentation enough:
For he must look for the leading aside of the Spirit, he will cause fasting and tentation enough:
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for he that without the leading asyde of the spirit, should voluntarily bring himselfe into daunger of hunger, for he that without the leading aside of the Spirit, should voluntarily bring himself into danger of hunger,
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or any other tentation, when by the blessing of God he hath what to eate and drinke,
or any other tentation, when by the blessing of God he hath what to eat and drink,
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and whereby to liue quietly, he, I saye, should plainly tempt the Lord.
and whereby to live quietly, he, I say, should plainly tempt the Lord.
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We must not procure to our selues pouertie and tentation, they will come soone enough of themselues, onely when they are sent of the Lord we must endeuour to beare them patiently.
We must not procure to our selves poverty and tentation, they will come soon enough of themselves, only when they Are sent of the Lord we must endeavour to bear them patiently.
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Iesus, as the Euangelist writeth, was led aside of the spirite into the wildernes, he did not choose to himselfe the wildernes.Iesus, as the Evangelist Writeth, was led aside of the Spirit into the Wilderness, he did not choose to himself the Wilderness.
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They are led with the Spirite of God, which are the sonnes of God, Romans 8. The good thinges which the Lorde giueth, he giueth for this, that we maye enioye them with thankes giuing, not that we should neglect them, tempting him.
They Are led with the Spirit of God, which Are the Sons of God, Romans 8. The good things which the Lord gives, he gives for this, that we may enjoy them with thanks giving, not that we should neglect them, tempting him.
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Moreouer, this history is written vnto vs both to instruct, and also to exhort.
Moreover, this history is written unto us both to instruct, and also to exhort.
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To instruct, that we may learne hereby, that Christ by this his fasting, hunger, tentation and victorie against Satan did serue vs, & furthered our saluation:
To instruct, that we may Learn hereby, that christ by this his fasting, hunger, tentation and victory against Satan did serve us, & furthered our salvation:
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that whosoeuer beleeueth in him, may neuer neede, or be hurt by any tentation, but rather shall abound with good thinges in the middes of pouertie,
that whosoever Believeth in him, may never need, or be hurt by any tentation, but rather shall abound with good things in the mids of poverty,
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and be safe in the middes of tentation, for that his head and Lord Christ hath ouercome all these thinges for him, whereof by fayth he is most certain, according as ye Lord himselfe sayth Ioh. 16: Be ye of good comfort, I haue ouercome the world.
and be safe in the mids of tentation, for that his head and Lord christ hath overcome all these things for him, whereof by faith he is most certain, according as you Lord himself say John 16: Be you of good Comfort, I have overcome the world.
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And if God could without meat nourish his Christ fortie dayes & so many nights, so he c•• also Christians.
And if God could without meat nourish his christ fortie days & so many nights, so he c•• also Christians.
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We are exhorted also here, that according to this example of Christ, we suffer hunger, tentation,
We Are exhorted also Here, that according to this Exampl of christ, we suffer hunger, tentation,
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and other necessities whē they come, and when the case so requireth, to the glorie of God & profit of our neighbours.
and other necessities when they come, and when the case so requires, to the glory of God & profit of our neighbours.
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And surely if we do earnestly confesse and sticke to the word of God, these thinges will vndoutedly come vnto vs. The present text therefore containeth a meruelous consolation and strengthening of faith, against the filthie and incredulous bellie, which being diligētly and faithfully weyed, our conscience shalbe verie much comforted and strēgthened, that we may not be carefull for liuing,
And surely if we do earnestly confess and stick to the word of God, these things will undoubtedly come unto us The present text Therefore Containeth a marvelous consolation and strengthening of faith, against the filthy and incredulous belly, which being diligently and faithfully weighed, our conscience shall very much comforted and strengthened, that we may not be careful for living,
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but trust with a full confidence, that God will giue vs plentifully those thinges that be necessarie.
but trust with a full confidence, that God will give us plentifully those things that be necessary.
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Now, that this tentation also is incident vnto vs it is manifest.
Now, that this tentation also is incident unto us it is manifest.
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For as Christ was led aside into the wildernes, that is, was left alone of God, Angels, men,
For as christ was led aside into the Wilderness, that is, was left alone of God, Angels, men,
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and all creatures, which might helpe him:
and all creatures, which might help him:
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so also falleth it out with vs. We are led aside into the wildernes, we are forsaken and left alone. so also falls it out with us We Are led aside into the Wilderness, we Are forsaken and left alone.
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And this in deede is it, which especially grieueth vs, to feele or perceiue nothing whereunto we may trust,
And this in deed is it, which especially grieves us, to feel or perceive nothing whereunto we may trust,
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or from whence we may looke for helpe.
or from whence we may look for help.
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As when it lyeth vpon me to prepare sustenance for me and mine, and I haue nothing at all of my selfe,
As when it lies upon me to prepare sustenance for me and mine, and I have nothing At all of my self,
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neither perceiue any helpe comming from any man, neither know where to looke for any.
neither perceive any help coming from any man, neither know where to look for any.
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This is to be led aside into the desert, and to be left alone, I being in this case, am in the true exercise of faith,
This is to be led aside into the desert, and to be left alone, I being in this case, am in the true exercise of faith,
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then I learne how I my selfe am nothing, howe weake my faith is, how great and rare a thing sounde faith is,
then I Learn how I my self am nothing, how weak my faith is, how great and rare a thing sound faith is,
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and howe deepe abominable incredulitie is setled in the harts of all.
and how deep abominable incredulity is settled in the hearts of all.
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But he that hath as yet a purse heauie with money, a seller ful of wine, a garnar replenished with graine, he is not yet led aside into the wildernes,
But he that hath as yet a purse heavy with money, a seller full of wine, a garnar replenished with grain, he is not yet led aside into the Wilderness,
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or left alone, and therefore can not feele tentation while these thinges remaine.
or left alone, and Therefore can not feel tentation while these things remain.
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Secondly, Satan commeth, and tempteth Christ with this care for the bellie, and diffidence of the goodnes of God, saying: Secondly, Satan comes, and tempts christ with this care for the belly, and diffidence of the Goodness of God, saying:
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If thou be the Sonne of God, commaund that these stones be made bread. As if he should say according to ye Dutch prouerbe:If thou be the Son of God, command that these stones be made bred. As if he should say according to you Dutch proverb:
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Trust in God, and in the meane season neglect to bake bread. Tarie till a rosted chicken flie into thy mouth.
Trust in God, and in the mean season neglect to bake bred. Tarry till a roasted chicken fly into thy Mouth.
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Go now, and say that thou hast a God, who is carefull for thee.
Go now, and say that thou hast a God, who is careful for thee.
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Where is now that thy heauenly Father, who hath so great a care of thee? Hath he not goodlily forsaken thee? Eate now and drinke of thy faith,
Where is now that thy heavenly Father, who hath so great a care of thee? Hath he not goodlily forsaken thee? Eat now and drink of thy faith,
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and let vs see how thou shalbe suffised: it were well wi•• thee, if thou couldest feede on stones.
and let us see how thou shall sufficed: it were well wi•• thee, if thou Couldst feed on stones.
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What a goodly sonne of God art thou? How fatherly doth he behaue himselfe toward thee? He sendeth thee not so much as a peece of breade,
What a goodly son of God art thou? How fatherly does he behave himself towards thee? He sends thee not so much as a piece of bread,
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but suffreth thee here to be pined with hunger.
but suffers thee Here to be pined with hunger.
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Go now, and beleeue yet that thou art the sonne of God, and he thy Father.
Go now, and believe yet that thou art the son of God, and he thy Father.
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Surely with these and such like cogitations he tempteth all the children of God, which Christ also vndoutedly felt,
Surely with these and such like cogitations he tempts all the children of God, which christ also undoubtedly felt,
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for he was not a blocke or stone, but verie man, although pure from synne,
for he was not a block or stone, but very man, although pure from sin,
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as he also continued, which is not giuen vnto vs. Now that the Deuel tempted Christ with care of the bellie, diffidence and wicked desire, the aunswere of Christ doth sufficiently declare:
as he also continued, which is not given unto us Now that the devil tempted christ with care of the belly, diffidence and wicked desire, the answer of christ does sufficiently declare:
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Man liueth not by breade alone. Which is as much as if he had said:Man lives not by bread alone. Which is as much as if he had said:
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Thou wilt haue me haue regard to bread alone, thou dealest with me, as though I ought to haue no other care but of meate and foode for the bellie.
Thou wilt have me have regard to bred alone, thou dealest with me, as though I ought to have no other care but of meat and food for the belly.
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This tentation is verie common, euen among men that are of the most perfect sort,
This tentation is very Common, even among men that Are of the most perfect sort,
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but they especially feele it, which when they are poore, haue notwithstanding a wife and children to nourish and maintaine, and therewithall an emptie house.
but they especially feel it, which when they Are poor, have notwithstanding a wife and children to nourish and maintain, and therewithal an empty house.
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Hereupon Paule calleth couetousnes the roote of all euels, for that it is the right ofspring of diffidence.
Hereupon Paul calls covetousness the root of all evils, for that it is the right offspring of diffidence.
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And what thinge els, but this diffidence and care of the bellie, is the cause that many are so loath to marie? what els doth hold so many thousand men in whoredom & vnchast liuing,
And what thing Else, but this diffidence and care of the belly, is the cause that many Are so loath to marry? what Else does hold so many thousand men in whoredom & unchaste living,
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and detaineth them from matrimonie, but this immoderate care of the bellie, and vngodly feare lest they should be pined and perich with hunger? But the present deede and example of Christ should be thought vpon, who although he had bin without meate fortie dayes and so many nights,
and detaineth them from matrimony, but this immoderate care of the belly, and ungodly Fear lest they should be pined and perich with hunger? But the present deed and Exampl of christ should be Thought upon, who although he had been without meat fortie days and so many nights,
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yet was he not quite forsaken and left destitute, but the Angels at the last came,
yet was he not quite forsaken and left destitute, but the Angels At the last Come,
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and ministred all thinges necessarie vnto him.
and ministered all things necessary unto him.
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Thirdly, we may see here how Christ meeteth with this tentation of the bellie, and ouercometh it.
Thirdly, we may see Here how christ meeteth with this tentation of the belly, and Overcometh it.
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He seeth nothing in deede but stones and that which can not be eaten, therefore from those thinges that were before his eyes he remoueth his minde to the worde of God, thereby both strengthening himselfe, and ouerthrowing the Deuell.
He sees nothing in deed but stones and that which can not be eaten, Therefore from those things that were before his eyes he Removeth his mind to the word of God, thereby both strengthening himself, and overthrowing the devil.
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On which word Christians, especially when pouertie presseth them, and all thinges seeme to be turned into stones,
On which word Christians, especially when poverty Presseth them, and all things seem to be turned into stones,
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and the minde doth now tremble for feare of hunger, ought with a strong faith to lay hold,
and the mind does now tremble for Fear of hunger, ought with a strong faith to lay hold,
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and aunswere the tentation that would quite discourage thē:
and answer the tentation that would quite discourage them:
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What if the whole world were full of bread? yet doth not man liue by bread alone, there is neede of an other thinge, that is, of the word of God.
What if the Whole world were full of bred? yet does not man live by bred alone, there is need of an other thing, that is, of the word of God.
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Now forasmuch as these wordes are of meruelous force and efficacie, we must a litle stand vpon them,
Now forasmuch as these words Are of marvelous force and efficacy, we must a little stand upon them,
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and endeuour to declare them, & not lightly passe them ouer.
and endeavour to declare them, & not lightly pass them over.
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These wordes therefore Christ tooke out of the first booke of Moses chap. 8. where Moses speaketh thus vnto the Israelites:
These words Therefore christ took out of the First book of Moses chap. 8. where Moses speaks thus unto the Israelites:
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The Lord thy God humbled thee, and suffered thee to hunger, and fed thee with Manna, which neither thou nor thy fathers knew of, to make thee know that a man doth not liue by bread onely, The Lord thy God humbled thee, and suffered thee to hunger, and fed thee with Manna, which neither thou nor thy Father's knew of, to make thee know that a man does not live by bred only,
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Christ is in the ship, therefore the sea so rageth, the windes trouble vs, the waues fall vpon vs as though they would drowne vs. But let them rage and be furious as much as they may:
christ is in the ship, Therefore the sea so rages, the winds trouble us, the waves fallen upon us as though they would drown us But let them rage and be furious as much as they may:
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Persecution shall extend no farther, nor rage any lenger then he will, and albeit the waues doe euen ouerwhelme vs,
Persecution shall extend no farther, nor rage any longer then he will, and albeit the waves do even overwhelm us,
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if it be tried with persecution, especially of the holy, learned and wise men of the worlde.
if it be tried with persecution, especially of the holy, learned and wise men of the world.
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As it is an vndouted signe also, that it is vnchristian preaching, if it be praysed commonly and honoured of the world, according to that saying Luke 6: Blessed are ye when men hate you, and put out your name as euill, for the Sonne of mans sake:
As it is an undoubted Signen also, that it is unchristian preaching, if it be praised commonly and honoured of the world, according to that saying Lycia 6: Blessed Are you when men hate you, and put out your name as evil, for the Son of men sake:
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for so did their fathers to the Prophets. for so did their Father's to the prophets.
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Now marke how our spirituall men do behaue them selues, and of what sort their doctrine is:
Now mark how our spiritual men do behave them selves, and of what sort their Doctrine is:
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They haue got into their subiection the riches, glorie, and power of the world, and they that prayse them, enioy the honour and pleasures thereof, their case in all thinges agreeth with the case of the false Prophets,
They have god into their subjection the riches, glory, and power of the world, and they that praise them, enjoy the honour and pleasures thereof, their case in all things agreeth with the case of the false prophets,
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and yet they dare boast them selues to be Preachers and Teachers of Christ, and worshippers of God.
and yet they Dare boast them selves to be Preachers and Teachers of christ, and worshippers of God.
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The next thinge, whereby this deede doth comfort and encourage the Preachers of Christ, is, that it sheweth where helpe is to be asked, when a tempest is risen: The next thing, whereby this deed does Comfort and encourage the Preachers of christ, is, that it shows where help is to be asked, when a tempest is risen:
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to wit, not of the world, for not mans wisedom or power, but Christ him selfe,
to wit, not of the world, for not men Wisdom or power, but christ him self,
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and he alone is able to helpe them.
and he alone is able to help them.
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Him they must call vpon in euery distres with full confidence, in him they must trust, as his Disciples here did.
Him they must call upon in every distres with full confidence, in him they must trust, as his Disciples Here did.
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For vnles they had beleeued that Christ was able to take away the daunger wherein they were, they would not haue awaked him,
For unless they had believed that christ was able to take away the danger wherein they were, they would not have awaked him,
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and prayed him to saue them:
and prayed him to save them:
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although their faith then was very weake, and very much diffidence was in them, for that they did not confidently commit them selues with him vnto daunger, douting nothing but he was able to deliuer them out of the middest of the sea, and from death it selfe.
although their faith then was very weak, and very much diffidence was in them, for that they did not confidently commit them selves with him unto danger, doubting nothing but he was able to deliver them out of the midst of the sea, and from death it self.
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Hereof therefore let it be acknowledged as certaine, that as no Iudge or Moderator can be giuen to the word of God,
Hereof Therefore let it be acknowledged as certain, that as no Judge or Moderator can be given to the word of God,
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but God onely, so there can be had no other maintainer or defender thereof:
but God only, so there can be had no other maintainer or defender thereof:
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who as he sendeth it out whether he will without any merit or counsell of men,
who as he sends it out whither he will without any merit or counsel of men,
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so he alone also will defende & preserue it without the ayde or strength of men:
so he alone also will defend & preserve it without the aid or strength of men:
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and therefore he that seeketh ayde vnto this word of men, shall without dout fall, being forsaken as well of men as of God.
and Therefore he that seeks aid unto this word of men, shall without doubt fallen, being forsaken as well of men as of God.
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Whereas Christ did sleepe, it giueth vs to vnderstand, that in the time of persecution he doth sometimes withdraw him selfe, & seemeth as though he slept,
Whereas christ did sleep, it gives us to understand, that in the time of persecution he does sometime withdraw him self, & seems as though he slept,
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whiles that he giueth not strength & power valiantly to resist, the peace and tranquillitie of minde being now disturbed,
while that he gives not strength & power valiantly to resist, the peace and tranquillity of mind being now disturbed,
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but suffereth vs to wrastle and labour with our infirmitie for a while, that we may acknowledge how we are altogither nothing,
but suffers us to wrestle and labour with our infirmity for a while, that we may acknowledge how we Are altogether nothing,
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and that all thinges doe depend on his grace and power.
and that all things do depend on his grace and power.
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As Paule confesseth of him selfe 2. Cor. 1. that it behoued that he shoulde be so pressed and troubled out of measure, that we should not trust in our selues but in God, which rayseth the dead.
As Paul Confesses of him self 2. Cor. 1. that it behooved that he should be so pressed and troubled out of measure, that we should not trust in our selves but in God, which raises the dead.
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Such sleepe of God Dauid oftentimes felt, and maketh mention thereof in many places: Arise, awake, O Lorde:
Such sleep of God David oftentimes felt, and makes mention thereof in many places: Arise, awake, Oh Lord:
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why sleepest thou? why doost thou forget vs? &c. In a summe, the present text offereth vnto vs two principall thinges full of confidence and godly boldnes.why Sleepest thou? why dost thou forget us? etc. In a sum, the present text Offereth unto us two principal things full of confidence and godly boldness.
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The first, that when persecution is risen for the word of God, we may say: We knew that it would so come to passe.
The First, that when persecution is risen for the word of God, we may say: We knew that it would so come to pass.
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it is certaine, the sea and the windes doe obey Christ which is the other principall thinge which this text offereth.
it is certain, the sea and the winds do obey christ which is the other principal thing which this text Offereth.
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which God performe in vs also, Amen.
which God perform in us also, Amen.
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but is diminished and weakned by peace and tranquillitie. Whereupon Paule sayth 2. Cor. 12: The Lordes power is made perfect through weakenes:
but is diminished and weakened by peace and tranquillity. Whereupon Paul say 2. Cor. 12: The lords power is made perfect through weakness:
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and are increased by prosperitie and fortunate affayres: But the kingdom of Christ is increased and strengthened by tribulation and aduersitie:
and Are increased by Prosperity and fortunate affairs: But the Kingdom of christ is increased and strengthened by tribulation and adversity:
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Wherein it appeareth howe diuers the nature of this diuine good thinge is from the good thinges of the world, which decay by calamitie and misfortune,
Wherein it appears how diverse the nature of this divine good thing is from the good things of the world, which decay by calamity and misfortune,
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and faith also is increased and becommeth stronger.
and faith also is increased and becomes Stronger.
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Whereas the men merueiled and praysed the Lorde, as vnto whom the sea and windes doe obey, it signifieth that the Gospell and word of God is so farre from being extinguished by persecution, that thereby it is spread farther abroad,
Whereas the men marveled and praised the Lord, as unto whom the sea and winds do obey, it signifies that the Gospel and word of God is so Far from being extinguished by persecution, that thereby it is spread farther abroad,
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he onely endue vs with his grace, that we be not ouercome by vnbeliefe and so despeire, Amen.
he only endue us with his grace, that we be not overcome by unbelief and so despair, Amen.
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yet must they be obedient at his becke. He is Lorde ouer all, wherefore nothing shall hurt vs:
yet must they be obedient At his beck. He is Lord over all, Wherefore nothing shall hurt us:
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The Allegories of this deede.
The Allegories of this deed.
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In this deede Christ hath set forth the life of Christians, and the state of such as preach and teache the worde of God.
In this deed christ hath Set forth the life of Christians, and the state of such as preach and teach the word of God.
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The ship signifieth the Church, the sea the world, the winde the deuill, the Disciples of Christ are the Preachers and godly Christians:
The ship signifies the Church, the sea the world, the wind the Devil, the Disciples of christ Are the Preachers and godly Christians:
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Christ the truth, the Gospell and faith. Now, before that Christ and his Disciples enter into the ship, the sea is calme,
christ the truth, the Gospel and faith. Now, before that christ and his Disciples enter into the ship, the sea is Cam,
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& the wind quiet, but when Christ with his Disciples are entred in, by and by ariseth a tempest.
& the wind quiet, but when christ with his Disciples Are entered in, by and by arises a tempest.
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This is that which he sayd: I came not to send peace but the sword.
This is that which he said: I Come not to send peace but the sword.
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For if Christ would suffer the world to liue after his owne maner, and would not reproue the workes thereof, it would be quiet enough.
For if christ would suffer the world to live After his own manner, and would not reprove the works thereof, it would be quiet enough.
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But now seeing that he preacheth that they which are counted wise men, are fooles: they that are counted righteous, are sinners:
But now seeing that he Preacheth that they which Are counted wise men, Are Fools: they that Are counted righteous, Are Sinners:
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they that are counted rich, are not blessed, but miserable, it rageth & is in great furie.
they that Are counted rich, Are not blessed, but miserable, it rages & is in great fury.
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So thou maist at this daye finde wise men of this worlde, which in deede would suffer the Gospell to be preached,
So thou Mayest At this day find wise men of this world, which in deed would suffer the Gospel to be preached,
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if the wordes of the Scripture shoulde be simply declared, and in the meane season the state of Ecclesiasticall persons not reproued:
if the words of the Scripture should be simply declared, and in the mean season the state of Ecclesiastical Persons not reproved:
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but as soone as thou shalt begin to condemne by the Scriptures all those thinges which haue bene hitherto brought in vnder a false name of religion,
but as soon as thou shalt begin to condemn by the Scriptures all those things which have be hitherto brought in under a false name of Religion,
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and to teach that they are to be reiected as being of no importance, thou preachest seditiously,
and to teach that they Are to be rejected as being of no importance, thou Preachest seditiously,
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(50) allegories (DIV2)
522
Image 9
6440
and troublest the world with vnchristian doctrine.
and troublest the world with unchristian Doctrine.
cc vv2 dt n1 p-acp j n1.
(50) allegories (DIV2)
522
Image 9
6441
But how doth the present text pertaine vnto vs? A great tempest did arise, where that ship went, wherein Christ and his Disciples were.
But how does the present text pertain unto us? A great tempest did arise, where that ship went, wherein christ and his Disciples were.
cc-acp q-crq vdz dt j n1 vvi p-acp pno12? dt j n1 vdd vvi, c-crq d n1 vvd, c-crq np1 cc po31 n2 vbdr.
(50) allegories (DIV2)
523
Image 9
6442
Other ships did passe the sea quietly, nothing tossed of the windes, this ship onely must be tossed and couered with waues,
Other ships did pass the sea quietly, nothing tossed of the winds, this ship only must be tossed and covered with waves,
av-jn n2 vdd vvi dt n1 av-jn, pix vvn pp-f dt n2, d n1 av-j vmb vbi vvn cc vvn p-acp n2,
(50) allegories (DIV2)
523
Image 9
6443
because Christ was caried in it. For the world can suffer any kind of preaching beside the preaching of Christ:
Because christ was carried in it. For the world can suffer any kind of preaching beside the preaching of christ:
c-acp np1 vbds vvn p-acp pn31. p-acp dt n1 vmb vvi d n1 pp-f vvg p-acp dt vvg pp-f np1:
(50) allegories (DIV2)
523
Image 9
6444
the cause is, for that he condemneth all thinges of the world, and chalengeth all righteousnes to him selfe, according to that which he saith:
the cause is, for that he Condemneth all things of the world, and challenges all righteousness to him self, according to that which he Says:
dt n1 vbz, c-acp cst pns31 vvz d n2 pp-f dt n1, cc vvz d n1 p-acp pno31 n1, vvg p-acp d r-crq pns31 vvz:
(50) allegories (DIV2)
523
Image 9
6445
He that is not with me, is against me: and againe: The Spirit will reproue the worlde of sinne, of righteousnes, and of iudgement. He sayth not:He that is not with me, is against me: and again: The Spirit will reprove the world of sin, of righteousness, and of judgement. He say not:
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(50) allegories (DIV2)
523
Image 9
6446
will preach, but, will reproue, and not this or that man, but, the world, and whatsoeuer is in the world.
will preach, but, will reprove, and not this or that man, but, the world, and whatsoever is in the world.
vmb vvi, cc-acp, vmb vvi, cc xx d cc d n1, cc-acp, dt n1, cc r-crq vbz p-acp dt n1.
(50) allegories (DIV2)
523
Image 9
6447
Against this ship of Christ all this tempest is raysed, and it is brought into daunger.
Against this ship of christ all this tempest is raised, and it is brought into danger.
p-acp d n1 pp-f np1 d d n1 vbz vvn, cc pn31 vbz vvn p-acp n1.
(50) allegories (DIV2)
523
Image 9
6448
For the world doth not suffer his owne thinges to be condemned, but Christ can not allowe them,
For the world does not suffer his own things to be condemned, but christ can not allow them,
p-acp dt n1 vdz xx vvi po31 d n2 pc-acp vbi vvn, cc-acp np1 vmb xx vvi pno32,
(50) allegories (DIV2)
523
Image 9
6449
& if he should allow them, he had come in vaine.
& if he should allow them, he had come in vain.
cc cs pns31 vmd vvi pno32, pns31 vhd vvn p-acp j.
(50) allegories (DIV2)
523
Image 9
6450
For if the world were wise by it selfe, and did knowe and followe the truth, what neede had there bene that Christ & his Disciples should preach? Wherfore it is not a small comfort to Christians, especially to Preachers, that they are certaine before, that as soone as they shal begin to preach Christ to the world, they must suffer persecution,
For if the world were wise by it self, and did know and follow the truth, what need had there be that christ & his Disciples should preach? Wherefore it is not a small Comfort to Christians, especially to Preachers, that they Are certain before, that as soon as they shall begin to preach christ to the world, they must suffer persecution,
p-acp cs dt n1 vbdr j p-acp pn31 n1, cc vdd vvi cc vvi dt n1, r-crq n1 vhd a-acp vbn d np1 cc po31 n2 vmd vvi? c-crq pn31 vbz xx dt j n1 p-acp np1, av-j p-acp n2, cst pns32 vbr j a-acp, cst c-acp av c-acp pns32 vmb vvi pc-acp vvi np1 p-acp dt n1, pns32 vmb vvi n1,
(50) allegories (DIV2)
523
Image 9
6451
& that it can not be otherwise.
& that it can not be otherwise.
cc cst pn31 vmb xx vbi av.
(50) allegories (DIV2)
523
Image 9
6452
So that it is a sure signe, and therefore to be wished, that it is true Christian preaching,
So that it is a sure Signen, and Therefore to be wished, that it is true Christian preaching,
av cst pn31 vbz dt j n1, cc av pc-acp vbi vvn, cst pn31 vbz j np1 vvg,
(50) allegories (DIV2)
523
Image 9
18
Moreouer the house and stocke of Dauid is here notified and shewed forth, whereof our Messias should rise.
Moreover the house and stock of David is Here notified and showed forth, whereof our Messias should rise.
av dt n1 cc n1 pp-f np1 vbz av vvn cc vvn av, c-crq po12 np1 vmd vvi.
(6) argument (DIV2)
15
Image 9
16
The summe of this text. 1 WHereas the Euangelist here describeth the time and place of the natiuitie of Christ,
The sum of this text. 1 WHereas the Evangelist Here Describeth the time and place of the Nativity of christ,
dt n1 pp-f d n1. vvd cs dt np1 av vvz dt n1 cc n1 pp-f dt n1 pp-f np1,
(6) argument (DIV2)
14
Image 9
17
first herein is required faith of vs, to witte, that we beleue this to be the same Christ, of whom these things be recorded.
First herein is required faith of us, to wit, that we believe this to be the same christ, of whom these things be recorded.
ord av vbz vvn n1 pp-f pno12, p-acp n1, cst pns12 vvb d pc-acp vbi dt d np1, pp-f ro-crq d n2 vbb vvn.
(6) argument (DIV2)
15
Image 9
30
Glory be to God on high, and in earth peace, good will towards men. Glory be to God on high, and in earth peace, good will towards men.
n1 vbb p-acp np1 p-acp j, cc p-acp n1 n1, j n1 p-acp n2.
(6) argument (DIV2)
19
Image 9
29
5 The frute and profit wherefore Christ tooke flesh vpon him, is here expressed to be Euangelicall peace & good will to men, wherof the hymne of the Angells maketh mention:
5 The fruit and profit Wherefore christ took Flesh upon him, is Here expressed to be Evangelical peace & good will to men, whereof the hymn of the Angels makes mention:
crd dt n1 cc n1 c-crq np1 vvd n1 p-acp pno31, vbz av vvn pc-acp vbi np1 n1 cc j n1 p-acp n2, c-crq dt n1 pp-f dt n2 vv2 n1:
(6) argument (DIV2)
19
Image 9
28
Glorye be to God, and peace vnto men.
Glory be to God, and peace unto men.
n1 vbb p-acp np1, cc n1 p-acp n2.
(6) argument (DIV2)
18
Image 9
27
Secondly, whereas many Angells are gathered together, it signifieth the multitude of preachers, who all say with one mouth:
Secondly, whereas many Angels Are gathered together, it signifies the multitude of Preachers, who all say with one Mouth:
ord, cs d n2 vbr vvn av, pn31 vvz dt n1 pp-f n2, r-crq d vvb p-acp crd n1:
(6) argument (DIV2)
18
Image 9
26
4 Moreouer, whereas one Angell first preacheth vnto the shepeheards, that noteth to vs the Prince of all preachers Christ him selfe.
4 Moreover, whereas one Angel First Preacheth unto the shepherds, that notes to us the Prince of all Preachers christ him self.
crd av, cs crd n1 ord vvz p-acp dt n2, cst vvz p-acp pno12 dt n1 pp-f d n2 np1 pno31 n1.
(6) argument (DIV2)
18
Image 9
25
because vnto you is borne this day a Sauiour, which is Christ the Lord. Because unto you is born this day a Saviour, which is christ the Lord.
c-acp p-acp pn22 vbz vvn d n1 dt n1, r-crq vbz np1 dt n1.
(6) argument (DIV2)
17
Image 9
24
Be not afraide, behold, I bring you tidinges of great ioy, which shall be to all people, Be not afraid, behold, I bring you tidings of great joy, which shall be to all people,
vbb xx j, vvb, pns11 vvb pn22 n2 pp-f j n1, r-crq vmb vbi p-acp d n1,
(6) argument (DIV2)
17
Image 9
23
vntill we heare the comfort, which is here declared vnto the shepeheards in these comfortable wordes:
until we hear the Comfort, which is Here declared unto the shepherds in these comfortable words:
c-acp pns12 vvb dt n1, r-crq vbz av vvn p-acp dt n2 p-acp d j n2:
(6) argument (DIV2)
17
Image 9
22
First in deede it maketh vs afraide, for it condemneth our darkenes and whatsoeuer is in vs,
First in deed it makes us afraid, for it Condemneth our darkness and whatsoever is in us,
ord p-acp n1 pn31 vvz pno12 j, c-acp pn31 vvz po12 n1 cc r-crq vbz p-acp pno12,
(6) argument (DIV2)
17
Image 9
21
3 Whereas the Angel of the Lord appeareth to the shepeheards in great glory, it signifieth, that the Gospell commeth vnto men with the glory of God.
3 Whereas the Angel of the Lord appears to the shepherds in great glory, it signifies, that the Gospel comes unto men with the glory of God.
crd cs dt n1 pp-f dt n1 vvz p-acp dt n2 p-acp j n1, pn31 vvz, cst dt n1 vvz p-acp n2 p-acp dt n1 pp-f np1.
(6) argument (DIV2)
17
Image 9
20
as the Wisemen from the East are the first frutes of the Gentiles, and the innocent infants of all them, which must beare the crosse for Christes sake.
as the Wise men from the East Are the First fruits of the Gentiles, and the innocent Infants of all them, which must bear the cross for Christ's sake.
c-acp dt n2 p-acp dt n1 vbr dt ord n2 pp-f dt n2-j, cc dt j-jn n2 pp-f d pno32, r-crq vmb vvi dt n1 p-acp npg1 n1.
(6) argument (DIV2)
16
Image 9
19
2 The shepeheardes which are here mentioned, are the firste frutes of those Iewes, which come vnto Christ,
2 The shepherds which Are Here mentioned, Are the First fruits of those Iewes, which come unto christ,
crd dt n2 r-crq vbr av vvn, vbr dt ord n2 pp-f d np2, r-crq vvb p-acp np1,
(6) argument (DIV2)
16
Image 9
4527
except the Father teache vs that knowledge inwardly in the hart. Therefore Christ sayth to Peter Matth. 16: Flesh and blood hath not reuealed it vnto thee, but my Father which is in heauen.
except the Father teach us that knowledge inwardly in the heart. Therefore christ say to Peter Matthew 16: Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
c-acp dt n1 vvb pno12 d n1 av-j p-acp dt n1. av np1 vvz p-acp np1 np1 crd: n1 cc n1 vhz xx vvn pn31 p-acp pno21, cc-acp po11 n1 r-crq vbz p-acp n1.
(38) argument (DIV2)
393
Image 9
4528
2 Christ is the wisedom of God, which is of more price then precious stones,
2 christ is the Wisdom of God, which is of more price then precious stones,
crd np1 vbz dt n1 pp-f np1, r-crq vbz pp-f dc n1 cs j n2,
(38) argument (DIV2)
394
Image 9
4529
and whatsoeuer can be wished, is not to be compared vnto it, as Salomon sayth in the Prouerbs.
and whatsoever can be wished, is not to be compared unto it, as Solomon say in the Proverbs.
cc r-crq vmb vbi vvn, vbz xx pc-acp vbi vvn p-acp pn31, p-acp np1 vvz p-acp dt n2.
(38) argument (DIV2)
394
Image 9
4530
3 The old heauenly bread, that is, the righteousnes of the lawe doth not iustifie: But Christ, if we beleeue in him, iustifieth for euer.
3 The old heavenly bred, that is, the righteousness of the law does not justify: But christ, if we believe in him, Justifieth for ever.
crd dt j j n1, cst vbz, dt n1 pp-f dt n1 vdz xx vvi: cc-acp np1, cs pns12 vvb p-acp pno31, vvz p-acp av.
(38) argument (DIV2)
395
Image 9
4526
The summe of this text. 1 CHrist is knowne of none, but of him whom the Father draweth, that is,
The sum of this text. 1 christ is known of none, but of him whom the Father draws, that is,
dt n1 pp-f d n1. vvn np1 vbz vvn pp-f pix, cc-acp pp-f pno31 ro-crq dt n1 vvz, cst vbz,
(38) argument (DIV2)
392
Image 9
8924
The summe of this Gospell.
The sum of this Gospel.
dt n1 pp-f d n1.
(63) argument (DIV2)
766
Image 9
8930
For he hath a greater and mightier then he which is in the world, as Iohn sayth in his first Epistle chap. 4.
For he hath a greater and Mightier then he which is in the world, as John say in his First Epistle chap. 4.
p-acp pns31 vhz dt jc cc jc cs pns31 r-crq vbz p-acp dt n1, c-acp np1 vvz p-acp po31 ord n1 n1 crd
(63) argument (DIV2)
769
Image 9
8929
briefly he is quiet from all anguish & tentation.
briefly he is quiet from all anguish & tentation.
av-j pns31 vbz j-jn p-acp d n1 cc n1.
(63) argument (DIV2)
769
Image 9
8927
3 It is a great matter to know Christ God and man.
3 It is a great matter to know christ God and man.
crd pn31 vbz dt j n1 pc-acp vvi np1 np1 cc n1.
(63) argument (DIV2)
769
Image 9
8928
He which attaineth to this knowledg of Christ, feareth neither sinne nor death, neither the deuill nor hell:
He which attaineth to this knowledge of christ, fears neither sin nor death, neither the Devil nor hell:
pns31 r-crq vvz p-acp d n1 pp-f np1, vvz dx n1 ccx n1, av-dx dt n1 ccx n1:
(63) argument (DIV2)
769
Image 9
8926
2 The Disciples beleue not without manifest signes. But blessed are they that haue not seene, but doe beleeue the word onely.
2 The Disciples believe not without manifest Signs. But blessed Are they that have not seen, but do believe the word only.
crd dt n2 vvb xx p-acp j n2. p-acp vvn vbr pns32 cst vhb xx vvn, cc-acp vdb vvi dt n1 av-j.
(63) argument (DIV2)
768
Image 9
8925
1 THomas doth not beleeue that Christ is risen from the dead, but when he seeth and feeleth him.
1 THomas does not believe that christ is risen from the dead, but when he sees and feeleth him.
vvn np1 vdz xx vvi cst np1 vbz vvn p-acp dt j, cc-acp c-crq pns31 vvz cc vvz pno31.
(63) argument (DIV2)
767
Image 9
9125
neither can he know them, because they are spiritually discerned. Wherefore when reason seeketh saluation in worldly wisedome and foolishnes, it fyndeth it not.neither can he know them, Because they Are spiritually discerned. Wherefore when reason seeks salvation in worldly Wisdom and foolishness, it findeth it not.
av-dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn. c-crq c-crq n1 vvz n1 p-acp j n1 cc n1, pn31 vvz pn31 xx.
(66) argument (DIV2)
784
Image 9
9130
My yoke is easie, and my burden light. My yoke is easy, and my burden Light.
po11 n1 vbz j, cc po11 n1 n1.
(66) argument (DIV2)
786
Image 9
9128
that is, our wisedome doth not know God the father.
that is, our Wisdom does not know God the father.
cst vbz, po12 n1 vdz xx vvi np1 dt n1.
(66) argument (DIV2)
786
Image 9
9124
The natural man perceiueth not the things of the Spirit of God: for they are foolishnes vnto him: The natural man perceives not the things of the Spirit of God: for they Are foolishness unto him:
dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1: c-acp pns32 vbr n1 p-acp pno31:
(66) argument (DIV2)
784
Image 9
9129
But when as through fayth we are taught and instructed in bearing the crosse, then the power of God becommeth known vnto vs. Therefore also he afterward comforteth them, vpon whom the crosse is layd, saying:
But when as through faith we Are taught and instructed in bearing the cross, then the power of God becomes known unto us Therefore also he afterwards comforts them, upon whom the cross is laid, saying:
p-acp c-crq c-acp p-acp n1 pns12 vbr vvn cc vvn p-acp vvg dt n1, cs dt n1 pp-f np1 vvz vvn p-acp pno12 av av pns31 av vvz pno32, p-acp ro-crq dt n1 vbz vvn, vvg:
(66) argument (DIV2)
786
Image 9
9126
2 Christ calleth them children here, which trust not to their owne wisedome and righteousnes, but do beleeue onely.
2 christ calls them children Here, which trust not to their own Wisdom and righteousness, but do believe only.
crd np1 vvz pno32 n2 av, r-crq vvb xx p-acp po32 d n1 cc n1, cc-acp vdb vvi av-j.
(66) argument (DIV2)
785
Image 9
9127
3 As children onely do obtaine saluation, so the Father also can not be knowen, vnles he be reuealed by Christ:
3 As children only do obtain salvation, so the Father also can not be known, unless he be revealed by christ:
crd p-acp n2 av-j vdb vvi n1, av dt n1 av vmb xx vbi vvn, cs pns31 vbb vvn p-acp np1:
(66) argument (DIV2)
786
Image 9
9123
The summe of this Gospell. 1 REason is not capable of the Gospell. For as Paul 1. Cor. 2. sayth:
The sum of this Gospel. 1 REason is not capable of the Gospel. For as Paul 1. Cor. 2. say:
dt n1 pp-f d n1. crd n1 vbz xx j pp-f dt n1. p-acp c-acp np1 crd np1 crd vvz:
(66) argument (DIV2)
783
Image 9
9383
if we rest vpon the foundation Christ.
if we rest upon the Foundation christ.
cs pns12 vvb p-acp dt n1 np1.
(72) argument (DIV2)
820
Image 9
9381
3 The Disciples beleeued in Christ, yet did they not vnderstād, that he should come vnto glorie by death.
3 The Disciples believed in christ, yet did they not understand, that he should come unto glory by death.
crd dt n2 vvn p-acp np1, av vdd pns32 xx vvb, cst pns31 vmd vvi p-acp n1 p-acp n1.
(72) argument (DIV2)
820
Image 9
9380
For many are elect frō euerlasting of God the Father, which notwithstanding can not come vnto glorie without Christ.
For many Are elect from everlasting of God the Father, which notwithstanding can not come unto glory without christ.
p-acp d vbr j p-acp j pp-f np1 dt n1, r-crq a-acp vmb xx vvi p-acp n1 p-acp np1.
(72) argument (DIV2)
819
Image 9
9379
2 Without the merit of Christ no man commeth to glorie. Therefore he sayth: In my Fathers house are many dwelling places.
2 Without the merit of christ no man comes to glory. Therefore he say: In my Father's house Are many Dwelling places.
crd p-acp dt n1 pp-f np1 dx n1 vvz p-acp n1. av pns31 vvz: p-acp po11 ng1 n1 vbr d j-vvg n2.
(72) argument (DIV2)
819
Image 9
9378
1 IN this Gospell is contained a comfort against offence that tempteth vs through the crosse and persecution.
1 IN this Gospel is contained a Comfort against offence that tempts us through the cross and persecution.
vvn p-acp d n1 vbz vvn dt n1 p-acp n1 cst vvz pno12 p-acp dt n1 cc n1.
(72) argument (DIV2)
818
Image 9
9377
The summe of this Gospell.
The sum of this Gospel.
dt n1 pp-f d n1.
(72) argument (DIV2)
817
Image 9
9388
6 And thus we see that in all this Gospell, Christ requireth nothing els of them that be his, but fayth.
6 And thus we see that in all this Gospel, christ requires nothing Else of them that be his, but faith.
crd cc av pns12 vvb cst p-acp d d n1, np1 vvz pix av pp-f pno32 cst vbb png31, cc-acp n1.
(72) argument (DIV2)
823
Image 9
9387
when he is glorified with the Father.
when he is glorified with the Father.
c-crq pns31 vbz vvn p-acp dt n1.
(72) argument (DIV2)
822
Image 9
9386
I say vnto you, he that beleeueth in me, the workes that I do, he shall do also, &c. shew that Christ shall reigne in vs,I say unto you, he that Believeth in me, the works that I do, he shall do also, etc. show that christ shall Reign in us,
pns11 vvb p-acp pn22, pns31 cst vvz p-acp pno11, dt n2 cst pns11 vdb, pns31 vmb vdi av, av vvb cst np1 vmb vvi p-acp pno12,
(72) argument (DIV2)
822
Image 9
9385
If ye will not beleeue my wordes, at the last beleeue the workes, that the Father is in me, and I in the Father. 5 These wordes:
If you will not believe my words, At the last believe the works, that the Father is in me, and I in the Father. 5 These words:
cs pn22 vmb xx vvi po11 n2, p-acp dt ord vvi dt n2, cst dt n1 vbz p-acp pno11, cc pns11 p-acp dt n1. crd d n2:
(72) argument (DIV2)
821
Image 9
9384
4 In Philip we see a verie grosse fayth, for he will see and know by experience. Wherefore Christ sayth:
4 In Philip we see a very gross faith, for he will see and know by experience. Wherefore christ say:
crd n1 np1 pns12 vvb dt j j n1, c-acp pns31 vmb vvi cc vvi p-acp n1. c-crq np1 vvz:
(72) argument (DIV2)
821
Image 9
9382
Wherein we must marke, that fayth being vnperfect in the Apostles and Disciples of Christ, is a comfort vnto vs,
Wherein we must mark, that faith being unperfect in the Apostles and Disciples of christ, is a Comfort unto us,
c-crq pns12 vmb vvi, cst n1 vbg j p-acp dt n2 cc n2 pp-f np1, vbz dt n1 p-acp pno12,
(72) argument (DIV2)
820
Image 9
697
For so the goodnes of God is wont to doe, when all thinges seeme euen past hope and recouerie,
For so the Goodness of God is wont to do, when all things seem even past hope and recovery,
p-acp av dt n1 pp-f np1 vbz j pc-acp vdi, c-crq d n2 vvb av j n1 cc n1,
(11) argument (DIV2)
98
Image 9
696
after the decay whereof it behoued that Christ should come.
After the decay whereof it behooved that christ should come.
p-acp dt n1 c-crq pn31 vvd cst np1 vmd vvi.
(11) argument (DIV2)
98
Image 9
698
then at the last he commeth.
then At the last he comes.
av p-acp dt ord pns31 vvz.
(11) argument (DIV2)
98
Image 9
699
3 Matthew omitteth one in his rehearsall, but that maketh no matter, seeing that he obserueth this one thing, that he counteth by the right line from Dauid by Salomon to Ioseph the husband of Marie.
3 Matthew omitteth one in his rehearsal, but that makes no matter, seeing that he observeth this one thing, that he counteth by the right line from David by Solomon to Ioseph the husband of Marie.
crd np1 vvz pi p-acp po31 n1, cc-acp cst vvz dx n1, vvg cst pns31 vvz d crd n1, cst pns31 vvz p-acp dt j-jn n1 p-acp np1 p-acp np1 p-acp np1 dt n1 pp-f np1.
(11) argument (DIV2)
99
Image 9
689
The summe of this text.
The sum of this text.
dt n1 pp-f d n1.
(11) argument (DIV2)
96
Image 9
700
Luke counteth otherwise, and vseth an other order.
Luke counteth otherwise, and uses an other order.
np1 vvz av, cc vvz dt j-jn n1.
(11) argument (DIV2)
99
Image 9
695
In the first is contained the stocke of the fathers, in the second of the kings, in the third is contained the decaying stocke of Dauid:
In the First is contained the stock of the Father's, in the second of the Kings, in the third is contained the decaying stock of David:
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(11) argument (DIV2)
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1 MAtthew beginneth his booke with a title or inscription, by which the beleuer is prouoked with greater pleasure to heare and reade it.
1 MAtthew begins his book with a title or inscription, by which the believer is provoked with greater pleasure to hear and read it.
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(11) argument (DIV2)
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For he sayth thus much in effect: Whom the Law and Prophets haue hetherto promised & preached, Iesus, that is, a Sauiour,
For he say thus much in Effect: Whom the Law and prophets have hitherto promised & preached, Iesus, that is, a Saviour,
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(11) argument (DIV2)
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and Christ, that is an eternall king, that he according to the promise of God, should springe and come of the seede of Abraham and Dauid,
and christ, that is an Eternal King, that he according to the promise of God, should spring and come of the seed of Abraham and David,
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(11) argument (DIV2)
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euen him doe I describe in this booke, to wit, that he is now borne, and made man, and already come into the world.
even him doe I describe in this book, to wit, that he is now born, and made man, and already come into the world.
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(11) argument (DIV2)
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This I handle through this whole booke. 2 Three lines or degrees are here rehearsed.
This I handle through this Whole book. 2 Three lines or Degrees Are Here rehearsed.
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(11) argument (DIV2)
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So we also offer gold vnto Christ, when we acknowledge him for our king and Lord:
So we also offer gold unto christ, when we acknowledge him for our King and Lord:
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(8) body_of_sermon (DIV2)
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but vnto this is required a very stronge faith.
but unto this is required a very strong faith.
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For if I ought to acknowledge him for my king and Lord, all mine owne will must be extinguished, that it reigne nothing at all in me:
For if I ought to acknowledge him for my King and Lord, all mine own will must be extinguished, that it Reign nothing At all in me:
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for Christ onely must reigne & rule in me, that he may doe whatsoeuer it pleaseth him in me,
for christ only must Reign & Rule in me, that he may do whatsoever it Pleases him in me,
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and concerning me, all thinges must be committed vnto him. So the leper in Matthew did, which sayd vnto Christ:
and Concerning me, all things must be committed unto him. So the leper in Matthew did, which said unto christ:
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Lord, if thou vvilt thou canst make me cleane. Lord, if thou wilt thou Canst make me clean.
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(8) body_of_sermon (DIV2)
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Therefore my will must be vtterly extinguished in me, if yt I will haue Christ to reigne in me.
Therefore my will must be utterly extinguished in me, if that I will have christ to Reign in me.
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Christ also suffered not his owne will to rule, but he alwayes submitted him selfe to the will of his father, which he testifieth in the sixt chapter of the Gospell by S. Iohn:
christ also suffered not his own will to Rule, but he always submitted him self to the will of his father, which he Testifieth in the sixt chapter of the Gospel by S. John:
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(8) body_of_sermon (DIV2)
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I came dovvne from heauen, not to doe mine ovvne vvill, but his vvill vvhich hath sent me. I Come down from heaven, not to do mine own will, but his will which hath sent me.
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Yea he obeyed his father euen vnto death, and submitted him selfe wholy to his will.
Yea he obeyed his father even unto death, and submitted him self wholly to his will.
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(8) body_of_sermon (DIV2)
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We imitating this example, which is written for our singular consolation, ought to submit our will to God and his Christ,
We imitating this Exampl, which is written for our singular consolation, ought to submit our will to God and his christ,
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and to rest confidently vpon him.
and to rest confidently upon him.
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He knoweth howe to bringe the matter notably well to passe, as it is sayd Psal. 37. Commit thy vvay vnto God,
He Knoweth how to bring the matter notably well to pass, as it is said Psalm 37. Commit thy Way unto God,
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and put thy trust in him, and he shall bringe it to passe. And a litle after:and put thy trust in him, and he shall bring it to pass. And a little After:
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(8) body_of_sermon (DIV2)
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Hold thee still in God, and suffer him to vvorke vvith thee. Such sentences ought to prouoke vs, patiently to suffer the will of God in vs,Hold thee still in God, and suffer him to work with thee. Such sentences ought to provoke us, patiently to suffer the will of God in us,
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whether sweete thinges or sowre, commodities or discommodities come vnto vs:
whither sweet things or sour, commodities or Discomforts come unto us:
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(8) body_of_sermon (DIV2)
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for he knoweth with what temperature to lay them vpon vs. Blessed is he that beleueth these thinges from his hart.
for he Knoweth with what temperature to lay them upon us Blessed is he that Believeth these things from his heart.
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(8) body_of_sermon (DIV2)
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Who being such a one, can be troubled with sorow? Such a man howsoeuer he be hādled,
Who being such a one, can be troubled with sorrow? Such a man howsoever he be handled,
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whether he be burned or drowned, cast into prison, or otherwise grieuously delt with, he taketh all in good part.
whither he be burned or drowned, cast into prison, or otherwise grievously dealt with, he Takes all in good part.
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For he knoweth that these thinges shall turne to his commoditie.
For he Knoweth that these things shall turn to his commodity.
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(8) body_of_sermon (DIV2)
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After this sort doe we also offer golde with the wise men, when we take away rule from our owne will,
After this sort do we also offer gold with the wise men, when we take away Rule from our own will,
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and do suffer Christ to worke in vs accordinge to his will & pleasure.
and do suffer christ to work in us according to his will & pleasure.
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Wherefore they are hypocrites, which knowe not to suffer the will of God, but howsoeuer he dealeth with them, haue alwayes, whereof they doe complayne.
Wherefore they Are Hypocrites, which know not to suffer the will of God, but howsoever he deals with them, have always, whereof they do complain.
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They forsooth suppose, that whatsoeuer they thinke, it shall haue successe according to their thinking,
They forsooth suppose, that whatsoever they think, it shall have success according to their thinking,
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(8) body_of_sermon (DIV2)
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If it fall out otherwise, they are angrie, they do not patiently suffer persecution and contempt:
If it fallen out otherwise, they Are angry, they do not patiently suffer persecution and contempt:
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they murmure, they finde fault, and vexe when those thinges happen, no otherwise then horses being stirred vp with furie or rage.
they murmur, they find fault, and vex when those things happen, no otherwise then Horses being stirred up with fury or rage.
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So therfore by resisting they staye the kingdome of Christ from them, and depriue Christ of gold, which notwithstanding they ought to offer and present vnto him, that is, they them selues will beare rule,
So Therefore by resisting they stay the Kingdom of christ from them, and deprive christ of gold, which notwithstanding they ought to offer and present unto him, that is, they them selves will bear Rule,
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& doe not vouchsafe to acknowledge Christ for their king and Lord.
& do not vouchsafe to acknowledge christ for their King and Lord.
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By frankincense they resembled diuine honour, which we thē offer vnto him, when we confesse, that whatsoeuer we haue, we must acknowledge it to haue come from God, By frankincense they resembled divine honour, which we them offer unto him, when we confess, that whatsoever we have, we must acknowledge it to have come from God,
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and that we haue it freely, and without any merit of ours: Wherefore all these thinges are to be ascribed vnto him, as to the true Lord,
and that we have it freely, and without any merit of ours: Wherefore all these things Are to be ascribed unto him, as to the true Lord,
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neither must we glorie one whitte in the good thinges receiued, but his glorie is to be sought in them.
neither must we glory one whit in the good things received, but his glory is to be sought in them.
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And if he take them from vs againe, we ought to suffer him with quiet mindes,
And if he take them from us again, we ought to suffer him with quiet minds,
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and to blesse him with the beloued Iob in these wordes: Naked came I out of my mothers wombe, and naked shal I returne thither again:
and to bless him with the Beloved Job in these words: Naked Come I out of my mother's womb, and naked shall I return thither again:
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the Lorde gaue, and the Lorde hath taken away, blessed be the name of the Lord. the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.
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And so we ought to suffer all misfortunes and aduersities, as if God him selfe did cast them vppon our necke,
And so we ought to suffer all misfortunes and adversities, as if God him self did cast them upon our neck,
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so that none shall be able to offende vs, vnles he take away Christ from vs. Not so muche as a heare of our heades shal perish,
so that none shall be able to offend us, unless he take away christ from us Not so much as a hear of our Heads shall perish,
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as Christ sayth to his Disciples Luke 21. Wherefore whatsoeuer shal molest vs, what aduersity soeuer shal come vnto vs, we ought neuer to seeke any other God, we ought no where to seeke any other helpe and comfort, then of Christ alone.
as christ say to his Disciples Lycia 21. Wherefore whatsoever shall molest us, what adversity soever shall come unto us, we ought never to seek any other God, we ought no where to seek any other help and Comfort, then of christ alone.
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This is he which is made vnto vs of God the father, wisedom, righteousnes, sanctification and redemption.
This is he which is made unto us of God the father, Wisdom, righteousness, sanctification and redemption.
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Then onely we offer vnto Christ that right frankincense of Arabia, when we flie vnto him alone in our calamities, afflictions, and anguishes.
Then only we offer unto christ that right frankincense of Arabia, when we fly unto him alone in our calamities, afflictions, and Anguishes.
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But they that seeke after straunge helpes and comforts, as of Sorcerers, Witches, and such like, they doe not offer frankincense vnto Christ,
But they that seek After strange helps and comforts, as of Sorcerers, Witches, and such like, they do not offer frankincense unto christ,
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but stinking brimstone, wherein they shall be burned for euer, for that they haue not beleued and trusted in Christ.
but stinking brimstone, wherein they shall be burned for ever, for that they have not believed and trusted in christ.
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By myrrhe they signified a mortall man: for with myrrhe dead bodies were anointed, that for certaine yeares they should not putrifie. By myrrh they signified a Mortal man: for with myrrh dead bodies were anointed, that for certain Years they should not putrify.
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Now myrrhe is a stronge and bitter iuice, which distilleth from the trees of Arabia,
Now myrrh is a strong and bitter juice, which distilleth from the trees of Arabia,
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like vnto gumme, or as with vs rosen issueth out of the pine tree, the firre tree, &c. But then we offer myrrhe vnto Christ, when we firmely beleeue that he by his death hath ouercome sinne, Satan and hell.
like unto gum, or as with us rosen issueth out of the pine tree, the fir tree, etc. But then we offer myrrh unto christ, when we firmly believe that he by his death hath overcome sin, Satan and hell.
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And this is a speciall faith.
And this is a special faith.
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If we doe but a litle dout here, it is not well with vs. But if I beleue from my hart, that death, sinne, the deuill,
If we do but a little doubt Here, it is not well with us But if I believe from my heart, that death, sin, the Devil,
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and hell are swallowed vp in and by the death of Christ, I shall not be afraid of them all.
and hell Are swallowed up in and by the death of christ, I shall not be afraid of them all.
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I shall easily be preserued from rottennes which death bringeth, when I haue myrrhe, that is, the death of my Lord Christ in my body and soule, this will not suffer me to perish.
I shall Easily be preserved from rottenness which death brings, when I have myrrh, that is, the death of my Lord christ in my body and soul, this will not suffer me to perish.
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So stronge and valiant a thing is faith, vnto which euen all thinges are possible,
So strong and valiant a thing is faith, unto which even all things Are possible,
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as Christ sayth Mar. 9. Here must we learne daily with our Lord Christ to bring vnder our old Adam,
as christ say Mar. 9. Here must we Learn daily with our Lord christ to bring under our old Adam,
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and to mortifie his concupiscences, by the crosse, and tentations, not that crosse which we doe chose,
and to mortify his concupiscences, by the cross, and tentations, not that cross which we do chosen,
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but which Christ layeth on vs, let vs beare it patiently and with a willing mind, that so our body may be subdued,
but which christ Layeth on us, let us bear it patiently and with a willing mind, that so our body may be subdued,
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and made subiect to the spirit, that being so buried with Christ through baptisme, we may be raysed vp againe with him,
and made Subject to the Spirit, that being so buried with christ through Baptism, we may be raised up again with him,
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and he alone may reigne and liue in vs. Hereunto vehemēt sighing is required, which the holy Ghost doth make in vs for our sake,
and he alone may Reign and live in us Hereunto vehement sighing is required, which the holy Ghost does make in us for our sake,
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as Paule sayth Rom. 8. that Christ will helpe vs, to keepe vnder this vnruly and obstinate flesh, that it presume not too licentiously,
as Paul say Rom. 8. that christ will help us, to keep under this unruly and obstinate Flesh, that it presume not too licentiously,
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& thrust the noble soule into the myre.
& thrust the noble soul into the mire.
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This our baptisme doth signifie, to wit, no other thing then that that olde and stinking Adam be mortified,
This our Baptism does signify, to wit, no other thing then that that old and stinking Adam be mortified,
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and buried, which we alwayes ought to reuolue in our minde, seeing that as long as we liue here, sinnes doe remayne in vs. Wherefore alwayes some thing must be repayred in vs without all intermission, through the cogitation of baptisme,
and buried, which we always ought to revolve in our mind, seeing that as long as we live Here, Sins do remain in us Wherefore always Some thing must be repaired in us without all intermission, through the cogitation of Baptism,
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as it were in a house decayed through oldnes, euen vntill such time as we depart this life.
as it were in a house decayed through oldness, even until such time as we depart this life.
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Whereof S. Paule entreateth in very goodly wordes Rom. 6. which are diligently to be marked of vs, now he sayth thus:
Whereof S. Paul entreateth in very goodly words Rom. 6. which Are diligently to be marked of us, now he say thus:
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Knovv ye not that all vve, vvhich haue bene baptized into Iesus Christ, haue bene baptized into his death? VVe are buried then with him by baptisme into his death, that like as Christ vvas raised vp from the dead to the glorie of the Father, Know you not that all we, which have be baptised into Iesus christ, have be baptised into his death? We Are buried then with him by Baptism into his death, that like as christ was raised up from the dead to the glory of the Father,
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so vve also shoulde vvalke in nevvnes of life. For if vve be planted vvith him, to the similitude of his death:
so we also should walk in newness of life. For if we be planted with him, to the similitude of his death:
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euen so shall vve be to the similitude of his resurrection, knovving this, that our old man is crucified vvith him, that the bodie of sinne might be destroyed, that henceforth vve should not serue sinne.
even so shall we be to the similitude of his resurrection, knowing this, that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
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For he that is dead, is freed from sinne.
For he that is dead, is freed from sin.
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VVherefore, if we be dead with Christ, we beleue that we shal liue also with him, knovving that Christ being raysed from the dead, dieth no more:
Wherefore, if we be dead with christ, we believe that we shall live also with him, knowing that christ being raised from the dead, Dieth no more:
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death hath no more dominion ouer him.
death hath no more dominion over him.
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For in that he died, he died once to sinne, but in that he liueth, he liueth to God.
For in that he died, he died once to sin, but in that he lives, he lives to God.
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Likevvise thinke ye also that ye are dead to sinne, but are aliue to God in Iesus Christ our Lord. Likewise think you also that you Are dead to sin, but Are alive to God in Iesus christ our Lord.
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Thus much concerning the first appearance. Now we will speake somewhat of the second, that is of the baptisme of Christ.
Thus much Concerning the First appearance. Now we will speak somewhat of the second, that is of the Baptism of christ.
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In the baptisme of Christ three thinges are to be considered: The first, that the heauens were opened, when he was baptized. In the Baptism of christ three things Are to be considered: The First, that the heavens were opened, when he was baptised.
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The seconde, that the holy Ghost was seene in the likenes of a doue. The third, that the voice of the father was heard, which sayd:
The seconde, that the holy Ghost was seen in the likeness of a dove. The third, that the voice of the father was herd, which said:
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This is my beloued sonne, in vvhome I am vvell pleased. This is my Beloved son, in whom I am well pleased.
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Whereas Christ vouchsaued to be baptised with water, he hath hallowed baptisme, & made the water thereof holy, yt he which is baptized in his name, might become likewise holy and cleane from sinne,
Whereas christ vouchsafed to be baptised with water, he hath hallowed Baptism, & made the water thereof holy, that he which is baptised in his name, might become likewise holy and clean from sin,
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and might haue the heauens open.
and might have the heavens open.
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Now Christ was not baptized for him selfe, for he was not infected with the spot of any sinne,
Now christ was not baptised for him self, for he was not infected with the spot of any sin,
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as S. Peter sayth 1. Pet. 2. He behaued him selfe like vnto a good Phisitian, which before the sicke doth first drinke some bitter potion, that the sicke may more gladly and boldly doe the same afterward.
as S. Peter say 1. Pet. 2. He behaved him self like unto a good physician, which before the sick does First drink Some bitter potion, that the sick may more gladly and boldly do the same afterwards.
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For we in baptisme drinke a bitter potion, namely, the mortification of the olde Adam, which with the bitternes thereof doth greatly trouble vs. For that dipping into the water or sprinkling with it doth signifie nothing els,
For we in Baptism drink a bitter potion, namely, the mortification of the old Adam, which with the bitterness thereof does greatly trouble us For that dipping into the water or sprinkling with it does signify nothing Else,
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but that that old Adam should perish & die.
but that that old Adam should perish & die.
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This is greatly furthered by the crosse, which God according to his diuine will layeth vpon vs, which we ought not to cast from vs,
This is greatly furthered by the cross, which God according to his divine will Layeth upon us, which we ought not to cast from us,
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but beare it willingly & with a patient mind.
but bear it willingly & with a patient mind.
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But that this might be easier for vs to doe, euen Christ hath taken it vpon him selfe, he suffered him selfe to be baptized,
But that this might be Easier for us to do, even christ hath taken it upon him self, he suffered him self to be baptised,
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and tooke his crosse and caried it nothing resisting or gaynesaying, and so was obedient to his father vnto the death,
and took his cross and carried it nothing resisting or gaynesaying, and so was obedient to his father unto the death,
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euen the death of the crosse, as Paule sayth Philip. 2. that he might deliuer vs from sinnes,
even the death of the cross, as Paul say Philip. 2. that he might deliver us from Sins,
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and might againe appease his heauēly father, which surely he did of his mere grace without any desert of ours:
and might again appease his heavenly father, which surely he did of his mere grace without any desert of ours:
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whereof we haue baptisme a signe & pledge, as Paule sayth vnto Titus:
whereof we have Baptism a Signen & pledge, as Paul say unto Titus:
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But vvhen that bountifulnes and that loue of God our Sauiour tovvard man appeared, not by the vvorks of righteousnes, vvhich vve had done, But when that bountifulness and that love of God our Saviour toward man appeared, not by the works of righteousness, which we had done,
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but according to his mercy he saued vs, by the vvashing of the nevve birth,
but according to his mercy he saved us, by the washing of the new birth,
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and the renuing of the holy Ghost, vvhich he shed on vs aboundantly, through Iesus Christ our Sauiour, that vve being iustified by his grace, should be made heires according to the hope of eternall life. and the renewing of the holy Ghost, which he shed on us abundantly, through Iesus christ our Saviour, that we being justified by his grace, should be made Heirs according to the hope of Eternal life.
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Secondly the holy Ghost appeareth here in the likenes of a doue, when Christ is baptized, whereby is signified that we also doe receiue the holy Ghost in our baptisme, which ruleth and guideth vs according to the will of God, which is present with vs,
Secondly the holy Ghost appears Here in the likeness of a dove, when christ is baptised, whereby is signified that we also do receive the holy Ghost in our Baptism, which Ruleth and guideth us according to the will of God, which is present with us,
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& helpeth vs in bearing the burden of the holy crosse, which exhorteth vs, is instant vpon vs, enforceth vs,
& Helpeth us in bearing the burden of the holy cross, which exhorteth us, is instant upon us, enforceth us,
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and when we yeld to the burden of the crosse, is present and helpeth vs:
and when we yield to the burden of the cross, is present and Helpeth us:
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if we fall, rayseth vs vp againe, and is with vs as a certeine faithfull companion in our iorney.
if we fallen, raises us up again, and is with us as a certain faithful Companion in our journey.
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He also maketh the burden of the crosse light, which we were very vnable to beare,
He also makes the burden of the cross Light, which we were very unable to bear,
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if he did not put to his helpe. If so be that thou fall into sinne, remember to goe backe vnto thy Baptisme,
if he did not put to his help. If so be that thou fallen into sin, Remember to go back unto thy Baptism,
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for this is the onely ship, wherein we passe ouer.
for this is the only ship, wherein we pass over.
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Wherefore take heede of them which make two tables, wherby we passe ouer the sea of sinnes, namely baptisme and repentance.
Wherefore take heed of them which make two tables, whereby we pass over the sea of Sins, namely Baptism and Repentance.
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Beleeue them not, whatsoeuer they handle, it is mere delusion: baptisme is the beginning of repentance.
Believe them not, whatsoever they handle, it is mere delusion: Baptism is the beginning of Repentance.
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As often therefore as thou fallest into sinne, haue recourse vnto thy baptisme, there thou shalt againe obtaine the holy Ghost, who may be present with thee.
As often Therefore as thou Fallest into sin, have recourse unto thy Baptism, there thou shalt again obtain the holy Ghost, who may be present with thee.
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For repentance is nothing else, but a displeasing of him selfe, a detesting of his wicked life,
For Repentance is nothing Else, but a displeasing of him self, a detesting of his wicked life,
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and a renuing of the man, which is represented in baptisme.
and a renewing of the man, which is represented in Baptism.
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After such a renuing of the life, followeth the prayse of God, and thankesgiuing vnto him for the grace receiued,
After such a renewing of the life, follows the praise of God, and thanksgiving unto him for the grace received,
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then such a man bursteth forth, & behaueth him self friendly toward his neighbour, & doth good to him in all thinges.
then such a man bursteth forth, & behaveth him self friendly towards his neighbour, & does good to him in all things.
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This is signified by that, that the holy Ghost appeared vpon Christ in the likenes of a doue:
This is signified by that, that the holy Ghost appeared upon christ in the likeness of a dove:
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for a doue wanteth the gall.
for a dove Wants the Gall.
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Such they also become, which receiue the holy Ghost in baptisme, to witte, they are gentle and without all bitternes toward all.
Such they also become, which receive the holy Ghost in Baptism, to wit, they Are gentle and without all bitterness towards all.
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Thirdly, the voyce of the father is heard in the baptisme of Christ, which sayth: This is my beloued Sonne, in vvhom I am well pleased.
Thirdly, the voice of the father is herd in the Baptism of christ, which say: This is my Beloved Son, in whom I am well pleased.
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This is that Sauiour, which deliuereth vs from the tyrannie of sinne, death, Satan, and hell.
This is that Saviour, which Delivereth us from the tyranny of sin, death, Satan, and hell.
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And here we must learne, how we must come vnto God.
And Here we must Learn, how we must come unto God.
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He that desireth to be the grations & deare childe of God the father, must attaine vnto this through Christ, through him alone the beloued sonne, who sitteth in the bosom of his father:
He that Desires to be the grations & deer child of God the father, must attain unto this through christ, through him alone the Beloved son, who Sitteth in the bosom of his father:
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vnto whom alone the father looketh, without whom he alloweth nothing, and whatsoeuer pleaseth the father, it pleaseth him in respect of this his sonne.
unto whom alone the father looks, without whom he alloweth nothing, and whatsoever Pleases the father, it Pleases him in respect of this his son.
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Wherefore he that desireth to goe to ye father, must cleaue to this beloued sonne, must lay him selfe vpon his backe.
Wherefore he that Desires to go to you father, must cleave to this Beloved son, must lay him self upon his back.
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For by this voice all titles albeit they seeme very goodly and holy, are taken away, nothing is of value or estimation with the father but onely this his beloued sonne, he is in his especiall fauour.
For by this voice all titles albeit they seem very goodly and holy, Are taken away, nothing is of valve or estimation with the father but only this his Beloved son, he is in his especial favour.
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Now he that desireth to be in fauour with the father, and to be beloued of him, let him flie into the bosom of the sonne, by whom afterward he findeth accesse to the father,
Now he that Desires to be in favour with the father, and to be Beloved of him, let him fly into the bosom of the son, by whom afterwards he finds access to the father,
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as Paule sayth Ephe. 1. that through Christ we are adopted, without this Christ we are the enemies of God.
as Paul say Ephes 1. that through christ we Are adopted, without this christ we Are the enemies of God.
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Whosoeuer therefore cleaueth to Christ through faith, he abideth in the fauour of God, he also shall be made beloued and acceptable,
Whosoever Therefore cleaveth to christ through faith, he Abideth in the favour of God, he also shall be made Beloved and acceptable,
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as Christ is, and shall haue felowship with the father and the sonne.
as christ is, and shall have fellowship with the father and the son.
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But where this is not done, there is nothing but wrath, there no honestie, no vertue, no free will,
But where this is not done, there is nothing but wrath, there no honesty, no virtue, no free will,
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neither prayer, nor fasting, nor other workes shall profit, thou shalt but trifle with all these.
neither prayer, nor fasting, nor other works shall profit, thou shalt but trifle with all these.
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For this is a most mighty, and most excellent voice:
For this is a most mighty, and most excellent voice:
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This is my beloued sonne, in whom all thinges consist and are comprehended, which are extant in the whole Scripture.
This is my Beloved son, in whom all things consist and Are comprehended, which Are extant in the Whole Scripture.
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Euen as all things are deliuered into the handes of Christ, and gathered into one, that they may obey him, as S. Paule sayth. For when God sayth:
Eve as all things Are Delivered into the hands of christ, and gathered into one, that they may obey him, as S. Paul say. For when God say:
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This is my beloued sonne, by shewing Christ only, and shewing and naming no other, he maketh it plaine enough, that none is his beloued sonne beside him.This is my Beloved son, by showing christ only, and showing and naming no other, he makes it plain enough, that none is his Beloved son beside him.
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If so be that other are not beloued sonnes, it is certaine that they are the children of wrath and indignation.
If so be that other Are not Beloved Sons, it is certain that they Are the children of wrath and Indignation.
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For if there were moe beloued sonnes, he would not so set forth & shew this sonne alone, saying:
For if there were more Beloved Sons, he would not so Set forth & show this son alone, saying:
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This is my beloued sonne, neither would turne his eyes vnto him onely, and glory of him alone,This is my Beloved son, neither would turn his eyes unto him only, and glory of him alone,
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as though he knew no other.
as though he knew no other.
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For the words seeme to shew, that he did diligently looke about, & yet founde none, beside him, of whome he sayth:
For the words seem to show, that he did diligently look about, & yet found none, beside him, of whom he say:
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this is he, as if he sayde:
this is he, as if he said:
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Here at the last I haue founde such a one as pleaseth me, and is my beloued sonne, all other generally are not such.
Here At the last I have found such a one as Pleases me, and is my Beloved son, all other generally Are not such.
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Moreouer, these wordes are not so onely to be vnderstood, that it is shewed by them that Christ is very God,
Moreover, these words Are not so only to be understood, that it is showed by them that christ is very God,
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as the Epistle to the Hebrewes sayth:
as the Epistle to the Hebrews say:
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Vnto which of the Angells sayd he at any time, Thou art my Sonne, this day begat I thee? and againe, I will be his father, Unto which of the Angels said he At any time, Thou art my Son, this day begat I thee? and again, I will be his father,
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and he shall be my sonne, &c. For it is most certaine that Christ in these wordes is declared to be the true and naturall sonne of God, seeing that this word was neuer sayd to any creature.and he shall be my son, etc. For it is most certain that christ in these words is declared to be the true and natural son of God, seeing that this word was never said to any creature.
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Howbeit he had bene as well the sonne of God, and had so remayned for euer,
Howbeit he had be as well the son of God, and had so remained for ever,
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as he hath bene from euerlasting, although this had not bene spoken vnto vs from heauen,
as he hath be from everlasting, although this had not be spoken unto us from heaven,
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neither is any thinge added or taken away from him by this name, but we must thus thinke & perswade our selues, that so excellent a praise,
neither is any thing added or taken away from him by this name, but we must thus think & persuade our selves, that so excellent a praise,
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and so noble honour of Christ was spoken for our cause. For he him selfe witnesseth in Iohn, that this came not because of him selfe, but for our sakes.
and so noble honour of christ was spoken for our cause. For he him self Witnesseth in John, that this Come not Because of him self, but for our sakes.
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He hath no neede that it should be sayd vnto him, that he is the sonne of God.
He hath no need that it should be said unto him, that he is the son of God.
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He knew this before, & hath from euerlasting & by his nature, that which he heareth.
He knew this before, & hath from everlasting & by his nature, that which he hears.
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Wherefore when that is conceiued by voyce and word, it pertaineth to vs, and not vnto Christ.
Wherefore when that is conceived by voice and word, it pertaineth to us, and not unto christ.
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Christ without the word, is such as he is said to be. We haue the word without him, of whom it is spoken.
christ without the word, is such as he is said to be. We have the word without him, of whom it is spoken.
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Wherefore we must lay fast hold vppon the word without the essence, euen as he hath the essence without the word.
Wherefore we must lay fast hold upon the word without the essence, even as he hath the essence without the word.
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But what doth this word? it teacheth vs to know Christ, in which knowledge our saluation consisteth,
But what does this word? it Teaches us to know christ, in which knowledge our salvation Consisteth,
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as Esay, Paule, and Peter doe witnes.
as Isaiah, Paul, and Peter do witness.
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But how doth it teach vs to know him? so, that he is the sonne of God,
But how does it teach us to know him? so, that he is the son of God,
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and doth especially please God his father, by which wordes God cheereth the hartes of all the faithfull,
and does especially please God his father, by which words God Cheereth the hearts of all the faithful,
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and greatly delighteth them with mere comfort, and heauenly sweetnes.
and greatly delights them with mere Comfort, and heavenly sweetness.
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Howe is this done? When I knowe, and am sure, that this man Christ is the sonne of God,
Howe is this done? When I know, and am sure, that this man christ is the son of God,
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and doth in all things please the father, whereof I must be most fully perswaded:
and does in all things please the father, whereof I must be most Fully persuaded:
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forasmuch as the diuine maiestie doth confirme this by his voyce from heauen, which can not lye, whereby I am certaine, that whatsoeuer that man doth speake and worke, they are the mere wordes & works of the beloued sonne, which are aboue measure approued of God.
forasmuch as the divine majesty does confirm this by his voice from heaven, which can not lie, whereby I am certain, that whatsoever that man does speak and work, they Are the mere words & works of the Beloved son, which Are above measure approved of God.
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This therefore I doe singularly well marke, and lay vppe in the bottom of my harte.
This Therefore I do singularly well mark, and lay up in the bottom of my heart.
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When as therefore I doe hereafter heare Christ speake, or see him doe any thing,
When as Therefore I do hereafter hear christ speak, or see him do any thing,
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and that for my commoditie, which surely he euery where doth, (for he sayth, that he doth and suffereth all thinges for vs, that he came to serue and not that he should be serued,) then I remember these wordes of the father, that he is the beloued sonne,
and that for my commodity, which surely he every where does, (for he say, that he does and suffers all things for us, that he Come to serve and not that he should be served,) then I Remember these words of the father, that he is the Beloved son,
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then I am enforced to thinke, that all that Christ speaketh, doth, and suffereth, and that for my sake, doth singularly well please God.
then I am Enforced to think, that all that christ speaks, does, and suffers, and that for my sake, does singularly well please God.
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Nowe howe can God poure out him selfe more liberally, or shew him selfe more louingly and sweetely,
Now how can God pour out him self more liberally, or show him self more lovingly and sweetly,
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then by saying, that it doth please him from ye hart, that Christ his sonne doth speake so gently with me, doth with so great affection looke vnto my commoditie,
then by saying, that it does please him from you heart, that christ his son does speak so gently with me, does with so great affection look unto my commodity,
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and with such vnusuall loue suffer, dye, and do whatsoeuer for my sake.
and with such unusual love suffer, die, and do whatsoever for my sake.
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Doest thou dout, that if mans hart did with due sense feele such fauour of God in Christ, to wit that he doth so much for our sakes, it would not for ioy burst into most small peeces? for then it woulde looke into the depth of the diuine breast,
Dost thou doubt, that if men heart did with due sense feel such favour of God in christ, to wit that he does so much for our sakes, it would not for joy burst into most small Pieces? for then it would look into the depth of the divine breast,
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yea and into the exceeding and eternal goodnes and loue of God, which he beareth toward vs,
yea and into the exceeding and Eternal Goodness and love of God, which he bears towards us,
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and hath borne toward vs from euerlasting.
and hath born towards us from everlasting.
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But we are too hard harted and cold, the flesh doth lye more heauy vppon vs,
But we Are too hard hearted and cold, the Flesh does lie more heavy upon us,
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then that we are able to comprehend such wordes, we doe not wel consider of them with our selues,
then that we Are able to comprehend such words, we do not well Consider of them with our selves,
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neither doth our hart come neare to feele how maruelous and vnspeakeable loue and ioy they contayne in them, otherwise without dout we should perceiue, that heauen and earth are full of the fire of the diuine loue, of life and righteousnes, full of honour and praise, whereunto the fire of hel, whereunto sinne,
neither does our heart come near to feel how marvelous and unspeakable love and joy they contain in them, otherwise without doubt we should perceive, that heaven and earth Are full of the fire of the divine love, of life and righteousness, full of honour and praise, whereunto the fire of hell, whereunto sin,
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& death being compared, are nothing but as it were a thing painted or pictured. But we are colde, sluggish, & vnthankfull wretches, for we passe ouer such precious words,
& death being compared, Are nothing but as it were a thing painted or pictured. But we Are cold, sluggish, & unthankful wretches, for we pass over such precious words,
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as things of no importance, & as vttered of man, as being contayned in a booke,
as things of no importance, & as uttered of man, as being contained in a book,
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or writtē in paper, as things vtterly decayed, and now long since growne out of vse by long custom,
or written in paper, as things utterly decayed, and now long since grown out of use by long custom,
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as though they pertayne onely to Christ, and to vs nothing at all: And being dull and senseles, we doe not see that they belong nothing to Christ,
as though they pertain only to christ, and to us nothing At all: And being dull and senseless, we do not see that they belong nothing to christ,
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but were committed to writing and are extant onely for our sake.
but were committed to writing and Are extant only for our sake.
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Seeing therefore that Christ the beloued sonne, being in so great fauour with God in all thinges that he doth, is thine,
Seeing Therefore that christ the Beloved son, being in so great favour with God in all things that he does, is thine,
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and doth in the same, serue thee, as he him selfe witnesseth, without dout thou art in the same fauour and loue of God that Christ him selfe is in.
and does in the same, serve thee, as he him self Witnesseth, without doubt thou art in the same favour and love of God that christ him self is in.
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And againe, the fauour and loue of God are insinuated to thee as deepely, as to Christ, that now God together with his beloued sonne, doth wholy possesse thee,
And again, the favour and love of God Are insinuated to thee as deeply, as to christ, that now God together with his Beloved son, does wholly possess thee,
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and thou hast him againe wholy, that so God, Christ, and thou doe become as one certaine thing.
and thou hast him again wholly, that so God, christ, and thou do become as one certain thing.
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Hereunto make many sentences of the Gospell, but especially in Iohn, as this:
Hereunto make many sentences of the Gospel, but especially in John, as this:
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If any man loue me, my father will loue him, and we will come vnto him, and will dwell with him. Also: If any man love me, my father will love him, and we will come unto him, and will dwell with him. Also:
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Where I am, there shall also my seruaunt be. Againe:Where I am, there shall also my servant be. Again:
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I pray that they may be one in vs as thou and I are one, I in thee, I pray that they may be one in us as thou and I Are one, I in thee,
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and thou in me, and they in me.
and thou in me, and they in me.
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But where is Christ? In the fauour of God, in the depth of his hart, there also are we,
But where is christ? In the favour of God, in the depth of his heart, there also Are we,
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if so be that we know and loue Christ, there I thinke we are sure enough, there our refuge is placed high enough, whither no euill can come,
if so be that we know and love christ, there I think we Are sure enough, there our refuge is placed high enough, whither no evil can come,
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as it is in the 91. Psalme.
as it is in the 91. Psalm.
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But thou seest that faith is required hereunto, and that vnto these thinges no law, no worke, no merit doth preuayle.
But thou See that faith is required hereunto, and that unto these things no law, no work, no merit does prevail.
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Hereupō it commeth to passe, that so precious wordes are so abstruse and vnknowen to reason.
Hereupon it comes to pass, that so precious words Are so abstruse and unknown to reason.
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For it hath bin gouerned of Satan from ye creation of the world, when as in Paradise it would be as God,
For it hath been governed of Satan from the creation of the world, when as in Paradise it would be as God,
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& presumed after honour, which God here attributeth to Christ alone, forasmuch as he is his sonne, wherunto it is yet also prone and inclined,
& presumed After honour, which God Here attributeth to christ alone, forasmuch as he is his son, whereunto it is yet also prove and inclined,
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and setteth it selfe against these words, & the words againe are against it.
and sets it self against these words, & the words again Are against it.
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For because Christ is here declared the only sonne of God, it is mightely ouerthrowne, whatsoeuer maketh it selfe god.
For Because christ is Here declared the only son of God, it is mightily overthrown, whatsoever makes it self god.
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But who be they that make them selues god? surely Satan and man, which please them selues,
But who be they that make them selves god? surely Satan and man, which please them selves,
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and loue them selues, they seeke not after God, but striue to attaine vnto this, that they also may become gods.
and love them selves, they seek not After God, but strive to attain unto this, that they also may become God's.
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But what will God say vnto these: Truly a certaine contrary thinge to that which he sayde vnto Christ:
But what will God say unto these: Truly a certain contrary thing to that which he said unto christ:
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Christ is my beloued sonne, in whom I am well pleased, seeing that he glorifieth not him selfe,
christ is my Beloved son, in whom I am well pleased, seeing that he Glorifieth not him self,
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and maketh not him selfe God, although he be God. But ye are wretches, in whome I allowe nothing, seeing that ye glorifie your selues,
and makes not him self God, although he be God. But you Are wretches, in whom I allow nothing, seeing that you Glorify your selves,
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and make your selues gods, albeit ye be creatures and men, and not God.
and make your selves God's, albeit you be creatures and men, and not God.
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So this sentēce giuen of Christ doth humble the whole world, doth shew them to be all voyd of diuinitie,
So this sentence given of christ does humble the Whole world, does show them to be all void of divinity,
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and ascribeth it to Christ, and that all for our commoditie, if we will, and do admit this sentence:
and ascribeth it to christ, and that all for our commodity, if we will, and do admit this sentence:
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or to our condemnation, if we will not, and do contemne this sentence, so that I may say at once:
or to our condemnation, if we will not, and do contemn this sentence, so that I may say At once:
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without Christ there is no fauour, nor any beloued sonne, but very wrath and sore displeasure of God.
without christ there is no favour, nor any Beloved son, but very wrath and soar displeasure of God.
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A SERMON OF D. MARTIN LVTHER, OF THE EPIPHANIE OR APPEARING OF CHRIST. Matth. 2.
A SERMON OF D. MARTIN LUTHER, OF THE EPIPHANY OR APPEARING OF CHRIST. Matthew 2.
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Verse. 1. WHen Iesus then was borne at Bethlehem in Iudea, in the dayes of Herod the Kinge,Verse. 1. WHen Iesus then was born At Bethlehem in Iudea, in the days of Herod the King,
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beholde there came wise men from the East to Ierusalem,
behold there Come wise men from the East to Ierusalem,
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2. Saying, where is that king of the Iewes that is borne? for we haue seene his starre in the East,
2. Saying, where is that King of the Iewes that is born? for we have seen his star in the East,
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and are come to worship him. 3. When kinge Herod hearde this, he was troubled, and all Ierusalem with him:
and Are come to worship him. 3. When King Herod heard this, he was troubled, and all Ierusalem with him:
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4. And gathering together all the chiefe Priestes and Scribes of the people, he asked of them, where Christ should be borne.
4. And gathering together all the chief Priests and Scribes of the people, he asked of them, where christ should be born.
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5. And they sayde vnto him, at Bethlehem in Iudea: for so it is written by the Prophet,
5. And they said unto him, At Bethlehem in Iudea: for so it is written by the Prophet,
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6. And thou Bethlehem in the lande of Iuda, art not the least amonge the Princes of Iuda:
6. And thou Bethlehem in the land of Iuda, art not the least among the Princes of Iuda:
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For out of thee shall come the gouernour, that shal feede that my people Israell.
For out of thee shall come the governor, that shall feed that my people Israel.
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7. Then Herod priuily called the wise men, and diligently inquired of them the tyme of the starre that appeared.
7. Then Herod privily called the wise men, and diligently inquired of them the time of the star that appeared.
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8. And sent them to Bethlehem, saying:
8. And sent them to Bethlehem, saying:
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Goe and serch diligently for the childe, & when ye haue found him, bring me worde againe, that I may come also and worship him.
Go and search diligently for the child, & when you have found him, bring me word again, that I may come also and worship him.
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9. So when they had heard the king, they departed:
9. So when they had herd the King, they departed:
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and loe, the starre which they had seene in the East, went before them, till it came & stood ouer the place, where the childe was.
and lo, the star which they had seen in the East, went before them, till it Come & stood over the place, where the child was.
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10. And when they sawe the starre, they reioyced with an exceeding great ioy.
10. And when they saw the star, they rejoiced with an exceeding great joy.
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11. And went into the house, and found the childe with Marie his mother, and fell downe,
11. And went into the house, and found the child with marry his mother, and fell down,
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& worshipped him, and opened their treasures and presented vnto him giftes, euen golde, & frankincense, and myrrhe.
& worshipped him, and opened their treasures and presented unto him Gifts, even gold, & frankincense, and myrrh.
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WE celebrate this day a noble, and most comfortable feast, concerning the appearing of the Lorde Iesus, who appeared, a special comfort to al them which seeke him with a stronge faith:
WE celebrate this day a noble, and most comfortable feast, Concerning the appearing of the Lord Iesus, who appeared, a special Comfort to all them which seek him with a strong faith:
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first to the wise men which came from the East:
First to the wise men which Come from the East:
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secondly to Iohn the Baptist, when being about thirty yeares of age he was baptized of him in Iordane,
secondly to John the Baptist, when being about thirty Years of age he was baptised of him in Iordane,
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and the holy Ghost and voyce of the father gaue testimonie of him, that he is the sonne of God:
and the holy Ghost and voice of the father gave testimony of him, that he is the son of God:
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thirdly, when he shewed his glory and power in a miracle, wherein he turned water into wine at a mariage, whereby he would procure reuerence and estimation to matrimony, which now (Alas) is after a shamefull sort torne, contemned,
Thirdly, when he showed his glory and power in a miracle, wherein he turned water into wine At a marriage, whereby he would procure Reverence and estimation to matrimony, which now (Alas) is After a shameful sort torn, contemned,
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and reiected of the Pope & his adherents as a certaine miserable and wretched state. For whatsoeuer God hath ordained, that of the world is contemned:
and rejected of the Pope & his adherents as a certain miserable and wretched state. For whatsoever God hath ordained, that of the world is contemned:
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whereof at conuenient time we will speake more, and we haue already as I thinke written sufficient therof.
whereof At convenient time we will speak more, and we have already as I think written sufficient thereof.
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Now we will speake in few wordes of the first appearance.
Now we will speak in few words of the First appearance.
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The wise men of Arabia, which were industrious men, and without all dout gouernours of that countrie (as it was at that time the maner in those partes) when they had seene the starre in the East, breaking of all delaye, made haste to Ierusalem, diligently seeking for the kinge of the Iewes being newe borne.
The wise men of Arabia, which were Industria men, and without all doubt Governors of that country (as it was At that time the manner in those parts) when they had seen the star in the East, breaking of all Delay, made haste to Ierusalem, diligently seeking for the King of the Iewes being new born.
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Where we ought to marke, that they could neither •eeke nor finde out this king, the Lorde Christ,
Where we ought to mark, that they could neither •eeke nor find out this King, the Lord christ,
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but by the starre going before them, which at the last ledde them so farre, that by the word of God they were certified, where this king was to be found.
but by the star going before them, which At the last led them so Far, that by the word of God they were certified, where this King was to be found.
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So also is it with vs: we can not finde Christ without the Gospell, without the word of God. So also is it with us: we can not find christ without the Gospel, without the word of God.
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That must shew him vnto vs, & bringe vs thither, where we may finde him:
That must show him unto us, & bring us thither, where we may find him:
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which then onely is done, when we receiue the same Gospell by faith, otherwise, although we haue it, heare it,
which then only is done, when we receive the same Gospel by faith, otherwise, although we have it, hear it,
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and know it, it profiteth vs nothing at all, we shall not therefore finde him, no more surely then the Scribes founde him, who notwithstanding had the Scriptures readily,
and know it, it profiteth us nothing At all, we shall not Therefore find him, no more surely then the Scribes found him, who notwithstanding had the Scriptures readily,
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and shewed the way to other, not comming into it them selues, for the thing did not touch their harts.
and showed the Way to other, not coming into it them selves, for the thing did not touch their hearts.
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They did drousily neglect that king, whom with great sighes they had looked for many ages.
They did drousily neglect that King, whom with great sighs they had looked for many ages.
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Wherefore it is not enough that we haue the Gospell, or that we heare it,
Wherefore it is not enough that we have the Gospel, or that we hear it,
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but we must beleue it, and lay it vp in the secrets of our hart, otherwise we shall neuer finde Christ.
but we must believe it, and lay it up in the secrets of our heart, otherwise we shall never find christ.
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Here also you see, that it doth not skill, whether one be learned or vnlearned, instructed in many places of Scripture,
Here also you see, that it does not skill, whither one be learned or unlearned, instructed in many places of Scripture,
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or in few, vnto whom God giueth the grace, he enioyeth Christ.
or in few, unto whom God gives the grace, he Enjoyeth christ.
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He respecteth not the person, but whom he draweth he is drawne, although in the meane season he prouideth that the Gospell be alwayes preached.
He respecteth not the person, but whom he draws he is drawn, although in the mean season he Provideth that the Gospel be always preached.
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After therfore that these wise men had found the child Christ, the king of the Iewes at Bethlehem, together with Ioseph and Marie, by the shewing of the Scripture & guiding of the starre, they were nothing offended at the poore estate of the childe,
After Therefore that these wise men had found the child christ, the King of the Iewes At Bethlehem, together with Ioseph and Marie, by the showing of the Scripture & guiding of the star, they were nothing offended At the poor estate of the child,
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but being taught by the word, acknowledged that Child for the Messias and king of the Iewes, whom the Iewes had looked for so many yeares,
but being taught by the word, acknowledged that Child for the Messias and King of the Iewes, whom the Iewes had looked for so many Years,
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& opened their treasures before him, offering vnto him golde, frankincense and myrrhe.
& opened their treasures before him, offering unto him gold, frankincense and myrrh.
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Wherein againe we ought to marke the nature of faith, that it is offended at nothing,
Wherein again we ought to mark the nature of faith, that it is offended At nothing,
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but cleaueth to the word onely, and nothing esteemeth those thinges that shine outwardly.
but cleaveth to the word only, and nothing esteems those things that shine outwardly.
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These wise men doe not therefore disdayne neither turne backe, because the child together with his parents were without all pompe in pouertie and miserie,
These wise men do not Therefore disdain neither turn back, Because the child together with his Parents were without all pomp in poverty and misery,
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and nothing lesse then a kingly child appeareth vnto them, but they goe on, and vndoutedly acknowledge him for a king,
and nothing less then a kingly child appears unto them, but they go on, and undoubtedly acknowledge him for a King,
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as they had learned concerning him out of the Scriptures.
as they had learned Concerning him out of the Scriptures.
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Moreouer they giue vnto him the honour meete for a king, they offer most precious gifts, which they had brought, being euen of the best sort, out of their owne countrie.
Moreover they give unto him the honour meet for a King, they offer most precious Gifts, which they had brought, being even of the best sort, out of their own country.
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Nowe the world would haue done no such thing, but according to the maner thereof, would haue looked for garments of purple,
Now the world would have done no such thing, but according to the manner thereof, would have looked for garments of purple,
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and resort of seruaunts, and handmaydens.
and resort of Servants, and handmaidens.
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In such places it is wont to bestow his giftes, to wit, where there is great plentie and abundance of thinges before:
In such places it is wont to bestow his Gifts, to wit, where there is great plenty and abundance of things before:
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yea it is of that qualitie, that it depriueth the poore and afflicted of those thinges that they haue, it taketh breade out of the mouth of the hungry & needie, which haue nothing,
yea it is of that quality, that it depriveth the poor and afflicted of those things that they have, it Takes bread out of the Mouth of the hungry & needy, which have nothing,
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but as they get it hardly, by labouring sore all that they are able.
but as they get it hardly, by labouring soar all that they Are able.
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Whereof we haue to learne, that if we will honour Christ with these wise men, we must shut our eies,
Whereof we have to Learn, that if we will honour christ with these wise men, we must shut our eyes,
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and turne them from all that which seemeth fayre, goodly and noble before the world:
and turn them from all that which seems fair, goodly and noble before the world:
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Neither must thou be offended or abhorre it, if any thing seeme vile, contemptible and ridiculous vnto the world:
Neither must thou be offended or abhor it, if any thing seem vile, contemptible and ridiculous unto the world:
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let this suffize thee, that thou knowest that it pleaseth God, which is in heauen.
let this suffice thee, that thou Knowest that it Pleases God, which is in heaven.
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Take heede vnto thy selfe concerning those thinges, which shine before the world, exercise thy selfe in those workes, which seeme vnto reason foolish and light,
Take heed unto thy self Concerning those things, which shine before the world, exercise thy self in those works, which seem unto reason foolish and Light,
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as are, to helpe the needie, to comfort the afflicted, & to count the calamitie of thy neighbour, thine owne.
as Are, to help the needy, to Comfort the afflicted, & to count the calamity of thy neighbour, thine own.
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If thou shalt be diligently exercised in these, and faith being thy guide, shalt endeuour rightly to apply thy self vnto them,
If thou shalt be diligently exercised in these, and faith being thy guide, shalt endeavour rightly to apply thy self unto them,
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then other workes which haue a fayre shewe, as to institute masses, to be occupied in vigils and yeares mindes, to build temples,
then other works which have a fair show, as to institute masses, to be occupied in vigils and Years minds, to built Temples,
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and such like follies, shal by them selues be pluckt out of thy hart & vanish away,
and such like follies, shall by them selves be plucked out of thy heart & vanish away,
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vnto which workes, surely now almost the whole world is addicted:
unto which works, surely now almost the Whole world is addicted:
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they are in deede fayre in the very outwarde shew, and seeme to be very precious,
they Are in deed fair in the very outward show, and seem to be very precious,
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when as notwithstanding they are an abhomination vnto God.
when as notwithstanding they Are an abomination unto God.
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But whatsoeuer God hath commaunded, as to doe good to our neighbour, and to be touched with his aduersities no lesse then with our own, to beare a friendly and well willing minde toward him, these are neglected,
But whatsoever God hath commanded, as to do good to our neighbour, and to be touched with his adversities no less then with our own, to bear a friendly and well willing mind towards him, these Are neglected,
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and in the eyes of the world appeare trifling and foolish: whereupon we doe greatly abhorre them.
and in the eyes of the world appear trifling and foolish: whereupon we do greatly abhor them.
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How commeth this to passe? Euen therefore, because they haue no goodly shew outwardly. And the common people of Germanie are wont to say:
How comes this to pass? Eve Therefore, Because they have no goodly show outwardly. And the Common people of Germany Are wont to say:
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That which shineth not, or hath not a fayre shew, is nothing set by. Moreouer God doth sooner suffer him selfe to lacke his owne honour and due seruice,
That which shines not, or hath not a fair show, is nothing Set by. Moreover God does sooner suffer him self to lack his own honour and due service,
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then that he woulde haue vs to leaue of from doing our dutie toward our neighbour,
then that he would have us to leave of from doing our duty towards our neighbour,
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as Christ witnesseth Matth. 5. If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, leaue there thine offering before the altar, and goe thy way:
as christ Witnesseth Matthew 5. If thou bring thy gift to the altar, and there Rememberest that thy brother hath ought against thee, leave there thine offering before the altar, and go thy Way:
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first be reconciled to thy brother, and then come, and offer thy gift. Here ye doe most plainly both heare and see, that God will not be serued,First be reconciled to thy brother, and then come, and offer thy gift. Here you do most plainly both hear and see, that God will not be served,
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vnles we first goe to our neighbour, and be reconciled to him.
unless we First go to our neighbour, and be reconciled to him.
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For the same cause also God reiecteth the sacrifices of the Iewes, as it is in ye Prophesie of Esay chap. 1 for that they did neglect those thinges which were more necessary, namely mercy and faith: for thus he sayth:
For the same cause also God rejects the Sacrifices of the Iewes, as it is in you Prophesy of Isaiah chap. 1 for that they did neglect those things which were more necessary, namely mercy and faith: for thus he say:
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VVhy offer ye so many sacrifices vnto me? I am ful of the burnt offerings of weathers, Why offer you so many Sacrifices unto me? I am full of the burned offerings of weathers,
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& of the fat of fed beasts, I haue no pleasure in the blood of bullocks, lammes, & goates.
& of the fat of fed beasts, I have no pleasure in the blood of bullocks, lammes, & Goats.
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VVhen ye come to appeare before me treading in my courts, who hath required this at your handes? Offer me no mo oblations,
When you come to appear before me treading in my Courts, who hath required this At your hands? Offer me no more Oblations,
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for it is but lost labour: incense is an abhominable thing vnto me.
for it is but lost labour: incense is an abominable thing unto me.
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I may not away with your newe moones, your sabbathes, & solemne meetings, your solemne assemblies are wicked.
I may not away with your new moons, your Sabbaths, & solemn meetings, your solemn assemblies Are wicked.
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I hate your new moones and appointed feastes euen from my very hart, they make me weary, I can not abide them.
I hate your new moons and appointed feasts even from my very heart, they make me weary, I can not abide them.
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VVhē ye hold out your handes, I will turne mine eyes from you:
When you hold out your hands, I will turn mine eyes from you:
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and though ye make many prayers, yet I will heare nothing at all, seeing your handes are full of blood.
and though you make many Prayers, yet I will hear nothing At all, seeing your hands Are full of blood.
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VVashe you, make you cleane, put away your euil thoughts out of my sight, cease from doing of euill.
VVashe you, make you clean, put away your evil thoughts out of my sighed, cease from doing of evil.
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Learne to doe well, apply your selues to equitie, deliuer the oppressed, helpe the fatherles to his right, defend the widow, & so forth as is there rehearsed of Esay.Learn to do well, apply your selves to equity, deliver the oppressed, help the fatherless to his right, defend the widow, & so forth as is there rehearsed of Isaiah.
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By these words of Esay ye see what God requireth, & what he alloweth.
By these words of Isaiah you see what God requires, & what he alloweth.
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When we neglect those workes, by which our neighbour is serued, he againe will neglect vs. For whatsoeuer benefit we bestow vppon our neighbour, that we bestow vppon God and Christ him selfe,
When we neglect those works, by which our neighbour is served, he again will neglect us For whatsoever benefit we bestow upon our neighbour, that we bestow upon God and christ him self,
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as he shall pronounce in the last iudgement:
as he shall pronounce in the last judgement:
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VVhatsoeuer ye haue done to one of the least of these my brethren, ye haue done it vnto me. Whatsoever you have done to one of the least of these my brothers, you have done it unto me.
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When thou hearest this, thou wilt not glory much, of the temples which thou hast builded,
When thou Hearst this, thou wilt not glory much, of the Temples which thou hast built,
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or masses which thou hast founded. For then he will say:
or masses which thou hast founded. For then he will say:
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what haue I to doe with thy temples and Masses? what with thine altar and bells? thinkest thou that I am delighted with stones,
what have I to do with thy Temples and Masses? what with thine altar and Bells'? Thinkest thou that I am delighted with stones,
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and wood, with bells and banners? Are not all thinges mine first? Heauen is my seate,
and wood, with Bells' and banners? are not all things mine First? Heaven is my seat,
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and the earth is my footestoole.
and the earth is my footstool.
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Who commaunded thee to build temples? I haue set liuing temples before thee, these are to be edified, nourished,
Who commanded thee to built Temples? I have Set living Temples before thee, these Are to be edified, nourished,
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& relieued, but thou hast bene occupied with other triflles, which I haue not commaunded. I know thee not, away with thy temples and masses:
& relieved, but thou hast be occupied with other trifles, which I have not commanded. I know thee not, away with thy Temples and masses:
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ye ought to haue put your trust in me onely, but all your delight consisted in such workes,
you ought to have put your trust in me only, but all your delight consisted in such works,
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as though it had bene your purpose by so doing to wrest heauen from me, & that I may comprehend all in a briefe summe:
as though it had be your purpose by so doing to wrest heaven from me, & that I may comprehend all in a brief sum:
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whatsoeuer I haue commaunded, that hath bene of you neglected: and whatsoeuer I haue detested and abhorred, that ye haue diligently done:
whatsoever I have commanded, that hath be of you neglected: and whatsoever I have detested and abhorred, that you have diligently done:
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this therefore I will requite you with again, I know you not, ye may resort vnto that god which hath commaunded you to doe these thinges.
this Therefore I will requite you with again, I know you not, you may resort unto that god which hath commanded you to do these things.
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Here therefore let vs learne, how the wise men did nothing abhorre the poore & on euery side miserable appearance of this infant and his parents, that we also may be so affected toward the miserable and pitifull estate of our neighbours,
Here Therefore let us Learn, how the wise men did nothing abhor the poor & on every side miserable appearance of this infant and his Parents, that we also may be so affected towards the miserable and pitiful estate of our neighbours,
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& may be perswaded that we doe find Christ in them, & that whatsoeuer is bestowed vpon them, Christ doth acknowledge it as bestowed vpon him selfe.
& may be persuaded that we do find christ in them, & that whatsoever is bestowed upon them, christ does acknowledge it as bestowed upon him self.
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His kingdom consisteth in the poore, despised & abiects, yea in the holy crosse, in contempt, in persecution, in affliction & miserie, His Kingdom Consisteth in the poor, despised & abjects, yea in the holy cross, in contempt, in persecution, in affliction & misery,
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as Paule sayth out of the Psalme:
as Paul say out of the Psalm:
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for thy sake we are killed all the day long, and are counted as sheepe appointed to be slaine. for thy sake we Are killed all the day long, and Are counted as sheep appointed to be slain.
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In an other place also he sayth: we are made as the filth of the world, the ofskowring of all thinges.
In an other place also he say: we Are made as the filth of the world, the ofskowring of all things.
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Wherefore Christ sayd to his disciples, when he sent them forth to preach in Iudea: Behold I send you forth as sheepe in the middes of the vvolues.
Wherefore christ said to his Disciples, when he sent them forth to preach in Iudea: Behold I send you forth as sheep in the mids of the wolves.
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They now that seeke Christ any other where then in such a contēptible forme, in ye crosse, They now that seek christ any other where then in such a contemptible Form, in the cross,
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& in persecution, do not find him.
& in persecution, do not find him.
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The wise mē did find ye king Christ being newly borne, not in Herods court, not among the Princes & priests, not at Hierusalem, in so noble and famous a city,
The wise men did find you King christ being newly born, not in Herods court, not among the Princes & Priests, not At Jerusalem, in so noble and famous a City,
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but at Bethlehem in a stable, with poore and despised creatures, namely Ioseph and Marie.
but At Bethlehem in a stable, with poor and despised creatures, namely Ioseph and Marie.
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In a summe, Christ will there be foūd, where a man would least seeke for him.
In a sum, christ will there be found, where a man would least seek for him.
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But we must diligently consider also, what these wise men signified by their giftes.
But we must diligently Consider also, what these wise men signified by their Gifts.
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For assuredly they shewed by them, that this child is a king, and not a king onely, but also God, and man. For assuredly they showed by them, that this child is a King, and not a King only, but also God, and man.
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In offering gold they acknowledged him for a king, as if they would say: We bring vnto thee gold, not that we would thereby enrich thee.
In offering gold they acknowledged him for a King, as if they would say: We bring unto thee gold, not that we would thereby enrich thee.
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For gold, siluer, and whatsoeuer is made is thine before, but hereby we acknowledge thee to be a most mighty king ouer all thinges.
For gold, silver, and whatsoever is made is thine before, but hereby we acknowledge thee to be a most mighty King over all things.
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and hard and strait dealing, that a Virgin which was new maried, and that yeare ioyned to her husband, might not be permitted to bring forth her childe at Nazareth in her owne house,
and hard and strait dealing, that a Virgae which was new married, and that year joined to her husband, might not be permitted to bring forth her child At Nazareth in her own house,
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For it ought to be a great ioy and comfort vnto vs, rather then in any wise to discomfort & discourage vs. It may seeme a straunge thing,
For it ought to be a great joy and Comfort unto us, rather then in any wise to discomfort & discourage us It may seem a strange thing,
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Let it nothing moue vs, or be any offence vnto vs, that the Lorde commeth into the world in so great pouertie and miserie.
Let it nothing move us, or be any offence unto us, that the Lord comes into the world in so great poverty and misery.
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because there was no roome for them in the Inne. Because there was no room for them in the Inn.
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and she brought forth her first begotten sonne, and wrapped him in swadling clothes, & layd him in a manger,
and she brought forth her First begotten son, and wrapped him in swaddling clothes, & laid him in a manger,
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And so it was, that while they were there, the dayes were accomplished, that she should be deliuered: And so it was, that while they were there, the days were accomplished, that she should be Delivered:
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least that we should be deceiued concerning this Christ. The maner of his birth the Euangelist sheweth moreouer, saying:
lest that we should be deceived Concerning this christ. The manner of his birth the Evangelist shows moreover, saying:
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and so deepely drowned in flesh and blood, certaine of our faith, which the Euangelist Luke here specially setteth forth, inasmuch as he eftsoones declareth in the historie, the places and times,
and so deeply drowned in Flesh and blood, certain of our faith, which the Evangelist Lycia Here specially sets forth, inasmuch as he eftsoons Declareth in the history, the places and times,
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Thus God dealeth in his workes, in which he vseth the meanes of heathen and euill men, whereby he may make vs, which are miserable & wretched men,
Thus God deals in his works, in which he uses the means of heathen and evil men, whereby he may make us, which Are miserable & wretched men,
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Marke I pray you, how that taxe must serue hereunto, which neither Cesar nor his Lieuetenant did knowe.
Mark I pray you, how that Tax must serve hereunto, which neither Cesar nor his Lieutenant did know.
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Moreouer it ought thus to be that they should come to Bethlehem, because of the prophecie of the Prophet Micheas chap. 5. which foretolde that Christ shoulde be borne in Bethlehem of Iuda.
Moreover it ought thus to be that they should come to Bethlehem, Because of the prophecy of the Prophet Micheas chap. 5. which foretold that christ should be born in Bethlehem of Iuda.
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but she doth not so, they will not be an offence to others.
but she does not so, they will not be an offence to Others.
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Marie, inasmuch as she was with child, & neare her deliuerie, might haue excused her selfe, that she should not take this iorney vpon her,
Marie, inasmuch as she was with child, & near her delivery, might have excused her self, that she should not take this journey upon her,
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and suffered themselues to be taxed.
and suffered themselves to be taxed.
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and went to Bethlehem, which was the chiefe and head citie of the house of Iuda,
and went to Bethlehem, which was the chief and head City of the house of Iuda,
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Ioseph also and Marie obeyed this commaundement of Cesar, and submitted them selues as other honest and obedient men,
Ioseph also and marry obeyed this Commandment of Cesar, and submitted them selves as other honest and obedient men,
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vnto the citie of Dauid, which is called Bethlehem, (because he was of the house and linage of Dauid) to be taxed with Marie that was giuen him to wife, which was vvith childe. unto the City of David, which is called Bethlehem, (Because he was of the house and lineage of David) to be taxed with Marie that was given him to wife, which was with child.
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And Ioseph also went vp from Galile out of a citie called Nazareth, into Iudea, And Ioseph also went up from Galilee out of a City called Nazareth, into Iudea,
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So Luke also here sheweth that very time, when it behoued this to be done. It followeth moreouer in the text:
So Lycia also Here shows that very time, when it behooved this to be done. It follows moreover in the text:
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For he sayth thus, that at the comming of Christ the temporall kingdome of the Iewes shoulde ende.
For he say thus, that At the coming of christ the temporal Kingdom of the Iewes should end.
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neither can it be gathered out of that text.
neither can it be gathered out of that text.
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Moreouer, whereas they vnderstood it so, as though such a Silo shoulde come, as shoulde beare rule with the sword, it is a false vnderstanding thereof,
Moreover, whereas they understood it so, as though such a Silo should come, as should bear Rule with the sword, it is a false understanding thereof,
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Iacob did sufficiently shewe in these wordes, that he should be wanting at the comming of Christ.
Iacob did sufficiently show in these words, that he should be wanting At the coming of christ.
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That is, a Prince and ruler of the stocke of Iuda shall not be wanting in Iudea, vntil Christ come.
That is, a Prince and ruler of the stock of Iuda shall not be wanting in Iudea, until christ come.
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The scepter shal not depart from Iuda, and a lawgiuer from betwene his feete, vntill Silo come: The sceptre shall not depart from Iuda, and a lawgiver from between his feet, until Silo come:
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This the Iewes knew, but they did not vnderstand the Prophecie. Iacob had sayd thus:
This the Iewes knew, but they did not understand the Prophecy. Iacob had said thus:
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All that liued vnder the Romane Emperour were compelled to pay taxe, for a testimonie that they were subiect vnto him.
All that lived under the Roman Emperor were compelled to pay Tax, for a testimony that they were Subject unto him.
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Euen at that tyme at which he should be borne, he is borne.
Even At that time At which he should be born, he is born.
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Wherefore the Euangelist sayth here, that at the tyme when Christ was borne, Augustus Cesar had set a Liuetenaunt ouer Iudea, vnder whom the Iewes should offer them selues to be taxed. As if he sayd:
Wherefore the Evangelist say Here, that At the time when christ was born, Augustus Cesar had Set a Lieutenant over Iudea, under whom the Iewes should offer them selves to be taxed. As if he said:
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But that Christ or the Messias shoulde nowe come, that was a great signe, that the prophecie at that tyme especially might be fulfilled.
But that christ or the Messias should now come, that was a great Signen, that the prophecy At that time especially might be fulfilled.
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neither was there any Prince or ruler, of the stocke and blood of Iuda, gouernour ouer the people.
neither was there any Prince or ruler, of the stock and blood of Iuda, governor over the people.
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so that the dominion of the house of Iuda was already taken away and suppressed,
so that the dominion of the house of Iuda was already taken away and suppressed,
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The Iewes before for a long tyme had vsed priestes for Kinges, when as the Machabees had obtayned the kingdom,
The Iewes before for a long time had used Priests for Kings, when as the Maccabees had obtained the Kingdom,
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Now at this time the case was so, that the Romanes possessed Iudea, and had set a Liuetenant ouer it, whom the Euangelist here calleth Cyrenius.
Now At this time the case was so, that the Romans possessed Iudea, and had Set a Lieutenant over it, whom the Evangelist Here calls Cyrenius.
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The scepter shall not depart from Iuda, & a lawgiuer from betwene his feete, vntill Silo come. The sceptre shall not depart from Iuda, & a lawgiver from between his feet, until Silo come.
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vntil the Messias which was promised them did come. For the wordes of Iacob to Iuda are playne after this sort:
until the Messias which was promised them did come. For the words of Iacob to Iuda Are plain After this sort:
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Ye know right wel, that the Iewes had a promise made of the Patriarch Iacob, that a Prince, lawgiuer or ruler, of the house of Iuda, should not be wanting in Iudea, You know right well, that the Iewes had a promise made of the Patriarch Iacob, that a Prince, lawgiver or ruler, of the house of Iuda, should not be wanting in Iudea,
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(7) exposition (DIV2)
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This first taxing was made when Cyrenius was gouernour of Syria. Therefore went all to be taxed euery man to his owne citie. This First taxing was made when Cyrenius was governor of Syria. Therefore went all to be taxed every man to his own City.
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(7) exposition (DIV2)
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And it came to passe in those dayes, that there came a decree from Augustus Caesar, that all the world should be taxed. And it Come to pass in those days, that there Come a Decree from Augustus Caesar, that all the world should be taxed.
cc pn31 vvd pc-acp vvi p-acp d n2, cst a-acp vvd dt n1 p-acp np1 np1, cst d dt n1 vmd vbi vvn.
(7) exposition (DIV2)
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and may be partakers of the ioy which the Angell here bringeth. First therefore the Euangelist sayth:
and may be partakers of the joy which the Angel Here brings. First Therefore the Evangelist say:
cc vmb vbi n2 pp-f dt n1 r-crq dt n1 av vvz. np1 av dt np1 vvz:
(7) exposition (DIV2)
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But before I begin to entreat hereof, I will handle the historye briefly, that ye may lay it vp in your hart,
But before I begin to entreat hereof, I will handle the history briefly, that you may lay it up in your heart,
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(7) exposition (DIV2)
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The second thing to be considered in them is their loue towardes vs. Thinke that they are most louing toward vs, which desire that it may goe as well with vs as with them selues, they doe no lesse reioyce for our safetie then for their owne, The second thing to be considered in them is their love towards us Think that they Are most loving towards us, which desire that it may go as well with us as with them selves, they do no less rejoice for our safety then for their own,
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(7) exposition (DIV2)
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& euen in this hymne full of loue to vs ward, they declare them selues so affected toward vs, that surely, we may thinke and reioyce of them, as of most louing friends.
& even in this hymn full of love to us ward, they declare them selves so affected towards us, that surely, we may think and rejoice of them, as of most loving Friends.
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(7) exposition (DIV2)
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This is to knowe the Angells truely, not according to their essence, whereof the Philosophers doe foolishly & without frute babble many thinges,
This is to know the Angels truly, not according to their essence, whereof the Philosophers do foolishly & without fruit babble many things,
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(7) exposition (DIV2)
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but according to their hart and mind, so that albeit I know not, what their nature is in it selfe,
but according to their heart and mind, so that albeit I know not, what their nature is in it self,
cc-acp vvg p-acp po32 n1 cc n1, av cst cs pns11 vvb xx, r-crq po32 n1 vbz p-acp pn31 n1,
(7) exposition (DIV2)
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yet I know what is their chiefe desire, and their continuall worke.
yet I know what is their chief desire, and their continual work.
av pns11 vvb q-crq vbz po32 j-jn n1, cc po32 j n1.
(7) exposition (DIV2)
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Thus much shall suffice at this tyme concerning the song of the Angells, and the frute of the natiuitie of the child Iesus Christ.
Thus much shall suffice At this time Concerning the song of the Angels, and the fruit of the Nativity of the child Iesus christ.
av d vmb vvi p-acp d n1 vvg dt n1 pp-f dt n2, cc dt n1 pp-f dt n1 pp-f dt n1 np1 np1.
(7) exposition (DIV2)
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God graunt vs his grace, that we may print these thinges in our hart, & according vnto them also amend our life. Amen.
God grant us his grace, that we may print these things in our heart, & according unto them also amend our life. Amen.
np1 vvb pno12 po31 n1, cst pns12 vmb vvi d n2 p-acp po12 n1, cc vvg p-acp pno32 av vvi po12 n1. uh-n.
(7) exposition (DIV2)
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Men take all thinges in the worse part, they take nothing in good part, but do alwayes increase and double the euil.
Men take all things in the Worse part, they take nothing in good part, but do always increase and double the evil.
np1 vvb d n2 p-acp dt jc n1, pns32 vvb pix p-acp j n1, cc-acp vdb av vvi cc vvi dt j-jn.
(7) exposition (DIV2)
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Hereupon howsoeuer God dealeth with them, they like it not, but require that they may be dealt otherwise with,
Hereupon howsoever God deals with them, they like it not, but require that they may be dealt otherwise with,
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(7) exposition (DIV2)
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and so it falleth out as it is in Psal. 18. with the pure thou shalt be pure,
and so it falls out as it is in Psalm 18. with the pure thou shalt be pure,
cc av pn31 vvz av c-acp pn31 vbz p-acp np1 crd p-acp dt j pns21 vm2 vbi j,
(7) exposition (DIV2)
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and with the froward thou shalt be froward, that is, with him that counteth all thinges pure to him selfe,and with the froward thou shalt be froward, that is, with him that counteth all things pure to him self,
cc p-acp dt j pns21 vm2 vbi j, cst vbz, p-acp pno31 cst vvz d n2 j p-acp pno31 n1,
(7) exposition (DIV2)
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and hath that good will in all thinges, whereof we haue spoken, thou also doost well agree, inasmuch as he pleaseth thee and all good men.
and hath that good will in all things, whereof we have spoken, thou also dost well agree, inasmuch as he Pleases thee and all good men.
cc vhz d j n1 p-acp d n2, c-crq pns12 vhb vvn, pns21 av vd2 av vvi, av c-acp pns31 vvz pno21 cc d j n2.
(7) exposition (DIV2)
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But he that is froward, so that neither thou, nor those thinges that are thine doe like him, can not but displease both thee and all good men.
But he that is froward, so that neither thou, nor those things that Are thine doe like him, can not but displease both thee and all good men.
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(7) exposition (DIV2)
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Of this well pleasing one an other Paule speaketh 1. Cor. 10. Endeuour to please all men, euen as I please all.
Of this well pleasing one an other Paul speaks 1. Cor. 10. Endeavour to please all men, even as I please all.
pp-f d av vvg pi dt n-jn np1 vvz crd np1 crd vvb pc-acp vvi d n2, av c-acp pns11 vvb d.
(7) exposition (DIV2)
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By what meanes shall this be done? If thou take all thinges in good part,
By what means shall this be done? If thou take all things in good part,
p-acp r-crq n2 vmb d vbi vdn? cs pns21 vvb d n2 p-acp j n1,
(7) exposition (DIV2)
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and suffer others to please thee, thou also againe shalt please others. The matter may be comprehended in one word:
and suffer Others to please thee, thou also again shalt please Others. The matter may be comprehended in one word:
cc vvi n2-jn p-acp vvi pno21, pns21 av av vm2 vvi n2-jn. dt n1 vmb vbi vvn p-acp crd n1:
(7) exposition (DIV2)
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If thou wilt be liked of none, nothing shall be liked of thee:
If thou wilt be liked of none, nothing shall be liked of thee:
cs pns21 vm2 vbi vvn pp-f pix, pix vmb vbi vvn pp-f pno21:
(7) exposition (DIV2)
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If thou wilt be liked of all, suffer that all thinges may be also liked of thee,
If thou wilt be liked of all, suffer that all things may be also liked of thee,
cs pns21 vm2 vbi vvn pp-f d, vvb cst d n2 vmb vbi av vvn pp-f pno21,
(7) exposition (DIV2)
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but so, that thou doe not neglect the worde of the Lord.
but so, that thou do not neglect the word of the Lord.
cc-acp av, cst pns21 vdb xx vvi dt n1 pp-f dt n1.
(7) exposition (DIV2)
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For that ought to be preferred before all, without any regard had of all mē, what pleaseth them, or what displeaseth them.
For that ought to be preferred before all, without any regard had of all men, what Pleases them, or what displeaseth them.
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(7) exposition (DIV2)
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But whatsoeuer may be done without transgressing the word of God, giue place to all,
But whatsoever may be done without transgressing the word of God, give place to all,
p-acp r-crq vmb vbi vdn p-acp vvg dt n1 pp-f np1, vvb n1 p-acp d,
(7) exposition (DIV2)
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& submit thy iudgement to the iudgement of others, that thou mayst take euery thing in good part, which shall chaunce vnto thee,
& submit thy judgement to the judgement of Others, that thou Mayest take every thing in good part, which shall chance unto thee,
cc vvb po21 n1 p-acp dt n1 pp-f n2-jn, cst pns21 vm2 vvi d n1 p-acp j n1, r-crq vmb vvi p-acp pno21,
(7) exposition (DIV2)
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& so thou shalt haue the good wil, whereof the Angells did sing. By this song it may be vnderstood, what nature the Angells haue.
& so thou shalt have the good will, whereof the Angels did sing. By this song it may be understood, what nature the Angels have.
cc av pns21 vm2 vhi dt j n1, c-crq dt n2 vdd vvi. p-acp d n1 pn31 vmb vbi vvn, r-crq n1 dt n2 vhb.
(7) exposition (DIV2)
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I omit those thinges which the Philosophers haue dreamed hereof:
I omit those things which the Philosophers have dreamed hereof:
pns11 vvb d n2 r-crq dt n2 vhb vvn av:
(7) exposition (DIV2)
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here is so described what the Angells are, that it can not be more fully done, their hart and cogitations being declared.
Here is so described what the Angels Are, that it can not be more Fully done, their heart and cogitations being declared.
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(7) exposition (DIV2)
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First with great ioy they sing prayses to God, acknowledging all thinges to be due vnto him, First with great joy they sing praises to God, acknowledging all things to be due unto him,
ord p-acp j n1 pns32 vvb n2 p-acp np1, vvg d n2 pc-acp vbi j-jn p-acp pno31,
(7) exposition (DIV2)
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and therefore doe with an ardent mind, and singing glorifie him. As therefore thou wouldest thinke of a right lowly, pure, and obedient hart, praysing God,
and Therefore do with an Ardent mind, and singing Glorify him. As Therefore thou Wouldst think of a right lowly, pure, and obedient heart, praising God,
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(7) exposition (DIV2)
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and alwayes enioying perpetuall gladnes in him, so thinke also of the Angells:
and always enjoying perpetual gladness in him, so think also of the Angels:
cc av vvg j n1 p-acp pno31, av vvb av pp-f dt n2:
(7) exposition (DIV2)
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and thou hast now the nature of Angells, as much as they haue to doe with God.
and thou hast now the nature of Angels, as much as they have to do with God.
cc pns21 vh2 av dt n1 pp-f n2, c-acp d c-acp pns32 vhb pc-acp vdi p-acp np1.
(7) exposition (DIV2)
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& sing to be propper to the beleuers. Where such good will is wanting, there peace can not long be.
& sing to be proper to the believers. Where such good will is wanting, there peace can not long be.
cc vvb pc-acp vbi j p-acp dt n2. q-crq d j n1 vbz vvg, a-acp n1 vmb xx av-j vbi.
(7) exposition (DIV2)
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Behold what kinde of good will it is in all thinges, whether they be prosperous or vnprosperous, which the Angells doe here wish vnto men,
Behold what kind of good will it is in all things, whither they be prosperous or unprosperous, which the Angels do Here wish unto men,
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(7) exposition (DIV2)
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For inasmuch as they haue a ioyfull conscience and a sure trust of the fauour of God, they can not but count all thinges for the best, whatsoeuer happen.
For inasmuch as they have a joyful conscience and a sure trust of the favour of God, they can not but count all things for the best, whatsoever happen.
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(7) exposition (DIV2)
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VVe reioyce in afflictions and persecutions. We rejoice in afflictions and persecutions.
pns12 vvb p-acp n2 cc n2.
(7) exposition (DIV2)
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but resigne and commit them selues wholy to the will of God, yea (forasmuch as they knowe that God doth dispose & gouerne all thinges, whom they are sure, that they haue a mercifull and most fauorable father vnto them through Christ) they may euen reioyce & be glad in persecutions, according to that saying of Paule in the Epistle to the Romanes:
but resign and commit them selves wholly to the will of God, yea (forasmuch as they know that God does dispose & govern all things, whom they Are sure, that they have a merciful and most favourable father unto them through christ) they may even rejoice & be glad in persecutions, according to that saying of Paul in the Epistle to the Romans:
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(7) exposition (DIV2)
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and giue thankes to God, howesoeuer he dealeth with them, or suffereth them to be dealt with, they may not murmure,
and give thanks to God, howsoever he deals with them, or suffers them to be dealt with, they may not murmur,
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(7) exposition (DIV2)
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and neuertheles are continually hated of all men, and doe suffer persecution, they may alwaies keepe a good wil, wherby they may take all things in good parte,
and nevertheless Are continually hated of all men, and do suffer persecution, they may always keep a good will, whereby they may take all things in good part,
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(7) exposition (DIV2)
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and good will towardes men, that when they, as much as they are able, haue peace with all men,and good will towards men, that when they, as much as they Are able, have peace with all men,
cc j n1 p-acp n2, cst c-crq pns32, c-acp d c-acp pns32 vbr j, vhb n1 p-acp d n2,
(7) exposition (DIV2)
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Therefore it was not enough for the Angells to haue soong, peace in earth, but it was to be added:
Therefore it was not enough for the Angels to have song, peace in earth, but it was to be added:
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(7) exposition (DIV2)
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for Christ sayth Ioh. 16. In me ye shall haue peace, but in the world ye shall haue affliction.
for christ say John 16. In me you shall have peace, but in the world you shall have affliction.
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and persecute them euen vnto the death, so that they may looke for no peace or quietnes at all of these,
and persecute them even unto the death, so that they may look for no peace or quietness At all of these,
cc vvi pno32 av p-acp dt n1, av cst pns32 vmb vvi p-acp dx n1 cc n1 p-acp d pp-f d,
(7) exposition (DIV2)
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But in the meane season the world and Satan, which doe exceedingly enuie them, doe on euery side procure trouble vnto them,
But in the mean season the world and Satan, which do exceedingly envy them, do on every side procure trouble unto them,
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and vsurpe nothing to them selues as their owne.
and usurp nothing to them selves as their own.
cc vvi pix p-acp pno32 n2 p-acp po32 d.
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The Angells knew that the peace which they did sing of, should be only among Christians, which in all thinges doe depend vpon Christ,
The Angels knew that the peace which they did sing of, should be only among Christians, which in all things do depend upon christ,
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(7) exposition (DIV2)
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whether they be good or euill, sweete or sower, and do receiue them with a quiet hart.
whither they be good or evil, sweet or sour, and do receive them with a quiet heart.
cs pns32 vbb j cc j-jn, j cc j, cc vdb vvi pno32 p-acp dt j-jn n1.
(7) exposition (DIV2)
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Not that good will, whereby we worke good workes, but whereby we take in good part all thinges that happen,
Not that good will, whereby we work good works, but whereby we take in good part all things that happen,
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(7) exposition (DIV2)
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The third is good will of men. The third is good will of men.
dt ord vbz j n1 pp-f n2.
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and so by him we haue peace euery where both inwardly, and outwardly in the earth.
and so by him we have peace every where both inwardly, and outwardly in the earth.
cc av p-acp pno31 pns12 vhb n1 d q-crq d av-j, cc av-j p-acp dt n1.
(7) exposition (DIV2)
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and outwardly wt our neighbours through loue, whereby we liue friendly with all men:
and outwardly with our neighbours through love, whereby we live friendly with all men:
cc av-j p-acp po12 n2 p-acp n1, c-crq pns12 vvb j p-acp d n2:
(7) exposition (DIV2)
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For Christ is truly called our king Salomō, that is, peaceable, which hath restored peace vnto vs inwardly with God through faith in him,
For christ is truly called our King Salomō, that is, peaceable, which hath restored peace unto us inwardly with God through faith in him,
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Hereupon Christ is called the king of peace, or the prince of peace, of whom Salomon was a figure, who is called peaceable.
Hereupon christ is called the King of peace, or the Prince of peace, of whom Solomon was a figure, who is called peaceable.
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neither shall they learne ro fight from thence forth. neither shall they Learn ro fight from thence forth.
dx vmb pns32 vvi pc-acp vvi p-acp av av.
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They shall breake their swordes into mattocks, & their speares to make sythes, and one shall not lift vp a weapon against an other, They shall break their swords into mattocks, & their spears to make scythes, and one shall not lift up a weapon against an other,
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Wherefore the same Esay sayth in an other place: Wherefore the same Isaiah say in an other place:
c-crq dt d np1 vvz p-acp dt j-jn n1:
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as to whom all good thinges doe belong, and all their owne things they confesse to be nothing but sinnes, they may easily therefore haue peace among them selues.
as to whom all good things do belong, and all their own things they confess to be nothing but Sins, they may Easily Therefore have peace among them selves.
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(7) exposition (DIV2)
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The cause hereof he addeth next after: The earth is full of the knowledge of God, that is, for all know God,
The cause hereof he adds next After: The earth is full of the knowledge of God, that is, for all know God,
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(7) exposition (DIV2)
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No man shall doe euill vnto an other, no man shall destroy an other in my holy hill, that is, in the Church of Christ.No man shall do evil unto an other, no man shall destroy an other in my holy hill, that is, in the Church of christ.
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which maner of peace of Christians Esay declareth, & sayth: which manner of peace of Christians Isaiah Declareth, & say:
r-crq n1 pp-f n1 pp-f np1 np1 vvz, cc vvz:
(7) exposition (DIV2)
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Hereupon it certainly followeth, that there can be no contention or discord at al among true Christians:
Hereupon it Certainly follows, that there can be no contention or discord At all among true Christians:
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and for him alone they contend.
and for him alone they contend.
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but that all thinges which are, which they haue, and which they are able to doe, come from God, to whose power also they commit all thinges, they in the meane season being very wel content, that they haue God fauorable vnto them? Howe also can it be, that when one counteth nothing of him selfe and the thinges that be his, he should be so carefull of him selfe and his thinges, that he should moue contention with any because of them? Such beleeue that Christ onely is made all thinges vnto them, him they thinke on,
but that all things which Are, which they have, and which they Are able to do, come from God, to whose power also they commit all things, they in the mean season being very well content, that they have God favourable unto them? Howe also can it be, that when one counteth nothing of him self and the things that be his, he should be so careful of him self and his things, that he should move contention with any Because of them? Such believe that christ only is made all things unto them, him they think on,
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For why should they contend? why should they disagree, which doe know euery one of them, that they haue no good thing of their owne,
For why should they contend? why should they disagree, which do know every one of them, that they have no good thing of their own,
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so contrariwise, where the glory of God is knowne, there true peace also must needes be.
so contrariwise, where the glory of God is known, there true peace also must needs be.
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For, as where the glory of God is not, and where euery one seeketh his owne glory, there can not be peace, according as Salomon sayth Prouerb. 13. Among the proude there is euer strife:
For, as where the glory of God is not, and where every one seeks his own glory, there can not be peace, according as Solomon say Proverb. 13. Among the proud there is ever strife:
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The second is peace in earth.
The second is peace in earth.
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The exposition of the text.
The exposition of the text.
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YE haue often tymes heard this history before, and must heare it still both this yeare,
you have often times herd this history before, and must hear it still both this year,
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and euery yeare, though to sluggish & drousie Christians, that are soone weary and cloyed with good things, the same peraduenture may seeme tedious.
and every year, though to sluggish & drowsy Christians, that Are soon weary and cloyed with good things, the same Peradventure may seem tedious.
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But to them that are endued with true faith, it alwaies commeth againe as newe.
But to them that Are endued with true faith, it always comes again as new.
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For the holy Ghost can speake so diuersly of one thing, that to them which be his, it alwayes seemeth newe.
For the holy Ghost can speak so diversely of one thing, that to them which be his, it always seems new.
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Moreouer we might speake at large of this historie, for it is very full of matter,
Moreover we might speak At large of this history, for it is very full of matter,
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if we shoulde not want tyme, and if it were not perillous least we shoulde somewhere straye from the purpose:
if we should not want time, and if it were not perilous lest we should somewhere stray from the purpose:
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Neuertheles we will entreate somewhat thereof, as God shall permit.
Nevertheless we will entreat somewhat thereof, as God shall permit.
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Ye haue already heard in the text, how the Angell him selfe expresseth all this history, giuing vs to vnderstand, that the same is published for our cause:
You have already herd in the text, how the Angel him self Expresses all this history, giving us to understand, that the same is published for our cause:
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and that the frute thereof doth redounde and appertaine to vs onely, and is wrought to our saluation.
and that the fruit thereof does redound and appertain to us only, and is wrought to our salvation.
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And therefore the Angell speaking to the shepeheards, sayth in these wordes:
And Therefore the Angel speaking to the shepherds, say in these words:
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and we may reioyce being destitute of our owne glorie, that we may be found & saued in Christ alone.
and we may rejoice being destitute of our own glory, that we may be found & saved in christ alone.
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Be not afraide, behold, I bringe you tydings of great ioy which shall be vnto all people, that is, that vnto you is borne this day in the city of Dauid a Sauiour, which is Christ the Lorde. Be not afraid, behold, I bring you tidings of great joy which shall be unto all people, that is, that unto you is born this day in the City of David a Saviour, which is christ the Lord.
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Here is declared first, that his natiuitie doth pertaine vnto vs, when he sayth: vnto you is borne a Sauiour. Here is declared First, that his Nativity does pertain unto us, when he say: unto you is born a Saviour.
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For the Lord Christ came not for his owne cause onely, but that he might helpe and succour vs. Wherefore let vs most diligently endeuour, that we beleue the Angell,
For the Lord christ Come not for his own cause only, but that he might help and succour us Wherefore let us most diligently endeavour, that we believe the Angel,
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and we shall enioy the whole benefit.
and we shall enjoy the Whole benefit.
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I haue heretofore oftentymes sayd, that the Gospell preacheth nothing else but faith, that the Angell also here doth,
I have heretofore oftentimes said, that the Gospel Preacheth nothing Else but faith, that the Angel also Here does,
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and this must all preachers doe, otherwise they be not true ministers. For the Angell was here a beginning and example to all preachers.
and this must all Preachers do, otherwise they be not true Ministers. For the Angel was Here a beginning and Exampl to all Preachers.
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but rather that we should be ashamed and feare, being set in so great perill and confusion, that so all our glory and pleasing of our selues may passe away and come to nothing,
but rather that we should be ashamed and Fear, being Set in so great peril and confusion, that so all our glory and pleasing of our selves may pass away and come to nothing,
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Wherfore there is no cause, that we should euen neuer so litle please our selues or glory in them,
Wherefore there is no cause, that we should even never so little please our selves or glory in them,
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This glory Christ gaue to God his father, teaching that all our thinges are nothing before God but sinnes, which deserue his wrath and indignation, and nothing lesse then glory.
This glory christ gave to God his father, teaching that all our things Are nothing before God but Sins, which deserve his wrath and Indignation, and nothing less then glory.
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Euery man pleaseth him selfe, no man can abide to seeme that he is nothing, or is able to doe nothing, whereof come almost all euills, so many contentions, warres, and innumerable other discommodities.
Every man Pleases him self, no man can abide to seem that he is nothing, or is able to do nothing, whereof come almost all evils, so many contentions, wars, and innumerable other Discomforts.
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& haue that vice so throughly fixed in their mind, that no other thing can be so hardly pluckt away from them.
& have that vice so thoroughly fixed in their mind, that no other thing can be so hardly plucked away from them.
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Adam being perswaded of Satan, went about to take this glory to him selfe, whereby all men fell into the displeasure of God,
Adam being persuaded of Satan, went about to take this glory to him self, whereby all men fell into the displeasure of God,
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Glory is so due to God onely, that no part therof may be deriued to any other.
Glory is so due to God only, that no part thereof may be derived to any other.
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neither ought to count it his owne.
neither ought to count it his own.
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as to him which doeth, giueth, and hath all thinges, so that none may chalenge any good thing at all vnto him selfe,
as to him which doth, gives, and hath all things, so that none may challenge any good thing At all unto him self,
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The first is the honour or glory of God, with which we must beginne, that in all thinges prayse and glory may be asscribed to God,
The First is the honour or glory of God, with which we must begin, that in all things praise and glory may be ascribed to God,
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The Angells in this hymne apply three things to three: glory to God, peace to the earth, and good will vnto men.
The Angels in this hymn apply three things to three: glory to God, peace to the earth, and good will unto men.
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when as notwithstanding it contayneth many thinges in it, I thinke good to handle it somewhat at large.
when as notwithstanding it Containeth many things in it, I think good to handle it somewhat At large.
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Forasmuch as this song is very common, and there be fewe that rightly vnderstande it,
Forasmuch as this song is very Common, and there be few that rightly understand it,
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An exposition of the song of the Angells, Glory be to God on high, &c. Glory be to God on high, and in earth peace, good will towards men.
an exposition of the song of the Angels, Glory be to God on high, etc. Glory be to God on high, and in earth peace, good will towards men.
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and comfort vnto you, and also ye shall be spiritually the children of his mother, as Christ Iesus is her childe carnally.
and Comfort unto you, and also you shall be spiritually the children of his mother, as christ Iesus is her child carnally.
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If ye shall keepe these, then both the holy natiuitie of Christ shall be a helpe, commoditie,
If you shall keep these, then both the holy Nativity of christ shall be a help, commodity,
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In all this text being discussed from the beginning to the ending, ye haue these two thinges, namely faith and loue.
In all this text being discussed from the beginning to the ending, you have these two things, namely faith and love.
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Now we must in this place speake of a double natiuitie, namely of our owne and of Christes.
Now we must in this place speak of a double Nativity, namely of our own and of Christ's.
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when as they are nothing worth, neither profitable to others. Laye vppe these thinges in your hartes, and do also according to them.
when as they Are nothing worth, neither profitable to Others. Say up these things in your hearts, and do also according to them.
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neither doe they profit my neighbour, wherefore it is mere deceit, whereas a name is giuen to workes as though they did merit heauen,
neither do they profit my neighbour, Wherefore it is mere deceit, whereas a name is given to works as though they did merit heaven,
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Vnto whom I pray you are such works of theirs good? I my selfe neede them not,
Unto whom I pray you Are such works of theirs good? I my self need them not,
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This onely is rightly to doe good workes, which those hypocrites do not, which will merit heauen by their chastity, pouertie, & obedience.
This only is rightly to do good works, which those Hypocrites do not, which will merit heaven by their chastity, poverty, & Obedience.
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and he will haue it to be so.
and he will have it to be so.
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God hath no neede of them, neuertheles thou must doe them in respect of him, inasmuch as it so pleaseth him,
God hath no need of them, nevertheless thou must do them in respect of him, inasmuch as it so Pleases him,
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Such workes see thou doe, if thou wilt doe good and Christian workes in deede.
Such works see thou do, if thou wilt do good and Christian works in deed.
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But thou must doe all these things freely in euery respect, as Christ hath done for thee without all workes and merits, of pure grace, loue, and mercy.
But thou must do all these things freely in every respect, as christ hath done for thee without all works and merits, of pure grace, love, and mercy.
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and hast a holy natiuitie, goe, preach vnto him, whereby he also may be deliuered.
and hast a holy Nativity, go, preach unto him, whereby he also may be Delivered.
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Againe, if thy neighbour be a sinner, and thou seest it, but thou thy self art without sinne,
Again, if thy neighbour be a sinner, and thou See it, but thou thy self art without sin,
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as thou wouldest haue done to thy selfe, if thou were troubled with pouertie, so doe thou to thy neighbour being poore.
as thou Wouldst have done to thy self, if thou were troubled with poverty, so do thou to thy neighbour being poor.
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or errour, and I helpe him wherein soeuer I am able. Thus doe thou whosoeuer thou art, which mindest to do true good works:
or error, and I help him wherein soever I am able. Thus do thou whosoever thou art, which mindest to do true good works:
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And so I doe not lift vp myne eyes vnto heauen, but I go thether, where my neighbour is oppressed wt aduersitie, pouertie, sicknes, sinne,
And so I do not lift up mine eyes unto heaven, but I go thither, where my neighbour is oppressed with adversity, poverty, sickness, sin,
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and bestow all thinges whereby I may doe good to my neighbour and loue him.
and bestow all things whereby I may do good to my neighbour and love him.
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If God sheweth vnto me so great benefits and fauour in his beloued sonne, yt he suffereth him to bestow all things vpon me, I also will doe the like againe,
If God shows unto me so great benefits and favour in his Beloved son, that he suffers him to bestow all things upon me, I also will do the like again,
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When I beleue this vndoutedly, I burst forth and say:
When I believe this undoubtedly, I burst forth and say:
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for that he hath giuen his beloued sonne vnto me, to bestow vpon me whatsoeuer he hath.
for that he hath given his Beloved son unto me, to bestow upon me whatsoever he hath.
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After the same sort we also must doe in our works toward our neighbour, which we ought therefore onely to doe, that we may giue thanks to the father, that he sheweth his fauour vnto vs,
After the same sort we also must do in our works towards our neighbour, which we ought Therefore only to do, that we may give thanks to the father, that he shows his favour unto us,
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and loueth vs with so great affection?
and loves us with so great affection?
cc vvz pno12 p-acp av j n1?
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or that he might receiue any commoditie of him, but he did it onely for this cause, that therein the father might be well pleased, inasmuch as he submitteth him selfe wholy to his fathers will,
or that he might receive any commodity of him, but he did it only for this cause, that therein the father might be well pleased, inasmuch as he submitteth him self wholly to his Father's will,
cc cst pns31 vmd vvi d n1 pp-f pno31, cc-acp pns31 vdd pn31 av-j p-acp d n1, cst av dt n1 vmd vbi av vvn, av c-acp pns31 vvz pno31 n1 av-jn p-acp po31 ng1 n1,
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for neither was he bountiful to this ende, that he might any thing profit his father thereby,
for neither was he bountiful to this end, that he might any thing profit his father thereby,
c-acp av-dx vbds pns31 j p-acp d n1, cst pns31 vmd d n1 vvi po31 n1 av,
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Thou must doe nothing for this cause, that Christ hath neede thereof, whereby thou maist enrich him,
Thou must do nothing for this cause, that christ hath need thereof, whereby thou Mayest enrich him,
pns21 vmb vdi pix p-acp d n1, cst np1 vhz n1 av, c-crq pns21 vm2 vvi pno31,
(7) exposition (DIV2)
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Wilt thou worke workes? deriue them to thy neighbour, who is compassed with troubles & miseries.
Wilt thou work works? derive them to thy neighbour, who is compassed with Troubles & misery's.
vm2 pns21 vvi n2? vvb pno32 p-acp po21 n1, r-crq vbz vvn p-acp n2 cc n2.
(7) exposition (DIV2)
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Forasmuch then as Christ sheweth so great loue toward thee, and giueth vnto thee whatsoeuer he is able, do thou likewise to thy neighbour.
Forasmuch then as christ shows so great love towards thee, and gives unto thee whatsoever he is able, do thou likewise to thy neighbour.
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Loue enforceth him so farre, that he employeth all thinges for thy sake, and bestoweth whatsoeuer he hath for thee.
Love enforceth him so Far, that he employeth all things for thy sake, and bestoweth whatsoever he hath for thee.
n1 vvz pno31 av av-j, cst pns31 vvz d n2 p-acp po21 n1, cc vvz r-crq pns31 vhz p-acp pno21.
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But Christ is able to helpe thee, he is rich and hath strength sufficient: seeing therefore he can doe such thinges, he doth them willingly and with pleasure.
But christ is able to help thee, he is rich and hath strength sufficient: seeing Therefore he can do such things, he does them willingly and with pleasure.
p-acp np1 vbz j pc-acp vvi pno21, pns31 vbz j cc vhz n1 j: vvg av pns31 vmb vdi d n2, pns31 vdz pno32 av-j cc p-acp n1.
(7) exposition (DIV2)
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If thou hadst bene a Carthusian Monke a thowsand yeares, thou couldest not deliuer thy self from this miserye and damnation.
If thou Hadst be a Carthusian Monk a thowsand Years, thou Couldst not deliver thy self from this misery and damnation.
cs pns21 vhd2 vbn dt njp n1 pp-f crd n2, pns21 vmd2 xx vvi po21 n1 p-acp d n1 cc n1.
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Now this he did for thy commoditie, he bowed his eies to thy miserie and calamitie, which art so miserable a man, wholy damnable & abounding with sinne, thy natiuitie is vncleane, thy misery is on euery side most great, thou hast deserued nothing but the wrath of God & eternall damnation.
Now this he did for thy commodity, he bowed his eyes to thy misery and calamity, which art so miserable a man, wholly damnable & abounding with sin, thy Nativity is unclean, thy misery is on every side most great, thou hast deserved nothing but the wrath of God & Eternal damnation.
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(7) exposition (DIV2)
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but loue toward thee, which moued him to become a seruaunt for thy sake, as Paule Philip. 2. sayth, who knew that he might remayne in diuine glory.
but love towards thee, which moved him to become a servant for thy sake, as Paul Philip. 2. say, who knew that he might remain in divine glory.
cc-acp vvb p-acp pno21, r-crq vvd pno31 pc-acp vvi dt n1 p-acp po21 n1, c-acp np1 np1. crd vvz, r-crq vvd cst pns31 vmd vvi p-acp j-jn n1.
(7) exposition (DIV2)
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Whereas he humbleth him selfe and is borne in so great pouertie, that declareth nothing,
Whereas he Humbleth him self and is born in so great poverty, that Declareth nothing,
cs pns31 vvz pno31 n1 cc vbz vvn p-acp av j n1, cst vvz pix,
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If thou doe more nearely consider the example of Christ, thou shalt finde nothing but meere loue.
If thou do more nearly Consider the Exampl of christ, thou shalt find nothing but mere love.
cs pns21 vdb av-dc av-j vvi dt n1 pp-f np1, pns21 vm2 vvi pix cc-acp j n1.
(7) exposition (DIV2)
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such a one as Christ hath shewed him selfe to thee be thou also towarde thy neighbour.
such a one as christ hath showed him self to thee be thou also toward thy neighbour.
d dt pi p-acp np1 vhz vvn pno31 n1 p-acp pno21 vbb pns21 av p-acp po21 n1.
(7) exposition (DIV2)
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If thou wilt doe workes, doe them not in that respect, that thou perswade thy selfe that thou doost obtayne any thing of God by them. But follow this example:
If thou wilt do works, do them not in that respect, that thou persuade thy self that thou dost obtain any thing of God by them. But follow this Exampl:
cs pns21 vm2 vdi n2, vdb pno32 xx p-acp d n1, cst pns21 vvb po21 n1 cst pns21 vd2 vvi d n1 pp-f np1 p-acp pno32. p-acp vvi d n1:
(7) exposition (DIV2)
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Now we haue here also an other part pertayning to Christian life, namely charitie, that workes may not be reiected.
Now we have Here also an other part pertaining to Christian life, namely charity, that works may not be rejected.
av pns12 vhb av av dt j-jn n1 vvg p-acp np1 n1, av n1, cst n2 vmb xx vbi vvn.
(7) exposition (DIV2)
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And this part wherof we haue now spoken, pertaineth to faith.
And this part whereof we have now spoken, pertaineth to faith.
cc d n1 c-crq pns12 vhb av vvn, vvz p-acp n1.
(7) exposition (DIV2)
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I beleeue that it is true which thou sayest, and nothing at all douting I count this childe for a Sauiour borne vnto me.
I believe that it is true which thou Sayest, and nothing At all doubting I count this child for a Saviour born unto me.
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(7) exposition (DIV2)
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But he is to be apprehēded in hart, so that thou beleeue, and say to the Angel:
But he is to be apprehended in heart, so that thou believe, and say to the Angel:
p-acp pns31 vbz pc-acp vbi vvn p-acp n1, av cst pns21 vvb, cc vvb p-acp dt n1:
(7) exposition (DIV2)
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Moreouer thy works be vncleane, by which such a great treasure can not be gotten, no though they were euen holy.
Moreover thy works be unclean, by which such a great treasure can not be got, no though they were even holy.
av po21 n2 vbb j, p-acp r-crq d dt j n1 vmb xx vbi vvn, uh-dx cs pns32 vbdr av j.
(7) exposition (DIV2)
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for albeit thou heape together workes, notwithstanding thou doost not yet enioy the child.
for albeit thou heap together works, notwithstanding thou dost not yet enjoy the child.
c-acp cs pns21 vvb av vvz, c-acp pns21 vd2 xx av vvi dt n1.
(7) exposition (DIV2)
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when it is already done before? Doost thou goe about to doe any thinge that thou mayst obtaine him? That child suffereth not him selfe to be apprehended and obtayned by workes,
when it is already done before? Dost thou go about to do any thing that thou Mayest obtain him? That child suffers not him self to be apprehended and obtained by works,
c-crq pn31 vbz av vdn a-acp? vd2 pns21 vvi a-acp pc-acp vdi d n1 cst pns21 vm2 vvi pno31? cst n1 vvz xx pno31 n1 pc-acp vbi vvn cc vvn p-acp n2,
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and if he be not, that all labour is lost, tell me, how can it follow, that some thing is to be done of thee,
and if he be not, that all labour is lost, tell me, how can it follow, that Some thing is to be done of thee,
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(7) exposition (DIV2)
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Forasmuch then as the Angell sayth, that this child doth all, and that he is the Sauiour,
Forasmuch then as the Angel say, that this child does all, and that he is the Saviour,
av av c-acp dt n1 vvz, cst d n1 vdz d, cc cst pns31 vbz dt n1,
(7) exposition (DIV2)
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This must be compted for most certaine without any addition, neither are these trifles to be weied, to witte, that this sufficeth not that thou doost beleeue, moe thinges are to be added.
This must be counted for most certain without any addition, neither Are these trifles to be weighed, to wit, that this Suffices not that thou dost believe, more things Are to be added.
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(7) exposition (DIV2)
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Wherefore commit this so to memorie, that ye may be certainly perswaded, that whatsoeuer dependeth of any other then of that child, it is all damnable, otherwise the Angell had lyed.
Wherefore commit this so to memory, that you may be Certainly persuaded, that whatsoever dependeth of any other then of that child, it is all damnable, otherwise the Angel had lied.
q-crq vvb d av p-acp n1, cst pn22 vmb vbi av-j vvn, cst r-crq vvz pp-f d n-jn av pp-f d n1, pn31 vbz d j, av dt n1 vhd vvn.
(7) exposition (DIV2)
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& not onely of her, but of Christ him selfe also the Lord and Sauiour.
& not only of her, but of christ him self also the Lord and Saviour.
cc xx av-j pp-f pno31, cc-acp pp-f np1 pno31 n1 av dt n1 cc n1.
(7) exposition (DIV2)
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and doe continually extoll the mother of God in mouth onely, but in hart thinke more euil of her then of all others:
and do continually extol the mother of God in Mouth only, but in heart think more evil of her then of all Others:
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(7) exposition (DIV2)
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and endeuorest to do workes, whereby thou mayst prepare thee a seate in heauen? which they especially doe, that murmure vp many Rosaries,
and endeuorest to do works, whereby thou Mayest prepare thee a seat in heaven? which they especially do, that murmur up many Rosaries,
cc js pc-acp vdi n2, c-crq pns21 vm2 vvi pno21 dt n1 p-acp n1? r-crq pns32 av-j vdb, cst n1 a-acp d n2,
(7) exposition (DIV2)
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If the case stande thus, that all thinges without this child are vaine, what neede is there then of much busines? why doost thou runne this way & that way,
If the case stand thus, that all things without this child Are vain, what need is there then of much business? why dost thou run this Way & that Way,
cs dt n1 vvb av, cst d n2 p-acp d n1 vbr j, r-crq n1 vbz a-acp av pp-f d n1? q-crq vd2 pns21 vvi d n1 cc d n1,
(7) exposition (DIV2)
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so ye may also beleue it.
so you may also believe it.
av pn22 vmb av vvi pn31.
(7) exposition (DIV2)
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Wherefore endeuour that ye may sound this excellent song in your hart, and as ye sing it in mouth,
Wherefore endeavour that you may found this excellent song in your heart, and as you sing it in Mouth,
q-crq n1 cst pn22 vmb vvi d j n1 p-acp po22 n1, cc c-acp pn22 vvb pn31 p-acp n1,
(7) exposition (DIV2)
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but the last day is at hand.
but the last day is At hand.
cc-acp dt ord n1 vbz p-acp n1.
(7) exposition (DIV2)
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if, when he is so blasphemed, he should suffer the whole world to be swallowed vp:
if, when he is so blasphemed, he should suffer the Whole world to be swallowed up:
cs, c-crq pns31 vbz av vvn, pns31 vmd vvi dt j-jn n1 pc-acp vbi vvn a-acp:
(7) exposition (DIV2)
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then at this feast of his natiuitie, and at other great feastes, that it should be no maruel,
then At this feast of his Nativity, and At other great feasts, that it should be no marvel,
av p-acp d n1 pp-f po31 n1, cc p-acp j-jn j n2, cst pn31 vmd vbi dx vvb,
(7) exposition (DIV2)
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Whereupon it commeth that some doe oppugne these things, especially they, which know, sing, and babble very much of them, that truely I feare, that Christ is neuer more blasphemed,
Whereupon it comes that Some do oppugn these things, especially they, which know, sing, and babble very much of them, that truly I Fear, that christ is never more blasphemed,
c-crq pn31 vvz cst d vdb vvi d n2, av-j pns32, r-crq vvb, vvb, cc vvi av av-d pp-f pno32, cst av-j pns11 vvb, cst np1 vbz av-x av-dc vvn,
(7) exposition (DIV2)
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I greatly desire that ye did well vnderstand this. It is soong abroade euery where, but there is none that throughly beleueth it.
I greatly desire that you did well understand this. It is song abroad every where, but there is none that thoroughly Believeth it.
pns11 av-j vvb cst pn22 vdd av vvi d. pn31 vbz vvn av d c-crq, cc-acp pc-acp vbz pix cst av-j vvz pn31.
(7) exposition (DIV2)
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He is the saluation of vs all, oh sweete Iesu Christ, forasmuch as thou art borne man, defende vs from hell.
He is the salvation of us all, o sweet Iesu christ, forasmuch as thou art born man, defend us from hell.
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(7) exposition (DIV2)
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and are led away vnto Satan. In the aforesayd song is contayned moreouer:
and Are led away unto Satan. In the aforesaid song is contained moreover:
cc vbr vvn av p-acp np1. p-acp dt j n1 vbz vvn av:
(7) exposition (DIV2)
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These therefore do nothing but deceiue and seduce, of whom mens harts are procured to depart from Christ,
These Therefore do nothing but deceive and seduce, of whom men's hearts Are procured to depart from christ,
np1 av vdi pix cc-acp vvi cc vvi, pp-f ro-crq ng2 n2 vbr vvn pc-acp vvi p-acp np1,
(7) exposition (DIV2)
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For such say that they neede not this child, otherwise they woulde confesse, that their owne workes be nothing worth.
For such say that they need not this child, otherwise they would confess, that their own works be nothing worth.
p-acp d vvb cst pns32 vvb xx d n1, av pns32 vmd vvi, cst po32 d n2 vbb pix j.
(7) exposition (DIV2)
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and seeke to come to heauen by other wayes and works, be cōdemned.
and seek to come to heaven by other ways and works, be condemned.
cc vvb pc-acp vvi p-acp n1 p-acp j-jn n2 cc n2, vbb vvn.
(7) exposition (DIV2)
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If the case stand thus, it followeth that Monkes, Nunnes, Sacrificing Priestes, and all which leaue this child,
If the case stand thus, it follows that Monks, Nuns, Sacrificing Priests, and all which leave this child,
cs dt n1 vvb av, pn31 vvz d n2, n2, vvg n2, cc d r-crq vvb d n1,
(7) exposition (DIV2)
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Without dout the holy Ghost taught him that made this song to singe after this sort.
Without doubt the holy Ghost taught him that made this song to sing After this sort.
p-acp n1 dt j n1 vvd pno31 cst vvd d n1 pc-acp vvi p-acp d n1.
(7) exposition (DIV2)
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Is it not sayd here, that there is no comfort beside only Christ? which in deed is most true.
Is it not said Here, that there is no Comfort beside only christ? which in deed is most true.
vbz pn31 xx vvn av, cst pc-acp vbz dx n1 a-acp av-j np1? r-crq p-acp n1 vbz av-ds j.
(7) exposition (DIV2)
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If that child had not bin borne, we had perished all.
If that child had not been born, we had perished all.
cs d n1 vhd xx vbn vvn, pns12 vhd vvn d.
(7) exposition (DIV2)
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A child highly to be praysed is borne vnto vs this day of a chast virgin, to the comfort of vs wretches.
A child highly to be praised is born unto us this day of a chaste Virgae, to the Comfort of us wretches.
dt n1 av-j pc-acp vbi vvn vbz vvn p-acp pno12 d n1 pp-f dt j n1, p-acp dt n1 pp-f pno12 n2.
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Which wordes surely are of very great importance, and deserue most diligently to be weyed. For ye did sing after this sort:
Which words surely Are of very great importance, and deserve most diligently to be weighed. For you did sing After this sort:
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(7) exposition (DIV2)
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Which ye haue very wel expressed in this songe, the author whereof whosoeuer he was, did nothing erre from the purpose, to witte, that the onely childe Christ is our comfort.
Which you have very well expressed in this song, the author whereof whosoever he was, did nothing err from the purpose, to wit, that the only child christ is our Comfort.
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(7) exposition (DIV2)
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They which seeke any other thing, and vse not this natiuitie, are in a desperat case, as ye haue heard.
They which seek any other thing, and use not this Nativity, Are in a desperate case, as you have herd.
pns32 r-crq vvb d j-jn n1, cc vvb xx d n1, vbr p-acp dt j n1, c-acp pn22 vhb vvn.
(7) exposition (DIV2)
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But I doe with so great earnestnes as it were beate it into your mindes, that ye may see, that there is but one thing taught in the whole Scripture, which I would haue to sticke firmely and vndoutedly in you, this is that which I haue sayd, that the vse of this natiuitie be knowne.
But I do with so great earnestness as it were beat it into your minds, that you may see, that there is but one thing taught in the Whole Scripture, which I would have to stick firmly and undoubtedly in you, this is that which I have said, that the use of this Nativity be known.
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Ye vnderstand I trust, this right wel, forasmuch as ye haue now heard it so oftē.
You understand I trust, this right well, forasmuch as you have now herd it so often.
pn22 vvb pns11 vvb, d n-jn av, av c-acp pn22 vhb av vvn pn31 av av.
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& all thinges that are against thee. He is the Lorde & Sauiour.
& all things that Are against thee. He is the Lord & Saviour.
cc d n2 cst vbr p-acp pno21. pns31 vbz dt n1 cc n1.
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Wherefore let all other thinges passe, and cleaue vnto him onely, if thou desire to be bold and couragious against sinne, death, the deuill, hell,
Wherefore let all other things pass, and cleave unto him only, if thou desire to be bold and courageous against sin, death, the Devil, hell,
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(7) exposition (DIV2)
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but in this Christ, be thou certaine and sure thereof.
but in this christ, be thou certain and sure thereof.
cc-acp p-acp d np1, vbb pns21 j cc av-j av.
(7) exposition (DIV2)
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if such a good conscience be sought in any other thinges then here. Thou shalt find no ioy, no peace of conscience, neither in heauen, nor in earth,
if such a good conscience be sought in any other things then Here. Thou shalt find no joy, no peace of conscience, neither in heaven, nor in earth,
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(7) exposition (DIV2)
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for it alwayes resteth vpon the word of God, which giueth Christ vnto vs. Wherefore it is a thinge altogether miserable and lamentable,
for it always rests upon the word of God, which gives christ unto us Wherefore it is a thing altogether miserable and lamentable,
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(7) exposition (DIV2)
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This onely is that comfort, and no other, which maketh a good conscience, which feareth neither death nor hell, This only is that Comfort, and no other, which makes a good conscience, which fears neither death nor hell,
d av-j vbz d n1, cc dx n-jn, r-crq vvz dt j n1, r-crq vvz dx n1 ccx n1,
(7) exposition (DIV2)
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I become exceding ioyfull, & am confirmed with comfort, whereby all heauines and sorrow is shaken of.
I become exceeding joyful, & am confirmed with Comfort, whereby all heaviness and sorrow is shaken of.
pns11 vvb vvg j, cc vbm vvn p-acp n1, c-crq d n1 cc n1 vbz vvn pp-f.
(7) exposition (DIV2)
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But if I conceiue a trust, and doute nothing that Christs natiuitie is mine, that my sinnes be taken away by him.
But if I conceive a trust, and doubt nothing that Christ Nativity is mine, that my Sins be taken away by him.
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but it must needes faint and be discouraged.
but it must needs faint and be discouraged.
cc-acp pn31 vmb av vvi cc vbi vvn.
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then my hart can not lift it selfe aboue the heauy burden, wherewith it is pressed downe,
then my heart can not lift it self above the heavy burden, wherewith it is pressed down,
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When we come to hand strokes, that is, when we feele our miserie and calamitie, there remayneth no comfort or helpe,
When we come to hand Strokes, that is, when we feel our misery and calamity, there remaineth no Comfort or help,
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when it enioyeth this Sauiour as his owne.
when it Enjoyeth this Saviour as his own.
c-crq pn31 vvz d n1 p-acp po31 d.
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And thus the Angel bringeth with him great ioy, for it can not be, but that the hart should be made glad,
And thus the Angel brings with him great joy, for it can not be, but that the heart should be made glad,
cc av dt n1 vvz p-acp pno31 j n1, c-acp pn31 vmb xx vbi, cc-acp cst dt n1 vmd vbi vvn j,
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Here this mother Marie is to be set against that mother, of whome I was borne in sinne.
Here this mother Marry is to be Set against that mother, of whom I was born in sin.
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Here now Eue the first mother is no more my mother, for it must needes be that that natiuitie doe vtterly die and perish, that there may be no sinne remayning.
Here now Eue the First mother is no more my mother, for it must needs be that that Nativity do utterly die and perish, that there may be no sin remaining.
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If so be that his natiuitie be myne, being of a virgin, and without synne, replenished with the holy Ghost, my natiuitie also must be of a virgin, and pure from synne.
If so be that his Nativity be mine, being of a Virgae, and without sin, replenished with the holy Ghost, my Nativity also must be of a Virgae, and pure from sin.
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for whatsoeuer Christ bringeth with him, it must be myne, euen as he himselfe is myne.
for whatsoever christ brings with him, it must be mine, even as he himself is mine.
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yea and thou art my mother, and I will be counted of thee for thy sonne,
yea and thou art my mother, and I will be counted of thee for thy son,
uh cc pns21 vb2r po11 n1, cc pns11 vmb vbi vvn pp-f pno21 p-acp po21 n1,
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Beholde, that child which thou hast brought forth, is mine, his flesh and blood are my flesh and blood,
Behold, that child which thou hast brought forth, is mine, his Flesh and blood Are my Flesh and blood,
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so that I dare saye vnto his mother:
so that I Dare say unto his mother:
av cst pns11 vvb vvb p-acp po31 n1:
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Nowe forasmuch as he is myne, and hath chaunged his natiuitie into myne, his flesh & blood also is myne, he him selfe is myne with all wherewith he is endued,
Now forasmuch as he is mine, and hath changed his Nativity into mine, his Flesh & blood also is mine, he him self is mine with all wherewith he is endued,
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yea and how great soeuer he be, he is borne vnto you, and is yours with all that he hath.
yea and how great soever he be, he is born unto you, and is yours with all that he hath.
uh cc c-crq j av pns31 vbb, pns31 vbz vvn p-acp pn22, cc vbz png22 p-acp d cst pns31 vhz.
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Also he is your Sauiour, not that ye should onely looke vppon him, but which is able to deliuer you from the tyrannie of sinne, death, Satan, and all euell:
Also he is your Saviour, not that you should only look upon him, but which is able to deliver you from the tyranny of sin, death, Satan, and all evil:
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Vnto you he is borne, as if he sayd, what soeuer he is and hath, ye may chalenge it to your selues.
Unto you he is born, as if he said, what soever he is and hath, you may challenge it to your selves.
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This the Angell signifieth in these wordes when he sayth:
This the Angel signifies in these words when he say:
np1 dt n1 vvz p-acp d n2 c-crq pns31 vvz:
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Let the hart haue sure confidence in this perswasion, otherwise it will be in an euil case.
Let the heart have sure confidence in this persuasion, otherwise it will be in an evil case.
vvb dt n1 vhb j n1 p-acp d n1, av pn31 vmb vbi p-acp dt j-jn n1.
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and that this virgin is his mother spiritually, as she was the mother of Christ carnally.
and that this Virgae is his mother spiritually, as she was the mother of christ carnally.
cc cst d n1 vbz po31 n1 av-j, c-acp pns31 vbds dt n1 pp-f np1 av-j.
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And as he hath of the virgin pure blood and flesh, so that he him selfe also is pure,
And as he hath of the Virgae pure blood and Flesh, so that he him self also is pure,
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as it is the Lord Christes.
as it is the Lord Christ's.
c-acp pn31 vbz dt n1 npg1.
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Wherefore I haue sayd that a Christian must beleeue, and dout nothing, that the natiuitie of Christ is as well his,
Wherefore I have said that a Christian must believe, and doubt nothing, that the Nativity of christ is as well his,
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For if a man did beleue, that this natiuitie was for his commoditie, he would feare neither sinne, nor death.
For if a man did believe, that this Nativity was for his commodity, he would Fear neither sin, nor death.
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but truely it doth not throughly enter vnto the hart.
but truly it does not thoroughly enter unto the heart.
cc-acp av-j pn31 vdz xx av-j vvi p-acp dt n1.
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But now when as we feele not our sinnes, neither doe as yet tast of the bitternes of sinne, it stideth coldly to the hart, we heare it in deede,
But now when as we feel not our Sins, neither do as yet taste of the bitterness of sin, it stideth coldly to the heart, we hear it in deed,
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and will excedingly thirst after it to enioy it.
and will exceedingly thirst After it to enjoy it.
cc vmb av-vvg vvi c-acp pn31 pc-acp vvi pn31.
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When death shall come vpon vs, and our heart shalbe touched with anguish & grief, thē at the last it may be, that we would cast of this happy & pure natiuitie,
When death shall come upon us, and our heart shall touched with anguish & grief, them At the last it may be, that we would cast of this happy & pure Nativity,
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Behold I was shapen in wickednes, and in sinne hath my mother conceiued me: for we feele our sinne and our euill natiuitie.Behold I was shapen in wickedness, and in sin hath my mother conceived me: for we feel our sin and our evil Nativity.
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But if we feele our miserie, it followeth forthwith that we cry with the Prophet Dauid and say:
But if we feel our misery, it follows forthwith that we cry with the Prophet David and say:
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He that hath no feeling of his owne miserie, tasteth not of this natiuitie of Christ.
He that hath no feeling of his own misery, tasteth not of this Nativity of christ.
pns31 cst vhz dx n-vvg pp-f po31 d n1, vvz xx pp-f d n1 pp-f np1.
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And none will easily beleeue this, but he that feeleth of what sorte his owne natiuitie is.
And none will Easily believe this, but he that feeleth of what sort his own Nativity is.
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This is that most excellent thing, which the Lord our God hath done for vs, whereof none taketh any frute, but he that beleeueth.
This is that most excellent thing, which the Lord our God hath done for us, whereof none Takes any fruit, but he that Believeth.
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as hunger, thirst, aduersitie, and death, sinne excepted, as the Epistle to the Heb. chap. 4. witnesseth, that he was in all things tempted in like sort, yet without sinne.
as hunger, thirst, adversity, and death, sin excepted, as the Epistle to the Hebrew chap. 4. Witnesseth, that he was in all things tempted in like sort, yet without sin.
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& permitted nothing to sticke therein, but those miseries which proceede of flesh and blood,
& permitted nothing to stick therein, but those misery's which proceed of Flesh and blood,
cc vvd pix pc-acp vvi av, cc-acp d n2 r-crq vvb pp-f n1 cc n1,
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He suffered no spot at all or sinne in his flesh, but replenished it with the holy Ghost,
He suffered no spot At all or sin in his Flesh, but replenished it with the holy Ghost,
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Wherefore he woulde not haue him borne of flesh & blood infected with synne, but it behoued that he shoulde be borne of a pure Virgine. Wherefore he would not have him born of Flesh & blood infected with sin, but it behooved that he should be born of a pure Virgae.
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This is that natiuitie of the Lorde Christ his onely begotten sonne.
This is that Nativity of the Lord christ his only begotten son.
d vbz d n1 pp-f dt n1 np1 po31 av-j vvn n1.
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To deliuer vs from this natiuitie, God sent an other natiuitie, which it behoued to be pure & without all spot, that it might make this vncleane & sinnefull natiuitie pure.
To deliver us from this Nativity, God sent an other Nativity, which it behooved to be pure & without all spot, that it might make this unclean & sinful Nativity pure.
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our natiuitie is altogether miserable, and on euery side to be lamented.
our Nativity is altogether miserable, and on every side to be lamented.
po12 n1 vbz av j, cc p-acp d n1 pc-acp vbi vvn.
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namely, that euery infant that is borne into this world, is wholy in the power of sinne, death, Satan, hel, and eternall damnation:
namely, that every infant that is born into this world, is wholly in the power of sin, death, Satan, hell, and Eternal damnation:
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Forasmuch then as our natiuitie, skin & heare are defiled, what good can come therof? This is our title which we haue receiued from Adam, in this one thing we may glory and in nothing else at all,
Forasmuch then as our Nativity, skin & hear Are defiled, what good can come thereof? This is our title which we have received from Adam, in this one thing we may glory and in nothing Else At all,
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here is nothing but sinne, as well in the conception as in the birth, whatsoeuer I bring with me from my mothers wombe, it is wholly damnable, it is due to death, Satan, & hell.
Here is nothing but sin, as well in the conception as in the birth, whatsoever I bring with me from my mother's womb, it is wholly damnable, it is due to death, Satan, & hell.
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Our natiuitie is such, that it altogether aboundeth with sinne, as Dauid sayth Psal. 51: Behold I was shapen in wickednes, & in sinne hath my mother conceiued me. As if he would say:
Our Nativity is such, that it altogether Aboundeth with sin, as David say Psalm 51: Behold I was shapen in wickedness, & in sin hath my mother conceived me. As if he would say:
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if we be thus perswaded that he was borne for vs, that his natiuitie is ours.
if we be thus persuaded that he was born for us, that his Nativity is ours.
cs pns12 vbb av vvn cst pns31 vbds vvn p-acp pno12, cst po31 n1 vbz png12.
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But how must we vse this natiuitie rightly and with frute? Euen as I haue sayd,
But how must we use this Nativity rightly and with fruit? Even as I have said,
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then if thou heare a historie written of the king of Fraunce, or of some other puissant Prince, whereby no commoditie or comfort should come vnto thee.
then if thou hear a history written of the King of France, or of Some other puissant Prince, whereby no commodity or Comfort should come unto thee.
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and that he was borne needy and poore, thou shalt take no greater commoditie hereby,
and that he was born needy and poor, thou shalt take no greater commodity hereby,
cc cst pns31 vbds vvn j cc j, pns21 vm2 vvi dx jc n1 av,
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For whereas thou knowest the bare historie onely, to witte, what came to passe in his natiuitie,
For whereas thou Knowest the bore history only, to wit, what Come to pass in his Nativity,
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Wherefore giue heede hereunto, that thou mayst vse this natiuitie, otherwise it shal be no commoditie and comfort vnto thee.
Wherefore give heed hereunto, that thou Mayest use this Nativity, otherwise it shall be no commodity and Comfort unto thee.
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but if it be opened, and occupied, then is it profitable and precious.
but if it be opened, and occupied, then is it profitable and precious.
cc-acp cs pn31 vbb vvn, cc vvn, av vbz pn31 j cc j.
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neither let it suffice you to heare them onely. A great treasure hidden in the earth or some other where, is to no vse,
neither let it suffice you to hear them only. A great treasure hidden in the earth or Some other where, is to no use,
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Learne by these wordes of the Angell, how to vse rightly the natiuitie of ye Lord Christ,
Learn by these words of the Angel, how to use rightly the Nativity of the Lord christ,
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And this shall be a signe to you: Ye shall find the babe svvadled, and layd in a maunger. And this shall be a Signen to you: You shall find the babe swaddled, and laid in a manger.
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for behold, I bring you glad tidings of great ioy, that shall be to all people, that is, that vnto you is borne this day in the citie of Dauid, a Sauiour, vvhich is Christ the Lord.
for behold, I bring you glad tidings of great joy, that shall be to all people, that is, that unto you is born this day in the City of David, a Saviour, which is christ the Lord.
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Then the Angell sayd vnto them: Be not afraid: Then the Angel said unto them: Be not afraid:
av dt n1 vvd p-acp pno32: vbb xx j:
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But with what wordes did the Angell speake vnto the shepeheards? the Euangelist sayth after this sort:
But with what words did the Angel speak unto the shepherds? the Evangelist say After this sort:
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Let vs therefore at the last open our eyes, let vs not heare examples of so great importance in vaine, otherwise the time will come when we shall be grieuously punished.
Let us Therefore At the last open our eyes, let us not hear Examples of so great importance in vain, otherwise the time will come when we shall be grievously punished.
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Wherfore it is a vaine and very foolish thing to admit such childish cogitations.
Wherefore it is a vain and very foolish thing to admit such childish cogitations.
c-crq pn31 vbz dt j cc j j n1 pc-acp vvi d j n2.
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VVhatsoeuer ye haue done to one of the least of these my brethren, ye haue done it to me. Whatsoever you have done to one of the least of these my brothers, you have done it to me.
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as he shall say in the last day to the elect:
as he shall say in the last day to the elect:
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& bestowe benefits vpon him, whatsoeuer thou shalt bestow vpon thy neighbour which is needy and destitute of helpe, that thou shalt bestow vpon Christ him selfe,
& bestow benefits upon him, whatsoever thou shalt bestow upon thy neighbour which is needy and destitute of help, that thou shalt bestow upon christ him self,
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Why doost thou not performe the like duties nowe? Behold Christ walking before thee in thy neighbour, do for him,
Why dost thou not perform the like duties now? Behold christ walking before thee in thy neighbour, do for him,
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Thou reuoluest in thy mind childish and altogether foolish cogitations.
Thou reuoluest in thy mind childish and altogether foolish cogitations.
pns21 js-jn n1 po21 n1 j cc av j n2.
(7) exposition (DIV2)
30
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128
Surely thou wouldest haue bene as slacke in thy dutie at that time as the Citizens of Bethlehem were.
Surely thou Wouldst have be as slack in thy duty At that time as the Citizens of Bethlehem were.
np1 pns21 vmd2 vhi vbn a-acp j p-acp po21 n1 p-acp d n1 c-acp dt n2 pp-f np1 vbdr.
(7) exposition (DIV2)
30
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127
Nowe in deede thou wouldest be ready to doe those duties, when thou knowest Christ to be so high and noble.
Now in deed thou Wouldst be ready to do those duties, when thou Knowest christ to be so high and noble.
av p-acp n1 pns21 vmd2 vbi j pc-acp vdi d n2, c-crq pns21 vv2 np1 pc-acp vbi av j cc j.
(7) exposition (DIV2)
30
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126
O, if I had bene so happy as the shepeheards, that I also might haue seene the Lord lying in a maunger.
O, if I had be so happy as the shepherds, that I also might have seen the Lord lying in a manger.
sy, cs pns11 vhd vbn av j c-acp dt n2, cst pns11 av vmd vhi vvn dt n1 vvg p-acp dt n1.
(7) exposition (DIV2)
30
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125
O, if I had bene there then, with howe great diligence woulde I haue serued this childe and done for him? yea I woulde haue washed euen his swadling clothes.
Oh, if I had be there then, with how great diligence would I have served this child and done for him? yea I would have washed even his swaddling clothes.
uh, cs pns11 vhd vbn a-acp av, p-acp c-crq j n1 vmd pns11 vhi vvn d n1 cc vdn p-acp pno31? uh pns11 vmd vhi vvn av po31 j-vvg n2.
(7) exposition (DIV2)
30
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124
Thou mayst finde many which doe here thinke thus, and are touched with such deuotion as this: Thou Mayest find many which do Here think thus, and Are touched with such devotion as this:
pns21 vm2 vvi d r-crq vdb av vvi av, cc vbr vvn p-acp d n1 c-acp d:
(7) exposition (DIV2)
30
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123
so that we may conceiue comfort hereby, and beleeue assuredly, that the more we are reiected of the world, the more we are esteemed before God.
so that we may conceive Comfort hereby, and believe assuredly, that the more we Are rejected of the world, the more we Are esteemed before God.
av cst pns12 vmb vvi n1 av, cc vvb av-vvn, cst dt av-dc pns12 vbr vvn pp-f dt n1, dt av-dc pns12 vbr vvn p-acp np1.
(7) exposition (DIV2)
29
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122
But the poorer and more despised that he is before the world, so much greater care and regard God and all the heauenly souldiers haue of him,
But the Poorer and more despised that he is before the world, so much greater care and regard God and all the heavenly Soldiers have of him,
p-acp dt jc cc av-dc vvn cst pns31 vbz p-acp dt n1, av av-d jc n1 cc n1 np1 cc d dt j n2 vhb pp-f pno31,
(7) exposition (DIV2)
29
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121
Beleue thou this vndoutedly, if it had not so pleased God, he would not haue suffered this his beloued sonne to be layd in a manger, he would not haue permitted him to be borne in so great pouertie, miserie, and contempt.
Believe thou this undoubtedly, if it had not so pleased God, he would not have suffered this his Beloved son to be laid in a manger, he would not have permitted him to be born in so great poverty, misery, and contempt.
vvb pns21 d av-j, cs pn31 vhd xx av vvn np1, pns31 vmd xx vhi vvn d po31 j-vvn n1 pc-acp vbi vvn p-acp dt n1, pns31 vmd xx vhi vvn pno31 pc-acp vbi vvn p-acp av j n1, n1, cc n1.
(7) exposition (DIV2)
29
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120
and are dismayed, as soone as a litle misfortune commeth, neither thinking nor knowing, if any aduersity assaileth vs, that it is done by the will of God.
and Are dismayed, as soon as a little misfortune comes, neither thinking nor knowing, if any adversity assails us, that it is done by the will of God.
cc vbr vvn, c-acp av c-acp dt j n1 vvz, av-dx vvg ccx vvg, cs d n1 vvz pno12, cst pn31 vbz vdn p-acp dt n1 pp-f np1.
(7) exposition (DIV2)
29
Image 9
119
but looke vnto great, precious, and high thinges, according to the example of the world,
but look unto great, precious, and high things, according to the Exampl of the world,
cc-acp vvb p-acp j, j, cc j n2, vvg p-acp dt n1 pp-f dt n1,
(7) exposition (DIV2)
29
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118
This now is an excellent comfort, that the Angels and all the heauenly souldiers doe esteeme him so much, whom the world contemneth, whereby we may learne that albeit we be outcasts in the worlde, there be notwithstanding that haue regard and care of vs. Howbeit we do hardly beleeue this, we doe not fasten our eyes thereupon,
This now is an excellent Comfort, that the Angels and all the heavenly Soldiers do esteem him so much, whom the world contemneth, whereby we may Learn that albeit we be outcasts in the world, there be notwithstanding that have regard and care of us Howbeit we do hardly believe this, we do not fasten our eyes thereupon,
np1 av vbz dt j n1, cst dt n2 cc d dt j n2 vdb vvi pno31 av av-d, ro-crq dt n1 vvz, c-crq pns12 vmb vvi cst cs pns12 vbb n2 p-acp dt n1, pc-acp vbi p-acp d vhb n1 cc n1 pp-f pno12 a-acp pns12 vdb av vvi d, pns12 vdb xx vvi po12 n2 av,
(7) exposition (DIV2)
29
Image 9
117
Mans reason semeth alwayes very wise vnto it selfe, it alwayes looketh vnto thinges that are aloft, it considereth onely high matters, it humbleth not it selfe to those thinges that are below.
men reason Seemeth always very wise unto it self, it always looks unto things that Are aloft, it Considereth only high matters, it Humbleth not it self to those things that Are below.
ng1 n1 vvz av av j p-acp pn31 n1, pn31 av vvz p-acp n2 cst vbr av, pn31 vvz av-j j n2, pn31 vvz xx pn31 n1 p-acp d n2 cst vbr a-acp.
(7) exposition (DIV2)
29
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116
and that it might be knowne what the world is.
and that it might be known what the world is.
cc cst pn31 vmd vbi vvn q-crq dt n1 vbz.
(7) exposition (DIV2)
29
Image 9
115
For God would set forth an example in this his Sonne, that the ostētatiō & glorying of the world might at the last be neglected,
For God would Set forth an Exampl in this his Son, that the ostentation & glorying of the world might At the last be neglected,
p-acp np1 vmd vvi av dt n1 p-acp d po31 n1, cst dt n1 cc vvg pp-f dt n1 vmd p-acp dt ord vbi vvn,
(7) exposition (DIV2)
29
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114
and more goodly pompe haue sette forth so wonderful a thinge. But it was not meete it should be so.
and more goodly pomp have Set forth so wondered a thing. But it was not meet it should be so.
cc av-dc j n1 vhb vvn av av j dt n1. p-acp pn31 vbds xx vvi pn31 vmd vbi av.
(7) exposition (DIV2)
29
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113
but is of the Angells had in greate admiration, yea and if they might, they would with greater prayses,
but is of the Angels had in great admiration, yea and if they might, they would with greater praises,
cc-acp vbz pp-f dt n2 vhd p-acp j n1, uh cc cs pns32 vmd, pns32 vmd p-acp jc n2,
(7) exposition (DIV2)
29
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112
For the Angell here bringeth tydings of great ioy to the shepeheardes, which to them is great comfort, which the worlde notwithstanding contemneth and reiecteth,
For the Angel Here brings tidings of great joy to the shepherds, which to them is great Comfort, which the world notwithstanding contemneth and rejects,
p-acp dt n1 av vvz n2 pp-f j n1 p-acp dt n2, r-crq p-acp pno32 vbz j n1, r-crq dt n1 a-acp vvz cc vvz,
(7) exposition (DIV2)
29
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111
This ioy is so great in heauen, that it can not be contained therein, but bursteth forth, that it may be declared and communicated to the world.
This joy is so great in heaven, that it can not be contained therein, but bursteth forth, that it may be declared and communicated to the world.
d n1 vbz av j p-acp n1, cst pn31 vmb xx vbi vvn av, cc-acp vvz av, cst pn31 vmb vbi vvn cc vvn p-acp dt n1.
(7) exposition (DIV2)
29
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110
Here is declared, how God in heauen setteth forth this natiuitie, which the world contemneth, yea knoweth not, neither seeth.
Here is declared, how God in heaven sets forth this Nativity, which the world contemneth, yea Knoweth not, neither sees.
av vbz vvn, c-crq np1 p-acp n1 vvz av d n1, r-crq dt n1 vvz, uh vvz xx, av-dx vvz.
(7) exposition (DIV2)
29
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109
And loe, the Angel of the Lorde came vpon them, and the glory of the Lorde shone about them, and they were sore afraide. And lo, the Angel of the Lord Come upon them, and the glory of the Lord shone about them, and they were soar afraid.
cc uh, dt n1 pp-f dt n1 vvd p-acp pno32, cc dt n1 pp-f dt n1 vvd p-acp pno32, cc pns32 vbdr av-j j.
(7) exposition (DIV2)
28
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108
And there were in the same contrey shepeheards, abiding in the field and watching their flocke by night. And there were in the same country shepherds, abiding in the field and watching their flock by night.
cc a-acp vbdr p-acp dt d n1 n2, vvg p-acp dt n1 cc vvg po32 n1 p-acp n1.
(7) exposition (DIV2)
28
Image 9
107
Thus this natiuitie was receiued in the earth, ouer which notwithstanding all the heauenly souldiers did exceedingly reioyce, as it followeth:
Thus this Nativity was received in the earth, over which notwithstanding all the heavenly Soldiers did exceedingly rejoice, as it follows:
av d n1 vbds vvn p-acp dt n1, p-acp r-crq p-acp d dt j n2 vdd av-vvg vvi, c-acp pn31 vvz:
(7) exposition (DIV2)
27
Image 9
106
and found not so much as one in so great a citie, which was dutifull and beneficial toward him.
and found not so much as one in so great a City, which was dutiful and beneficial towards him.
cc vvd xx av av-d c-acp pi p-acp av j dt n1, r-crq vbds j cc j p-acp pno31.
(7) exposition (DIV2)
27
Image 9
105
Wherefore this is first throughly to be marked and considered of vs, how Christ came into the world in so great pouertie,
Wherefore this is First thoroughly to be marked and considered of us, how christ Come into the world in so great poverty,
c-crq d vbz ord av-j p-acp vbb vvn cc vvn pp-f pno12, c-crq np1 vvd p-acp dt n1 p-acp av j n1,
(7) exposition (DIV2)
27
Image 9
104
when as we see that the Lord Christ suffered this miserie, pouertie, and calamitie.
when as we see that the Lord christ suffered this misery, poverty, and calamity.
c-crq c-acp pns12 vvb cst dt n1 np1 vvd d n1, n1, cc n1.
(7) exposition (DIV2)
27
Image 9
103
We should easily suffer aduersitie and contempt, if so be that we beleued, and had a sure trust and confidence in God,
We should Easily suffer adversity and contempt, if so be that we believed, and had a sure trust and confidence in God,
pns12 vmd av-j vvi n1 cc n1, cs av vbi cst pns12 vvd, cc vhd dt j n1 cc n1 p-acp np1,
(7) exposition (DIV2)
27
Image 9
102
but much farther from our hart.
but much farther from our heart.
cc-acp d av-jc p-acp po12 n1.
(7) exposition (DIV2)
27
Image 9
101
and compassed about with all calamities, beare them patiently, yea if God will at any time kill vs with aduersitie and distres? But this thing is to be lamented, that we doe exclude such an example from our eyes,
and compassed about with all calamities, bear them patiently, yea if God will At any time kill us with adversity and distres? But this thing is to be lamented, that we do exclude such an Exampl from our eyes,
cc vvd a-acp p-acp d n2, vvb pno32 av-j, uh cs n1 vmb p-acp d n1 vvb pno12 p-acp n1 cc n1? p-acp d n1 vbz pc-acp vbi vvn, cst pns12 vdb vvi d dt n1 p-acp po12 n2,
(7) exposition (DIV2)
27
Image 9
100
and so contemned of the worlde, why may not the same also come vnto vs? or why should not we being in miserie,
and so contemned of the world, why may not the same also come unto us? or why should not we being in misery,
cc av vvn pp-f dt n1, q-crq vmb xx dt d av vvn p-acp pno12? cc q-crq vmd xx pns12 vbg p-acp n1,
(7) exposition (DIV2)
27
Image 9
99
If Christ the maker of all thinges, with his beloued mother, was cast into so great miserie,
If christ the maker of all things, with his Beloved mother, was cast into so great misery,
cs np1 dt n1 pp-f d n2, p-acp po31 j-vvn n1, vbds vvn p-acp av j n1,
(7) exposition (DIV2)
27
Image 9
98
and forsaken of the world, for we haue here great comfort.
and forsaken of the world, for we have Here great Comfort.
cc vvn pp-f dt n1, c-acp pns12 vhb av j n1.
(7) exposition (DIV2)
27
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97
Hereof let vs learne, not to be moued or discouraged, if we be poore and miserable, Hereof let us Learn, not to be moved or discouraged, if we be poor and miserable,
av vvb pno12 vvi, xx pc-acp vbi vvn cc vvn, cs pns12 vbb j cc j,
(7) exposition (DIV2)
27
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96
and if it be so that it seeth them, that it knoweth not what they meane.
and if it be so that it sees them, that it Knoweth not what they mean.
cc cs pn31 vbb av cst pn31 vvz pno32, cst pn31 vvz xx r-crq pns32 vvb.
(7) exposition (DIV2)
26
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95
namely, that it is blinde, and vaine in vnderstanding, that it seeth not the works of God,
namely, that it is blind, and vain in understanding, that it sees not the works of God,
av, cst pn31 vbz j, cc j p-acp vvg, cst pn31 vvz xx dt n2 pp-f np1,
(7) exposition (DIV2)
26
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94
Here may be plainly perceiued what is the knowledge and wisedom of the world concerning diuine matters,
Here may be plainly perceived what is the knowledge and Wisdom of the world Concerning divine matters,
av vmb vbi av-j vvn r-crq vbz dt n1 cc n1 pp-f dt n1 vvg j-jn n2,
(7) exposition (DIV2)
26
Image 9
93
but she was enforced to go into a stable, that there she might bring forth the Creator of all creatures.
but she was Enforced to go into a stable, that there she might bring forth the Creator of all creatures.
cc-acp pns31 vbds vvn pc-acp vvi p-acp dt n1, cst a-acp pns31 vmd vvi av dt n1 pp-f d n2.
(7) exposition (DIV2)
26
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92
The Inne being full, there was none that would vouchsafe to giue place to this woman being great with childe, that she might haue the vse of their chamber,
The Inn being full, there was none that would vouchsafe to give place to this woman being great with child, that she might have the use of their chamber,
dt n1 vbg j, pc-acp vbds pi cst vmd vvi pc-acp vvi n1 p-acp d n1 vbg j p-acp n1, cst pns31 vmd vhi dt n1 pp-f po32 n1,
(7) exposition (DIV2)
26
Image 9
91
as that she might be deliuered in some parlour or chamber.
as that she might be Delivered in Some parlour or chamber.
c-acp cst pns31 vmd vbi vvn p-acp d n1 cc n1.
(7) exposition (DIV2)
26
Image 9
90
but was enforced in poore estate to goe almost three daies iorney being great with child? And when she came at her iorneyes end, she had not so much place in the Inne,
but was Enforced in poor estate to go almost three days journey being great with child? And when she Come At her journeys end, she had not so much place in the Inn,
cc-acp vbds vvn p-acp j n1 pc-acp vvi av crd ng2 n1 vbg j p-acp n1? cc c-crq pns31 vvd p-acp po31 n2 vvi, pns31 vhd xx av av-d n1 p-acp dt n1,
(7) exposition (DIV2)
26
Image 9
4654
Verely, verely I say vnto you, he that heareth my vvord, & beleeueth in him that sent me, hath euerlasting life, Verily, verily I say unto you, he that hears my word, & Believeth in him that sent me, hath everlasting life,
av-j, av-j pns11 vvb p-acp pn22, pns31 cst vvz po11 n1, cc vvz p-acp pno31 cst vvd pno11, vhz j n1,
(39) exposition (DIV2)
401
Image 9
4652
For this Sauiour Christ Iesus, in whom he beleeueth, hath ouercome death, yt afterwards he shoulde not feele or tast it,
For this Saviour christ Iesus, in whom he Believeth, hath overcome death, that afterwards he should not feel or taste it,
p-acp d n1 np1 np1, p-acp ro-crq pns31 vvz, vhz vvn n1, pn31 av pns31 vmd xx vvi cc vvi pn31,
(39) exposition (DIV2)
401
Image 9
4651
for a Christian tasteth & seeth no death, that is, he hath the feeling of no death.
for a Christian tasteth & sees no death, that is, he hath the feeling of no death.
c-acp dt njp vvz cc vvz dx n1, cst vbz, pns31 vhz dt n-vvg pp-f dx n1.
(39) exposition (DIV2)
401
Image 9
4650
as the Iewes sayd vnto him. I aunswere: The death of Christians is onely a sleepe, as the Scripture also commonly calleth it:
as the Iewes said unto him. I answer: The death of Christians is only a sleep, as the Scripture also commonly calls it:
c-acp dt np2 vvd p-acp pno31. pns11 vvb: dt n1 pp-f np1 vbz av-j dt n1, p-acp dt n1 av av-j vvz pn31:
(39) exposition (DIV2)
401
Image 9
4649
But some man may say that holy men die notwithstanding, for Abraham & the holy Prophets are dead,
But Some man may say that holy men die notwithstanding, for Abraham & the holy prophets Are dead,
p-acp d n1 vmb vvi d j n2 vvb a-acp, p-acp np1 cc dt j n2 vbr j,
(39) exposition (DIV2)
401
Image 9
4648
where it is certaine that he speaketh of the word of faith, and of the Gospell.
where it is certain that he speaks of the word of faith, and of the Gospel.
c-crq pn31 vbz j cst pns31 vvz pp-f dt n1 pp-f n1, cc pp-f dt n1.
(39) exposition (DIV2)
400
Image 9
4647
Verely, verely I say vnto you, if a man keepe my word, he shall neuer see death: Verily, verily I say unto you, if a man keep my word, he shall never see death:
av-j, av-j pns11 vvb p-acp pn22, cs dt n1 vvb po11 n1, pns31 vmb av-x vvi n1:
(39) exposition (DIV2)
400
Image 9
4646
This the Lord meaneth by these wordes in an other place, where he sayth to ye Iewes:
This the Lord means by these words in an other place, where he say to you Iewes:
np1 dt n1 vvz p-acp d n2 p-acp dt j-jn n1, c-crq pns31 vvz p-acp pn22 np2:
(39) exposition (DIV2)
400
Image 9
4645
If we beleeue in Christ, death shall not hurt vs any thing at all, yea there is no more death.
If we believe in christ, death shall not hurt us any thing At all, yea there is no more death.
cs pns12 vvb p-acp np1, n1 vmb xx vvi pno12 d n1 p-acp d, uh a-acp vbz dx dc n1.
(39) exposition (DIV2)
400
Image 9
4644
but this bread maketh vs immortall.
but this bred makes us immortal.
cc-acp d n1 vvz pno12 j.
(39) exposition (DIV2)
400
Image 9
4643
Manna which the fathers did eate in the desert (as Christ here sayth) could not saue from death:
Manna which the Father's did eat in the desert (as christ Here say) could not save from death:
n1 r-crq dt n2 vdd vvi p-acp dt n1 (c-acp np1 av vvz) vmd xx vvi p-acp n1:
(39) exposition (DIV2)
400
Image 9
4642
VVhosoeuer eateth my flesh, & drinketh my blood hath eternall life, & I vvill rayse him vp at the last day. Whosoever Eateth my Flesh, & Drinketh my blood hath Eternal life, & I will raise him up At the last day.
r-crq vvz po11 n1, cc vvz po11 n1 vhz j n1, cc pns11 vmb vvi pno31 a-acp p-acp dt ord n1.
(39) exposition (DIV2)
400
Image 9
4641
Verely, verely I say vnto you, Except ye eate the flesh of the Sonne of man and drinke his blood, ye haue no life in you. Verily, verily I say unto you, Except you eat the Flesh of the Son of man and drink his blood, you have no life in you.
av-j, av-j pns11 vvb p-acp pn22, c-acp pn22 vvb dt n1 pp-f dt n1 pp-f n1 cc vvi po31 n1, pn22 vhb dx n1 p-acp pn22.
(39) exposition (DIV2)
400
Image 9
4640
Wherefore by and by after this text, when the Iewes were at contention about these his wordes, he sayth:
Wherefore by and by After this text, when the Iewes were At contention about these his words, he say:
c-crq p-acp cc a-acp p-acp d n1, c-crq dt np2 vbdr p-acp n1 p-acp d po31 n2, pns31 vvz:
(39) exposition (DIV2)
400
Image 9
4639
as Paule sayth 1. Cor 1. wisedom, righteousnes, sanctification, and redemption. He that eateth this meat, liueth for euer.
as Paul say 1. Cor 1. Wisdom, righteousness, sanctification, and redemption. He that Eateth this meat, lives for ever.
c-acp np1 vvz crd np1 crd n1, n1, n1, cc n1. pns31 cst vvz d n1, vvz p-acp av.
(39) exposition (DIV2)
400
Image 9
4638
Moreouer such an eating is nothing els, but to beleue in ye Lord Christ, that he is made vnto vs of God,
Moreover such an eating is nothing Else, but to believe in you Lord christ, that he is made unto us of God,
av d dt n-vvg vbz pix av, cc-acp pc-acp vvi p-acp pn22 n1 np1, cst pns31 vbz vvn p-acp pno12 pp-f np1,
(39) exposition (DIV2)
400
Image 9
4637
neither can we euer be plucked from God.
neither can we ever be plucked from God.
dx vmb pns12 av vbi vvn p-acp np1.
(39) exposition (DIV2)
400
Image 9
4636
If we lay hold but of a morsell of this bread in our harts, and keepe it, we shall be satisfied for euer,
If we lay hold but of a morsel of this bred in our hearts, and keep it, we shall be satisfied for ever,
cs pns12 vvb vvi cc-acp pp-f dt n1 pp-f d n1 p-acp po12 n2, cc vvi pn31, pns12 vmb vbi vvn p-acp av,
(39) exposition (DIV2)
400
Image 9
4635
The liuing breade whereof the Lorde here maketh mention, is Christ him selfe, whereby we are so fedde.
The living bread whereof the Lord Here makes mention, is christ him self, whereby we Are so fed.
dt j-vvg n1 c-crq dt n1 av vvz n1, vbz np1 pno31 n1, c-crq pns12 vbr av vvn.
(39) exposition (DIV2)
400
Image 9
4634
and hath bidden vs all vnto it.
and hath bidden us all unto it.
cc vhz vvn pno12 d p-acp pn31.
(39) exposition (DIV2)
400
Image 9
4633
This is that supper, to the preparing whereof the heauenly Father killed his oxen and fatlings,
This is that supper, to the preparing whereof the heavenly Father killed his oxen and fatlings,
d vbz d n1, p-acp dt vvg c-crq dt j n1 vvd po31 n2 cc n2,
(39) exposition (DIV2)
400
Image 9
4632
and so departeth not from this goodly table.
and so departeth not from this goodly table.
cc av vvz xx p-acp d j n1.
(39) exposition (DIV2)
400
Image 9
4631
Wherefore if it commit it selfe confidently vnto him, and cleaue to the word, it resteth vpon him,
Wherefore if it commit it self confidently unto him, and cleave to the word, it rests upon him,
q-crq cs pn31 vvb pn31 n1 av-j p-acp pno31, cc vvb p-acp dt n1, pn31 vvz p-acp pno31,
(39) exposition (DIV2)
400
Image 9
4630
For it knoweth assuredly that he that speaketh these wordes can not lye.
For it Knoweth assuredly that he that speaks these words can not lie.
p-acp pn31 vvz av-vvn cst pns31 cst vvz d n2 vmb xx vvi.
(39) exposition (DIV2)
400
Image 9
4629
In these wordes the soule findeth a table daintily furnished, whereby it may stake all hunger.
In these words the soul finds a table daintily furnished, whereby it may stake all hunger.
p-acp d n2 dt n1 vvz dt n1 av-j vvn, c-crq pn31 vmb vvi d n1.
(39) exposition (DIV2)
400
Image 9
4628
and the bread that I vvill giue, is my flesh, vvhich I vvill giue for the life of the vvorld. and the bred that I will give, is my Flesh, which I will give for the life of the world.
cc dt n1 cst pns11 vmb vvi, vbz po11 n1, r-crq pns11 vmb vvi p-acp dt n1 pp-f dt n1.
(39) exposition (DIV2)
400
Image 9
4627
I am that liuing bread, vvhich came dovvne from heauen: if any man eate of this bread, he shall liue for euer:
I am that living bred, which Come down from heaven: if any man eat of this bred, he shall live for ever:
pns11 vbm d j-vvg n1, r-crq vvd a-acp p-acp n1: cs d n1 vvi pp-f d n1, pns31 vmb vvi p-acp av:
(39) exposition (DIV2)
400
Image 9
4626
This is that bread vvhich cōmeth dovvne from heauen, that he vvhich eateth of it should not die.
This is that bred which comes down from heaven, that he which Eateth of it should not die.
d vbz d n1 r-crq vvz a-acp p-acp n1, cst pns31 r-crq vvz pp-f pn31 vmd xx vvi.
(39) exposition (DIV2)
400
Image 9
4625
Your Fathers did eate Manna in the vvildernes, and are dead.
Your Father's did eat Manna in the Wilderness, and Are dead.
po22 n2 vdd vvi n1 p-acp dt n1, cc vbr j.
(39) exposition (DIV2)
400
Image 9
4624
Verely, verely I say vnto you, He that beleeueth in me, hath euerlasting life. I am that breade of life. Verily, verily I say unto you, He that Believeth in me, hath everlasting life. I am that bread of life.
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(39) exposition (DIV2)
400
Image 9
4623
to wit, that God is nothing els but a Sauiour abounding with grace, who will be fauorable and mercifull to all them, which call vpon him in this his Sonne. Therefore the Lord sayth moreouer:
to wit, that God is nothing Else but a Saviour abounding with grace, who will be favourable and merciful to all them, which call upon him in this his Son. Therefore the Lord say moreover:
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(39) exposition (DIV2)
399
Image 9
4622
When therefore a man commeth to Christ, through the Gospell, then heareth he the voyce of the Lord Christ, which strengthneth the knowledge that God hath taught him:
When Therefore a man comes to christ, through the Gospel, then hears he the voice of the Lord christ, which strengtheneth the knowledge that God hath taught him:
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(39) exposition (DIV2)
399
Image 9
4621
My soule thirsteth for God, yea euen for the liuing God. My soul Thirsteth for God, yea even for the living God.
po11 n1 vvz p-acp np1, uh av p-acp dt j-vvg np1.
(39) exposition (DIV2)
399
Image 9
4620
Dauid had a notable feeling hereof, when he sayd thus Psal. 42: Like as the hart desireth the vvater brookes, so longeth my soule after thee, O God:
David had a notable feeling hereof, when he said thus Psalm 42: Like as the heart Desires the water brooks, so Longeth my soul After thee, Oh God:
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(39) exposition (DIV2)
399
Image 9
4619
Then the hart is made ioyfull, and hasteth vnto such grace, as the thirsty hart runneth vnto ye water.
Then the heart is made joyful, and hastes unto such grace, as the thirsty heart Runneth unto you water.
av dt n1 vbz vvn j, cc vvz p-acp d n1, c-acp dt j n1 vvz p-acp pn22 n1.
(39) exposition (DIV2)
399
Image 9
4618
and the way vnto Christ must be shewed, whom God hath giuen vnto vs a Mediatour, that through him alone we may be saued, by meere grace and mercy, without all our owne works and merits.
and the Way unto christ must be showed, whom God hath given unto us a Mediator, that through him alone we may be saved, by mere grace and mercy, without all our own works and merits.
cc dt n1 p-acp np1 vmb vbi vvn, ro-crq np1 vhz vvn p-acp pno12 dt n1, cst p-acp pno31 j pns12 vmb vbi vvn, p-acp j n1 cc n1, p-acp d po12 d n2 cc n2.
(39) exposition (DIV2)
399
Image 9
4617
Wherefore the other preaching must not be long differred, the Gospell must be preached vnto him,
Wherefore the other preaching must not be long differed, the Gospel must be preached unto him,
c-crq dt n-jn vvg vmb xx vbi av-j vvn, dt n1 vmb vbi vvn p-acp pno31,
(39) exposition (DIV2)
399
Image 9
4616
and except helpe should come in time, he shoulde despeire for euer.
and except help should come in time, he should despair for ever.
cc c-acp n1 vmd vvi p-acp n1, pns31 vmd vvi p-acp av.
(39) exposition (DIV2)
399
Image 9
4615
then man sigheth vnto God, and knoweth not what to doe, his conscience is euill and fearefull,
then man sigheth unto God, and Knoweth not what to do, his conscience is evil and fearful,
cs n1 vvz p-acp np1, cc vvz xx r-crq pc-acp vdi, po31 n1 vbz j-jn cc j,
(39) exposition (DIV2)
399
Image 9
4614
Whē as we heare the first preaching, that is the preaching of the law, howe we are condemned with all our workes,
When as we hear the First preaching, that is the preaching of the law, how we Are condemned with all our works,
c-crq a-acp pns12 vvb dt ord vvg, cst vbz dt vvg pp-f dt n1, c-crq pns12 vbr vvn p-acp d po12 n2,
(39) exposition (DIV2)
399
Image 9
4613
Not that any man hath seene the Father, saue he which is of God, he hath seene the Father. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
xx cst d n1 vhz vvn dt n1, c-acp pns31 r-crq vbz pp-f np1, pns31 vhz vvn dt n1.
(39) exposition (DIV2)
399
Image 9
4612
And they shall be all taught of God. Euery man therefore that hath heard, and hath learned of the Father, commeth vnto me:
And they shall be all taught of God. Every man Therefore that hath herd, and hath learned of the Father, comes unto me:
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(39) exposition (DIV2)
399
Image 9
4611
This also the wordes of the Lorde meane here in the Gospell, when he sayth: It is written in the Prophets:
This also the words of the Lord mean Here in the Gospel, when he say: It is written in the prophets:
d av dt n2 pp-f dt n1 vvb av p-acp dt n1, c-crq pns31 vvz: pn31 vbz vvn p-acp dt n2:
(39) exposition (DIV2)
398
Image 9
4610
This S. Paule signifieth when he sayth thus Rom. 10: Faith is by hearing, and hearing by the word of God.
This S. Paul signifies when he say thus Rom. 10: Faith is by hearing, and hearing by the word of God.
d n1 np1 vvz c-crq pns31 vvz av np1 crd: n1 vbz p-acp vvg, cc vvg p-acp dt n1 pp-f np1.
(39) exposition (DIV2)
398
Image 9
4609
This nowe is called the preaching of grace or of the Gospell. And all this is of God, which rayseth vp and sendeth forth Preachers.
This now is called the preaching of grace or of the Gospel. And all this is of God, which raises up and sends forth Preachers.
np1 av vbz vvn dt vvg pp-f n1 cc pp-f dt n1. cc d d vbz pp-f np1, r-crq vvz a-acp cc vvz av n2.
(39) exposition (DIV2)
398
Image 9
4608
but also make vs heires in his kingdom, yea and Lordes ouer all thinges which are in heauen and earth.
but also make us Heirs in his Kingdom, yea and lords over all things which Are in heaven and earth.
cc-acp av vvb pno12 n2 p-acp po31 n1, uh cc n2 p-acp d n2 r-crq vbr p-acp n1 cc n1.
(39) exposition (DIV2)
398
Image 9
4607
but that he will receiue vs in his beloued sonne, and not simply receiue vs,
but that he will receive us in his Beloved son, and not simply receive us,
cc-acp cst pns31 vmb vvi pno12 p-acp po31 j-vvn n1, cc xx av-j vvi pno12,
(39) exposition (DIV2)
398
Image 9
4606
Afterward he maketh grace to be preached vnto vs, to wit, that he will not haue vs vtterly condemned and cast of, Afterwards he makes grace to be preached unto us, to wit, that he will not have us utterly condemned and cast of,
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(39) exposition (DIV2)
398
Image 9
4605
yea is abhorred and lothed of him. And this is called the preaching of the law.
yea is abhorred and loathed of him. And this is called the preaching of the law.
uh vbz j-vvn cc j-vvn pp-f pno31. cc d vbz vvn dt vvg pp-f dt n1.
(39) exposition (DIV2)
398
Image 9
4604
God sendeth vnto vs Preachers, whom he hath taught, and prouideth that his will be preached vnto vs. First that all our life and cōdition, although it haue a fayre shew & be holy outwardly, is of no estimation before him,
God sends unto us Preachers, whom he hath taught, and Provideth that his will be preached unto us First that all our life and condition, although it have a fair show & be holy outwardly, is of no estimation before him,
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(39) exposition (DIV2)
398
Image 9
4603
It is needeful that he lay the first stone in our building, otherwise we shal labour in vaine. But that is done thus:
It is needful that he lay the First stone in our building, otherwise we shall labour in vain. But that is done thus:
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(39) exposition (DIV2)
398
Image 9
4602
And thus ye haue out of the first sentence of this text, that the knowledge of God doth come from ye father.
And thus you have out of the First sentence of this text, that the knowledge of God does come from you father.
cc av pn22 vhb av pp-f dt ord n1 pp-f d n1, cst dt n1 pp-f np1 vdz vvi p-acp pn22 n1.
(39) exposition (DIV2)
398
Image 9
4601
Instruct me, & I will keepe thy lawe, yea I will obserue it vvith my vvhole hart. Instruct me, & I will keep thy law, yea I will observe it with my Whole heart.
vvb pno11, cc pns11 vmb vvi po21 n1, uh pns11 vmb vvi pn31 p-acp po11 j-jn n1.
(39) exposition (DIV2)
398
Image 9
4600
giuing thanks vnto the Father, which hath made vs meete to be partakers of the inheritance of the Sainctes in light. And Psal. 119 Dauid sayth:giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light. And Psalm 119 David say:
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(39) exposition (DIV2)
398
Image 9
4599
& increasing in the knowledge of God, strēgthened with al might through his glorious power, vnto all patience, & long suffering with ioyfulnes:
& increasing in the knowledge of God, strengthened with all might through his glorious power, unto all patience, & long suffering with ioyfulnes:
cc vvg p-acp dt n1 pp-f np1, vvn p-acp d n1 p-acp po31 j n1, p-acp d n1, cc av-j vvg p-acp n1:
(39) exposition (DIV2)
398
Image 9
4598
that ye might walke vvorthy of the Lord, & please him in all things, being fruteful in al good works,
that you might walk worthy of the Lord, & please him in all things, being fruitful in all good works,
cst pn22 vmd vvi j-jn pp-f dt n1, cc vvb pno31 p-acp d n2, vbg j p-acp d j n2,
(39) exposition (DIV2)
398
Image 9
4597
VVe cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisedom, & spiritual vnderstanding: We cease not to pray for you, and to desire that you might be fulfilled with knowledge of his will, in all Wisdom, & spiritual understanding:
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(39) exposition (DIV2)
398
Image 9
4596
If ye onely knew and vnderstood what God is, ye should then be safe. Then ye would loue him, and do all thinges yt are approued of him. Thus he sayth Colos. 1:
If you only knew and understood what God is, you should then be safe. Then you would love him, and do all things that Are approved of him. Thus he say Colos 1:
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(39) exposition (DIV2)
398
Image 9
4595
and tread vnder foote the sonne of God? O howe diligent is Paule in all his Epistles to teach how the knowledge of God may rightly be conceiued? O how often doth he wish encrease in the knowledge of God? As if he would say:
and tread under foot the son of God? Oh how diligent is Paul in all his Epistles to teach how the knowledge of God may rightly be conceived? O how often does he wish increase in the knowledge of God? As if he would say:
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(39) exposition (DIV2)
398
Image 9
4594
howe much more grieuously shal God punish them, which coūt ye blood of the Testament as an vnholy thinge,
how much more grievously shall God Punish them, which count you blood of the Testament as an unholy thing,
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(39) exposition (DIV2)
398
Image 9
4593
as the Epistle to the Hebrues sayth: If they that transgressed the lawe of Moses, escaped not vnpunished, but dyed without mercy,
as the Epistle to the Hebrews say: If they that transgressed the law of Moses, escaped not unpunished, but died without mercy,
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(39) exposition (DIV2)
398
Image 9
4592
They shall not be able to escape the seuere and eternall iudgement of God, which do vnaduisedly neglect so great grace,
They shall not be able to escape the severe and Eternal judgement of God, which do unadvisedly neglect so great grace,
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(39) exposition (DIV2)
398
Image 9
4591
and offereth so readily his grace and goodnes?
and Offereth so readily his grace and Goodness?
cc vvz av av-j po31 n1 cc n1?
(39) exposition (DIV2)
397
Image 9
4590
Who would not loue such a God, which sheweth him self so gentle and louing vnto vs,
Who would not love such a God, which shows him self so gentle and loving unto us,
r-crq vmd xx vvi d dt n1, r-crq vvz pno31 n1 av j cc vvg p-acp pno12,
(39) exposition (DIV2)
397
Image 9
4589
open thy mouth wide, & I will fill it. open thy Mouth wide, & I will fill it.
vvb po21 n1 j, cc pns11 vmb vvi pn31.
(39) exposition (DIV2)
397
Image 9
4588
as he him self sayth vnto Israel Psal. 81: I am God thy Lord, which brought thee out of the land of Aegypt:
as he him self say unto Israel Psalm 81: I am God thy Lord, which brought thee out of the land of Egypt:
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(39) exposition (DIV2)
397
Image 9
4587
and giuer of all felicitie, who requireth and asketh nothing of vs, but will onely giue and offer vnto vs,
and giver of all felicity, who requires and asks nothing of us, but will only give and offer unto us,
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(39) exposition (DIV2)
397
Image 9
4586
Hereby it is now manifest, that if we beleeue, God will be no other toward vs but a Sauiour, helper,
Hereby it is now manifest, that if we believe, God will be no other towards us but a Saviour, helper,
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(39) exposition (DIV2)
397
Image 9
4585
but a helper, a comforter, and a Sauiour.
but a helper, a comforter, and a Saviour.
cc-acp dt n1, dt n1, cc dt n1.
(39) exposition (DIV2)
397
Image 9
4584
Hereupon it must needes follow, that he is taught of God, and in verity now knoweth God to be no other,
Hereupon it must needs follow, that he is taught of God, and in verity now Knoweth God to be no other,
av pn31 vmb av vvi, cst pns31 vbz vvn pp-f np1, cc p-acp n1 av vvz np1 pc-acp vbi dx n-jn,
(39) exposition (DIV2)
397
Image 9
4583
As Iohn sayth in his first Epistle: He that beleeueth in that Sonne of God hath the vvitnes in him selfe.
As John say in his First Epistle: He that Believeth in that Son of God hath the witness in him self.
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(39) exposition (DIV2)
397
Image 9
4582
For he layeth hold on the word of God, & trusteth in God, whereby he hath a certaine testimony, that he is he, whom God hath drawne:
For he Layeth hold on the word of God, & Trusteth in God, whereby he hath a certain testimony, that he is he, whom God hath drawn:
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(39) exposition (DIV2)
397
Image 9
4581
namely that he wil raise him vp at the last day.
namely that he will raise him up At the last day.
av cst pns31 vmb vvi pno31 a-acp p-acp dt ord n1.
(39) exposition (DIV2)
397
Image 9
4580
If so be that he be drawne of God vnto Christ, vndoutedly that also shall come vnto him, whereof the Lord maketh mention here,
If so be that he be drawn of God unto christ, undoubtedly that also shall come unto him, whereof the Lord makes mention Here,
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(39) exposition (DIV2)
397
Image 9
4579
as at the hand of his mercifull father, that he will vouchsafe to drawe him.
as At the hand of his merciful father, that he will vouchsafe to draw him.
c-acp p-acp dt n1 pp-f po31 j n1, cst pns31 vmb vvi pc-acp vvi pno31.
(39) exposition (DIV2)
397
Image 9
4578
For as soone as he heareth that this is the worke of God alone, he desireth of God,
For as soon as he hears that this is the work of God alone, he Desires of God,
p-acp c-acp av c-acp pns31 vvz cst d vbz dt n1 pp-f np1 av-j, pns31 vvz pp-f np1,
(39) exposition (DIV2)
397
Image 9
4577
By such a promise man is more & more lifted vp in mind, & conceiueth a greater trust and confidence in God.
By such a promise man is more & more lifted up in mind, & conceiveth a greater trust and confidence in God.
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(39) exposition (DIV2)
397
Image 9
4576
He that asketh receiueth, he that seeketh findeth, & to him that knocketh it is opened. He that asks receiveth, he that seeks finds, & to him that knocketh it is opened.
pns31 cst vvz vvz, pns31 cst vvz vvz, cc p-acp pno31 cst vvz pn31 vbz vvn.
(39) exposition (DIV2)
397
Image 9
4575
but now he hath found the speciall consolation & promise of God, which is after this sort:
but now he hath found the special consolation & promise of God, which is After this sort:
cc-acp av pns31 vhz vvn dt j n1 cc n1 pp-f np1, r-crq vbz p-acp d n1:
(39) exposition (DIV2)
397
Image 9
4574
He could first find with him selfe no helpe nor counsel, neither did he wish for any,
He could First find with him self no help nor counsel, neither did he wish for any,
pns31 vmd ord vvi p-acp pno31 n1 dx n1 ccx n1, dx vdd pns31 vvi p-acp d,
(39) exposition (DIV2)
397
Image 9
4573
and by this stroke hath fastened vpon him the bond of his diuine grace, wherby he draweth him, that he may prouide for his soule, & haue care of him.
and by this stroke hath fastened upon him the bound of his divine grace, whereby he draws him, that he may provide for his soul, & have care of him.
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(39) exposition (DIV2)
397
Image 9
4572
Wherefore if a man be thus striken of God in his hart, that he acknowledgeth him selfe such a one as ought for his sinnes to be condemned, he surely is euen that very man, whom God by his word hath striken,
Wherefore if a man be thus stricken of God in his heart, that he acknowledgeth him self such a one as ought for his Sins to be condemned, he surely is even that very man, whom God by his word hath stricken,
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(39) exposition (DIV2)
397
Image 9
4571
The Lord maketh poore, & maketh rich, bringeth lovv, and heaueth vp on hie. The Lord makes poor, & makes rich, brings low, and heaveth up on high.
dt n1 vvz j, cc vv2 j, vvz j, cc vvz a-acp p-acp n1.
(39) exposition (DIV2)
397
Image 9
4570
as Hanna the mother of Samuel singeth of the Lord: The Lord killeth, and maketh aliue, bringeth dovvne to the graue, & fetcheth vp againe.
as Hannah the mother of Samuel sings of the Lord: The Lord kills, and makes alive, brings down to the graven, & Fetches up again.
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(39) exposition (DIV2)
397
Image 9
4569
The workes of God are such, that while they kill, they make aliue, while they condemne, they saue:
The works of God Are such, that while they kill, they make alive, while they condemn, they save:
dt n2 pp-f np1 vbr d, cst cs pns32 vvb, pns32 vvb j, cs pns32 vvb, pns32 vvb:
(39) exposition (DIV2)
397
Image 9
4568
and ouerthroweth all hilles, as the Prophet Esai sayth, that all harts hearing the worde may despeire of them selues, otherwise they can not come vnto Christ.
and Overthroweth all hills, as the Prophet Isaiah say, that all hearts hearing the word may despair of them selves, otherwise they can not come unto christ.
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(39) exposition (DIV2)
397
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4567
Wherefore where the word of God is in his course, & soundly preached, whatsoeuer thinges are high and great, it casteth them downe, it maketh all mountaines euen with the valleies,
Wherefore where the word of God is in his course, & soundly preached, whatsoever things Are high and great, it Cast them down, it makes all Mountains even with the valleys,
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(39) exposition (DIV2)
397
Image 9
4566
albeit he is not drawn of ye Father.
albeit he is not drawn of the Father.
cs pns31 vbz xx vvn pp-f dt n1.
(39) exposition (DIV2)
397
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4565
truely he hath reproued Christ of falshood, and with great arrogancie presumeth to come to heauen,
truly he hath reproved christ of falsehood, and with great arrogancy Presumeth to come to heaven,
av-j pns31 vhz vvn np1 pp-f n1, cc p-acp j n1 vvz pc-acp vvi p-acp n1,
(39) exposition (DIV2)
397
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4564
If so be that any perswade him self that he is able to doe any good thing by his owne strength,
If so be that any persuade him self that he is able to do any good thing by his own strength,
cs av vbb d d vvi pno31 n1 cst pns31 vbz j pc-acp vdi d j n1 p-acp po31 d n1,
(39) exposition (DIV2)
397
Image 9
4563
Here all men must confesse their imbecillity and slownes to good thinges.
Here all men must confess their imbecility and slowness to good things.
av d n2 vmb vvi po32 n1 cc n1 p-acp j n2.
(39) exposition (DIV2)
397
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4562
& is alwayes ready to the better. But this Christ doth here deny: for vnles the Father possesse and drawe vs, we shall perish for euer.
& is always ready to the better. But this christ does Here deny: for unless the Father possess and draw us, we shall perish for ever.
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(39) exposition (DIV2)
397
Image 9
4561
Whither would our Diuines and Scholemen turne them selues here, which haue taught vs that by many workes we must attaine vnto righteousnes? Here is that high Maister Aristotle confounded, who hath taught vs, that reason endeuoureth to doe the best things,
Whither would our Divines and Schoolmen turn them selves Here, which have taught us that by many works we must attain unto righteousness? Here is that high Master Aristotle confounded, who hath taught us, that reason endeavoureth to do the best things,
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(39) exposition (DIV2)
397
Image 9
4560
for amonge men there is giuen none other name vnder heauen, whereby vve must be saued. for among men there is given none other name under heaven, whereby we must be saved.
c-acp p-acp n2 pc-acp vbz vvn pix j-jn n1 p-acp n1, c-crq pns12 vmb vbi vvn.
(39) exposition (DIV2)
397
Image 9
4559
neither is there saluation in any other:
neither is there salvation in any other:
av-dx vbz pc-acp n1 p-acp d n-jn:
(39) exposition (DIV2)
397
Image 9
4558
This is the stone cast aside of you builders, which is become the head of the corner, This is the stone cast aside of you Builders, which is become the head of the corner,
d vbz dt n1 vvd av pp-f pn22 n2, r-crq vbz vvn dt n1 pp-f dt n1,
(39) exposition (DIV2)
397
Image 9
4557
Of him Peter also speaketh to the same effect in the Acts of the Apostles chap. 4:
Of him Peter also speaks to the same Effect in the Acts of the Apostles chap. 4:
pp-f pno31 np1 av vvz p-acp dt d n1 p-acp dt n2 pp-f dt n2 n1 crd:
(39) exposition (DIV2)
397
Image 9
4556
if he helpe not, our case is most miserable:
if he help not, our case is most miserable:
cs pns31 vvb xx, po12 n1 vbz av-ds j:
(39) exposition (DIV2)
397
Image 9
4555
He is the onely Sonne giuen vnto vs, which may saue vs, without him there is no saluation:
He is the only Son given unto us, which may save us, without him there is no salvation:
pns31 vbz dt j n1 vvn p-acp pno12, r-crq vmb vvi pno12, p-acp pno31 pc-acp vbz dx n1:
(39) exposition (DIV2)
397
Image 9
4554
It is also concluded that he which commeth not to this sonne, shall be damned for euer.
It is also concluded that he which comes not to this son, shall be damned for ever.
pn31 vbz av vvn cst pns31 r-crq vvz xx p-acp d n1, vmb vbi vvn p-acp av.
(39) exposition (DIV2)
397
Image 9
4553
Now he whom the Father draweth not, shall surely perish.
Now he whom the Father draws not, shall surely perish.
av pns31 ro-crq dt n1 vvz xx, vmb av-j vvi.
(39) exposition (DIV2)
397
Image 9
4552
No man can come vnto me, except the Father which hath sent me, draw him: and I will rayse him vp at the last day. No man can come unto me, except the Father which hath sent me, draw him: and I will raise him up At the last day.
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(39) exposition (DIV2)
397
Image 9
4551
But it is better that we fall vpon it, then that it fall vpon vs. Vpon this foundation Christ sayth here in this text.
But it is better that we fallen upon it, then that it fallen upon us Upon this Foundation christ say Here in this text.
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(39) exposition (DIV2)
396
Image 9
4550
& so be broken, or els he will breake vs for euer in his straite iudgement.
& so be broken, or Else he will break us for ever in his strait judgement.
cc av vbi vvn, cc av pns31 vmb vvi pno12 p-acp av p-acp po31 j n1.
(39) exposition (DIV2)
396
Image 9
4549
Wherefore either let vs fal vpon it by our imbecillitie and weakenes, by denying our selues,
Wherefore either let us fall upon it by our imbecility and weakness, by denying our selves,
q-crq d vvb pno12 vvi p-acp pn31 p-acp po12 n1 cc n1, p-acp vvg po12 n2,
(39) exposition (DIV2)
396
Image 9
4548
& on whomsoeuer it shall fall, it wil grinde him to pouder. & on whomsoever it shall fallen, it will grind him to powder.
cc p-acp ro-crq pn31 vmb vvi, pn31 vmb vvi pno31 pc-acp vvi.
(39) exposition (DIV2)
396
Image 9
4547
The stone that the builders refused, that is made the head of the corner? VVhosoeuer shall fall vpon that stone, shall be broken:
The stone that the Builders refused, that is made the head of the corner? Whosoever shall fallen upon that stone, shall be broken:
dt n1 cst dt n2 vvd, cst vbz vvn dt n1 pp-f dt n1? r-crq vmb vvi p-acp d n1, vmb vbi vvn:
(39) exposition (DIV2)
396
Image 9
4546
when he asked the Pharisees and Scribes: VVhat meaneth this then that is written:
when he asked the Pharisees and Scribes: What means this then that is written:
c-crq pns31 vvd dt np2 cc n2: q-crq vvz d av d vbz vvn:
(39) exposition (DIV2)
396
Image 9
4545
That so against this corner stone which is Christ al may be broken, as he saith of him selfe in Luke,
That so against this corner stone which is christ all may be broken, as he Says of him self in Luke,
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(39) exposition (DIV2)
396
Image 9
4544
Helpe O Lord Christ, myne owne helpe is nothing.
Help Oh Lord christ, mine own help is nothing.
vvb uh n1 np1, po11 d n1 vbz pix.
(39) exposition (DIV2)
396
Image 9
4543
but onely lyeth prostrate and cryeth: Helpe me O omnipotent God, merciful Father, I am not able to helpe my selfe:
but only lies prostrate and Cries: Help me Oh omnipotent God, merciful Father, I am not able to help my self:
cc-acp av-j vvz j cc vvz: vvb pno11 uh j np1, j n1, pns11 vbm xx j pc-acp vvi po11 n1:
(39) exposition (DIV2)
396
Image 9
4542
& humbled euen from the bottom of his hart, as being fraile & weake, which can moue neither hands nor feete,
& humbled even from the bottom of his heart, as being frail & weak, which can move neither hands nor feet,
cc vvd av p-acp dt n1 pp-f po31 n1, c-acp vbg j cc j, r-crq vmb vvi dx n2 ccx n2,
(39) exposition (DIV2)
396
Image 9
4541
Therefore I saye, that a man must by the Gospell be as it were brused and broken,
Therefore I say, that a man must by the Gospel be as it were Bruised and broken,
av pns11 vvb, cst dt n1 vmb p-acp dt n1 vbb p-acp pn31 vbdr vvn cc vvn,
(39) exposition (DIV2)
396
Image 9
4540
as the most part of men with their outward workes commonly doe, hath now erred from the right and high way. For Paule sayth Gal. 2: If righteousnes be by the law, that is, by the workes of the lawe, then Christ died without a cause.
as the most part of men with their outward works commonly do, hath now erred from the right and high Way. For Paul say Gal. 2: If righteousness be by the law, that is, by the works of the law, then christ died without a cause.
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(39) exposition (DIV2)
396
Image 9
4539
Now this way is the Lord Iesus Christ, he that will seeke an other way,
Now this Way is the Lord Iesus christ, he that will seek an other Way,
av d n1 vbz dt n1 np1 np1, pns31 cst vmb vvi dt j-jn n1,
(39) exposition (DIV2)
396
Image 9
4538
vnles God preuent him with his word, which may offer his diuine grace vnto him, and lighten his hart, that he may walke in the right way.
unless God prevent him with his word, which may offer his divine grace unto him, and lighten his heart, that he may walk in the right Way.
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(39) exposition (DIV2)
396
Image 9
4537
For albeit that man is exercised with the duties of godlines, he shall not be able to attaine vnto heauen,
For albeit that man is exercised with the duties of godliness, he shall not be able to attain unto heaven,
p-acp cs d n1 vbz vvn p-acp dt n2 pp-f n1, pns31 vmb xx vbi j pc-acp vvi p-acp n1,
(39) exposition (DIV2)
396
Image 9
4536
if that he wil haue saluation to come thereby.
if that he will have salvation to come thereby.
cs cst pns31 vmb vhi n1 pc-acp vvi av.
(39) exposition (DIV2)
396
Image 9
4535
Whatsoeuer mās minde cā inuēt, although it be holy, although it haue a fayre shew before men, it must needes vtterly fal,
Whatsoever men mind can invent, although it be holy, although it have a fair show before men, it must needs utterly fall,
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(39) exposition (DIV2)
396
Image 9
4534
Also they are here all proued fooles, which haue taught vs an other way and meanes to obtaine righteousnes.
Also they Are Here all proved Fools, which have taught us an other Way and means to obtain righteousness.
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(39) exposition (DIV2)
396
Image 9
4533
And such a faith as is grounded on the true promise of God made vnto vs in Christ, shall saue vs, as this text plainly declareth.
And such a faith as is grounded on the true promise of God made unto us in christ, shall save us, as this text plainly Declareth.
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(39) exposition (DIV2)
396
Image 9
4532
as surely Iohn through his Gospel, doth almost no other thing but instruct vs, how we must beleeue in the Lord Christ.
as surely John through his Gospel, does almost no other thing but instruct us, how we must believe in the Lord christ.
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(39) exposition (DIV2)
396
Image 9
4531
The exposition of the text. THis text teacheth vs nothing els but christian faith, and stirreth it vp in vs,
The exposition of the text. THis text Teaches us nothing Else but christian faith, and stirs it up in us,
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(39) exposition (DIV2)
395
Image 9
4693
Thus much shall suffize concerning this text. Let vs call to God for his grace.
Thus much shall suffice Concerning this text. Let us call to God for his grace.
av d vmb vvi vvg d n1. vvb pno12 vvi p-acp np1 p-acp po31 n1.
(39) exposition (DIV2)
403
Image 9
4692
namely, that we do good to our neighbour, and be affected toward him, as toward our owne flesh and blood.
namely, that we do good to our neighbour, and be affected towards him, as towards our own Flesh and blood.
av, cst pns12 vdb j p-acp po12 n1, cc vbi vvn p-acp pno31, c-acp p-acp po12 d n1 cc n1.
(39) exposition (DIV2)
403
Image 9
4691
And therefore S. Peter teacheth vs to make our calling vnto saluation, sure by good workes, where he speaketh properly of the workes of loue,
And Therefore S. Peter Teaches us to make our calling unto salvation, sure by good works, where he speaks properly of the works of love,
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(39) exposition (DIV2)
403
Image 9
4690
For where a right faith is not, there such frutes are alwayes wanting.
For where a right faith is not, there such fruits Are always wanting.
p-acp c-crq dt j-jn n1 vbz xx, a-acp d n2 vbr av vvg.
(39) exposition (DIV2)
403
Image 9
4689
But if any be voide of faith, and not taught of God, such a one doth not feede on this heauēly bread, neither bringeth forth these frutes.
But if any be void of faith, and not taught of God, such a one does not feed on this heavenly bred, neither brings forth these fruits.
p-acp cs d vbb j pp-f n1, cc xx vvn pp-f np1, d dt pi vdz xx vvi p-acp d j n1, av-dx vvz av d n2.
(39) exposition (DIV2)
403
Image 9
4688
and therefore such frutes come forth.
and Therefore such fruits come forth.
cc av d n2 vvb av.
(39) exposition (DIV2)
403
Image 9
4687
In a summe, the roote and sappe are sound, for they are in a flourishing vine, to wit, Christ,
In a sum, the root and sap Are found, for they Are in a flourishing vine, to wit, christ,
p-acp dt n1, dt n1 cc n1 vbr j, c-acp pns32 vbr p-acp dt j-vvg n1, pc-acp vvi, np1,
(39) exposition (DIV2)
403
Image 9
4686
and that his life is not on euerie side approueable, he prayeth for him, and is sore grieued if any commit any thinge against God and his neighbour.
and that his life is not on every side approvable, he Prayeth for him, and is soar grieved if any commit any thing against God and his neighbour.
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(39) exposition (DIV2)
403
Image 9
4685
Whē as he seeth that the matter goeth not well with his neighbour, as that he fainteth in faith, waxeth colde in loue,
When as he sees that the matter Goes not well with his neighbour, as that he fainteth in faith, Waxes cold in love,
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(39) exposition (DIV2)
403
Image 9
4684
And beside all this, he is tractable and lowly towardes all men, he doth not esteeme the temporall pleasure and pride of life, he iudgeth no man, he defameeh no man, he interpreteth all thinges in the better part.
And beside all this, he is tractable and lowly towards all men, he does not esteem the temporal pleasure and pride of life, he Judgeth no man, he defameeh no man, he interpreteth all things in the better part.
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(39) exposition (DIV2)
403
Image 9
4683
yea and he is grieued if there be none toward whom he may be seruiceable.
yea and he is grieved if there be none towards whom he may be serviceable.
uh cc pns31 vbz vvn cs pc-acp vbb pix p-acp ro-crq pns31 vmb vbi j.
(39) exposition (DIV2)
403
Image 9
4682
And all this proceedeth from hence, for that the bountifullnes and goodnes of Christ hath replenished his heart with sweetnes and loue, that it is a pleasure and ioy vnto him to do good to his neighbour,
And all this Proceedeth from hence, for that the bountifullnes and Goodness of christ hath replenished his heart with sweetness and love, that it is a pleasure and joy unto him to do good to his neighbour,
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(39) exposition (DIV2)
403
Image 9
4681
For as we belteue, so commeth it vnto vs. Such a man hath also by and by a regard of his neighbour, and helpeth him as his brother, careth for him, giueth vnto him, lendeth him, comforteth him, briefly doth no otherwise to him then he desireth to be done vnto himselfe.
For as we belteue, so comes it unto us Such a man hath also by and by a regard of his neighbour, and Helpeth him as his brother, Careth for him, gives unto him, dares him, comforts him, briefly does not otherwise to him then he Desires to be done unto himself.
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(39) exposition (DIV2)
403
Image 9
4680
and is vndoutedly perswaded, that he is of the companie of them which pertaine to his supper, he is assuredly such a one in deede.
and is undoubtedly persuaded, that he is of the company of them which pertain to his supper, he is assuredly such a one in deed.
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(39) exposition (DIV2)
403
Image 9
4679
and is called to this spirituall supper? let him consider the case in his owne heart, which if he fynde so affected, that it doth as it were feele a sweetenes in the promise of God,
and is called to this spiritual supper? let him Consider the case in his own heart, which if he find so affected, that it does as it were feel a sweetness in the promise of God,
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(39) exposition (DIV2)
403
Image 9
4678
But how may a man perceiue and know, that he also doth pertaine to this heauenly bread,
But how may a man perceive and know, that he also does pertain to this heavenly bred,
cc-acp q-crq vmb dt n1 vvb cc vvi, cst pns31 av vdz vvi p-acp d j n1,
(39) exposition (DIV2)
403
Image 9
4677
and to be assured, that this body and this blood, whereof we feede in the Sacrament, deliuereth vs from synne, death, Satan, and all euell.
and to be assured, that this body and this blood, whereof we feed in the Sacrament, Delivereth us from sin, death, Satan, and all evil.
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(39) exposition (DIV2)
402
Image 9
4676
The Sacrament of Christes body & blood is a certaine testimonie and pledge of this true supper, whereby we ought to strengthen our faith,
The Sacrament of Christ's body & blood is a certain testimony and pledge of this true supper, whereby we ought to strengthen our faith,
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(39) exposition (DIV2)
402
Image 9
4675
Of this spirituall supper the whole new Testament speaketh, but especially in this place of Iohn.
Of this spiritual supper the Whole new Testament speaks, but especially in this place of John.
pp-f d j n1 dt j-jn j n1 vvz, cc-acp av-j p-acp d n1 pp-f np1.
(39) exposition (DIV2)
402
Image 9
4674
What doost thou prepare thy mouth, beleeue, and thou hast eaten.
What dost thou prepare thy Mouth, believe, and thou hast eaten.
q-crq vd2 pns21 vvi po21 n1, vvb, cc pns21 vh2 vvn.
(39) exposition (DIV2)
402
Image 9
4673
It now therfore appeareth that he that hath faith doth the will of God, and eateth of this heauenly bread. As Augustine sayth:
It now Therefore appears that he that hath faith does the will of God, and Eateth of this heavenly bred. As Augustine say:
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(39) exposition (DIV2)
402
Image 9
4672
and beleeueth in him, should haue euerlasting life. and Believeth in him, should have everlasting life.
cc vvz p-acp pno31, vmd vhi j n1.
(39) exposition (DIV2)
402
Image 9
4671
This is the will of him that sent me, that euery man which seeth the Sonne, This is the will of him that sent me, that every man which sees the Son,
d vbz dt n1 pp-f pno31 cst vvd pno11, cst d n1 r-crq vvz dt n1,
(39) exposition (DIV2)
402
Image 9
4670
As Christ him selfe sayth a litle before:
As christ him self say a little before:
p-acp np1 pno31 n1 vvz dt j a-acp:
(39) exposition (DIV2)
402
Image 9
4669
This if we beleeue, we doe the will of the heauenly Father, which is nothing els but to beleeue in his Sonne, & so be saued. This if we believe, we do the will of the heavenly Father, which is nothing Else but to believe in his Son, & so be saved.
d cs pns12 vvb, pns12 vdb dt n1 pp-f dt j n1, r-crq vbz pix av cc-acp pc-acp vvi p-acp po31 n1, cc av vbi vvn.
(39) exposition (DIV2)
402
Image 9
4668
and he did also the same willingly for our sakes, and tooke vs as brethren and sisters.
and he did also the same willingly for our sakes, and took us as brothers and Sisters.
cc pns31 vdd av dt d av-j p-acp po12 n2, cc vvd pno12 p-acp n2 cc n2.
(39) exposition (DIV2)
402
Image 9
4667
Also should beare sinnes which he neuer had committed, as though he had committed them, and had bene his owne:
Also should bear Sins which he never had committed, as though he had committed them, and had be his own:
av vmd vvi n2 r-crq pns31 av-x vhd vvn, c-acp cs pns31 vhd vvn pno32, cc vhd vbn po31 d:
(39) exposition (DIV2)
402
Image 9
4666
and offer him selfe in such gentle wordes, that it ought worthely to moue our hartes to beleeue in him, to wit, that that bread, was therefore giuen for vs, inasmuch as it was behouefull that he should tast death and suffer hellish paines:
and offer him self in such gentle words, that it ought worthily to move our hearts to believe in him, to wit, that that bred, was Therefore given for us, inasmuch as it was behoveful that he should taste death and suffer hellish pains:
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(39) exposition (DIV2)
402
Image 9
4665
Here let vs weie and marke this, that the Lord doth so gently and graciously apply him selfe to vs,
Here let us weie and mark this, that the Lord does so gently and graciously apply him self to us,
av vvb pno12 vvi cc vvi d, cst dt n1 vdz av av-j cc av-j vvi pno31 n1 p-acp pno12,
(39) exposition (DIV2)
402
Image 9
4664
& as they did eate the bodily meat, so they ought also to feede of the spirituall.
& as they did eat the bodily meat, so they ought also to feed of the spiritual.
cc c-acp pns32 vdd vvi dt j n1, av pns32 vmd av pc-acp vvi pp-f dt j.
(39) exposition (DIV2)
402
Image 9
4663
Wherby he would signifie, that he therfore fed them, that they should beleeue in him:
Whereby he would signify, that he Therefore fed them, that they should believe in him:
c-crq pns31 vmd vvi, cst pns31 av vvd pno32, cst pns32 vmd vvi p-acp pno31:
(39) exposition (DIV2)
402
Image 9
4662
& almost through the whole chapter speaketh of spirituall meat, as he sayd: The wordes which I speake are spirit and life.
& almost through the Whole chapter speaks of spiritual meat, as he said: The words which I speak Are Spirit and life.
cc av p-acp dt j-jn n1 vvz pp-f j n1, c-acp pns31 vvd: dt n2 r-crq pns11 vvb vbr n1 cc n1.
(39) exposition (DIV2)
402
Image 9
4661
For when the multitude followed Christ, that they might againe eate and drinke, which the Lord him selfe signifieth, he taketh occasion of the corporal meat which they sought,
For when the multitude followed christ, that they might again eat and drink, which the Lord him self signifies, he Takes occasion of the corporal meat which they sought,
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(39) exposition (DIV2)
402
Image 9
4660
The whole chapter out of which this text is taken, commendeth vnto vs nothing els but spirituall meat.
The Whole chapter out of which this text is taken, commends unto us nothing Else but spiritual meat.
dt j-jn n1 av pp-f r-crq d n1 vbz vvn, vvz p-acp pno12 pix av cc-acp j n1.
(39) exposition (DIV2)
402
Image 9
4659
And thus ye haue heard howe we must feede on this breade which came downe from heauen, that is, on the Lord Christ, to wit by faith, which we then do when we beleeue in him, that he is our Sauiour.
And thus you have herd how we must feed on this bread which Come down from heaven, that is, on the Lord christ, to wit by faith, which we then do when we believe in him, that he is our Saviour.
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(39) exposition (DIV2)
401
Image 9
4658
hereupon it commeth to passe that we take no pleasure thereof, neither is the Gospell comfortable vnto vs. If so be that we would lay vp the wordes of Christ well in our hart, they would be vnto vs an exceeding comfort.
hereupon it comes to pass that we take no pleasure thereof, neither is the Gospel comfortable unto us If so be that we would lay up the words of christ well in our heart, they would be unto us an exceeding Comfort.
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(39) exposition (DIV2)
401
Image 9
4657
But that it semeth heauy and grieuous vnto vs, this is the cause, for that the Father hath not yet drawne vs:
But that it Seemeth heavy and grievous unto us, this is the cause, for that the Father hath not yet drawn us:
p-acp cst pn31 vvz j cc j p-acp pno12, d vbz dt n1, c-acp cst dt n1 vhz xx av vvn pno12:
(39) exposition (DIV2)
401
Image 9
4656
and the yoke of Christ is easie & sweete.
and the yoke of christ is easy & sweet.
cc dt n1 pp-f np1 vbz j cc j.
(39) exposition (DIV2)
401
Image 9
4655
& shall not come into condemnation, but hath passed from death to life. Wherefore the life of a Christian is merie, and on euery side replenished with ioy,& shall not come into condemnation, but hath passed from death to life. Wherefore the life of a Christian is merry, and on every side replenished with joy,
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(39) exposition (DIV2)
401
Image 9
4653
but death is vnto him onely a passage and gate to life, as Christ him selfe witnesseth Ioh. 5:
but death is unto him only a passage and gate to life, as christ him self Witnesseth John 5:
cc-acp n1 vbz p-acp pno31 av-j dt n1 cc n1 p-acp n1, c-acp np1 pno31 n1 vvz np1 crd:
(39) exposition (DIV2)
401
Image 9
9016
God hath deliuered vs from these by that Christ. Wherefore S. Paul saith out of the Prophet Osee 1. Cor. 15: Death is swalowed vp into victorie.
God hath Delivered us from these by that christ. Wherefore S. Paul Says out of the Prophet Hosea 1. Cor. 15: Death is swallowed up into victory.
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(64) exposition (DIV2)
774
Image 9
8931
The exposition of this Gospell.
The exposition of this Gospel.
dt n1 pp-f d n1.
(64) exposition (DIV2)
769
Image 9
8932
I Know nothing more certaine concerning S. Thomas, then that which this Gospell mentioneth of him.
I Know nothing more certain Concerning S. Thomas, then that which this Gospel mentioneth of him.
pns11 vvb pix av-dc j vvg n1 np1, av cst r-crq d n1 vvz pp-f pno31.
(64) exposition (DIV2)
770
Image 9
8933
Other things which are written of him in the booke of Legends, are most impudent lyes.
Other things which Are written of him in the book of Legends, Are most impudent lies.
av-jn n2 r-crq vbr vvn pp-f pno31 p-acp dt n1 pp-f n2, vbr av-ds j n2.
(64) exposition (DIV2)
770
Image 9
8934
And albeit they were partly true, yet haue they no authoritie, neither make vs any thing the better.
And albeit they were partly true, yet have they no Authority, neither make us any thing the better.
cc cs pns32 vbdr av j, av vhb pns32 dx n1, av-dx vvi pno12 d n1 dt jc.
(64) exposition (DIV2)
770
Image 9
8935
Wherfore we will leaue them vntouched, & speake something of this Gospel, which shal be more profitable & necessary for vs then all those Legends.
Wherefore we will leave them untouched, & speak something of this Gospel, which shall be more profitable & necessary for us then all those Legends.
c-crq pns12 vmb vvi pno32 j-vvn-u, cc vvi pi pp-f d n1, r-crq vmb vbi av-dc j cc j p-acp pno12 av d d n2.
(64) exposition (DIV2)
770
Image 9
8936
The former part of this Gospell fell out about the euentyde of the Passeouer, when two had returned from Emmaus,
The former part of this Gospel fell out about the eventide of the Passover, when two had returned from Emmaus,
dt j n1 pp-f d n1 vvd av p-acp dt n1 pp-f dt np1, c-crq crd vhd vvn p-acp np1,
(64) exposition (DIV2)
770
Image 9
8937
& shewed vnto the other Disciples, that the Lorde was risen againe. The latter part fell out the eight day after the Passeouer.
& showed unto the other Disciples, that the Lord was risen again. The latter part fell out the eight day After the Passover.
cc vvd p-acp dt j-jn n2, cst dt n1 vbds vvn av. dt d n1 vvd av dt crd n1 p-acp dt np1.
(64) exposition (DIV2)
770
Image 9
8938
It is meruelous how comfortable this Gospell is, shewing vnto you, the frutes of faith, namely peace, and ioye, as Paule sayth Rom. 5: being iustified therefore by faith, we haue peace toward God, through our Lord Iesus Christ.
It is marvelous how comfortable this Gospel is, showing unto you, the fruits of faith, namely peace, and joy, as Paul say Rom. 5: being justified Therefore by faith, we have peace towards God, through our Lord Iesus christ.
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(64) exposition (DIV2)
770
Image 9
8939
But now we will entreat in few wordes, what this is that the Lord sheweth to his Disciples his handes and his feete, whereby is declared vnto vs, what commoditie we haue by Christ, whereunto he profiteth vs,
But now we will entreat in few words, what this is that the Lord shows to his Disciples his hands and his feet, whereby is declared unto us, what commodity we have by christ, whereunto he profiteth us,
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(64) exposition (DIV2)
770
Image 9
8940
and what we must loke for of him.
and what we must look for of him.
cc r-crq pns12 vmb vvi p-acp pp-f pno31.
(64) exposition (DIV2)
770
Image 9
8941
It is engraffed in the harts of all men as it were by nature, to haue a certen wil to be honest & godly,
It is engrafted in the hearts of all men as it were by nature, to have a certain will to be honest & godly,
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(64) exposition (DIV2)
770
Image 9
8942
& euery one thinketh how he may come to saluation, wherby it hath come to passe, that one hath inuented this thing,
& every one Thinketh how he may come to salvation, whereby it hath come to pass, that one hath invented this thing,
cc d pi vvz c-crq pns31 vmb vvi p-acp n1, c-crq pn31 vhz vvn pc-acp vvi, cst pi vhz vvn d n1,
(64) exposition (DIV2)
770
Image 9
8943
an other that, being verily persuaded, that thereby he should make God fauourable vnto him, and obtaine heauen, but none such at any time hath stoode in ye right way,
an other that, being verily persuaded, that thereby he should make God favourable unto him, and obtain heaven, but none such At any time hath stood in you right Way,
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(64) exposition (DIV2)
770
Image 9
8944
forasmuch as all haue had this drift, that they might procure Gods fauour by deedes and good workes.
forasmuch as all have had this drift, that they might procure God's favour by Deeds and good works.
av c-acp d vhb vhn d n1, cst pns32 vmd vvi npg1 n1 p-acp n2 cc j n2.
(64) exposition (DIV2)
770
Image 9
8945
Notable Doctors also and holy fathers haue written & taught many things, how we might attaine vnto godlines.
Notable Doctors also and holy Father's have written & taught many things, how we might attain unto godliness.
j n2 av cc j n2 vhb vvn cc vvn d n2, c-crq pns12 vmd vvi p-acp n1.
(64) exposition (DIV2)
770
Image 9
8946
About this they haue miserably troubled them selues, but as we see, and to our notable losse haue felt, they haue done litle.
About this they have miserably troubled them selves, but as we see, and to our notable loss have felt, they have done little.
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(64) exposition (DIV2)
770
Image 9
8947
Wherefore it is exceeding necessary, that some sound knowledge be had hereof, wherby we must endeuour to true godlines,
Wherefore it is exceeding necessary, that Some found knowledge be had hereof, whereby we must endeavour to true godliness,
c-crq pn31 vbz av-vvg j, cst d j n1 vbb vhn av, c-crq pns12 vmb n1 p-acp j n1,
(64) exposition (DIV2)
770
Image 9
8948
forasmuch as it is a thing of no small importance. For he that is deceiued here, lozeth the summe and chiefe point of all Christianitie:
forasmuch as it is a thing of no small importance. For he that is deceived Here, lozeth the sum and chief point of all Christianity:
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(64) exposition (DIV2)
770
Image 9
8949
hereof therefore we must nowe speake somewhat.
hereof Therefore we must now speak somewhat.
av av pns12 vmb av vvi av.
(64) exposition (DIV2)
770
Image 9
8950
True & sound righteousnes consisteth not in our owne works, but in the works of an other. Take an example hereof: True & found righteousness Consisteth not in our own works, but in the works of an other. Take an Exampl hereof:
j cc j n1 vvz xx p-acp po12 d n2, cc-acp p-acp dt n2 pp-f dt n-jn. vvb dt n1 av:
(64) exposition (DIV2)
771
Image 9
8951
One buildeth temples, an other for religions sake goeth to S. Iames, to Aquisgrane, to Rome, to the holy sepulcher, the third pineth him selfe with fastings, prayeth, weareth a cowle, goeth bare foote,
One builds Temples, an other for Religions sake Goes to S. James, to Aquisgrane, to Room, to the holy sepulcher, the third pines him self with Fastings, Prayeth, weareth a cowl, Goes bore foot,
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(64) exposition (DIV2)
771
Image 9
8952
or worketh some other such worke whatsoeuer it be, these are our owne workes.
or works Some other such work whatsoever it be, these Are our own works.
cc vvz d j-jn d n1 r-crq pn31 vbi, d vbr po12 d n2.
(64) exposition (DIV2)
771
Image 9
8953
God hath not commaunded them, but men and hypocrites, iustifiers of them selues haue inuented them,
God hath not commanded them, but men and Hypocrites, Justifiers of them selves have invented them,
np1 vhz xx vvn pno32, cc-acp n2 cc n2, n2 pp-f pno32 n2 vhb vvn pno32,
(64) exposition (DIV2)
771
Image 9
8954
and haue thought that they are precious good workes, and greatly esteemed of God, sweetely persuading them selues, that they are by them deliuered from sinnes,
and have Thought that they Are precious good works, and greatly esteemed of God, sweetly persuading them selves, that they Are by them Delivered from Sins,
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(64) exposition (DIV2)
771
Image 9
8955
and that God is pacified towards them.
and that God is pacified towards them.
cc cst np1 vbz vvn p-acp pno32.
(64) exposition (DIV2)
771
Image 9
8956
But these workes chosen of their owne proper will, are nothing worth at all, neither can stand,
But these works chosen of their own proper will, Are nothing worth At all, neither can stand,
p-acp d n2 vvn pp-f po32 d j n1, vbr pix j p-acp d, dx vmb vvi,
(64) exposition (DIV2)
771
Image 9
8957
forasmuch as they proceede not of faith, yea they are sinnes, as Sainct Paule saith Rom. 14: VVhatsoeuer is not of faith, is sinne.
forasmuch as they proceed not of faith, yea they Are Sins, as Saint Paul Says Rom. 14: Whatsoever is not of faith, is sin.
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(64) exposition (DIV2)
771
Image 9
8958
These our works therefore are defiled and vncleane in the sight of God, yea he doth abhorre and loathe them.
These our works Therefore Are defiled and unclean in the sighed of God, yea he does abhor and loathe them.
d po12 n2 av vbr vvn cc j p-acp dt n1 pp-f np1, uh pns31 vdz vvi cc vvi pno32.
(64) exposition (DIV2)
771
Image 9
8959
Wherefore if we will haue to doe with God, we must not ascend trusting to our owne workes,
Wherefore if we will have to do with God, we must not ascend trusting to our own works,
q-crq cs pns12 vmb vhi pc-acp vdi p-acp np1, pns12 vmb xx vvi vvg p-acp po12 d n2,
(64) exposition (DIV2)
771
Image 9
8960
but to the workes of an other.
but to the works of an other.
cc-acp p-acp dt n2 pp-f dt n-jn.
(64) exposition (DIV2)
771
Image 9
8961
But which are those workes of an other, that are allowed of God? Truely the workes of our Lorde Iesus Christ, whom God the father sent downe from heauen, that by his death and passion he might satisfie for our sinnes.
But which Are those works of an other, that Are allowed of God? Truly the works of our Lord Iesus christ, whom God the father sent down from heaven, that by his death and passion he might satisfy for our Sins.
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(64) exposition (DIV2)
771
Image 9
8962
This satisfaction fel out vpon this occasion:
This satisfaction fell out upon this occasion:
d n1 vvd av p-acp d n1:
(64) exposition (DIV2)
771
Image 9
8963
We were subiect to great daunger, grieuous tyrannes had power ouer vs, which day and night without ceasing did vexe vs. The law which God gaue vnto man, did vrge vs,
We were Subject to great danger, grievous Tyrants had power over us, which day and night without ceasing did vex us The law which God gave unto man, did urge us,
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(64) exposition (DIV2)
771
Image 9
8964
and required many thinges of vs, which we were not able to performe, and therefore it condemned vs. Sinne also did lye vpon vs as a heauy burden which the lawe did oft times make greater & greater.
and required many things of us, which we were not able to perform, and Therefore it condemned us Sin also did lie upon us as a heavy burden which the law did oft times make greater & greater.
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(64) exposition (DIV2)
771
Image 9
8965
Death went about to deuour vs, inasmuch as it is the wages of sinne, Satan also endeuoured to throw vs downe headlong to hell, inasmuch as he would punish vs for our sinnes committed:
Death went about to devour us, inasmuch as it is the wages of sin, Satan also endeavoured to throw us down headlong to hell, inasmuch as he would Punish us for our Sins committed:
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(64) exposition (DIV2)
771
Image 9
8966
all thinges were full of trembling and anguish.
all things were full of trembling and anguish.
d n2 vbdr j pp-f vvg cc n1.
(64) exposition (DIV2)
771
Image 9
8967
God taking pitie vpon this so great calamity, sent his only begotten sonne, and that of his mere grace & goodnes, without our desert, that he might deliuer vs out of so great tyrannie, which he mightely did after this sorte:
God taking pity upon this so great calamity, sent his only begotten son, and that of his mere grace & Goodness, without our desert, that he might deliver us out of so great tyranny, which he mightily did After this sort:
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(64) exposition (DIV2)
772
Image 9
8968
He satisfied the law, and fulfilled it perfectly.
He satisfied the law, and fulfilled it perfectly.
pns31 vvd dt n1, cc vvn pn31 av-j.
(64) exposition (DIV2)
772
Image 9
8969
For he loued God with all his heart, and with all his soule, & with all his strength:
For he loved God with all his heart, and with all his soul, & with all his strength:
p-acp pns31 vvd np1 p-acp d po31 n1, cc p-acp d po31 n1, cc p-acp d po31 n1:
(64) exposition (DIV2)
772
Image 9
8970
he loued his neighbour also as him selfe, in these the whole law and the Prophetes do consist.
he loved his neighbour also as him self, in these the Whole law and the prophets do consist.
pns31 vvd po31 n1 av p-acp pno31 n1, p-acp d dt j-jn n1 cc dt n2 vdb vvi.
(64) exposition (DIV2)
772
Image 9
8971
Nowe whatsoeuer Christ did, it consisted in these two.
Now whatsoever christ did, it consisted in these two.
av q-crq np1 vdd, pn31 vvd p-acp d crd.
(64) exposition (DIV2)
772
Image 9
8972
He loued God, inasmuch as he obeyed his will, he tooke vpon him the nature of man,
He loved God, inasmuch as he obeyed his will, he took upon him the nature of man,
pns31 vvd np1, av c-acp pns31 vvd po31 n1, pns31 vvd p-acp pno31 dt n1 pp-f n1,
(64) exposition (DIV2)
772
Image 9
8973
and performed in all obedience those thinges that were enioyned him of the father, as Paul saith Phil. 2: He became obedient to the father vnto the death, euen the death of the crosse. Secondly, he loued his neighbour:
and performed in all Obedience those things that were enjoined him of the father, as Paul Says Philip 2: He became obedient to the father unto the death, even the death of the cross. Secondly, he loved his neighbour:
cc vvn p-acp d n1 d n2 cst vbdr vvn pno31 pp-f dt n1, c-acp np1 vvz np1 crd: pns31 vvd j p-acp dt n1 p-acp dt n1, av-j dt n1 pp-f dt n1. ord, pns31 vvd po31 n1:
(64) exposition (DIV2)
772
Image 9
8974
for all ye workes which he did in the earth, tended vnto this end, that he might therby profit his neighbour,
for all you works which he did in the earth, tended unto this end, that he might thereby profit his neighbour,
c-acp d pn22 n2 r-crq pns31 vdd p-acp dt n1, vvd p-acp d n1, cst pns31 vmd av vvi po31 n1,
(64) exposition (DIV2)
772
Image 9
8975
and therefore he so loued his neighbour, that he euen died for him, as he saith himselfe to his disciples Ioh. 15: Greater loue then this hath no man, when any man bestoweth his life for his frends:
and Therefore he so loved his neighbour, that he even died for him, as he Says himself to his Disciples John 15: Greater love then this hath no man, when any man bestoweth his life for his Friends:
cc av pns31 av vvd po31 n1, cst pns31 av-j vvd p-acp pno31, c-acp pns31 vvz px31 p-acp po31 n2 np1 crd: jc n1 cs d vhz dx n1, c-crq d n1 vvz po31 n1 p-acp po31 n2:
(64) exposition (DIV2)
772
Image 9
8976
S. Paul doth more set forth this, saying, for his enemies, when he writeth thus Rom. 5:
S. Paul does more Set forth this, saying, for his enemies, when he Writeth thus Rom. 5:
np1 np1 vdz n1 vvi av d, vvg, p-acp po31 n2, c-crq pns31 vvz av np1 crd:
(64) exposition (DIV2)
772
Image 9
8977
But God setteth out his loue towards vs, seeing that while we were yet sinners Christ died for vs. Forasmuch then as Christ hath so fulfilled ye law, it could not accuse him,But God sets out his love towards us, seeing that while we were yet Sinners christ died for us Forasmuch then as christ hath so fulfilled you law, it could not accuse him,
p-acp np1 vvz av po31 n1 p-acp pno12, vvg cst cs pns12 vbdr av n2 np1 vvd p-acp pno12 av av c-acp np1 vhz av vvn pn22 n1, pn31 vmd xx vvi pno31,
(64) exposition (DIV2)
772
Image 9
8978
neither was sinne of any force with him.
neither was sin of any force with him.
dx vbds n1 pp-f d n1 p-acp pno31.
(64) exposition (DIV2)
772
Image 9
8979
He set vpon it, and did preuaile ouer it, and swallowed it vp, it was enforced to be extinguished of him, no otherwise then a sparke of fire in the most wide sea.
He Set upon it, and did prevail over it, and swallowed it up, it was Enforced to be extinguished of him, no otherwise then a spark of fire in the most wide sea.
pns31 vvd p-acp pn31, cc vdd vvi p-acp pn31, cc vvd pn31 a-acp, pn31 vbds vvn pc-acp vbi vvn pp-f pno31, av-dx av av dt n1 pp-f n1 p-acp dt av-ds j n1.
(64) exposition (DIV2)
772
Image 9
8980
For in him was nothing but mere righteousnes.
For in him was nothing but mere righteousness.
p-acp p-acp pno31 vbds pix cc-acp j n1.
(64) exposition (DIV2)
772
Image 9
8981
Death also came, and went about to deuour him, it deuoured him in deede, but it could not digest him, it was enforced to yeeld him vp againe,
Death also Come, and went about to devour him, it devoured him in deed, but it could not digest him, it was Enforced to yield him up again,
n1 av vvd, cc vvd a-acp pc-acp vvi pno31, pn31 vvn pno31 p-acp n1, cc-acp pn31 vmd xx vvi pno31, pn31 vbds vvn pc-acp vvi pno31 a-acp av,
(64) exposition (DIV2)
772
Image 9
8982
yea and this deuouring was an vtter discommoditie to death, for the case being quite altered, Christ deuoured death it selfe.
yea and this devouring was an utter discommodity to death, for the case being quite altered, christ devoured death it self.
uh cc d j-vvg vbds dt j n1 p-acp n1, p-acp dt n1 vbg av vvn, np1 vvn n1 pn31 n1.
(64) exposition (DIV2)
772
Image 9
8983
For it had set vpon him, against whome it had no right, forasmuch as not a whit of sinne did appeare in him.
For it had Set upon him, against whom it had no right, forasmuch as not a whit of sin did appear in him.
p-acp pn31 vhd vvn p-acp pno31, p-acp ro-crq pn31 vhd dx j-jn, av c-acp xx dt n1 pp-f n1 vdd vvi p-acp pno31.
(64) exposition (DIV2)
772
Image 9
8984
Where sinne is not, there death hath nothing to doe, as Sainct Paule sayth 1. Cor. 15:
Where sin is not, there death hath nothing to do, as Saint Paul say 1. Cor. 15:
q-crq n1 vbz xx, a-acp n1 vhz pix pc-acp vdi, c-acp n1 np1 vvz crd np1 crd:
(64) exposition (DIV2)
772
Image 9
8985
The stinge of death is sinne, with this it killeth, otherwise it should be dull, and haue no strength.The sting of death is sin, with this it kills, otherwise it should be dull, and have no strength.
dt n1 pp-f n1 vbz n1, p-acp d pn31 vvz, av pn31 vmd vbi j, cc vhb dx n1.
(64) exposition (DIV2)
772
Image 9
8986
Satan also made a triall of his strength in him, but in vaine, and to his owne griefe,
Satan also made a trial of his strength in him, but in vain, and to his own grief,
np1 av vvd dt n1 pp-f po31 n1 p-acp pno31, cc-acp p-acp j, cc p-acp po31 d n1,
(64) exposition (DIV2)
772
Image 9
8987
for he layde handes on him, with whome he had nothing to doe.
for he laid hands on him, with whom he had nothing to do.
c-acp pns31 vvd n2 p-acp pno31, p-acp ro-crq pns31 vhd pix pc-acp vdi.
(64) exposition (DIV2)
772
Image 9
8988
The wretch was ouercome in this conflict, and went away with shame, as Christ sayth, Ioh. 14: The Prince of this world commeth, and hath nought in me.
The wretch was overcome in this conflict, and went away with shame, as christ say, John 14: The Prince of this world comes, and hath nought in me.
dt n1 vbds vvn p-acp d n1, cc vvd av p-acp n1, c-acp np1 vvz, np1 crd: dt n1 pp-f d n1 vvz, cc vhz pix p-acp pno11.
(64) exposition (DIV2)
772
Image 9
8989
Hell also did open his mouth, and would haue deuoured Christ, but contrariwise it was deuoured of him.
Hell also did open his Mouth, and would have devoured christ, but contrariwise it was devoured of him.
n1 av vdd vvi po31 n1, cc vmd vhi vvn np1, cc-acp av pn31 vbds vvn pp-f pno31.
(64) exposition (DIV2)
772
Image 9
8990
And so in this conflict the Law, Sinne, Death, Satan and hell were vanquished, ouer all which he triumphed & gloried with great pompe, as Paule sayth Col. 2.
And so in this conflict the Law, Sin, Death, Satan and hell were vanquished, over all which he triumphed & gloried with great pomp, as Paul say Col. 2.
cc av p-acp d n1 dt n1, n1, n1, np1 cc n1 vbdr vvn, p-acp d r-crq pns31 vvd cc vvn p-acp j n1, c-acp np1 vvz np1 crd
(64) exposition (DIV2)
772
Image 9
8991
All these thinges were not onely done for our commoditie, but also if we beleeue in this Lorde Christ, they are giuen vnto vs. For whatsoeuer he hath, it serueth for vs, All these things were not only done for our commodity, but also if we believe in this Lord christ, they Are given unto us For whatsoever he hath, it serveth for us,
d d n2 vbdr xx av-j vdn p-acp po12 n1, cc-acp av cs pns12 vvb p-acp d n1 np1, pns32 vbr vvn p-acp pno12 p-acp r-crq pns31 vhz, pn31 vvz p-acp pno12,
(64) exposition (DIV2)
773
Image 9
8992
yea he him selfe is ours, as Paule sayth Rom. 8. God spared not his owne sonne,
yea he him self is ours, as Paul say Rom. 8. God spared not his own son,
uh pns31 pno31 n1 vbz png12, c-acp np1 vvz np1 crd np1 vvd xx po31 d n1,
(64) exposition (DIV2)
773
Image 9
8993
but gaue him for vs all to death, how shall he not with him giue vs all thinges also? So that I may boldly glorie of all victorie, which he obtained ouer the law, sinne, death, the deuill,but gave him for us all to death, how shall he not with him give us all things also? So that I may boldly glory of all victory, which he obtained over the law, sin, death, the Devil,
cc-acp vvd pno31 p-acp pno12 d p-acp n1, q-crq vmb pns31 xx p-acp pno31 vvi pno12 d n2 av? av cst pns11 vmb av-j n1 pp-f d n1, r-crq pns31 vvd p-acp dt n1, n1, n1, dt n1,
(64) exposition (DIV2)
773
Image 9
8994
and may chalenge to my selfe all his workes, euen as if they were myne owne,
and may challenge to my self all his works, even as if they were mine own,
cc vmb vvi p-acp po11 n1 d po31 n2, av c-acp cs pns32 vbdr po11 d,
(64) exposition (DIV2)
773
Image 9
8995
and I my selfe had done them, so that I beleeue in Christ.
and I my self had done them, so that I believe in christ.
cc pns11 po11 n1 vhd vdn pno32, av cst pns11 vvb p-acp np1.
(64) exposition (DIV2)
773
Image 9
8996
Otherwise his workes shall profitte me nothinge at all, if they were not giuen vnto me.
Otherwise his works shall profit me nothing At all, if they were not given unto me.
av po31 n2 vmb vvi pno11 pix p-acp d, cs pns32 vbdr xx vvn p-acp pno11.
(64) exposition (DIV2)
773
Image 9
8997
These are the workes of an other which doe commende vs before God, and saue vs. Our owne workes shall doe nothing, we are weaker,
These Are the works of an other which do commend us before God, and save us Our own works shall do nothing, we Are Weaker,
d vbr dt n2 pp-f dt n-jn r-crq vdb vvi pno12 p-acp np1, cc vvb pno12 po12 d n2 vmb vdi pix, pns12 vbr jc,
(64) exposition (DIV2)
773
Image 9
8998
then that we can resist euen the least sinne, so farre is it of that we are able to encounter with death, Satan, and hell.
then that we can resist even the least sin, so Far is it of that we Are able to encounter with death, Satan, and hell.
cs cst pns12 vmb vvi av dt ds n1, av av-j vbz pn31 pp-f d pns12 vbr j pc-acp vvi p-acp n1, np1, cc n1.
(64) exposition (DIV2)
773
Image 9
8999
Wherefore when the Lawe shall come, and accuse thee, that thou doost not obserue it, sende it vnto Christ, and say:
Wherefore when the Law shall come, and accuse thee, that thou dost not observe it, send it unto christ, and say:
c-crq c-crq dt n1 vmb vvi, cc vvi pno21, cst pns21 vd2 xx vvi pn31, vvb pn31 p-acp np1, cc vvi:
(64) exposition (DIV2)
773
Image 9
9000
There is that man which hath fulfilled the lawe, to him I cleaue, he hath fulfilled it for me,
There is that man which hath fulfilled the law, to him I cleave, he hath fulfilled it for me,
pc-acp vbz d n1 r-crq vhz vvn dt n1, p-acp pno31 pns11 vvb, pns31 vhz vvn pn31 p-acp pno11,
(64) exposition (DIV2)
773
Image 9
9001
and hath giuen his fullfilling vnto me: when it heareth these thinges, it will be quiet.
and hath given his fulfilling unto me: when it hears these things, it will be quiet.
cc vhz vvn po31 vvg p-acp pno11: c-crq pn31 vvz d n2, pn31 vmb vbi j-jn.
(64) exposition (DIV2)
773
Image 9
9002
If sinne come, and woulde haue thee by the throte, sende it vnto Christ, and saye:
If sin come, and would have thee by the throat, send it unto christ, and say:
cs n1 vvb, cc vmd vhi pno21 p-acp dt n1, vvb pn31 p-acp np1, cc vvi:
(64) exposition (DIV2)
773
Image 9
9003
As much as thou mayst doe agaynst him, so much right shalt thou haue agaynst me:
As much as thou Mayest do against him, so much right shalt thou have against me:
c-acp d c-acp pns21 vm2 vdi p-acp pno31, av d n-jn vm2 pns21 vhi p-acp pno11:
(64) exposition (DIV2)
773
Image 9
9004
for I am in him, and he is in me. If death creepe vppon thee, and attempt to deuoure thee, saye vnto it:
for I am in him, and he is in me. If death creep upon thee, and attempt to devour thee, say unto it:
c-acp pns11 vbm p-acp pno31, cc pns31 vbz p-acp pno11. cs n1 vvi p-acp pno21, cc vvi pc-acp vvi pno21, vvb p-acp pn31:
(64) exposition (DIV2)
773
Image 9
9005
Good Maistres death, doost thou knowe this man? come and byte out his tooth, hast thou forgotten howe litle thy byting preuayled with him once? goe too if it be a pleasure vnto thee, encounter with him agayne.
Good Masters death, dost thou know this man? come and bite out his tooth, hast thou forgotten how little thy biting prevailed with him once? go too if it be a pleasure unto thee, encounter with him again.
j n2 n1, vd2 pns21 vvi d n1? vvb cc vvi av po31 n1, vh2 pns21 vvn c-crq j po21 vvg vvd p-acp pno31 a-acp? vvb av cs pn31 vbb dt n1 p-acp pno21, vvb p-acp pno31 av.
(64) exposition (DIV2)
773
Image 9
9006
Thou hadst persuaded thy selfe, that thou shouldest haue preuayled somewhat agaynst him, when he did hange betwene two theeues,
Thou Hadst persuaded thy self, that thou Shouldst have prevailed somewhat against him, when he did hang between two thieves,
pns21 vhd2 vvn po21 n1, cst pns21 vmd2 vhi vvd av p-acp pno31, c-crq pns31 vdd vvi p-acp crd n2,
(64) exposition (DIV2)
773
Image 9
9007
& dyed an ignominious death, which was counted cursed both before God and the worlde.
& died an ignominious death, which was counted cursed both before God and the world.
cc vvd dt j n1, r-crq vbds vvn vvn d p-acp np1 cc dt n1.
(64) exposition (DIV2)
773
Image 9
9008
But what didst thou gayne thereby? Thou didst byte in deede, but it turned worst to thy selfe.
But what didst thou gain thereby? Thou didst bite in deed, but it turned worst to thy self.
p-acp r-crq vdd2 pns21 vvi av? pns21 vdd2 vvi p-acp n1, cc-acp pn31 vvd av-js pc-acp po21 n1.
(64) exposition (DIV2)
773
Image 9
9009
I pertaine to this man, I am his, and he is myne, and where he abydeth, there also will I abyde.
I pertain to this man, I am his, and he is mine, and where he Abideth, there also will I abide.
pns11 vvi p-acp d n1, pns11 vbm po31, cc pns31 vbz png11, cc c-crq pns31 vvz, a-acp av vmb pns11 vvi.
(64) exposition (DIV2)
773
Image 9
9010
Thou couldest hurte him nothinge, wherefore also let me alone.
Thou Couldst hurt him nothing, Wherefore also let me alone.
pns21 vmd2 vvi pno31 pix, c-crq av vvb pno11 av-j.
(64) exposition (DIV2)
773
Image 9
9011
After the same sorte if the Deuill, if hell come violently vppon thee, and trouble thee, sende them vnto Christ,
After the same sort if the devil, if hell come violently upon thee, and trouble thee, send them unto christ,
p-acp dt d n1 cs dt n1, cs n1 vvb av-j p-acp pno21, cc vvb pno21, vvb pno32 p-acp np1,
(64) exposition (DIV2)
773
Image 9
9012
and thou shalt easily make them to cease.
and thou shalt Easily make them to cease.
cc pns21 vm2 av-j vvi pno32 pc-acp vvi.
(64) exposition (DIV2)
773
Image 9
9013
And thus ye see what Christ is vnto vs, namely such a man as is giuen vnto vs of God, that he might extinguish sinnes, vanquish death, destroy hell, ouercome the Deuill,
And thus you see what christ is unto us, namely such a man as is given unto us of God, that he might extinguish Sins, vanquish death, destroy hell, overcome the devil,
cc av pn22 vvb r-crq np1 vbz p-acp pno12, av d dt n1 c-acp vbz vvn p-acp pno12 pp-f np1, cst pns31 vmd vvi n2, vvb n1, vvb n1, vvn dt n1,
(64) exposition (DIV2)
774
Image 9
9014
and all these for our commoditie.
and all these for our commodity.
cc d d p-acp po12 n1.
(64) exposition (DIV2)
774
Image 9
9015
If he had not done this, nor giuen vnto vs these thinges, we had bene for euer vnder the curse of the law, vnder sinne, vnder death, vnder the deuill, and vnder hell.
If he had not done this, nor given unto us these things, we had be for ever under the curse of the law, under sin, under death, under the Devil, and under hell.
cs pns31 vhd xx vdn d, ccx vvn p-acp pno12 d n2, pns12 vhd vbn p-acp av p-acp dt n1 pp-f dt n1, p-acp n1, p-acp n1, p-acp dt n1, cc p-acp n1.
(64) exposition (DIV2)
774
Image 9
9017
O death where is thy stinge? O hell where is thy victorie? The stinge of death is sinne,
O death where is thy sting? O hell where is thy victory? The sting of death is sin,
sy n1 q-crq vbz po21 n1? sy n1 q-crq vbz po21 n1? dt n1 pp-f n1 vbz n1,
(64) exposition (DIV2)
774
Image 9
9018
and the strength of sinne is the law. But thankes be vnto God, which hath giuen vs victorie through our Lorde Iesus Christ. and the strength of sin is the law. But thanks be unto God, which hath given us victory through our Lord Iesus christ.
cc dt n1 pp-f n1 vbz dt n1. p-acp n2 vbb p-acp np1, r-crq vhz vvn pno12 n1 p-acp po12 n1 np1 np1.
(64) exposition (DIV2)
774
Image 9
9019
Hereof we may easily vnderstand, what kinde of workes those be, which doe make vs entire and righteous before God. Hereof we may Easily understand, what kind of works those be, which do make us entire and righteous before God.
av pns12 vmb av-j vvi, q-crq n1 pp-f n2 d vbi, r-crq vdb vvi pno12 j cc j p-acp np1.
(64) exposition (DIV2)
774
Image 9
9020
Surely they are the workes of an other, and not our owne workes chosen of our selues.
Surely they Are the works of an other, and not our own works chosen of our selves.
av-j pns32 vbr dt n2 pp-f dt n-jn, cc xx po12 d n2 vvn pp-f po12 n2.
(64) exposition (DIV2)
774
Image 9
9021
Wherefore the whole Papacie falleth here, with all the most precious and holy workes thereof, which hath this drift onely, that miserable, wretched,
Wherefore the Whole Papacy falls Here, with all the most precious and holy works thereof, which hath this drift only, that miserable, wretched,
c-crq dt j-jn n1 vvz av, p-acp d dt av-ds j cc j n2 av, r-crq vhz d n1 av-j, cst j, j,
(64) exposition (DIV2)
774
Image 9
9022
and blinded men may be persuaded, that they obtayne heauen by their merits, and their owne workes.
and blinded men may be persuaded, that they obtain heaven by their merits, and their own works.
cc j-vvn n2 vmb vbi vvn, cst pns32 vvi n1 p-acp po32 n2, cc po32 d n2.
(64) exposition (DIV2)
774
Image 9
9023
Hereuppon haue spronge so many orders, that they can not almost be numbred, of which one striued to be holier then an other, according as they exercised harder, greater, and weightier workes.
Hereupon have sprung so many order, that they can not almost be numbered, of which one strived to be Holier then an other, according as they exercised harder, greater, and Weightier works.
av vhb vvd av d n2, cst pns32 vmb xx av vbi vvn, pp-f r-crq pi vvd pc-acp vbi jc cs dt n-jn, vvg c-acp pns32 vvd av-jc, jc, cc jc n2.
(64) exposition (DIV2)
774
Image 9
9024
But this their miserable labour, anguish, prayers, fastinges, chastising of the body, and such like, were vaine workes,
But this their miserable labour, anguish, Prayers, Fastings, chastising of the body, and such like, were vain works,
p-acp d po32 j n1, n1, n2, n2-vvg, vvg pp-f dt n1, cc d av-j, vbdr j n2,
(64) exposition (DIV2)
774
Image 9
9025
and of no value at all, neither had they so much power, that they were able to take away so much as euen the least sinne, which they call veniall.
and of no valve At all, neither had they so much power, that they were able to take away so much as even the least sin, which they call venial.
cc pp-f dx n1 p-acp d, av-dx vhd pns32 av d n1, cst pns32 vbdr j pc-acp vvi av av av-d c-acp av-j dt ds n1, r-crq pns32 vvb j.
(64) exposition (DIV2)
774
Image 9
9026
They were altogither vnmindfull of this saying Esay 29, which the Lord repeteth Matth. 15: This people dravveth nere vnto me vvith their mouth, & honoureth me vvith their lippes,
They were altogether unmindful of this saying Isaiah 29, which the Lord repeateth Matthew 15: This people draweth never unto me with their Mouth, & Honoureth me with their lips,
pns32 vbdr av j pp-f d vvg np1 crd, r-crq dt n1 vvz np1 crd: d n1 vvz av-j p-acp pno11 p-acp po32 n1, cc vvz pno11 p-acp po32 n2,
(64) exposition (DIV2)
774
Image 9
9027
but their heart is farre of from me.
but their heart is Far of from me.
cc-acp po32 n1 vbz j pp-f p-acp pno11.
(64) exposition (DIV2)
774
Image 9
9028
But in vaine they vvorshippe me, teaching such doctrines, as are nothing els but the precepts of men. But in vain they worship me, teaching such doctrines, as Are nothing Else but the Precepts of men.
p-acp p-acp j pns32 vvb pno11, vvg d n2, c-acp vbr pix av cc-acp dt n2 pp-f n2.
(64) exposition (DIV2)
774
Image 9
9029
Hereupon now thou maist gather with thy selfe, that all holy men, although they be exceeding holy,
Hereupon now thou Mayest gather with thy self, that all holy men, although they be exceeding holy,
av av pns21 vm2 vvi p-acp po21 n1, cst d j n2, cs pns32 vbb av-vvg j,
(64) exposition (DIV2)
774
Image 9
9030
yet do obtaine saluation, not by their owne holines, merites or workes.
yet do obtain salvation, not by their own holiness, merits or works.
av vdb vvi n1, xx p-acp po32 d n1, n2 cc n2.
(64) exposition (DIV2)
774
Image 9
9031
And not so much as Mary her selfe the mother of God, was made righteous & holy in respect of her virginitie,
And not so much as Marry her self the mother of God, was made righteous & holy in respect of her virginity,
cc xx av av-d c-acp vvi po31 n1 dt n1 pp-f np1, vbds vvn j cc j p-acp n1 pp-f po31 n1,
(64) exposition (DIV2)
774
Image 9
9032
or in that she was the mother of God, but saluation hath come vnto all by Iesus Christ,
or in that she was the mother of God, but salvation hath come unto all by Iesus christ,
cc p-acp cst pns31 vbds dt n1 pp-f np1, cc-acp n1 vhz vvn p-acp d p-acp np1 np1,
(64) exposition (DIV2)
774
Image 9
9033
as by the workes of an other.
as by the works of an other.
c-acp p-acp dt n2 pp-f dt n-jn.
(64) exposition (DIV2)
774
Image 9
9034
Wherfore this is diligently to be noted, that our felicitie doth not consist in our owne workes,
Wherefore this is diligently to be noted, that our felicity does not consist in our own works,
c-crq d vbz av-j pc-acp vbi vvn, cst po12 n1 vdz xx vvi p-acp po12 d n2,
(64) exposition (DIV2)
774
Image 9
9035
but in the workes of an other, namely of Christ Iesus our Sauiour, which we obtaine through only faith in him.
but in the works of an other, namely of christ Iesus our Saviour, which we obtain through only faith in him.
cc-acp p-acp dt n2 pp-f dt n-jn, av pp-f np1 np1 po12 n1, r-crq pns12 vvb p-acp j n1 p-acp pno31.
(64) exposition (DIV2)
774
Image 9
9036
This also the historie of this Gospell seemeth to signifie, when as the Lorde sheweth to his disciples,
This also the history of this Gospel seems to signify, when as the Lord shows to his Disciples,
np1 av dt n1 pp-f d n1 vvz pc-acp vvi, c-crq c-acp dt n1 vvz p-acp po31 n2,
(64) exposition (DIV2)
775
Image 9
9037
but specially to Thomas, his handes & feete.
but specially to Thomas, his hands & feet.
cc-acp av-j p-acp np1, po31 n2 cc n2.
(64) exposition (DIV2)
775
Image 9
9038
By which deede he declareth, that it was necessary, that those handes and feete should do these things,
By which deed he Declareth, that it was necessary, that those hands and feet should do these things,
p-acp r-crq n1 pns31 vvz, cst pn31 vbds j, cst d n2 cc n2 vmd vdi d n2,
(64) exposition (DIV2)
775
Image 9
9039
& that no other works, that is, their owne, & not the workes of an other, do pertaine vnto saluation.
& that no other works, that is, their own, & not the works of an other, do pertain unto salvation.
cc cst dx j-jn n2, cst vbz, po32 d, cc xx dt n2 pp-f dt n-jn, vdb vvi p-acp n1.
(64) exposition (DIV2)
775
Image 9
9040
For in the Scriptures by handes and feete workes & conuersation are signified. These hands and feete Christ doth as yet eftsoones shew to vs & say: For in the Scriptures by hands and feet works & Conversation Are signified. These hands and feet christ does as yet eftsoons show to us & say:
c-acp p-acp dt n2 p-acp n2 cc n2 n2 cc n1 vbr vvn. np1 n2 cc n2 np1 vdz a-acp av av vvi p-acp pno12 cc vvb:
(64) exposition (DIV2)
775
Image 9
9041
Behold, I am that onely man, whose workes & conuersation are of force with God, thou shalt labour in vaine with thine owne workes, thine owne righteousnes maketh nothing hereunto, it hath an other end.
Behold, I am that only man, whose works & Conversation Are of force with God, thou shalt labour in vain with thine own works, thine own righteousness makes nothing hereunto, it hath an other end.
vvb, pns11 vbm d j n1, rg-crq n2 cc n1 vbr pp-f n1 p-acp np1, pns21 vm2 vvi p-acp j p-acp po21 d n2, po21 d n1 vvz pix av, pn31 vhz dt j-jn n1.
(64) exposition (DIV2)
775
Image 9
9042
If thou be righteous, it is profitable to thee among mē, here in eart thou hast the glory & praise thereof,
If thou be righteous, it is profitable to thee among men, Here in eart thou hast the glory & praise thereof,
cs pns21 vbb j, pn31 vbz j p-acp pno21 p-acp n2, av p-acp n1 pns21 vh2 dt n1 cc vvi av,
(64) exposition (DIV2)
775
Image 9
9043
as Paul sayth Rom. 4. But before God this thy righteousnes is of no estimation, thou must set in place thereof an other,
as Paul say Rom. 4. But before God this thy righteousness is of no estimation, thou must Set in place thereof an other,
c-acp np1 vvz np1 crd p-acp p-acp np1 d po21 n1 vbz pp-f dx n1, pns21 vmb vvi p-acp n1 av dt n-jn,
(64) exposition (DIV2)
775
Image 9
9044
namely mine, this God my father doth allow.
namely mine, this God my father does allow.
av png11, d np1 po11 n1 vdz vvi.
(64) exposition (DIV2)
775
Image 9
9045
For I haue deliuered thee from sinnes, death, the deuell, hell, & from all euell, thou shouldest neuer haue escaped out of these by thine owne power,
For I have Delivered thee from Sins, death, the Devil, hell, & from all evil, thou Shouldst never have escaped out of these by thine own power,
p-acp pns11 vhb vvn pno21 p-acp n2, n1, dt n1, n1, cc p-acp d j-jn, pns21 vmd2 av-x vhi vvn av pp-f d p-acp po21 d n1,
(64) exposition (DIV2)
775
Image 9
9046
but hadst lyen as yet most deepely drowned in them.
but Hadst lyen as yet most deeply drowned in them.
cc-acp vhd2 vvn a-acp av av-ds av-jn vvn p-acp pno32.
(64) exposition (DIV2)
775
Image 9
9047
I haue appeased the wrath of God, and of an angrie iudge, haue made him, a gentle, mercifull and gracious father, beleeue this and it goeth well with thee, thou art then safe, entire, and righteous.
I have appeased the wrath of God, and of an angry judge, have made him, a gentle, merciful and gracious father, believe this and it Goes well with thee, thou art then safe, entire, and righteous.
pns11 vhb vvn dt n1 pp-f np1, cc pp-f dt j n1, vhb vvn pno31, dt j, j cc j n1, vvb d cc pn31 vvz av p-acp pno21, pns21 vb2r av j, j, cc j.
(64) exposition (DIV2)
775
Image 9
9048
Beware that thou presume not to deale before God with thine owne works, but if thou wilt do any thing with him, creepe into me, put on me,
Beware that thou presume not to deal before God with thine own works, but if thou wilt do any thing with him, creep into me, put on me,
vvb cst pns21 vvb xx pc-acp vvi p-acp np1 p-acp po21 d n2, cc-acp cs pns21 vm2 vdi d n1 p-acp pno31, vvb p-acp pno11, vvn p-acp pno11,
(64) exposition (DIV2)
775
Image 9
9049
and thou shalt obtaine of my Father, whatsoeuer thou desirest and askest, as he him selfe sayth vnto his Disciples Ioh. 16: Verely, verely I say vnto you, whatsoeuer ye shall aske the Father in my name, he will giue it you.
and thou shalt obtain of my Father, whatsoever thou Desirest and askest, as he him self say unto his Disciples John 16: Verily, verily I say unto you, whatsoever you shall ask the Father in my name, he will give it you.
cc pns21 vm2 vvi pp-f po11 n1, r-crq pns21 vv2 cc vv2, c-acp pns31 pno31 n1 vvz p-acp po31 n2 np1 crd: av-j, av-j pns11 vvb p-acp pn22, r-crq pn22 vmb vvi dt n1 p-acp po11 n1, pns31 vmb vvi pn31 pn22.
(64) exposition (DIV2)
775
Image 9
9050
Wherefore as from the beginning sinne which was an others, hath bene deriued vnto vs from Adam,
Wherefore as from the beginning sin which was an Others, hath be derived unto us from Adam,
c-crq c-acp p-acp dt n1 n1 r-crq vbds dt n2-jn, vhz vbn vvn p-acp pno12 p-acp np1,
(64) exposition (DIV2)
775
Image 9
9051
for neither I, nor thou haue eate of the apple:
for neither I, nor thou have eat of the apple:
p-acp d pns11, ccx pns21 vhi vvn pp-f dt n1:
(64) exposition (DIV2)
775
Image 9
9052
so also by the righteousnes of an other we must be restored vnto righteousnes and integrity.
so also by the righteousness of an other we must be restored unto righteousness and integrity.
av av p-acp dt n1 pp-f dt j-jn pns12 vmb vbi vvn p-acp n1 cc n1.
(64) exposition (DIV2)
775
Image 9
9053
This other is Christ Iesus, by whose righteousnes and works we are all saued, as I haue nowe sufficiently declared.
This other is christ Iesus, by whose righteousness and works we Are all saved, as I have now sufficiently declared.
d n-jn vbz np1 np1, p-acp rg-crq n1 cc n2 pns12 vbr d vvn, c-acp pns11 vhb av av-j vvn.
(64) exposition (DIV2)
775
Image 9
9054
This S. Paule hath very pithily comprehended euen in one sentence, where 1. Cor. 1. he sayth thus:
This S. Paul hath very pithily comprehended even in one sentence, where 1. Cor. 1. he say thus:
d n1 np1 vhz av av-j vvn av p-acp crd n1, c-crq crd np1 crd pns31 vvz av:
(64) exposition (DIV2)
775
Image 9
9055
Christ Iesus is made vnto vs of God, wisedom, and righteousnes, and sanctification, & redemption, that, according as it is written, he that reioyceth, let him reioyce in the Lord. And Rom. 4. he sayth: christ Iesus is made unto us of God, Wisdom, and righteousness, and sanctification, & redemption, that, according as it is written, he that rejoices, let him rejoice in the Lord. And Rom. 4. he say:
np1 np1 vbz vvn p-acp pno12 pp-f np1, n1, cc n1, cc n1, cc n1, cst, vvg c-acp pn31 vbz vvn, pns31 cst vvz, vvb pno31 vvi p-acp dt n1. cc np1 crd pns31 vvz:
(64) exposition (DIV2)
775
Image 9
9056
Iesus Christ was deliuered to death for our sinnes, and is risen againe for our iustification. Iesus christ was Delivered to death for our Sins, and is risen again for our justification.
np1 np1 vbds vvn p-acp n1 p-acp po12 n2, cc vbz vvn av p-acp po12 n1.
(64) exposition (DIV2)
775
Image 9
9057
In these two litle sentences are briefly comprised, and ioyned togither, whatsoeuer thinges we must looke for from Christ.
In these two little sentences Are briefly comprised, and joined together, whatsoever things we must look for from christ.
p-acp d crd j n2 vbr av-j vvn, cc vvd av, r-crq n2 pns12 vmb vvi p-acp p-acp np1.
(64) exposition (DIV2)
775
Image 9
9058
Howbeit all these thinges are enioyed by faith, for he that is without faith, to him they are vnpossible to be comprehended, yea they are counted foolishnes to reason & to the world,
Howbeit all these things Are enjoyed by faith, for he that is without faith, to him they Are unpossible to be comprehended, yea they Are counted foolishness to reason & to the world,
a-acp d d n2 vbr vvn p-acp n1, c-acp pns31 cst vbz p-acp n1, p-acp pno31 pns32 vbr j pc-acp vbi vvn, uh pns32 vbr vvn n1 p-acp n1 cc p-acp dt n1,
(64) exposition (DIV2)
776
Image 9
9059
as Paul sayth 1. Cor 1:
as Paul say 1. Cor 1:
c-acp np1 vvz crd np1 vvn:
(64) exposition (DIV2)
776
Image 9
9060
Christ vnto the Iewes is euen a stumbling block, and vnto the Grecians, foolishnes, that is, christ unto the Iewes is even a stumbling block, and unto the Greeks, foolishness, that is,
np1 p-acp dt np2 vbz j dt j-vvg n1, cc p-acp dt njp2, n1, cst vbz,
(64) exposition (DIV2)
776
Image 9
9061
when Christ is preached, that he is our righteousnes, that saluation commeth vnto vs by him,
when christ is preached, that he is our righteousness, that salvation comes unto us by him,
c-crq np1 vbz vvn, cst pns31 vbz po12 n1, cst n1 vvz p-acp pno12 p-acp pno31,
(64) exposition (DIV2)
776
Image 9
9062
and that by him we are made the children of euerlasting life, without our owne workes and righteousnes,
and that by him we Are made the children of everlasting life, without our own works and righteousness,
cc cst p-acp pno31 pns12 vbr vvn dt n2 pp-f j n1, p-acp po12 d n2 cc n1,
(64) exposition (DIV2)
776
Image 9
9063
then those holy men, and iustifiers of them selues are offended, no otherwise then the Iewes.
then those holy men, and Justifiers of them selves Are offended, no otherwise then the Iewes.
cs d j n2, cc n2 pp-f pno32 n2 vbr vvn, av-dx av av dt np2.
(64) exposition (DIV2)
776
Image 9
9064
Moreouer to the prudent and wise men of this world, it seemeth foolishnes and a certaine ridiculous thing, that a man being fastned to the crosse and put to death, doth performe these thinges.
Moreover to the prudent and wise men of this world, it seems foolishness and a certain ridiculous thing, that a man being fastened to the cross and put to death, does perform these things.
av p-acp dt j cc j n2 pp-f d n1, pn31 vvz n1 cc dt j j n1, cst dt n1 vbg vvn p-acp dt n1 cc vvi p-acp n1, vdz vvi d n2.
(64) exposition (DIV2)
776
Image 9
9065
Whatsoeuer therefore is counted righteous, holy, wise and prudent in the eyes of the world, it is offended and stumbleth at this Christ.
Whatsoever Therefore is counted righteous, holy, wise and prudent in the eyes of the world, it is offended and stumbleth At this christ.
r-crq av vbz vvn j, j, j cc j p-acp dt n2 pp-f dt n1, pn31 vbz vvn cc vvz p-acp d np1.
(64) exposition (DIV2)
776
Image 9
9066
But, saith Paul moreouer, Vnto thē which are called, both of the Iewes & Grecians, we preach Christ, the power of God, and the wisedom of God.
But, Says Paul moreover, Unto them which Are called, both of the Iewes & Greeks, we preach christ, the power of God, and the Wisdom of God.
p-acp, vvz np1 av, p-acp pno32 r-crq vbr vvn, d pp-f dt np2 cc njp2, pns12 vvb np1, dt n1 pp-f np1, cc dt n1 pp-f np1.
(64) exposition (DIV2)
776
Image 9
9067
He sayth also Rom. 1. The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth, to the Iew first and also to the Grecian.
He say also Rom. 1. The Gospel of christ is the power of God unto salvation to every one that Believeth, to the Iew First and also to the Grecian.
pns31 vvz av np1 crd dt n1 pp-f np1 vbz dt n1 pp-f np1 p-acp n1 p-acp d pi cst vvz, p-acp dt np1 ord cc av p-acp dt jp.
(64) exposition (DIV2)
776
Image 9
9068
For by it the righteousnes of God is reuealed from faith to faith, as it is written Haba. 2: The iust shall liue by faith. For by it the righteousness of God is revealed from faith to faith, as it is written Hebe. 2: The just shall live by faith.
p-acp p-acp pn31 dt n1 pp-f np1 vbz vvn p-acp n1 p-acp n1, c-acp pn31 vbz vvn np1. crd: dt j vmb vvi p-acp n1.
(64) exposition (DIV2)
776
Image 9
9069
Wherefore the Lord sayth very well to the Disciples of Iohn: Blessed is he that shall not be offended in me.
Wherefore the Lord say very well to the Disciples of John: Blessed is he that shall not be offended in me.
q-crq dt n1 vvz av av p-acp dt n2 pp-f np1: vvn vbz pns31 cst vmb xx vbi vvn p-acp pno11.
(64) exposition (DIV2)
776
Image 9
9070
So thou seest now plainly, that this faith which we haue in Christ, commeth by the preaching of the Gospell, as Paule affirmeth Rom. 10: Faith is by hearing, and hearing by the word of God.
So thou See now plainly, that this faith which we have in christ, comes by the preaching of the Gospel, as Paul Affirmeth Rom. 10: Faith is by hearing, and hearing by the word of God.
av pns21 vv2 av av-j, cst d n1 r-crq pns12 vhb p-acp np1, vvz p-acp dt vvg pp-f dt n1, c-acp np1 vvz np1 crd: n1 vbz p-acp vvg, cc vvg p-acp dt n1 pp-f np1.
(64) exposition (DIV2)
776
Image 9
9071
Here, here I say doth all the force consist, by the word of God, not by the worde of man.
Here, Here I say does all the force consist, by the word of God, not by the word of man.
av, av pns11 vvb vdz d dt n1 vvi, p-acp dt n1 pp-f np1, xx p-acp dt n1 pp-f n1.
(64) exposition (DIV2)
776
Image 9
9072
The word of God doth these thinges, not when we publish indulgences, or preach of workes,
The word of God does these things, not when we publish Indulgences, or preach of works,
dt n1 pp-f np1 vdz d n2, xx c-crq pns12 vvb n2, cc vvi pp-f n2,
(64) exposition (DIV2)
776
Image 9
9073
as hitherto (alas) it hath bene done, to our exceeding losse, as well in the good thinges of the body as of ye soule.
as hitherto (alas) it hath be done, to our exceeding loss, as well in the good things of the body as of the soul.
c-acp av (uh) pn31 vhz vbn vdn, p-acp po12 j-vvg n1, c-acp av p-acp dt j n2 pp-f dt n1 c-acp pp-f dt n1.
(64) exposition (DIV2)
776
Image 9
9074
We made no account of goods which we bestowed plentifully, vnles we had afflicted our body with fastings, chastisement, pilgrimages, and such like trifles.
We made no account of goods which we bestowed plentifully, unless we had afflicted our body with Fastings, chastisement, Pilgrimages, and such like trifles.
pns12 vvd dx n1 pp-f n2-j r-crq pns12 vvd av-j, cs pns12 vhd vvn po12 n1 p-acp n2-vvg, n1, n2, cc d j n2.
(64) exposition (DIV2)
776
Image 9
9075
In deede these thinges had bene to be graunted and borne, if they had not with a false confidence in such doing,
In deed these things had be to be granted and born, if they had not with a false confidence in such doing,
p-acp n1 d n2 vhd vbn pc-acp vbi vvn cc vvn, cs pns32 vhd xx p-acp dt j n1 p-acp d vdg,
(64) exposition (DIV2)
776
Image 9
9076
so miserably and lamentably led vs away & seduced vs from a true faith & confidence in God through Christ.
so miserably and lamentably led us away & seduced us from a true faith & confidence in God through christ.
av av-j cc av-j vvn pno12 av cc vvn pno12 p-acp dt j n1 cc n1 p-acp np1 p-acp np1.
(64) exposition (DIV2)
776
Image 9
9077
But praise be vnto God, that we haue for the most parte perceiued such delusions.
But praise be unto God, that we have for the most part perceived such delusions.
p-acp n1 vbb p-acp np1, cst pns12 vhb p-acp dt av-ds n1 vvd d n2.
(64) exposition (DIV2)
776
Image 9
9078
For the world was so full of this miserie and preaching, that it did almost ouerflow, which surely came by the vengeance and wrath of God,
For the world was so full of this misery and preaching, that it did almost overflow, which surely Come by the vengeance and wrath of God,
p-acp dt n1 vbds av j pp-f d n1 cc vvg, cst pn31 vdd av vvi, r-crq av-j vvd p-acp dt n1 cc n1 pp-f np1,
(64) exposition (DIV2)
776
Image 9
9079
for that we contemned his word, and followed mens fables, yea our owne wittes and opinions.
for that we contemned his word, and followed men's fables, yea our own wits and opinions.
c-acp cst pns12 vvd po31 n1, cc vvd ng2 n2, uh po12 d n2 cc n2.
(64) exposition (DIV2)
776
Image 9
9080
Then we were in so great blindnes, that we did almost without difference beleeue euery man, what kind of worke soeuer he brought and gloriously set forth.
Then we were in so great blindness, that we did almost without difference believe every man, what kind of work soever he brought and gloriously Set forth.
cs pns12 vbdr p-acp av j n1, cst pns12 vdd av p-acp n1 vvi d n1, r-crq n1 pp-f n1 av pns31 vvd cc av-j vvn av.
(64) exposition (DIV2)
776
Image 9
9081
From these deceitfull follies our consciences are nowe deliuered and set free, but no man doth so much as once giue thanks to God therefore.
From these deceitful follies our Consciences Are now Delivered and Set free, but no man does so much as once give thanks to God Therefore.
p-acp d j n2 po12 n2 vbr av vvn cc vvd j, cc-acp dx n1 vdz av av-d c-acp a-acp vvb n2 p-acp np1 av.
(64) exposition (DIV2)
776
Image 9
9082
If we shal be contempteously negligent, a more grieuous miserie shall light vpon vs then this was.
If we shall be contempteously negligent, a more grievous misery shall Light upon us then this was.
cs pns12 vmb vbi av-j j, dt av-dc j n1 vmb vvi p-acp pno12 av d vbds.
(64) exposition (DIV2)
776
Image 9
9083
Neither should that come vnto vs vndeseruedly, forasmuch as we doe greatly procure these euills against our selues by our vnthankefulnes.
Neither should that come unto us undeservedly, forasmuch as we do greatly procure these evils against our selves by our unthankfulness.
av-d vmd d vvi p-acp pno12 av-j, av c-acp pns12 vdb av-j vvi d n2-jn p-acp po12 n2 p-acp po12 n1.
(64) exposition (DIV2)
776
Image 9
9084
When as before we gaue with so great aboundance and plentye, that by our liberalitie they were made almost Lordes of the world,
When as before we gave with so great abundance and plenty, that by our liberality they were made almost lords of the world,
c-crq c-acp a-acp pns12 vvd p-acp av j n1 cc n1, cst p-acp po12 n1 pns32 vbdr vvn av n2 pp-f dt n1,
(64) exposition (DIV2)
776
Image 9
9085
nowe hardly six or seuen poore men are maintained in a citie, yea nowe the Minister of a Parish Church hath not sufficient wherewith to liue.
now hardly six or seuen poor men Are maintained in a City, yea now the Minister of a Parish Church hath not sufficient wherewith to live.
av av crd cc crd j n2 vbr vvn p-acp dt n1, uh av dt n1 pp-f dt n1 n1 vhz xx j c-crq pc-acp vvi.
(64) exposition (DIV2)
776
Image 9
9086
Howbeit doe not impute this peruerse kind of liuing to the Gospell, as our aduersaries nowe impudently doe.
Howbeit do not impute this perverse kind of living to the Gospel, as our Adversaries now impudently do.
a-acp vdb xx vvi d j n1 pp-f vvg p-acp dt n1, c-acp po12 n2 av av-j vdb.
(64) exposition (DIV2)
776
Image 9
9087
It is not meete, that thou suffer thy poore neighbour by thee to neede:
It is not meet, that thou suffer thy poor neighbour by thee to need:
pn31 vbz xx j, cst pns21 vvb po21 j n1 p-acp pno21 pc-acp vvi:
(64) exposition (DIV2)
776
Image 9
9088
Yea rather the whole Gospel doth specially vrge this, that thou haue a care of thy neighbour,
Yea rather the Whole Gospel does specially urge this, that thou have a care of thy neighbour,
uh av-c dt j-jn n1 vdz av-j vvi d, cst pns21 vhi dt n1 pp-f po21 n1,
(64) exposition (DIV2)
776
Image 9
9089
and that thou be seruiceable toward him, that thou help him both with thy counsell, and substance, euen as God hath holpen and instructed thee.
and that thou be serviceable towards him, that thou help him both with thy counsel, and substance, even as God hath helped and instructed thee.
cc cst pns21 vbb j p-acp pno31, cst pns21 vvb pno31 d p-acp po21 n1, cc n1, av c-acp np1 vhz vvn cc vvn pno21.
(64) exposition (DIV2)
776
Image 9
9090
Such a one without dout he that is endued wt true faith sheweth him selfe:
Such a one without doubt he that is endued with true faith shows him self:
d dt pi p-acp n1 pns31 cst vbz vvn p-acp j n1 vvz pno31 n1:
(64) exposition (DIV2)
777
Image 9
9091
for he bursteth forth, and behaueth him selfe so toward others, as he hath tried God towardes him selfe,
for he bursteth forth, and behaveth him self so towards Others, as he hath tried God towards him self,
c-acp pns31 vvz av, cc vvz pno31 n1 av p-acp n2-jn, c-acp pns31 vhz vvn np1 p-acp pno31 n1,
(64) exposition (DIV2)
777
Image 9
9092
and as he desireth to be done to him selfe, if he were pressed with pouertie, anguish, and necessitie.
and as he Desires to be done to him self, if he were pressed with poverty, anguish, and necessity.
cc c-acp pns31 vvz pc-acp vbi vdn p-acp pno31 n1, cs pns31 vbdr vvn p-acp n1, n1, cc n1.
(64) exposition (DIV2)
777
Image 9
9093
God needeth not our good workes, our prayers, fastings, and buildings of temples, founding of Masses, doe displease him, he requireth not our sacrifices,
God needs not our good works, our Prayers, Fastings, and buildings of Temples, founding of Masses, do displease him, he requires not our Sacrifices,
np1 vvz xx po12 j n2, po12 n2, n2-vvg, cc n2 pp-f n2, vvg pp-f n2, vdb vvi pno31, pns31 vvz xx po12 n2,
(64) exposition (DIV2)
777
Image 9
9094
but rather as Esay sayth, hateth and abhorreth them.
but rather as Isaiah say, hates and abhorreth them.
cc-acp av-c p-acp np1 vvz, vvz cc vvz pno32.
(64) exposition (DIV2)
777
Image 9
9095
He is content with this one thing, that we acknowledge him for our God, trust in him,
He is content with this one thing, that we acknowledge him for our God, trust in him,
pns31 vbz j p-acp d crd n1, cst pns12 vvb pno31 p-acp po12 n1, vvb p-acp pno31,
(64) exposition (DIV2)
777
Image 9
9096
& giue him thankes, as he sayth Psal. 50: Heare, O my people, & I will speake, I my selfe will testifie against thee O Israell:
& give him thanks, as he say Psalm 50: Hear, Oh my people, & I will speak, I my self will testify against thee Oh Israel:
cc vvi pno31 n2, c-acp pns31 vvz np1 crd: vvb, uh po11 n1, cc pns11 vmb vvi, pns11 po11 n1 vmb vvi p-acp pno21 uh np1:
(64) exposition (DIV2)
777
Image 9
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for I am God euen thy God. I will not reproue thee, because of thy sacrifices, or for thy burnt offerings:
for I am God even thy God. I will not reprove thee, Because of thy Sacrifices, or for thy burned offerings:
c-acp pns11 vbm np1 av po21 n1. pns11 vmb xx vvi pno21, c-acp pp-f po21 n2, cc p-acp po21 j-vvn n2:
(64) exposition (DIV2)
777
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because they were not alvvay before me.
Because they were not alway before me.
c-acp pns32 vbdr xx av p-acp pno11.
(64) exposition (DIV2)
777
Image 9
9099
I vvill take no bullocke out of thy house, nor he goates out of thy foldes.
I will take no bullock out of thy house, nor he Goats out of thy folds.
pns11 vmb vvi dx n1 av pp-f po21 n1, ccx pns31 ng2 av pp-f po21 n2.
(64) exposition (DIV2)
777
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9100
For all the beasts of the forest are mine, and so are the cattels vpon a thousand hils.
For all the beasts of the forest Are mine, and so Are the cattles upon a thousand hills.
p-acp d dt n2 pp-f dt n1 vbr png11, cc av vbr dt n2 p-acp dt crd n2.
(64) exposition (DIV2)
777
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9101
I knovv all the soules vpon the mountaines, and the vvild beasts of the field are in my sight.
I know all the Souls upon the Mountains, and the wild beasts of the field Are in my sighed.
pns11 vvb d dt n2 p-acp dt n2, cc dt j n2 pp-f dt n1 vbr p-acp po11 n1.
(64) exposition (DIV2)
777
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9102
If I be hungrie, I vvill not tell thee: for the vvhole vvorlde is myne and all that is therein.
If I be hungry, I will not tell thee: for the Whole world is mine and all that is therein.
cs pns11 vbb j, pns11 vmb xx vvi pno21: c-acp dt j-jn n1 vbz png11 cc d cst vbz av.
(64) exposition (DIV2)
777
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9103
Thinkest thou that I vvill eate bulles flesh, and drinke the blood of goates? Offer vnto God thankes giuing,
Thinkest thou that I will eat Bulls Flesh, and drink the blood of Goats? Offer unto God thanks giving,
vv2 pns21 cst pns11 vmb vvi n2 n1, cc vvi dt n1 pp-f n2? n1 p-acp np1 n2 vvg,
(64) exposition (DIV2)
777
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and pay thy vovves vnto the most highest.
and pay thy vows unto the most highest.
cc vvb po21 n2 p-acp dt av-ds js.
(64) exposition (DIV2)
777
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And call vpon me in the time of trouble, so vvill I deliuer thee, and thou shalt prayse me. And call upon me in the time of trouble, so will I deliver thee, and thou shalt praise me.
cc vvb p-acp pno11 p-acp dt n1 pp-f n1, av vmb pns11 vvi pno21, cc pns21 vm2 vvi pno11.
(64) exposition (DIV2)
777
Image 9
9106
But God sendeth vs douneward with out works to our neighbours, to the miserable, afflicted, & them that be voyde of comfort.
But God sends us douneward with out works to our neighbours, to the miserable, afflicted, & them that be void of Comfort.
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(64) exposition (DIV2)
777
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It is our partes to helpe them, to comfort them, to teach and instruct them.
It is our parts to help them, to Comfort them, to teach and instruct them.
pn31 vbz po12 n2 pc-acp vvi pno32, pc-acp vvi pno32, pc-acp vvi cc vvi pno32.
(64) exposition (DIV2)
777
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And whatsoeuer benefit we shall bestow vpon them, that we shall bestow vpon God & his Christ,
And whatsoever benefit we shall bestow upon them, that we shall bestow upon God & his christ,
cc r-crq n1 pns12 vmb vvi p-acp pno32, cst pns12 vmb vvi p-acp np1 cc po31 np1,
(64) exposition (DIV2)
777
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as he shall say in the last day:
as he shall say in the last day:
c-acp pns31 vmb vvi p-acp dt ord n1:
(64) exposition (DIV2)
777
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9110
VVhatsoeuer ye haue done vnto one of the least of these my brethren, he haue done it vnto me. Whatsoever you have done unto one of the least of these my brothers, he have done it unto me.
r-crq pn22 vhb vdn p-acp crd pp-f dt ds pp-f d po11 n2, pns31 vhb vdn pn31 p-acp pno11.
(64) exposition (DIV2)
777
Image 9
9111
Thus ye now haue heard, that we are iustified and made righteous by the workes of an other,
Thus you now have herd, that we Are justified and made righteous by the works of an other,
av pn22 av vhb vvn, cst pns12 vbr vvn cc vvd j p-acp dt n2 pp-f dt n-jn,
(64) exposition (DIV2)
777
Image 9
9112
namely, by the workes of Christ, which we enioy onely by faith:
namely, by the works of christ, which we enjoy only by faith:
av, p-acp dt n2 pp-f np1, r-crq pns12 vvb av-j p-acp n1:
(64) exposition (DIV2)
777
Image 9
9113
the same faith charitie doth naturally accompany, whereby we doe so to our neighbour, as we acknowledge that God hath done vnto vs. Hereof ye haue elsewhere hearde more:
the same faith charity does naturally accompany, whereby we do so to our neighbour, as we acknowledge that God hath done unto us Hereof you have elsewhere heard more:
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(64) exposition (DIV2)
777
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here we will now make an ende, and call for the grace of God.
Here we will now make an end, and call for the grace of God.
av pns12 vmb av vvi dt n1, cc vvb p-acp dt n1 pp-f np1.
(64) exposition (DIV2)
777
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The exposition of the text. THis text toucheth as it were, the verie pith and marrow of the Gospel.
The exposition of the text. THis text touches as it were, the very pith and marrow of the Gospel.
dt n1 pp-f dt n1. d n1 vvz p-acp pn31 vbdr, dt j n1 cc n1 pp-f dt n1.
(67) exposition (DIV2)
786
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But lest when we heare it, we say:
But lest when we hear it, we say:
p-acp cs c-crq pns12 vvb pn31, pns12 vvb:
(67) exposition (DIV2)
787
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9138
Now that the meaning thereof may be well knowne, it is requisite to vnderstād aright these two words, wisemen, and children or babes.
Now that the meaning thereof may be well known, it is requisite to understand aright these two words, Wise men, and children or babes.
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(67) exposition (DIV2)
787
Image 9
9137
Moreouer this Gospell entreateth of the knowledge of God the father, and of Christ his sonne, shewing also whereof such knowledge doth consist.
Moreover this Gospel entreateth of the knowledge of God the father, and of christ his son, showing also whereof such knowledge does consist.
av d n1 vvz pp-f dt n1 pp-f np1 dt n1, cc pp-f np1 po31 n1, vvg av c-crq d n1 vdz vvi.
(67) exposition (DIV2)
787
Image 9
9136
Albeit they also confirme my fayth, and are examples, that, as he hath holpen them, so also he will helpe me.
Albeit they also confirm my faith, and Are Examples, that, as he hath helped them, so also he will help me.
cs pns32 av vvi po11 n1, cc vbr n2, cst, c-acp pns31 vhz vvn pno32, av av pns31 vmb vvi pno11.
(67) exposition (DIV2)
787
Image 9
9135
It is a farre greater comfort also vnto me, to heare such louing admonitions and allurements, then the preaching of miracles:
It is a Far greater Comfort also unto me, to hear such loving admonitions and allurements, then the preaching of Miracles:
pn31 vbz dt av-j jc n1 av p-acp pno11, pc-acp vvi d j-vvg n2 cc n2, cs dt vvg pp-f n2:
(67) exposition (DIV2)
787
Image 9
9134
as if I haue the plaine wordes before myne eyes.
as if I have the plain words before mine eyes.
c-acp cs pns11 vhb dt j n2 p-acp po11 n2.
(67) exposition (DIV2)
787
Image 9
9133
I am not so certaine of the fauour, which I see shewed to others in working miracles,
I am not so certain of the favour, which I see showed to Others in working Miracles,
pns11 vbm xx av j pp-f dt n1, r-crq pns11 vvb vvd p-acp n2-jn p-acp vvg n2,
(67) exposition (DIV2)
787
Image 9
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this pertaineth nothing to vs, it is spokē to others, as the Iewes said to the Prophets, which referred all thinges to the Gentiles, the wordes going before do sufficiently shew,
this pertaineth nothing to us, it is spoken to Others, as the Iewes said to the prophets, which referred all things to the Gentiles, the words going before doe sufficiently show,
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(67) exposition (DIV2)
787
Image 9
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Other places of Scripture wherein the miracles and doinges of Christ are rehearsed, haue not so much cōfort as those, in which those sermons of Christ to the people are conteined, wherein he doth so louingly teach vs, and allure vs to himselfe.
Other places of Scripture wherein the Miracles and doings of christ Are rehearsed, have not so much Comfort as those, in which those Sermons of christ to the people Are contained, wherein he does so lovingly teach us, and allure us to himself.
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(67) exposition (DIV2)
787
Image 9
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vnto whom, or of whom these wordes of Christ are spoken.
unto whom, or of whom these words of christ Are spoken.
p-acp ro-crq, cc pp-f ro-crq d n2 pp-f np1 vbr vvn.
(67) exposition (DIV2)
787
Image 9
9142
For before he speaketh of them that contemne the Gospell, not vouchsafeing to embrace it, whose dutie notwithstanding especially was to embrace it, inasmuch as they would seeme alone to be them, that were occupied in the word of God,
For before he speaks of them that contemn the Gospel, not vouchsafing to embrace it, whose duty notwithstanding especially was to embrace it, inasmuch as they would seem alone to be them, that were occupied in the word of God,
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(67) exposition (DIV2)
787
Image 9
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and were to be counted for the people of God. Of such he sayeth thus:
and were to be counted for the people of God. Of such he Saith thus:
cc vbdr pc-acp vbi vvn p-acp dt n1 pp-f np1. pp-f d pns31 vvz av:
(67) exposition (DIV2)
787
Image 9
9144
Whereunto shall I liken this generation? it is like vnto litle children which sit in the markets, Whereunto shall I liken this generation? it is like unto little children which fit in the Markets,
c-crq vmb pns11 vvi d n1? pn31 vbz av-j p-acp j n2 r-crq vvb p-acp dt n2,
(67) exposition (DIV2)
787
Image 9
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and call vnto their fellowes, and say: we haue piped vnto you, and ye haue not daunced:
and call unto their Fellows, and say: we have piped unto you, and you have not danced:
cc vvb p-acp po32 n2, cc vvi: pns12 vhb vvd p-acp pn22, cc pn22 vhb xx vvn:
(67) exposition (DIV2)
787
Image 9
9146
we haue mourned vnto you, and ye haue not lamented. Which the Lord applieth to himselfe, and vnto Iohn the Baptist: as if he would say:we have mourned unto you, and you have not lamented. Which the Lord Applieth to himself, and unto John the Baptist: as if he would say:
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(67) exposition (DIV2)
787
Image 9
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we haue preached vnto you the Gospell: Iohn with a certaine seueritie and austeritie, but I with verie great clemencie and gentlenes.
we have preached unto you the Gospel: John with a certain severity and austerity, but I with very great clemency and gentleness.
pns12 vhb vvn p-acp pn22 dt n1: np1 p-acp dt j n1 cc n1, cc-acp pns11 p-acp av j n1 cc n1.
(67) exposition (DIV2)
787
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9148
But ye cōtemne our preaching and will not receiue it, ye shall at the last feele without dout to your great euell, what it is to despise the word of God.
But you contemn our preaching and will not receive it, you shall At the last feel without doubt to your great evil, what it is to despise the word of God.
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(67) exposition (DIV2)
787
Image 9
9149
This is verie true, howsoeuer thou preachest to the people, whether thou be fayre spoken or seuere, gentle or vngentle, they will alwayes seeme to haue some cause or other to complaine of thee.
This is very true, howsoever thou Preachest to the people, whither thou be fair spoken or severe, gentle or ungentle, they will always seem to have Some cause or other to complain of thee.
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(67) exposition (DIV2)
787
Image 9
9150
These the Lord calleth here wise, and men of vnderstanding, to these the Gospell is hyd.
These the Lord calls Here wise, and men of understanding, to these the Gospel is hid.
d dt n1 vvz av j, cc n2 pp-f n1, p-acp d dt n1 vbz vvd.
(67) exposition (DIV2)
788
Image 9
9151
He meaneth not here those wise men, which are truly wise in diuine matters.
He means not Here those wise men, which Are truly wise in divine matters.
pns31 vvz xx av d j n2, r-crq vbr av-j j p-acp j-jn n2.
(67) exposition (DIV2)
788
Image 9
9152
For it is a great commendation, if one be worthy to be called wise and prudent.
For it is a great commendation, if one be worthy to be called wise and prudent.
p-acp pn31 vbz dt j n1, cs pi vbb j pc-acp vbi vvn j cc j.
(67) exposition (DIV2)
788
Image 9
9153
True wisedom is nothing els but the knowledge of God, to wit, when as I know what we must thinke of God, and do vnderstand his will.
True Wisdom is nothing Else but the knowledge of God, to wit, when as I know what we must think of God, and do understand his will.
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(67) exposition (DIV2)
788
Image 9
9154
But prudence signifieth abilitie and knowledge to iudge of worldly thinges, what is right or wrong, which Paule often ioyneth togither, especially in his Epistle to the Ephesians chap. 1. and in his Epistle to the Colossians chap. 1. Of such wisedome Christ speaketh not here,
But prudence signifies ability and knowledge to judge of worldly things, what is right or wrong, which Paul often Joineth together, especially in his Epistle to the Ephesians chap. 1. and in his Epistle to the colossians chap. 1. Of such Wisdom christ speaks not Here,
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(67) exposition (DIV2)
788
Image 9
9155
but of worldly wisedome, which puffeth vp men, and excludeth the true wisedome of God.
but of worldly Wisdom, which Puffeth up men, and excludeth the true Wisdom of God.
cc-acp pp-f j n1, r-crq vvz a-acp n2, cc vvz dt j n1 pp-f np1.
(67) exposition (DIV2)
788
Image 9
9156
We are all of this disposition by nature, eftsoones to rise against the wisedome of God.
We Are all of this disposition by nature, eftsoons to rise against the Wisdom of God.
pns12 vbr d pp-f d n1 p-acp n1, av pc-acp vvi p-acp dt n1 pp-f np1.
(67) exposition (DIV2)
788
Image 9
9157
That is called good, by the instinct of humane wisedome, which bringeth pleasure, honour, and profite, That is called good, by the instinct of humane Wisdom, which brings pleasure, honour, and profit,
cst vbz vvn j, p-acp dt n1 pp-f j n1, r-crq vvz n1, n1, cc n1,
(67) exposition (DIV2)
789
Image 9
9158
but those thinges that are contrarie to these, as affliction, dishonour, losse, those are called euill.
but those things that Are contrary to these, as affliction, dishonour, loss, those Are called evil.
cc-acp d n2 cst vbr j-jn p-acp d, c-acp n1, n1, n1, d vbr vvn j-jn.
(67) exposition (DIV2)
789
Image 9
9159
For mans nature can seeke nothing els at all, but those things that are his owne, that which pleaseth and profiteth him, that he doth especially like:
For men nature can seek nothing Else At all, but those things that Are his own, that which Pleases and profiteth him, that he does especially like:
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(67) exposition (DIV2)
789
Image 9
9160
But that which displeaseth him, he counteth the worst of all thinges, although it be the best.
But that which displeaseth him, he counteth the worst of all things, although it be the best.
cc-acp cst r-crq vvz pno31, pns31 vvz dt js pp-f d n2, cs pn31 vbb dt js.
(67) exposition (DIV2)
789
Image 9
9161
Wherefore as I haue saide, the Lord speaketh here of those wise and prudent men, which with their owne wisedom striue against the wisedome of God.
Wherefore as I have said, the Lord speaks Here of those wise and prudent men, which with their own Wisdom strive against the Wisdom of God.
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(67) exposition (DIV2)
789
Image 9
9162
Worldly wisedome seemeth to it selfe to be so great, that is it not content to rule onely these worldly and temporall thinges,
Worldly Wisdom seems to it self to be so great, that is it not content to Rule only these worldly and temporal things,
j n1 vvz p-acp pn31 n1 p-acp vbb av j, cst vbz pn31 xx j pc-acp vvi av-j d j cc j n2,
(67) exposition (DIV2)
789
Image 9
9163
but taketh also vpon it selfe to haue the ouersight of heauenly things, it alwayes sercheth out and imagineth some new thing,
but Takes also upon it self to have the oversight of heavenly things, it always searcheth out and imagineth Some new thing,
cc-acp vvz av p-acp pn31 n1 pc-acp vhi dt n1 pp-f j n2, pn31 av vvz av cc vvz d j n1,
(67) exposition (DIV2)
789
Image 9
9164
euen in spirituall and diuine matters.
even in spiritual and divine matters.
av p-acp j cc j-jn n2.
(67) exposition (DIV2)
789
Image 9
9165
So mans owne wisedome hath inuented shauen crownes and cowles, & almost all that, wherein the papacie consisteth, euerie one hath chosen his proper worke to himselfe, this man hath inuented this,
So men own Wisdom hath invented shaven crowns and cowls, & almost all that, wherein the papacy Consisteth, every one hath chosen his proper work to himself, this man hath invented this,
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(67) exposition (DIV2)
789
Image 9
9166
an other hath inuēted that, and if this be abolished, and doth not greatly please, byandby they fynde out some other thing,
an other hath invented that, and if this be abolished, and does not greatly please, byandby they find out Some other thing,
dt n-jn vhz vvn d, cc cs d vbb vvn, cc vdz xx av-j vvi, av pns32 vvi av d j-jn n1,
(67) exposition (DIV2)
789
Image 9
9167
as (alas) we haue seene, and do as yet see, neither is there any measure in these trifles, whereupon it commeth, that we can hardly away with the word of God and the truth,
as (alas) we have seen, and do as yet see, neither is there any measure in these trifles, whereupon it comes, that we can hardly away with the word of God and the truth,
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(67) exposition (DIV2)
789
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but are alwayes delighted to inuent some new thing.
but Are always delighted to invent Some new thing.
cc-acp vbr av vvn pc-acp vvi d j n1.
(67) exposition (DIV2)
789
Image 9
9169
For truly this is certaine, as often as we ordaine a new worship of God contrarie to the word of God, we are byandby blynded,
For truly this is certain, as often as we ordain a new worship of God contrary to the word of God, we Are byandby blinded,
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(67) exposition (DIV2)
789
Image 9
9170
and fall from errour to errour, then which calamitie none greater can come vnto vs. Wherefore Paule 2. Thess. 2. sayth:
and fallen from error to error, then which calamity none greater can come unto us Wherefore Paul 2. Thess 2. say:
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(67) exposition (DIV2)
789
Image 9
9171
Therefore God shall send them strong delusiō, that they should beleeue lies, that all they might be damned which beleeued not the truth, but had pleasure in vnrighteousnes. Therefore God shall send them strong delusion, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness.
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(67) exposition (DIV2)
789
Image 9
9172
Yea and at the last they become so blynde, that they vnderstand nothing at all of God,
Yea and At the last they become so blind, that they understand nothing At all of God,
uh cc p-acp dt ord pns32 vvb av j, cst pns32 vvb pix p-acp d pp-f np1,
(67) exposition (DIV2)
789
Image 9
9173
as it is in the 14. Psal. The foole hath sayd in his heart, there is no God.
as it is in the 14. Psalm The fool hath said in his heart, there is no God.
c-acp pn31 vbz p-acp dt crd np1 dt n1 vhz vvn p-acp po31 n1, pc-acp vbz dx n1.
(67) exposition (DIV2)
789
Image 9
9174
For it can not be that the naturall man, which consisteth of flesh & blood,
For it can not be that the natural man, which Consisteth of Flesh & blood,
p-acp pn31 vmb xx vbi d dt j n1, r-crq vvz pp-f n1 cc n1,
(67) exposition (DIV2)
789
Image 9
9175
and is not instructed by the spirit of God, should iudge and vnderstand those thinges which are of God, as Paule 1. Cor. 2. witnesseth:
and is not instructed by the Spirit of God, should judge and understand those things which Are of God, as Paul 1. Cor. 2. Witnesseth:
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(67) exposition (DIV2)
789
Image 9
9176
The naturall man perceiueth not the thinges of the Spirite of God: for they are foolishnes vnto him: The natural man perceives not the things of the Spirit of God: for they Are foolishness unto him:
dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1: c-acp pns32 vbr n1 p-acp pno31:
(67) exposition (DIV2)
789
Image 9
9177
neither can he know them, because they are spiritually decerned. neither can he know them, Because they Are spiritually decerned.
av-dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn.
(67) exposition (DIV2)
789
Image 9
9178
He which wil reade more hereof, let him peruse the first chapter of the Epistle of Paule to the Romanes, there shall he plainly enough perceiue, what blyndenes is,
He which will read more hereof, let him peruse the First chapter of the Epistle of Paul to the Romans, there shall he plainly enough perceive, what blindness is,
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(67) exposition (DIV2)
789
Image 9
9179
and what punishment doth ensue, if the word of God beinge neglected, we folowe our one inuentions and counsels.
and what punishment does ensue, if the word of God being neglected, we follow our one Inventions and Counsels.
cc r-crq n1 vdz vvi, cs dt n1 pp-f np1 vbg vvn, pns12 vvb po12 crd n2 cc n2.
(67) exposition (DIV2)
789
Image 9
9180
All which we see in our spirituall monkes, nunnes, and sacrificing pristes, and do too truly trie it.
All which we see in our spiritual Monks, nuns, and sacrificing Priests, and do too truly try it.
d r-crq pns12 vvb p-acp po12 j n2, n2, cc vvg n2, cc vdb av av-j vvi pn31.
(67) exposition (DIV2)
790
Image 9
9181
God graunt that they may at the last repent, and giue vnto God his glorie.
God grant that they may At the last Repent, and give unto God his glory.
np1 vvb cst pns32 vmb p-acp dt ord vvi, cc vvi p-acp np1 po31 n1.
(67) exposition (DIV2)
790
Image 9
9182
S. Paule sayth there of the Gentiles, that they turned the glorie of the incorruptible God to the similitude of the image, not onely of a corruptible man,
S. Paul say there of the Gentiles, that they turned the glory of the incorruptible God to the similitude of the image, not only of a corruptible man,
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(67) exposition (DIV2)
790
Image 9
9183
but also of birdes, and foure footed beastes, and of creeping thinges. So do our Papists also, yea and much more foolishly and madly then the Gentiles:
but also of Birds, and foure footed beasts, and of creeping things. So do our Papists also, yea and much more foolishly and madly then the Gentiles:
cc-acp av pp-f n2, cc crd j n2, cc pp-f j-vvg n2. av vdb po12 njp2 av, uh cc av-d av-dc av-j cc av-j av dt n2-j:
(67) exposition (DIV2)
790
Image 9
9184
for they make vnto themselues a good which is delighted with a shauen crowne, with towels, with eating of flesh and fish, &c. Wherefore God hath giuen them vp through their hearts lusts vnto vncleannes,
for they make unto themselves a good which is delighted with a shaven crown, with towels, with eating of Flesh and Fish, etc. Wherefore God hath given them up through their hearts Lustiest unto uncleanness,
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(67) exposition (DIV2)
790
Image 9
9185
as he did the Gentiles, and that so filthily, that it is better to conceale it, then to rehearse it.
as he did the Gentiles, and that so filthily, that it is better to conceal it, then to rehearse it.
c-acp pns31 vdd dt np1, cc cst av av-j, cst pn31 vbz jc pc-acp vvi pn31, cs pc-acp vvi pn31.
(67) exposition (DIV2)
790
Image 9
9186
For if such filthie and wicked thinges were committed among the Gentiles, which had many wiues and many concubines, what would not these spirituall men com-Briefly which haue forbidden the vse of women and matrimonie? mit,
For if such filthy and wicked things were committed among the Gentiles, which had many wives and many concubines, what would not these spiritual men com-Briefly which have forbidden the use of women and matrimony? mit,
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(67) exposition (DIV2)
790
Image 9
9187
so is it wont to come to passe, where Satan beareth the swaie, and the word of God is wrested to serue mens affections, which euerie man may assuredly perswade himselfe to be so,
so is it wont to come to pass, where Satan bears the sway, and the word of God is wrested to serve men's affections, which every man may assuredly persuade himself to be so,
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(67) exposition (DIV2)
790
Image 9
9188
yea these thinges are so knowen and vndoutedly true, that children in the stretes speake and sing of them.
yea these things Are so known and undoubtedly true, that children in the streets speak and sing of them.
uh d n2 vbr av vvn cc av-j j, cst n2 p-acp dt n2 vvb cc vvi pp-f pno32.
(67) exposition (DIV2)
790
Image 9
9189
Now this is not to be vnderstood of spirituall men onely, but euen the vulgar sort and common multitude do liue so,
Now this is not to be understood of spiritual men only, but even the Vulgar sort and Common multitude do live so,
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(67) exposition (DIV2)
790
Image 9
9190
when the word of God is not admitted.
when the word of God is not admitted.
c-crq dt n1 pp-f np1 vbz xx vvn.
(67) exposition (DIV2)
790
Image 9
9191
As we see citizens to vtter counterfet wares, marchants to deceiue in selling marchandice, and so many craftie practizes,
As we see Citizens to utter counterfeit wares, Merchants to deceive in selling merchandise, and so many crafty practises,
c-acp pns12 vvb n2 pc-acp vvi j-jn n2, n2 pc-acp vvi p-acp vvg n1, cc av d j n2,
(67) exposition (DIV2)
790
Image 9
9192
so many deceits in subtill dealing, so much regard of vsurie and priuate profit, that it can not be rehearsed.
so many Deceits in subtle dealing, so much regard of Usury and private profit, that it can not be rehearsed.
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(67) exposition (DIV2)
790
Image 9
9193
As yet they endeuour againe to bring in the Masse, to set vp their tapers &c:
As yet they endeavour again to bring in the Mass, to Set up their Tapers etc.:
p-acp av pns32 n1 av pc-acp vvi p-acp dt n1, pc-acp vvi a-acp po32 n2 av:
(67) exposition (DIV2)
790
Image 9
9194
being perswaded that God is pacified with such trifles, reuoluing this onely in their myndes, that their fame may remaine vntouched and vnhurt in the world, howsoeuer they agree with God.
being persuaded that God is pacified with such trifles, revolving this only in their minds, that their fame may remain untouched and unhurt in the world, howsoever they agree with God.
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(67) exposition (DIV2)
790
Image 9
9195
Of such wise and prudent men Christ speaketh here in the Gospell, which heare the Gospell in deede,
Of such wise and prudent men christ speaks Here in the Gospel, which hear the Gospel in deed,
pp-f d j cc j n2 np1 vvz av p-acp dt n1, r-crq vvb dt n1 p-acp n1,
(67) exposition (DIV2)
790
Image 9
9196
and see miracles, but it profiteth them nothing, forasmuch as their heart is not touched. Now Christ sayth thus:
and see Miracles, but it profiteth them nothing, forasmuch as their heart is not touched. Now christ say thus:
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(67) exposition (DIV2)
790
Image 9
9401
wherefore the Lord beginneth louingly to comfort thē, saying: Let not your heart be troubled. As if he would say:
Wherefore the Lord begins lovingly to Comfort them, saying: Let not your heart be troubled. As if he would say:
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(73) exposition (DIV2)
825
Image 9
9402
I perceiue that my departure dothe grieue you, and that ye are therefore troubled:
I perceive that my departure doth grieve you, and that you Are Therefore troubled:
pns11 vvb cst po11 n1 vdz vvi pn22, cc cst pn22 vbr av vvn:
(73) exposition (DIV2)
825
Image 9
9403
But seeing it can not be otherwise, be not discomforted, there is no cause why ye should therefore be troubled, I will come againe vnto you.
But seeing it can not be otherwise, be not discomforted, there is no cause why you should Therefore be troubled, I will come again unto you.
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(73) exposition (DIV2)
825
Image 9
9404
Notwithstanding ye shall see many thinges in me before, whereat ye wilbe offended, they shal crucifie me and vnworthely handle me.
Notwithstanding you shall see many things in me before, whereat you will offended, they shall crucify me and unworthily handle me.
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(73) exposition (DIV2)
825
Image 9
9420
Howbeit then shal they be rightly prepared and appointed, whē as I haue taken away the kingdome of death by my death,
Howbeit then shall they be rightly prepared and appointed, when as I have taken away the Kingdom of death by my death,
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(73) exposition (DIV2)
826
Image 9
9421
and am now gone to reigne, and that by the holy Ghost: which by fayth shall prepare and wholy make ready you also vnto such dwelling places.
and am now gone to Reign, and that by the holy Ghost: which by faith shall prepare and wholly make ready you also unto such Dwelling places.
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(73) exposition (DIV2)
826
Image 9
9422
So that this is the simple and plaine meaning of these wordes:
So that this is the simple and plain meaning of these words:
av cst d vbz dt j cc j n1 pp-f d n2:
(73) exposition (DIV2)
826
Image 9
9423
There are dwelling places, to wit, where the Father glorifieth, but those dwelling places are not yet prepared,
There Are Dwelling places, to wit, where the Father Glorifieth, but those Dwelling places Are not yet prepared,
a-acp vbr vvg n2, pc-acp vvi, c-crq dt n1 vvz, cc-acp d j-vvg n2 vbr xx av vvn,
(73) exposition (DIV2)
826
Image 9
9424
for that the kingdome of death is not yet taken away. This Christ signifieth when he sayth:
for that the Kingdom of death is not yet taken away. This christ signifies when he say:
c-acp cst dt n1 pp-f n1 vbz xx av vvn av. np1 np1 vvz c-crq pns31 vvz:
(73) exposition (DIV2)
826
Image 9
9425
If it were not so I would haue told you: I go to prepare a place for you. If it were not so I would have told you: I go to prepare a place for you.
cs pn31 vbdr xx av pns11 vmd vhi vvn pn22: pns11 vvb pc-acp vvi dt n1 p-acp pn22.
(73) exposition (DIV2)
827
Image 9
9426
And if I go to prepare a place for you, I will come againe, and receiue you vnto my selfe, that where I am, there may ye be also. And if I go to prepare a place for you, I will come again, and receive you unto my self, that where I am, there may you be also.
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(73) exposition (DIV2)
827
Image 9
9427
In these wordes the Lord declareth how these dwelling places be prepared, namely, by the death of Christ as it is sayde, by which he came vnto glorie,
In these words the Lord Declareth how these Dwelling places be prepared, namely, by the death of christ as it is said, by which he Come unto glory,
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(73) exposition (DIV2)
827
Image 9
9428
and ruleth ouer all thinges, which are in heauen and earth.
and Ruleth over all things, which Are in heaven and earth.
cc vvz p-acp d n2, r-crq vbr p-acp n1 cc n1.
(73) exposition (DIV2)
827
Image 9
9429
By which death he hath obtayned the holy Ghost for vs, which as is before sayde, may prepare vs vnto these dwelling places.
By which death he hath obtained the holy Ghost for us, which as is before said, may prepare us unto these Dwelling places.
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(73) exposition (DIV2)
827
Image 9
9430
For through his operation and working in vs, he maketh vs beleeue the Gospell, by which beleeuing or faith we are prepared.
For through his operation and working in us, he makes us believe the Gospel, by which believing or faith we Are prepared.
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(73) exposition (DIV2)
827
Image 9
9431
Which could not be done if Christ should not depart and dye, and so possesse a kingdome ouer all.
Which could not be done if christ should not depart and die, and so possess a Kingdom over all.
r-crq vmd xx vbi vdn cs np1 vmd xx vvi cc vvi, cc av vvb dt n1 p-acp d.
(73) exposition (DIV2)
827
Image 9
9432
This therefore is the summe of this text:
This Therefore is the sum of this text:
np1 av vbz dt n1 pp-f d n1:
(73) exposition (DIV2)
827
Image 9
9433
They are foreseene, whome the Father will glorifie, but they can not be glorified but by Christ, who vnles he take away death and sinne, all shall be in vaine.
They Are foreseen, whom the Father will Glorify, but they can not be glorified but by christ, who unless he take away death and sin, all shall be in vain.
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(73) exposition (DIV2)
827
Image 9
9434
Here thou seest that all tend vnto this, that Christ is he which prepareth the dwelling places,
Here thou See that all tend unto this, that christ is he which Prepareth the Dwelling places,
av pns21 vv2 cst d vvb p-acp d, cst np1 vbz pns31 r-crq vvz dt j-vvg n2,
(73) exposition (DIV2)
827
Image 9
9435
and that we can not be glorified but by Christ, so that the whole drift of this text is, that we are not iustified by mans strength,
and that we can not be glorified but by christ, so that the Whole drift of this text is, that we Are not justified by men strength,
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(73) exposition (DIV2)
827
Image 9
9436
nor by our owne merits, but by Christ, which the whole Epistle to the Romanes effectually declareth,
nor by our own merits, but by christ, which the Whole Epistle to the Romans effectually Declareth,
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(73) exposition (DIV2)
827
Image 9
9437
as also that which is written to the Galathians, & almost all that Paule doth in his Epistles, tendeth to the same ende. It followeth moreouer:
as also that which is written to the Galatians, & almost all that Paul does in his Epistles, tendeth to the same end. It follows moreover:
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(73) exposition (DIV2)
827
Image 9
9438
And whither I goe ye knowe, and the way ye knowe. And whither I go you know, and the Way you know.
cc c-crq pns11 vvb pn22 vvb, cc dt n1 pn22 vvb.
(73) exposition (DIV2)
828
Image 9
9439
For ye beleeue in me, and haue shewed signes in my name, whereby ye ought nowe to be certaine who I am,
For you believe in me, and have showed Signs in my name, whereby you ought now to be certain who I am,
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(73) exposition (DIV2)
828
Image 9
9440
and what I doe, and wherefore I am come. Ye haue also seene and heard the testimonie of the Father of me.
and what I do, and Wherefore I am come. You have also seen and herd the testimony of the Father of me.
cc r-crq pns11 vdb, cc c-crq pns11 vbm vvn. pn22 vhb av vvn cc vvn dt n1 pp-f dt n1 pp-f pno11.
(73) exposition (DIV2)
828
Image 9
9441
Wherefore ye may nowe knowe that the Father will glorifie me, and beleeue that I and the Father are one, it shoulde be therefore superfluous to speake more of these thinges.
Wherefore you may now know that the Father will Glorify me, and believe that I and the Father Are one, it should be Therefore superfluous to speak more of these things.
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(73) exposition (DIV2)
828
Image 9
9442
But the Disciples albeit they were well instructed of the Lorde him selfe, and had seene his miracles,
But the Disciples albeit they were well instructed of the Lord him self, and had seen his Miracles,
p-acp dt n2 cs pns32 vbdr av vvn pp-f dt n1 pno31 n1, cc vhd vvn po31 n2,
(73) exposition (DIV2)
828
Image 9
9443
yea and they them selues also had preached the Gospell and wrought miracles, were notwithstanding as yet somewhat grosse in vnderstanding,
yea and they them selves also had preached the Gospel and wrought Miracles, were notwithstanding as yet somewhat gross in understanding,
uh cc pns32 pno32 n2 av vhd vvn dt n1 cc j-vvn n2, vbdr a-acp c-acp av av j p-acp vvg,
(73) exposition (DIV2)
828
Image 9
9444
neither did they perceiue whereof he here spake, and what was that way, and whither the Lorde did prepare to depart.
neither did they perceive whereof he Here spoke, and what was that Way, and whither the Lord did prepare to depart.
dx vdd pns32 vvi c-crq pns31 av vvd, cc r-crq vbds d n1, cc c-crq dt n1 vdd vvi pc-acp vvi.
(73) exposition (DIV2)
828
Image 9
9445
Wherefore Thomas bursteth forth into open wordes and confesseth freely, that he is ignorant hereof, and sayth thus vnto the Lord:
Wherefore Thomas bursteth forth into open words and Confesses freely, that he is ignorant hereof, and say thus unto the Lord:
c-crq np1 vvz av p-acp j n2 cc vvz av-j, cst pns31 vbz j av, cc vvz av p-acp dt n1:
(73) exposition (DIV2)
828
Image 9
9446
Lord we knowe not whither thou goest: Lord we know not whither thou goest:
n1 pns12 vvb xx c-crq pns21 vv2:
(73) exposition (DIV2)
828
Image 9
9447
hovve can we then knovve the vvay? Here ye heare and see, that albeit there was faith in the Disciples, notwithstanding they were not as yet persuaded that Christ shoulde be crucified,how can we then know the Way? Here you hear and see, that albeit there was faith in the Disciples, notwithstanding they were not as yet persuaded that christ should be Crucified,
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(73) exposition (DIV2)
828
Image 9
9448
and by his death shoulde enter into his kingdome, and that the same kingdom should be spirituall, which they did not vnderstand euen after the resurrection of the Lord:
and by his death should enter into his Kingdom, and that the same Kingdom should be spiritual, which they did not understand even After the resurrection of the Lord:
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(73) exposition (DIV2)
828
Image 9
9449
Lorde, say they, wilt thou at this time restore the kingdom to Israell? Those good men were as yet persuaded, that it should be a carnall & worldly kingdom. Lord, say they, wilt thou At this time restore the Kingdom to Israel? Those good men were as yet persuaded, that it should be a carnal & worldly Kingdom.
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(73) exposition (DIV2)
828
Image 9
9450
Such grosse things may here and there be found in the Gospels, by meanes whereof the Disciples did sometime notably stumble and erre.
Such gross things may Here and there be found in the Gospels, by means whereof the Disciples did sometime notably Stumble and err.
d j n2 vmb av cc pc-acp vbi vvn p-acp dt ng1, p-acp n2 c-crq dt n2 vdd av av-j vvi cc vvi.
(73) exposition (DIV2)
828
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9451
All which were committed to writing for our comfort & confirmation, that we should not be by and by discouraged, All which were committed to writing for our Comfort & confirmation, that we should not be by and by discouraged,
d r-crq vbdr vvn p-acp vvg p-acp po12 n1 cc n1, cst pns12 vmd xx vbi p-acp cc a-acp vvn,
(73) exposition (DIV2)
828
Image 9
9452
when we haue sometime stumbled in faith, and can not at the first apply our selues to the workes and word of the Lorde.
when we have sometime stumbled in faith, and can not At the First apply our selves to the works and word of the Lord.
c-crq pns12 vhb av vvn p-acp n1, cc vmb xx p-acp dt ord vvi po12 n2 p-acp dt n2 cc n1 pp-f dt n1.
(73) exposition (DIV2)
828
Image 9
9453
If this happened to these great mē, which afterward shoulde become pillers of Christianitie, there is no cause truely that any should meruell,
If this happened to these great men, which afterwards should become pillars of Christianity, there is no cause truly that any should marvel,
cs d vvd p-acp d j n2, r-crq av vmd vvi n2 pp-f np1, pc-acp vbz dx n1 av-j cst d vmd vvb,
(73) exposition (DIV2)
828
Image 9
9454
if we also sometime faint in faith, yea, and let no man be afrayd, although it falleth out that sometime through infirmitie he so doe.
if we also sometime faint in faith, yea, and let no man be afraid, although it falls out that sometime through infirmity he so do.
cs pns12 av av j p-acp n1, uh, cc vvb dx n1 vbb j, cs pn31 vvz av cst av p-acp n1 pns31 av vdb.
(73) exposition (DIV2)
828
Image 9
9455
It is the worke and matter of the Lorde, he will amend these thinges when it seemeth good vnto him.
It is the work and matter of the Lord, he will amend these things when it seems good unto him.
pn31 vbz dt n1 cc n1 pp-f dt n1, pns31 vmb vvi d n2 c-crq pn31 vvz j p-acp pno31.
(73) exposition (DIV2)
828
Image 9
9456
Now of the wordes we mind to entreate somewhat at large.
Now of the words we mind to entreat somewhat At large.
av pp-f dt n2 pns12 vvb pc-acp vvi av p-acp j.
(73) exposition (DIV2)
829
Image 9
9457
Not much before, when Christ would confirme his Disciples in faith, he promised them that they should be glorified.
Not much before, when christ would confirm his Disciples in faith, he promised them that they should be glorified.
xx d a-acp, c-crq np1 vmd vvi po31 n2 p-acp n1, pns31 vvd pno32 cst pns32 vmd vbi vvn.
(73) exposition (DIV2)
829
Image 9
9458
Here he addeth and declareth how and by what meanes they must be glorified, affirming that that must be by his departure, that is, by his death,
Here he adds and Declareth how and by what means they must be glorified, affirming that that must be by his departure, that is, by his death,
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(73) exposition (DIV2)
829
Image 9
9459
& that by that meane he must obtaine his kingdome.
& that by that mean he must obtain his Kingdom.
cc cst p-acp d j pns31 vmb vvi po31 n1.
(73) exposition (DIV2)
829
Image 9
9460
This he had often repeated vnto them, so that now it did become them to know and vnderstand it. Therefore he sayth:
This he had often repeated unto them, so that now it did become them to know and understand it. Therefore he say:
d pns31 vhd av vvn p-acp pno32, av cst av pn31 vdd vvi pno32 pc-acp vvi cc vvi pn31. av pns31 vvz:
(73) exposition (DIV2)
829
Image 9
9461
VVhither I goe ye know, and the way ye knowe, but they did not yet throughly vnderstand it,Whither I go you know, and the Way you know, but they did not yet thoroughly understand it,
c-crq pns11 vvb pn22 vvb, cc dt n1 pn22 vvb, p-acp pns32 vdd xx av av-j vvi pn31,
(73) exposition (DIV2)
829
Image 9
9462
as the wordes of Thomas doe declare.
as the words of Thomas do declare.
c-acp dt n2 pp-f np1 vdb vvi.
(73) exposition (DIV2)
829
Image 9
9463
Now, it is certaine that there was faith in the Disciples, which the wordes of Peter proue, who aunswered Christ in steede of the rest,
Now, it is certain that there was faith in the Disciples, which the words of Peter prove, who answered christ in steed of the rest,
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(73) exposition (DIV2)
829
Image 9
9464
when he asked them, whether they also would goe away: Peter sayd: Maister to whom shall we goe? Thou hast the wordes of eternall life:
when he asked them, whither they also would go away: Peter said: Master to whom shall we go? Thou hast the words of Eternal life:
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(73) exposition (DIV2)
829
Image 9
9465
and we beleeue and knowe that thou art Christ the Sonne of the liuing God. and we believe and know that thou art christ the Son of the living God.
cc pns12 vvb cc vvb cst pns21 vb2r np1 dt n1 pp-f dt j-vvg np1.
(73) exposition (DIV2)
829
Image 9
9466
This appeareth also by the wordes of the Lord, which he had sayd to them a litle before at his supper:
This appears also by the words of the Lord, which he had said to them a little before At his supper:
d vvz av p-acp dt n2 pp-f dt n1, r-crq pns31 vhd vvn p-acp pno32 dt j c-acp p-acp po31 n1:
(73) exposition (DIV2)
829
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9467
Ye are cleane, which he would not haue sayd, if they had not beleued: they knewe Christ therefore that he is the way to the Father.You Are clean, which he would not have said, if they had not believed: they knew christ Therefore that he is the Way to the Father.
pn22 vbr j, r-crq pns31 vmd xx vhi vvn, cs pns32 vhd xx vvn: pns32 vvd np1 av cst pns31 vbz dt n1 p-acp dt n1.
(73) exposition (DIV2)
829
Image 9
9468
So they knew the Father also, for that they had seene the miracles whereby he gaue testimonie of the Sonne,
So they knew the Father also, for that they had seen the Miracles whereby he gave testimony of the Son,
av pns32 vvd dt n1 av, c-acp cst pns32 vhd vvn dt n2 c-crq pns31 vvd n1 pp-f dt n1,
(73) exposition (DIV2)
829
Image 9
9469
and had heard the voyce of the Father from heauen: This is my beloued Sonne, in whom I am well pleased, heare him.
and had herd the voice of the Father from heaven: This is my Beloved Son, in whom I am well pleased, hear him.
cc vhd vvn dt n1 pp-f dt n1 p-acp n1: d vbz po11 j-vvn n1, p-acp ro-crq pns11 vbm av vvn, vvb pno31.
(73) exposition (DIV2)
829
Image 9
9470
All these thinges did greatly increase faith in the Disciples hearts, notwithstanding they did not yet vnderstand, what they should doe,
All these things did greatly increase faith in the Disciples hearts, notwithstanding they did not yet understand, what they should do,
d d n2 vdd av-j vvi n1 p-acp dt n2 n2, c-acp pns32 vdd xx av vvi, r-crq pns32 vmd vdi,
(73) exposition (DIV2)
829
Image 9
9471
and what ende concerning the matters of Christ was to be hoped for. Set before you an example hereof in Abraham.
and what end Concerning the matters of christ was to be hoped for. Set before you an Exampl hereof in Abraham.
cc r-crq n1 vvg dt n2 pp-f np1 vbds pc-acp vbi vvn p-acp. vvb p-acp pn22 dt n1 av p-acp np1.
(73) exposition (DIV2)
829
Image 9
9472
Although in faith a sonne was conceiued vnto him, neuertheles he was yet ignorant, that he must be offered:
Although in faith a son was conceived unto him, nevertheless he was yet ignorant, that he must be offered:
cs p-acp n1 dt n1 vbds vvn p-acp pno31, av pns31 vbds av j, cst pns31 vmb vbi vvn:
(73) exposition (DIV2)
830
Image 9
9473
Neither did faith manifestly shew it selfe, when a sonne was giuen vnto him. So was it also with the Disciples:
Neither did faith manifestly show it self, when a son was given unto him. So was it also with the Disciples:
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(73) exposition (DIV2)
830
Image 9
9474
although they had faith, notwithstanding they wanted as yet triall of their faith: Now nothing trieth faith better then the crosse and persecution.
although they had faith, notwithstanding they wanted as yet trial of their faith: Now nothing trieth faith better then the cross and persecution.
cs pns32 vhd n1, c-acp pns32 vvd a-acp av n1 pp-f po32 n1: av pix vvz n1 av-jc cs dt n1 cc n1.
(73) exposition (DIV2)
830
Image 9
9476
When as the Apostles did suffer persecution, they then had a tast and triall of their faith.
When as the Apostles did suffer persecution, they then had a taste and trial of their faith.
c-crq c-acp dt n2 vdd vvi n1, pns32 av vhd dt n1 cc n1 pp-f po32 n1.
(73) exposition (DIV2)
830
Image 9
9477
As longe as we may liue without tentation, we thinke that we are endued with a strong faith,
As long as we may live without tentation, we think that we Are endued with a strong faith,
p-acp av-j c-acp pns12 vmb vvi p-acp n1, pns12 vvb cst pns12 vbr vvn p-acp dt j n1,
(73) exposition (DIV2)
830
Image 9
9478
but if any aduersitie commeth to vs on any side, we byandby trie what faith we rested vpon.
but if any adversity comes to us on any side, we byandby try what faith we rested upon.
cc-acp cs d n1 vvz p-acp pno12 p-acp d n1, pns12 av vvi r-crq n1 pns12 vvd p-acp.
(73) exposition (DIV2)
830
Image 9
9479
Wherfore S. Paul sayth Rom. 5:
Wherefore S. Paul say Rom. 5:
q-crq n1 np1 vvz np1 crd:
(73) exposition (DIV2)
830
Image 9
9480
VVe reioyce in tribulations, knowing that tribulation bringeth forth patience, & patience experience, & experience hope, and hope maketh not ashamed. We rejoice in tribulations, knowing that tribulation brings forth patience, & patience experience, & experience hope, and hope makes not ashamed.
pns12 vvb p-acp n2, vvg d n1 vvz av n1, cc n1 n1, cc n1 n1, cc n1 vvz xx j.
(73) exposition (DIV2)
830
Image 9
9481
After the same sort Salomon also sayth in the Prouerbs:
After the same sort Solomon also say in the Proverbs:
p-acp dt d n1 np1 av vvz p-acp dt n2:
(73) exposition (DIV2)
830
Image 9
9482
As siluer is fined, and golde tryed in the fornace, so doth the Lord trie the harts. As silver is fined, and gold tried in the furnace, so does the Lord try the hearts.
p-acp n1 vbz vvn, cc n1 vvn p-acp dt n1, av vdz dt n1 vvb dt n2.
(73) exposition (DIV2)
830
Image 9
9483
Such a triall is made by ye crosse and persecution, when we are as it were crucified according to our old Adam, by which crucifying our faith is tried,
Such a trial is made by you cross and persecution, when we Are as it were Crucified according to our old Adam, by which crucifying our faith is tried,
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(73) exposition (DIV2)
830
Image 9
9484
and according to this trial of faith our flesh mortified, the spirit encreasing in the knowledge of Christ.
and according to this trial of faith our Flesh mortified, the Spirit increasing in the knowledge of christ.
cc vvg p-acp d n1 pp-f n1 po12 n1 vvn, dt n1 j-vvg p-acp dt n1 pp-f np1.
(73) exposition (DIV2)
830
Image 9
9485
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.
And then is our Flesh truly mortified, when we suffer the will of God to bear Rule in us, which is then done when we submit our selves to his will howsoever he deals with us, renouncing our own.
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(73) exposition (DIV2)
830
Image 9
9486
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.
This S. Paul will have us to do, when he say thus Rom. 12: I beseech you brothers by the Mercies of God, that you give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God.
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(73) exposition (DIV2)
830
Image 9
9487
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 fashion not your selves like unto this world, but be you changed by the renewing of your mind, that you may prove what that good,
cc n1 xx po22 n2 av-j p-acp d n1, cc-acp vbb pn22 vvn p-acp dt vvg pp-f po22 n1, cst pn22 vmb vvi r-crq d j,
(73) exposition (DIV2)
830
Image 9
9488
and acceptable, and perfect vvil of God is. and acceptable, and perfect will of God is.
cc j, cc j vmb pp-f np1 vbz.
(73) exposition (DIV2)
830
Image 9
9489
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,
When Thomas thus Confesses that he is ignorant whither the Lord Goes, neither Knoweth the Way, the Lord does not rebuke him with a stern countenance,
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(73) exposition (DIV2)
831
Image 9
9490
neither by and by casteth him of, nor driueth him frō him, he calleth him not either a grosse asse or oxe,
neither by and by Cast him of, nor Driveth him from him, he calls him not either a gross Ass or ox,
av-dx p-acp cc a-acp vvz pno31 a-acp, ccx vvz pno31 p-acp pno31, pns31 vvz pno31 xx av-d dt j n1 cc n1,
(73) exposition (DIV2)
831
Image 9
9491
as we are wont to handle the weake, but aunswering him very gently, sayth: I am the vvay, the truth, and the life.
as we Are wont to handle the weak, but answering him very gently, say: I am the Way, the truth, and the life.
c-acp pns12 vbr j pc-acp vvi dt j, cc-acp vvg pno31 av av-j, vvz: pns11 vbm dt n1, dt n1, cc dt n1.
(73) exposition (DIV2)
831
Image 9
9492
I, sayth the Lord, am the way, by which the father is gone vnto, albeit I be slayne:
I, say the Lord, am the Way, by which the father is gone unto, albeit I be slain:
pns11, vvz dt n1, vbm dt n1, p-acp r-crq dt n1 vbz vvn p-acp, cs pns11 vbb vvn:
(73) exposition (DIV2)
831
Image 9
9493
I cary them that beleeue and are my sheepe, on my shoulders to the Father: no other way beside this leadeth vnto heauen.
I carry them that believe and Are my sheep, on my shoulders to the Father: no other Way beside this leads unto heaven.
pns11 vvb pno32 cst vvb cc vbr po11 n1, p-acp po11 n2 p-acp dt n1: dx j-jn n1 a-acp d vvz p-acp n1.
(73) exposition (DIV2)
831
Image 9
9494
He that walketh not this way, goeth out of the way from the Father. I also am the truth.
He that walks not this Way, Goes out of the Way from the Father. I also am the truth.
pns31 cst vvz xx d n1, vvz av pp-f dt n1 p-acp dt n1. pns11 av vbm dt n1.
(73) exposition (DIV2)
831
Image 9
9495
For I am the light which lightneth the worlde, and I teach true doctrine, and make true Christians.
For I am the Light which lighteneth the world, and I teach true Doctrine, and make true Christians.
p-acp pns11 vbm dt n1 r-crq vvz dt n1, cc pns11 vvb j n1, cc vvi j np1.
(73) exposition (DIV2)
831
Image 9
9496
Moreouer, I also am the life, for it is I that quicken, he that beleeueth in me shall not dye.
Moreover, I also am the life, for it is I that quicken, he that Believeth in me shall not die.
av, pns11 av vbm dt n1, c-acp pn31 vbz pns11 cst vvb, pns31 cst vvz p-acp pno11 vmb xx vvi.
(73) exposition (DIV2)
831
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9497
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.
This, as I said before, is to teach the Gospel rightly, that is, to show the true and right Way, which leads unto Eternal life.
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(73) exposition (DIV2)
831
Image 9
9498
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:
When the Disciples knew not the Way that leads unto glory, the Lord making no Delay, Affirmeth unto them that he is that Way. As if he should say:
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(73) exposition (DIV2)
831
Image 9
9499
If ye desire to know the way to glory, seeke not the strength, light, and righteousnes of creatures, but looke vnto me:
If you desire to know the Way to glory, seek not the strength, Light, and righteousness of creatures, but look unto me:
cs pn22 vvb pc-acp vvi dt n1 p-acp n1, vvb xx dt n1, n1, cc n1 pp-f n2, cc-acp vvb p-acp pno11:
(73) exposition (DIV2)
831
Image 9
9500
for I am the way, the truth, and the life, although I must be put to death,
for I am the Way, the truth, and the life, although I must be put to death,
c-acp pns11 vbm dt n1, dt n1, cc dt n1, cs pns11 vmb vbi vvn p-acp n1,
(73) exposition (DIV2)
831
Image 9
9501
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.
although I am vile and of no reputation according to the outward appearance: neither let this offend you, that they which be mine, Are Subject to persecutions.
cs pns11 vbm j cc pp-f dx n1 vvg p-acp dt j n1: av-dx vvb d vvi pn22, cst pns32 r-crq vbi png11, vbr j-jn p-acp n2.
(73) exposition (DIV2)
831
Image 9
9502
The right way to the father is found in me, let none remoue you from this perswasion. Therefore he sayth moreouer:
The right Way to the father is found in me, let none remove you from this persuasion. Therefore he say moreover:
dt j-jn n1 p-acp dt n1 vbz vvn p-acp pno11, vvb pix vvi pn22 p-acp d n1. av pns31 vvz av:
(73) exposition (DIV2)
831
Image 9
9503
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:No man comes unto the Father but by me. As if he should say: No man can come to the Father by his own strength or merits:
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(73) exposition (DIV2)
832
Image 9
9504
The lawe terrifieth the conscience that it can not goe to the Father:
The law terrifieth the conscience that it can not go to the Father:
dt n1 vvz dt n1 cst pn31 vmb xx vvi p-acp dt n1:
(73) exposition (DIV2)
832
Image 9
9505
the word of Christ, which iustifieth vs by the righteousnes of Christ, bringeth vs to the Father.
the word of christ, which Justifieth us by the righteousness of christ, brings us to the Father.
dt n1 pp-f np1, r-crq vvz pno12 p-acp dt n1 pp-f np1, vvz pno12 p-acp dt n1.
(73) exposition (DIV2)
832
Image 9
9506
Whereupon followeth that which he afterward sayth: If ye had knovvne me, ye should haue knovvne my Father also.
Whereupon follows that which he afterwards say: If you had known me, you should have known my Father also.
c-crq vvz d r-crq pns31 av vvz: cs pn22 vhd vvn pno11, pn22 vmd vhi vvn po11 n1 av.
(73) exposition (DIV2)
832
Image 9
9507
For as no man commeth to the Father, but by the Sonne, so no man knoweth the Father but by Christ the Sonne.
For as no man comes to the Father, but by the Son, so no man Knoweth the Father but by christ the Son.
c-acp p-acp dx n1 vvz p-acp dt n1, cc-acp p-acp dt n1, av dx n1 vvz dt n1 cc-acp p-acp np1 dt n1.
(73) exposition (DIV2)
833
Image 9
9508
First the Fathers will is not knowne, to wit, that he wil saue vs, vnles we see it in Christ.
First the Father's will is not known, to wit, that he will save us, unless we see it in christ.
np1 dt ng1 n1 vbz xx vvn, p-acp n1, cst pns31 vmb vvi pno12, cs pns12 vvb pn31 p-acp np1.
(73) exposition (DIV2)
833
Image 9
9509
He which is in the bosom of the Father, hath reuealed it vnto vs. Secondly the Father is not beleeued.
He which is in the bosom of the Father, hath revealed it unto us Secondly the Father is not believed.
pns31 r-crq vbz p-acp dt n1 pp-f dt n1, vhz vvn pn31 p-acp pno12 ord dt n1 vbz xx vvn.
(73) exposition (DIV2)
833
Image 9
9510
For reason by it selfe doth not vnderstand, that it receiueth any thing of God.
For reason by it self does not understand, that it receiveth any thing of God.
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(73) exposition (DIV2)
833
Image 9
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Wherefore it is needefull that Christ declare that bountifulnes and goodnes vnto vs. A troubled conscience flieth the Father,
Wherefore it is needful that christ declare that bountifulness and Goodness unto us A troubled conscience flies the Father,
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(73) exposition (DIV2)
833
Image 9
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neither can it abide to commit it self vnto him.
neither can it abide to commit it self unto him.
dx vmb pn31 vvi pc-acp vvi pn31 n1 p-acp pno31.
(73) exposition (DIV2)
833
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But they that are iustified by the word of Christ, do not any more contemne the Father,
But they that Are justified by the word of christ, do not any more contemn the Father,
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(73) exposition (DIV2)
833
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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.
neither fly him, as the Israelites did, but stand before him as Moses, and Are enlightened with divine Light, that they may know the power of God and mercy of the Father.
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(73) exposition (DIV2)
833
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Hereupon commeth trust and confidence in him:
Hereupon comes trust and confidence in him:
av vvz n1 cc n1 p-acp pno31:
(73) exposition (DIV2)
833
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hereby we knowe that we receiue all thinges at his handes, and looke for all as well spiritual as corporal things of him.
hereby we know that we receive all things At his hands, and look for all as well spiritual as corporal things of him.
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(73) exposition (DIV2)
833
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If Abraham had not bene commaunded to offer his sonne, he had had no triall of his faith.
If Abraham had not be commanded to offer his son, he had had no trial of his faith.
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(73) exposition (DIV2)
830
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But be not ye troubled because of these thinges, be not afrayde, it wilbe better shortly after, the will of the Father is such.
But be not you troubled Because of these things, be not afraid, it will better shortly After, the will of the Father is such.
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(73) exposition (DIV2)
825
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Howbeit flesh can not do otherwise but be offended, if it seeth Christ to be crucified, it byandby reuolteth from him, it beleeueth him not neither counteth him for a Sauiour.
Howbeit Flesh can not doe otherwise but be offended, if it sees christ to be Crucified, it byandby revolteth from him, it Believeth him not neither counteth him for a Saviour.
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(73) exposition (DIV2)
825
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Which also it doth, when it seeth holy men suffer persecution, to be afflicted and tormented,
Which also it does, when it sees holy men suffer persecution, to be afflicted and tormented,
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(73) exposition (DIV2)
825
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for then it thinketh that God hath no care of them. Against this offence Christ aforehand confirmeth his Disciples, and sayth:
for then it Thinketh that God hath no care of them. Against this offence christ aforehand confirmeth his Disciples, and say:
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(73) exposition (DIV2)
825
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Ye beleeue in God, beleeue also in me. You believe in God, believe also in me.
pn22 vvb p-acp np1, vvb av p-acp pno11.
(73) exposition (DIV2)
825
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That is, ye beleeue that God loueth you and will glorifie you, beleeue that he will do it after that sort, that ye see me glorified,
That is, you believe that God loves you and will Glorify you, believe that he will do it After that sort, that you see me glorified,
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(73) exposition (DIV2)
825
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and beleeue that this my death is life, to the glorifying both of me, and of my whole body, that is, of all Christians,
and believe that this my death is life, to the glorifying both of me, and of my Whole body, that is, of all Christians,
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(73) exposition (DIV2)
825
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and that this death satisfieth for the synnes of the world, as the Apostles afterward witnessed of him in their writinges. Thus Iohn sayth:
and that this death Satisfieth for the Sins of the world, as the Apostles afterwards witnessed of him in their writings. Thus John say:
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(73) exposition (DIV2)
825
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Christ is the reconciliation for our synnes: and not for ours onely, but also for the synnes of the whole worlde. christ is the reconciliation for our Sins: and not for ours only, but also for the Sins of the Whole world.
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(73) exposition (DIV2)
825
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Wherefore thou seest that Christ here will haue heartes confirmed by faith, and by no other outward thinge. He sayth moreouer:
Wherefore thou See that christ Here will have hearts confirmed by faith, and by no other outward thing. He say moreover:
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(73) exposition (DIV2)
825
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In my Fathers house are many dwelling places. In my Father's house Are many Dwelling places.
p-acp po11 ng1 n1 vbr d j-vvg n2.
(73) exposition (DIV2)
826
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These dwelling places haue bin prepared from euerlasting, neither is there any neede that they should be prepared of him. Why therefore doth he say:
These Dwelling places have been prepared from everlasting, neither is there any need that they should be prepared of him. Why Therefore does he say:
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(73) exposition (DIV2)
826
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I go to prepare a place for you? This is nothinge els but that he goeth and is made Lord of all, whereby he may prepare vs vnto such dwelling places.I go to prepare a place for you? This is nothing Else but that he Goes and is made Lord of all, whereby he may prepare us unto such Dwelling places.
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(73) exposition (DIV2)
826
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For as long as we are not prepared, neither are the dwelling places prepared for vs,
For as long as we Are not prepared, neither Are the Dwelling places prepared for us,
p-acp c-acp av-j c-acp pns12 vbr xx vvn, av-dx vbr dt j-vvg n2 vvn p-acp pno12,
(73) exposition (DIV2)
826
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although they be ready by themselues. Wherefore Christ meaneth thus much: There are dwelling places, but not yet prepared rightly and as they must be.
although they be ready by themselves. Wherefore christ means thus much: There Are Dwelling places, but not yet prepared rightly and as they must be.
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(73) exposition (DIV2)
826
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The exposition of this Gospell.
The exposition of this Gospel.
dt n1 pp-f d n1.
(73) exposition (DIV2)
823
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& by them to strengthen our weake faith. **** FINIS.
& by them to strengthen our weak faith. **** FINIS.
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(73) exposition (DIV2)
842
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9618
Let vs call vpon God for the ayde of his grace, that we may be able to vnderstand them,
Let us call upon God for the aid of his grace, that we may be able to understand them,
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(73) exposition (DIV2)
842
Image 9
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for the kingdom of Christ is the power & vertue of God. These things I thought good to entreat of concerning this Gospell:
for the Kingdom of christ is the power & virtue of God. These things I Thought good to entreat of Concerning this Gospel:
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(73) exposition (DIV2)
842
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For Christ reigneth by his word, wherefore it is needefull that we exactly know the vertue of the word:
For christ Reigneth by his word, Wherefore it is needful that we exactly know the virtue of the word:
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(73) exposition (DIV2)
842
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By these promises the hart must be confirmed & made courageous against the gates of hell.
By these promises the heart must be confirmed & made courageous against the gates of hell.
p-acp d n2 dt n1 vmb vbi vvn cc vvd j p-acp dt n2 pp-f n1.
(73) exposition (DIV2)
842
Image 9
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Also, that he will heare vs when we pray, and whatsoeuer we pray for vnto the Father in his name.
Also, that he will hear us when we pray, and whatsoever we pray for unto the Father in his name.
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(73) exposition (DIV2)
842
Image 9
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to wit, that he will doe so great works by vs, as he him selfe hath done, yea and greater also.
to wit, that he will do so great works by us, as he him self hath done, yea and greater also.
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(73) exposition (DIV2)
842
Image 9
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& so reigne, that he will declare a notable token of his gouernment, that we may feele and perceiue it:
& so Reign, that he will declare a notable token of his government, that we may feel and perceive it:
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(73) exposition (DIV2)
842
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9611
Before he affirmeth, that he wil shew forth a signe and testimonie of his kingdom,
Before he Affirmeth, that he will show forth a Signen and testimony of his Kingdom,
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(73) exposition (DIV2)
842
Image 9
9610
This therefore is the summe of this conclusion: He biddeth his Disciples and vs therefore beleeue, for that he goeth to reigne.
This Therefore is the sum of this conclusion: He bids his Disciples and us Therefore believe, for that he Goes to Reign.
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(73) exposition (DIV2)
842
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These wordes tend to this ende, that he may make vs certainely beleue his wordes, and cleaue vnto him.
These words tend to this end, that he may make us Certainly believe his words, and cleave unto him.
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(73) exposition (DIV2)
842
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Wherfore he repeateth these wordes, and sayth: If ye shall aske any thing in my Name, I will doe it.
Wherefore he repeateth these words, and say: If you shall ask any thing in my Name, I will do it.
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(73) exposition (DIV2)
841
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For he hath giuen his Sonne for our sinnes, and whatsoeuer we purpose to aske, we must aske it by this Sonne, and we shall obtaine it.
For he hath given his Son for our Sins, and whatsoever we purpose to ask, we must ask it by this Son, and we shall obtain it.
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(73) exposition (DIV2)
841
Image 9
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but do put our trust in his mercie.
but do put our trust in his mercy.
cc-acp vdb vvi po12 n1 p-acp po31 n1.
(73) exposition (DIV2)
841
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whē we acknowledge ye we are saued not by our owne merits, not by our owne wisedom and righteousnes,
when we acknowledge you we Are saved not by our own merits, not by our own Wisdom and righteousness,
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(73) exposition (DIV2)
841
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The Father is then glorified, when glorie is giuen and ascribed vnto him, not vnto vs. That is,
The Father is then glorified, when glory is given and ascribed unto him, not unto us That is,
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(73) exposition (DIV2)
841
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That the Father may be glorified in the Sonne. That the Father may be glorified in the Son.
cst dt n1 vmb vbi vvn p-acp dt n1.
(73) exposition (DIV2)
841
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as Peter sayth, to offer vp spirituall sacrifices, and acceptable to God. All these thinges sayth Christ, I will doe for this cause:
as Peter say, to offer up spiritual Sacrifices, and acceptable to God. All these things say christ, I will do for this cause:
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(73) exposition (DIV2)
840
Image 9
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For by Christ we are heard, as also in Christ we are loued, by whom also we are Priestes,
For by christ we Are herd, as also in christ we Are loved, by whom also we Are Priests,
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(73) exposition (DIV2)
840
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And he peculiarly addeth, in my Name, whereby he excludeth all our merits.
And he peculiarly adds, in my Name, whereby he excludeth all our merits.
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(73) exposition (DIV2)
840
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For those thinges that ye haue neede of and aske, ye shall obtaine, I wil doe this for you, because I obtaine a kingdom.
For those things that you have need of and ask, you shall obtain, I will do this for you, Because I obtain a Kingdom.
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(73) exposition (DIV2)
840
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As soone as I come to the Father, there is no cause why ye should be carefull.
As soon as I come to the Father, there is no cause why you should be careful.
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(73) exposition (DIV2)
840
Image 9
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Wherefore they ought nothing at all to feare. He yet comforteth them more and sayth: And whatsoeuer ye aske in my name, that will I doe. As if he should say:
Wherefore they ought nothing At all to Fear. He yet comforts them more and say: And whatsoever you ask in my name, that will I do. As if he should say:
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(73) exposition (DIV2)
839
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So here he promiseth them that they shall be glorified, for he goeth to the Father, who shall deliuer all thinges into his handes, that he may mightely obtaine a kingdom ouer all things that are in heauen and earth.
So Here he promises them that they shall be glorified, for he Goes to the Father, who shall deliver all things into his hands, that he may mightily obtain a Kingdom over all things that Are in heaven and earth.
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(73) exposition (DIV2)
839
Image 9
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although he should dye, but courageously cleaue to him, and beleue in him:
although he should die, but courageously cleave to him, and believe in him:
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(73) exposition (DIV2)
839
Image 9
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For as he did before beginne to confirme them, that they should not be troubled and offended,
For as he did before begin to confirm them, that they should not be troubled and offended,
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(73) exposition (DIV2)
839
Image 9
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and sitteth vpon the throne of his Father Dauid. The Lord also speaketh these wordes: I goe to the Father, to comfort his Disciples.
and Sitteth upon the throne of his Father David. The Lord also speaks these words: I go to the Father, to Comfort his Disciples.
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(73) exposition (DIV2)
839
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For this is the kingdom of Christ, whereby he reigneth in earth in the hartes of the beleeuers,
For this is the Kingdom of christ, whereby he Reigneth in earth in the hearts of the believers,
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(73) exposition (DIV2)
839
Image 9
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& as Paule according to the saying of the Psalme declareth, to giue giftes vnto men, to lighten and to sanctifie.
& as Paul according to the saying of the Psalm Declareth, to give Gifts unto men, to lighten and to sanctify.
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(73) exposition (DIV2)
839
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but for that Christ who is in the Father, is now in vs. For to goe to the Father is to fulfill all thinges,
but for that christ who is in the Father, is now in us For to go to the Father is to fulfil all things,
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(73) exposition (DIV2)
839
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Because Christ is in the Father, therefore doth he the workes of the Father, but we doe them not also therefore,
Because christ is in the Father, Therefore does he the works of the Father, but we do them not also Therefore,
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(73) exposition (DIV2)
839
Image 9
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I goe to the Father? I aunswere:I go to the Father? I answer:
pns11 vvb p-acp dt n1? pns11 vvb:
(73) exposition (DIV2)
839
Image 9
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That is, by faith in me ye also shall doe those works, and know that my word is the vertue and power of God. But why doth he say:
That is, by faith in me you also shall do those works, and know that my word is the virtue and power of God. But why does he say:
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(73) exposition (DIV2)
839
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He that beleeueth in me, the works that I do, he shall doe also. He that Believeth in me, the works that I do, he shall do also.
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(73) exposition (DIV2)
839
Image 9
9585
But that he might confirme this, to wit, that his worde is the power of the Father, he added and sayd:
But that he might confirm this, to wit, that his word is the power of the Father, he added and said:
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(73) exposition (DIV2)
839
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9584
For a litle before Christ had taught, that the Father is known by him, and that is because he is in the Father, he therefore is shewed by that worde, by which the Father is shewed.
For a little before christ had taught, that the Father is known by him, and that is Because he is in the Father, he Therefore is showed by that word, by which the Father is showed.
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(73) exposition (DIV2)
839
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That is, I will begin a kingdom, where I will fulfill all thinges. Here the Lord annexeth the conclusion of all the questions and consolations going before.
That is, I will begin a Kingdom, where I will fulfil all things. Here the Lord annexeth the conclusion of all the questions and consolations going before.
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(73) exposition (DIV2)
839
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But what is the cause hereof? The Lord him selfe addeth it saying: For I goe vnto my Father.
But what is the cause hereof? The Lord him self adds it saying: For I go unto my Father.
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(73) exposition (DIV2)
838
Image 9
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IN the beginning of this Gospell Christ declareth wherefore he came, and what office he executeth, which is properly the preaching of the Gospell:
IN the beginning of this Gospel christ Declareth Wherefore he Come, and what office he Executeth, which is properly the preaching of the Gospel:
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(73) exposition (DIV2)
824
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9391
to wit, that he is he which prepareth dwelling places with the Father, and wil when he commeth againe, receiue vs vnto himselfe.
to wit, that he is he which Prepareth Dwelling places with the Father, and will when he comes again, receive us unto himself.
p-acp n1, cst pns31 vbz pns31 r-crq vvz n1 n2 p-acp dt n1, cc vmb c-crq pns31 vvz av, vvb pno12 p-acp px31.
(73) exposition (DIV2)
824
Image 9
9392
Moreouer he sayth, that he is the way, the truth, and the life, which he afterward more plainly expresseth when he sayth:
Moreover he say, that he is the Way, the truth, and the life, which he afterwards more plainly Expresses when he say:
av pns31 vvz, cst pns31 vbz dt n1, dt n1, cc dt n1, r-crq pns31 av av-dc av-j vvz c-crq pns31 vvz:
(73) exposition (DIV2)
824
Image 9
9393
No man commeth vnto the Father but by me. Also when he sayth: If ye had knowne me, ye should haue knowne my Father also. No man comes unto the Father but by me. Also when he say: If you had known me, you should have known my Father also.
dx n1 vvz p-acp dt n1 cc-acp p-acp pno11. av c-crq pns31 vvz: cs pn22 vhd vvn pno11, pn22 vmd vhi vvn po11 n1 av.
(73) exposition (DIV2)
824
Image 9
9394
Hereunto moreouer pertaineth that which he sayth vnto Philip: He that hath seene me, hath seene my Father.
Hereunto moreover pertaineth that which he say unto Philip: He that hath seen me, hath seen my Father.
av av vvz cst r-crq pns31 vvz p-acp np1: pns31 cst vhz vvn pno11, vhz vvn po11 n1.
(73) exposition (DIV2)
824
Image 9
9395
This is the chiefe and the greatest thing in this Gospell, vnto which all are to be referred.
This is the chief and the greatest thing in this Gospel, unto which all Are to be referred.
d vbz dt j-jn cc dt js n1 p-acp d n1, p-acp r-crq d vbr pc-acp vbi vvn.
(73) exposition (DIV2)
824
Image 9
9396
Hereof we ought to learne, that we are not iustified by our owne strength, neither saued by our owne merits,
Hereof we ought to Learn, that we Are not justified by our own strength, neither saved by our own merits,
av pns12 vmd pc-acp vvi, cst pns12 vbr xx vvn p-acp po12 d n1, av-dx vvn p-acp po12 d n2,
(73) exposition (DIV2)
824
Image 9
9397
but are sanctified by ye spirit of Christ, and saued by grace, & that Christ is the way leading to saluation.
but Are sanctified by you Spirit of christ, and saved by grace, & that christ is the Way leading to salvation.
cc-acp vbr vvn p-acp pn22 n1 pp-f np1, cc vvd p-acp n1, cc cst np1 vbz dt n1 vvg p-acp n1.
(73) exposition (DIV2)
824
Image 9
9398
We will discusse and examine this Gospell throughout, as God shall giue vs grace.
We will discuss and examine this Gospel throughout, as God shall give us grace.
pns12 vmb vvi cc vvi d n1 a-acp, c-acp np1 vmb vvi pno12 vvi.
(73) exposition (DIV2)
825
Image 9
9399
These wordes the Lord spake vnto his Disciples after his Supper, when he was now about to depart from them.
These words the Lord spoke unto his Disciples After his Supper, when he was now about to depart from them.
np1 n2 dt n1 vvd p-acp po31 n2 p-acp po31 n1, c-crq pns31 vbds av a-acp pc-acp vvi p-acp pno32.
(73) exposition (DIV2)
825
Image 9
9400
Forasmuch as he had said many thinges vnto them of his departure and passion, they were after a sort troubled and terrified,
Forasmuch as he had said many things unto them of his departure and passion, they were After a sort troubled and terrified,
av c-acp pns31 vhd vvn d n2 p-acp pno32 pp-f po31 n1 cc n1, pns32 vbdr p-acp dt n1 vvn cc vvn,
(73) exposition (DIV2)
825
Image 9
9517
All these we must acknowledge to be receiued by faith, reason can not attaine vnto them.
All these we must acknowledge to be received by faith, reason can not attain unto them.
av-d d pns12 vmb vvi pc-acp vbi vvn p-acp n1, n1 vmb xx vvi p-acp pno32.
(73) exposition (DIV2)
833
Image 9
9518
For it endeuoureth to obtaine God by her owne strength and merits, but that endeuour is in vaine.
For it endeavoureth to obtain God by her own strength and merits, but that endeavour is in vain.
p-acp pn31 vvz pc-acp vvi np1 p-acp po31 d n1 cc n2, cc-acp cst n1 vbz p-acp j.
(73) exposition (DIV2)
833
Image 9
9519
Wherefore when it is not able to come to the knowledge of God by her owne strength, it vtterly denieth God,
Wherefore when it is not able to come to the knowledge of God by her own strength, it utterly Denieth God,
c-crq c-crq pn31 vbz xx j pc-acp vvi p-acp dt n1 pp-f np1 p-acp po31 d n1, pn31 av-j vvz np1,
(73) exposition (DIV2)
833
Image 9
9520
and sayth that there is no God.
and say that there is no God.
cc vvz cst pc-acp vbz dx n1.
(73) exposition (DIV2)
833
Image 9
9521
After when it seeth vncleannes in her workes, it despeireth, and is in most great distres.
After when it sees uncleanness in her works, it despeireth, and is in most great distres.
p-acp c-crq pn31 vvz n1 p-acp po31 n2, pn31 vvz, cc vbz p-acp ds j n1.
(73) exposition (DIV2)
833
Image 9
9522
But when we are iustified by foolish preaching, we come to the knowledge of God the Father,
But when we Are justified by foolish preaching, we come to the knowledge of God the Father,
p-acp c-crq pns12 vbr vvn p-acp j vvg, pns12 vvb p-acp dt n1 pp-f np1 dt n1,
(73) exposition (DIV2)
833
Image 9
9523
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.
as soon as we believe the word of christ, and so we try the power of the Father in afflictions and adversities, although they be even great.
c-acp av c-acp pns12 vvb dt n1 pp-f np1, cc av pns12 vvb dt n1 pp-f dt n1 p-acp n2 cc n2, cs pns32 vbb av j.
(73) exposition (DIV2)
833
Image 9
9524
This was shadowed forth in that, that the people of Israell could not abide to heare the voice of God,
This was shadowed forth in that, that the people of Israel could not abide to hear the voice of God,
d vbds vvn av p-acp d, cst dt n1 pp-f np1 vmd xx vvi pc-acp vvi dt n1 pp-f np1,
(73) exposition (DIV2)
833
Image 9
9525
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.
but desired that Moses might speak unto them. Where christ also was figured, that he should make Intercession for us to the Father, and be our mercy seat.
cc-acp vvd cst np1 vmd vvi p-acp pno32. c-crq np1 av vbds vvn, cst pns31 vmd vvi n1 p-acp pno12 p-acp dt n1, cc vbb po12 n1 n1.
(73) exposition (DIV2)
833
Image 9
9526
For nature is more weake & fraile, then that it can abide to talke with God.
For nature is more weak & frail, then that it can abide to talk with God.
p-acp n1 vbz av-dc j cc j, av cst pn31 vmb vvi pc-acp vvi p-acp np1.
(73) exposition (DIV2)
833
Image 9
9527
Wherefore he hath giuen vnto vs this his Sonne a Mediatour, in whom and by whom we must haue to doe with him.
Wherefore he hath given unto us this his Son a Mediator, in whom and by whom we must have to do with him.
c-crq pns31 vhz vvn p-acp pno12 d po31 n1 dt n1, p-acp ro-crq cc p-acp ro-crq pns12 vmb vhi pc-acp vdi p-acp pno31.
(73) exposition (DIV2)
833
Image 9
9528
When as the Lord so louingly and gently dealeth with Thomas, and sheweth vnto him,
When as the Lord so lovingly and gently deals with Thomas, and shows unto him,
c-crq c-acp dt n1 av av-vvg cc av-j vvz p-acp np1, cc vvz p-acp pno31,
(73) exposition (DIV2)
833
Image 9
9529
howe he must come to the Father, to wit, by the Sonne, and that the Father is knowne in the Sonne, there doth yet happen a grosser thing in Philip, who bursteth forth and will not be content with faith,
how he must come to the Father, to wit, by the Son, and that the Father is known in the Son, there does yet happen a grosser thing in Philip, who bursteth forth and will not be content with faith,
c-crq pns31 vmb vvi p-acp dt n1, pc-acp vvi, p-acp dt n1, cc cst dt n1 vbz vvn p-acp dt n1, a-acp vdz av vvi dt jc n1 p-acp np1, r-crq vvz av cc vmb xx vbi j p-acp n1,
(73) exposition (DIV2)
833
Image 9
9530
but will knowe the thinge assuredly by feeling and seeing. Wherefore he sayth vnto the Lord:
but will know the thing assuredly by feeling and seeing. Wherefore he say unto the Lord:
cc-acp vmb vvi dt n1 av-vvn p-acp n1 cc vvg. c-crq pns31 vvz p-acp dt n1:
(73) exposition (DIV2)
833
Image 9
9531
Lord, shew vs thy Father, and it sufficeth vs. As though he would say, if thou wilt also shew vnto vs a signe, then will we beleeue.Lord, show us thy Father, and it Suffices us As though he would say, if thou wilt also show unto us a Signen, then will we believe.
n1, vvb pno12 po21 n1, cc pn31 vvz pno12 p-acp cs pns31 vmd vvi, cs pns21 vm2 av vvi p-acp pno12 dt n1, av vmb pns12 vvi.
(73) exposition (DIV2)
834
Image 9
9532
Philip counteth it not sufficient to beleeue the worde, but goeth about to come to the knowledge of the Father by an other meanes then by the word.
Philip counteth it not sufficient to believe the word, but Goes about to come to the knowledge of the Father by an other means then by the word.
np1 vvz pn31 xx j pc-acp vvi dt n1, cc-acp vvz a-acp pc-acp vvi p-acp dt n1 pp-f dt n1 p-acp dt j-jn n2 av p-acp dt n1.
(73) exposition (DIV2)
834
Image 9
9533
For seing that reason can not beleeue, he requesteth to be certified by an other meanes and way.
For sing that reason can not believe, he requesteth to be certified by an other means and Way.
p-acp vvg d n1 vmb xx vvi, pns31 vvz pc-acp vbi vvn p-acp dt j-jn n2 cc n1.
(73) exposition (DIV2)
834
Image 9
9534
By the interrogation therfore of Christ that followeth it is shewed, that the conscience is made certaine and quiet by no other thing,
By the interrogation Therefore of christ that follows it is showed, that the conscience is made certain and quiet by no other thing,
p-acp dt n1 av pp-f np1 cst vvz pn31 vbz vvn, cst dt n1 vbz vvn j cc j-jn p-acp dx j-jn n1,
(73) exposition (DIV2)
834
Image 9
9535
then by faith, for that we must cleaue to the bare worde, and looke for no other signe.
then by faith, for that we must cleave to the bore word, and look for no other Signen.
av p-acp n1, c-acp cst pns12 vmb vvi p-acp dt j n1, cc vvi p-acp dx j-jn n1.
(73) exposition (DIV2)
834
Image 9
9536
But Philip thought here that he should be much more certified, if he did see the Father,
But Philip Thought Here that he should be much more certified, if he did see the Father,
p-acp np1 vvd av cst pns31 vmd vbi av-d av-dc vvn, cs pns31 vdd vvi dt n1,
(73) exposition (DIV2)
834
Image 9
9537
then if he beleeued the simple and bare word. This incredulitie Christ reproueth somewhat sharpely, and sayth:
then if he believed the simple and bore word. This incredulity christ Reproveth somewhat sharply, and say:
av cs pns31 vvd dt j cc j n1. d n1 np1 vvz av av-j, cc vvz:
(73) exposition (DIV2)
834
Image 9
9538
Haue I bene so long time with you, & hast thou not knowne me? As though he should say:Have I be so long time with you, & hast thou not known me? As though he should say:
vhb pns11 vbn av j n1 p-acp pn22, cc vh2 pns21 xx vvn pno11? c-acp cs pns31 vmd vvi:
(73) exposition (DIV2)
835
Image 9
9539
I teach and preach, and yet thou knowest me not.
I teach and preach, and yet thou Knowest me not.
pns11 vvb cc vvi, cc av pns21 vv2 pno11 xx.
(73) exposition (DIV2)
835
Image 9
9540
Doost thou not knowe that the Father will be knowne by me, that my word is the worde and power of the Father, by which alone he will be knowne,
Dost thou not know that the Father will be known by me, that my word is the word and power of the Father, by which alone he will be known,
vd2 pns21 xx vvi cst dt n1 vmb vbi vvn p-acp pno11, cst po11 n1 vbz dt n1 cc n1 pp-f dt n1, p-acp r-crq av-j pns31 vmb vbi vvn,
(73) exposition (DIV2)
835
Image 9
9541
and by nothing els? For thou hast heard the voice of the Father from heauen after this sort:
and by nothing Else? For thou hast herd the voice of the Father from heaven After this sort:
cc p-acp pix av? p-acp pns21 vh2 vvn dt n1 pp-f dt n1 p-acp n1 p-acp d n1:
(73) exposition (DIV2)
835
Image 9
9542
This is my beloued Sonne, in whome I am well pleased, heare him. This is my Beloved Son, in whom I am well pleased, hear him.
d vbz po11 j-vvn n1, p-acp ro-crq pns11 vbm av vvn, vvb pno31.
(73) exposition (DIV2)
835
Image 9
9543
Doost thou not yet vnderstande howe the Father is knowne? The Father is not seene with carnall eyes,
Dost thou not yet understand how the Father is known? The Father is not seen with carnal eyes,
vd2 pns21 xx av vvi c-crq dt n1 vbz vvn? dt n1 vbz xx vvn p-acp j n2,
(73) exposition (DIV2)
835
Image 9
9544
as Iohn in his first chapter sayth: No man hath seene God at any time:
as John in his First chapter say: No man hath seen God At any time:
c-acp np1 p-acp po31 ord n1 vvz: dx n1 vhz vvn np1 p-acp d n1:
(73) exposition (DIV2)
835
Image 9
9545
the onely begotten Sonne, which is in the bosom of the Father, he hath declared him. the only begotten Son, which is in the bosom of the Father, he hath declared him.
dt av-j vvn n1, r-crq vbz p-acp dt n1 pp-f dt n1, pns31 vhz vvn pno31.
(73) exposition (DIV2)
835
Image 9
9546
Wherefore the Lord sayth to Philip: Philip, he that hath seene me, hath seene the Father.
Wherefore the Lord say to Philip: Philip, he that hath seen me, hath seen the Father.
c-crq dt n1 vvz pc-acp vvi: np1, pns31 cst vhz vvn pno11, vhz vvn dt n1.
(73) exposition (DIV2)
835
Image 9
9547
This saying is like vnto that former when he sayth: If ye had knowne me, ye should haue knowne my Father also.
This saying is like unto that former when he say: If you had known me, you should have known my Father also.
d vvg vbz av-j p-acp cst j c-crq pns31 vvz: cs pn22 vhd vvn pno11, pn22 vmd vhi vvn po11 n1 av.
(73) exposition (DIV2)
835
Image 9
9548
That is, forasmuch as the Father will be knowne by me, seeke no other way to knowe him,
That is, forasmuch as the Father will be known by me, seek no other Way to know him,
cst vbz, av c-acp dt n1 vmb vbi vvn p-acp pno11, vvb dx j-jn n1 pc-acp vvi pno31,
(73) exposition (DIV2)
835
Image 9
9549
but beleue my word, that I am he, which sheweth vnto you the Father, and will make you to know him in me.
but believe my word, that I am he, which shows unto you the Father, and will make you to know him in me.
cc-acp vvb po11 n1, cst pns11 vbm pns31, r-crq vvz p-acp pn22 dt n1, cc vmb vvi pn22 pc-acp vvi pno31 p-acp pno11.
(73) exposition (DIV2)
835
Image 9
9550
Beleeue that by me thou hast accesse to the Father, by this meanes thou shalt knowe the Father, by faith thou shalt vnderstande the power and mercie of the Father,
Believe that by me thou hast access to the Father, by this means thou shalt know the Father, by faith thou shalt understand the power and mercy of the Father,
vvb cst p-acp pno11 pns21 vh2 n1 p-acp dt n1, p-acp d n2 pns21 vm2 vvi dt n1, p-acp n1 pns21 vm2 vvi dt n1 cc n1 pp-f dt n1,
(73) exposition (DIV2)
835
Image 9
9551
and shalt feele him to be comfortable and gracious.
and shalt feel him to be comfortable and gracious.
cc vm2 vvi pno31 pc-acp vbi j cc j.
(73) exposition (DIV2)
835
Image 9
9552
The Father will haue my word to be beleeued, and them that beleeue it, to be saued and obtaine eternall life.
The Father will have my word to be believed, and them that believe it, to be saved and obtain Eternal life.
dt n1 vmb vhi po11 n1 pc-acp vbi vvn, cc pno32 cst vvb pn31, pc-acp vbi vvn cc vvi j n1.
(73) exposition (DIV2)
835
Image 9
9553
Seeing therefore that these thinges be thus, that we can not know the Father but in the Sonne,
Seeing Therefore that these things be thus, that we can not know the Father but in the Son,
vvg av cst d n2 vbb av, cst pns12 vmb xx vvi dt n1 cc-acp p-acp dt n1,
(73) exposition (DIV2)
835
Image 9
9554
and when we know the Sonne, we know also the Father: the Lord sayth moreouer vnto Philip:
and when we know the Son, we know also the Father: the Lord say moreover unto Philip:
cc c-crq pns12 vvb dt n1, pns12 vvb av dt n1: dt n1 vvz av p-acp np1:
(73) exposition (DIV2)
835
Image 9
9555
How then sayest thou: Shewe vs thy Father? Beleeuest thou not that I am in the Father, How then Sayest thou: Show us thy Father? Believest thou not that I am in the Father,
c-crq av vv2 pns21: vvb pno12 po21 n1? vv2 pns21 xx cst pns11 vbm p-acp dt n1,
(73) exposition (DIV2)
836
Image 9
9556
and the Father is in me? As if he would say:and the Father is in me? As if he would say:
cc dt n1 vbz p-acp pno11? c-acp cs pns31 vmd vvi:
(73) exposition (DIV2)
836
Image 9
9557
Forasmuch as there is no other way to know the Father, but that which I haue shewed,
Forasmuch as there is no other Way to know the Father, but that which I have showed,
av c-acp pc-acp vbz dx j-jn n1 pc-acp vvi dt n1, cc-acp cst r-crq pns11 vhb vvn,
(73) exposition (DIV2)
836
Image 9
9558
why I pray thee, doost thou not beleeue my wordes, seeing that I haue taught that I am the way, the truth,
why I pray thee, dost thou not believe my words, seeing that I have taught that I am the Way, the truth,
c-crq pns11 vvb pno21, vd2 pns21 xx vvi po11 n2, vvg cst pns11 vhb vvn cst pns11 vbm dt n1, dt n1,
(73) exposition (DIV2)
836
Image 9
9559
and the life? Doost thou not beleeue that I am in the Father, and the Father in me? Beleeuest thou not that my diuinitie and the diuinitie of the Father is one? and that the Father will be knowne by me? But why is the Father knowne by the knowledge of the Sonne? euen therefore,
and the life? Dost thou not believe that I am in the Father, and the Father in me? Believest thou not that my divinity and the divinity of the Father is one? and that the Father will be known by me? But why is the Father known by the knowledge of the Son? even Therefore,
cc dt n1? vd2 pns21 xx vvi cst pns11 vbm p-acp dt n1, cc dt n1 p-acp pno11? vv2 pns21 xx cst po11 n1 cc dt n1 pp-f dt n1 vbz pi? cc cst dt n1 vmb vbi vvn p-acp pno11? p-acp q-crq vbz dt n1 vvn p-acp dt n1 pp-f dt n1? av av,
(73) exposition (DIV2)
836
Image 9
9560
for that the Sonne is in the Father, and the Father in the Sonne.
for that the Son is in the Father, and the Father in the Son.
c-acp cst dt n1 vbz p-acp dt n1, cc dt n1 p-acp dt n1.
(73) exposition (DIV2)
836
Image 9
9561
For the word by which the Sonne is knowne, is the power of the Sonne and of the Father.
For the word by which the Son is known, is the power of the Son and of the Father.
p-acp dt n1 p-acp r-crq dt n1 vbz vvn, vbz dt n1 pp-f dt n1 cc pp-f dt n1.
(73) exposition (DIV2)
836
Image 9
9562
Wherefore seing the Sonne is knowne by his word, it necessarily followeth, that the father also is knowne thereby.
Wherefore sing the Son is known by his word, it necessarily follows, that the father also is known thereby.
c-crq vvg dt n1 vbz vvn p-acp po31 n1, pn31 av-j vvz, cst dt n1 av vbz vvn av.
(73) exposition (DIV2)
836
Image 9
9563
Beleeue me, that I am in the Father, and the Father is in me: at the least beleeue me for the very works sake. Believe me, that I am in the Father, and the Father is in me: At the least believe me for the very works sake.
vvb pno11, cst pns11 vbm p-acp dt n1, cc dt n1 vbz p-acp pno11: p-acp dt ds vvb pno11 p-acp dt j n2 n1.
(73) exposition (DIV2)
837
Image 9
9564
Here he doth as it were appeale to workes, that they may giue testimonie of the word. As if he should say:
Here he does as it were appeal to works, that they may give testimony of the word. As if he should say:
av pns31 vdz p-acp pn31 vbdr n1 p-acp n2, cst pns32 vmb vvi n1 pp-f dt n1. p-acp cs pns31 vmd vvi:
(73) exposition (DIV2)
837
Image 9
9565
Seeing that ye can not be content to beleeue the word, at the least beleeue the signes which beare witnes of the word,
Seeing that you can not be content to believe the word, At the least believe the Signs which bear witness of the word,
vvg cst pn22 vmb xx vbi j pc-acp vvi dt n1, p-acp dt ds vvi dt n2 r-crq vvb n1 pp-f dt n1,
(73) exposition (DIV2)
837
Image 9
9566
and whereby the Father hath giuen testimonie of me. For the works and signes are testimonies of the word.
and whereby the Father hath given testimony of me. For the works and Signs Are testimonies of the word.
cc c-crq dt n1 vhz vvn n1 pp-f pno11. p-acp dt n2 cc n2 vbr n2 pp-f dt n1.
(73) exposition (DIV2)
837
Image 9
9567
By these words Christ meaneth nothing els but to confirme the consciences of his Disciples, and of all vs against the offence of the crosse.
By these words christ means nothing Else but to confirm the Consciences of his Disciples, and of all us against the offence of the cross.
p-acp d n2 np1 vvz pix av cc-acp pc-acp vvi dt n2 pp-f po31 n2, cc pp-f d pno12 p-acp dt n1 pp-f dt n1.
(73) exposition (DIV2)
837
Image 9
9568
For consciences wil know and not beleeue the bare words of God, but doe alwayes dout and say:
For Consciences will know and not believe the bore words of God, but do always doubt and say:
p-acp n2 vmb vvi cc xx vvi dt j n2 pp-f np1, cc-acp vdb av vvi cc vvi:
(73) exposition (DIV2)
837
Image 9
9569
What if God careth not for thee? and haue such like cogitations.
What if God Careth not for thee? and have such like cogitations.
r-crq cs np1 vvz xx p-acp pno21? cc vhb d j n2.
(73) exposition (DIV2)
837
Image 9
9570
Holy & godly men seeme for the most part to be neglected, as abiects and most contemptible men, inasmuch as the world according to the will & lust thereof, rageth and practizeth tyrannie against them,
Holy & godly men seem for the most part to be neglected, as abjects and most contemptible men, inasmuch as the world according to the will & lust thereof, rages and practizeth tyranny against them,
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(73) exposition (DIV2)
837
Image 9
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and doth almost what it list.
and does almost what it list.
cc vdz av r-crq pn31 vvd.
(73) exposition (DIV2)
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Hereupon they are in anguish & in daunger of faith, & desire to know the will of God toward them.
Hereupon they Are in anguish & in danger of faith, & desire to know the will of God towards them.
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(73) exposition (DIV2)
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These Christ comforteth, that they may seeke no other comfort but in him and in his death,
These christ comforts, that they may seek no other Comfort but in him and in his death,
np1 np1 vvz, cst pns32 vmb vvi dx j-jn n1 cc-acp p-acp pno31 cc p-acp po31 n1,
(73) exposition (DIV2)
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and beleue that he is life, that he beareth rule, and maketh aliue them that be dead.
and believe that he is life, that he bears Rule, and makes alive them that be dead.
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(73) exposition (DIV2)
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And that they should nothing dout hereof, he maketh them yet more certaine, and sayth:
And that they should nothing doubt hereof, he makes them yet more certain, and say:
cc cst pns32 vmd pix vvi av, pns31 vvz pno32 av av-dc j, cc vvz:
(73) exposition (DIV2)
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Verely, verely I say vnto you, he that beleeueth in me, the vvorkes that I doe, he shall doe also, Verily, verily I say unto you, he that Believeth in me, the works that I do, he shall do also,
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(73) exposition (DIV2)
838
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and greater then these shall he doe. As if he should say:and greater then these shall he do. As if he should say:
cc jc cs d vmb pns31 vdi. c-acp cs pns31 vmd vvi:
(73) exposition (DIV2)
838
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Dout not any thing but that ye shall know the Father by me, and that my word is the power of God,
Doubt not any thing but that you shall know the Father by me, and that my word is the power of God,
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(73) exposition (DIV2)
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& that by my word ye shal be sustained, although I be euen crucified.
& that by my word you shall be sustained, although I be even Crucified.
cc cst p-acp po11 n1 pn22 vmb vbi vvn, cs pns11 vbb av vvn.
(73) exposition (DIV2)
838
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Ye shall haue triall hereof in your selues, for if ye beleeue in me, ye shall not onely worke such workes and shew such signes as I doe, but euen greater.
You shall have trial hereof in your selves, for if you believe in me, you shall not only work such works and show such Signs as I do, but even greater.
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(73) exposition (DIV2)
838
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Which came to passe after the ascention of Christ, when the Apostles wrought greater miracles as well among the Iewes as Gentiles, then Christ him selfe.
Which Come to pass After the Ascension of christ, when the Apostles wrought greater Miracles as well among the Iewes as Gentiles, then christ him self.
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(73) exposition (DIV2)
838
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& beleued in Christ, and therefore he obtayned the promised Paradise.
& believed in christ, and Therefore he obtained the promised Paradise.
cc vvd p-acp np1, cc av pns31 vvd dt j-vvn n1.
(12) exposition (DIV2)
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albeit no good worke be done of vs. As we see in the theefe, which hong by the Lord on the crosse, who layd hold on the word of God,
albeit no good work be done of us As we see in the thief, which hung by the Lord on the cross, who laid hold on the word of God,
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(12) exposition (DIV2)
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although the sinnes of the whole world should lye vpon vs, they shal be all swallowed vp in him,
although the Sins of the Whole world should lie upon us, they shall be all swallowed up in him,
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(12) exposition (DIV2)
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Contrariwise, if we lay hold on the scepter of this king, that is, of the promise of God, we shal not perish,
Contrariwise, if we lay hold on the sceptre of this King, that is, of the promise of God, we shall not perish,
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(12) exposition (DIV2)
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although he should do the workes of all Sainctes, yet they should profit him nothing hereunto.
although he should do the works of all Saints, yet they should profit him nothing hereunto.
cs pns31 vmd vdi dt n2 pp-f d n2, av pns32 vmd vvi pno31 pix av.
(12) exposition (DIV2)
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Forasmuch therefore as our saluation doth come meerly by the promise of God, let euery one assuredly perswade him selfe, yt he shal neuer obtaine saluation wtout this promise:
Forasmuch Therefore as our salvation does come merely by the promise of God, let every one assuredly persuade him self, that he shall never obtain salvation without this promise:
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(12) exposition (DIV2)
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vntill the Lord doth deliuer vs from it, & defend vs with his scepter, which is then done when we beleeue in him.
until the Lord does deliver us from it, & defend us with his sceptre, which is then done when we believe in him.
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(12) exposition (DIV2)
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neither pertaineth to his kingdom, but is subiect to the kingdom of Satan, vnder whose tyrannie we all are,
neither pertaineth to his Kingdom, but is Subject to the Kingdom of Satan, under whose tyranny we all Are,
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(12) exposition (DIV2)
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But he that is not vnder this scepter, neither heareth his worde, is not of God,
But he that is not under this sceptre, neither hears his word, is not of God,
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(12) exposition (DIV2)
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Howebeit he is a spirituall king, which ruleth the worlde by his worde: and whosoeuer receiueth his word, pertaineth to his kingdom. Howbeit he is a spiritual King, which Ruleth the world by his word: and whosoever receiveth his word, pertaineth to his Kingdom.
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(12) exposition (DIV2)
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Thy throne, O Lord endureth for euer, the scepter of righteousnes is the scepter of thy kingdome. Thy throne, Oh Lord Endureth for ever, the sceptre of righteousness is the sceptre of thy Kingdom.
po21 n1, uh n1 vvz p-acp av, dt n1 pp-f n1 vbz dt n1 pp-f po21 n1.
(12) exposition (DIV2)
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Here Christ is described, that he shall be a king, and an eternall king, as it is mentioned of him in an other Psalme:
Here christ is described, that he shall be a King, and an Eternal King, as it is mentioned of him in an other Psalm:
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(12) exposition (DIV2)
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Of the frute of thy bodye shall I set vppon thy seat. Of the fruit of thy body shall I Set upon thy seat.
pp-f dt n1 pp-f po21 n1 vmb pns11 vvi p-acp po21 n1.
(12) exposition (DIV2)
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The Lord hath made a faithfull othe vnto Dauid, and he shall not shrinke from it: The Lord hath made a faithful other unto David, and he shall not shrink from it:
dt n1 vhz vvn dt j n1 p-acp np1, cc pns31 vmb xx vvi p-acp pn31:
(12) exposition (DIV2)
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I will be his father, and he shall be my sonne. And yet more plainely in the Psalme:I will be his father, and he shall be my son. And yet more plainly in the Psalm:
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(12) exposition (DIV2)
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He shall build an house for my name, and I vvill stablish the throne of his kingdom for euer.
He shall built an house for my name, and I will establish the throne of his Kingdom for ever.
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(12) exposition (DIV2)
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VVhen thy dayes be fulfilled, thou shalt sleepe with thy fathers, and I will set vp thy seede after thee, which shall proceede out of thy body, and wil stablish his kingdom. When thy days be fulfilled, thou shalt sleep with thy Father's, and I will Set up thy seed After thee, which shall proceed out of thy body, and will establish his Kingdom.
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(12) exposition (DIV2)
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722
namely, of the stocke of Dauid, as when God sayd vnto Dauid:
namely, of the stock of David, as when God said unto David:
av, pp-f dt n1 pp-f np1, c-acp c-crq np1 vvd p-acp np1:
(12) exposition (DIV2)
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In the time of Dauid God made the comming of the Messias to be more manifestly declared, that it might be certainly knowne of what stocke he should come:
In the time of David God made the coming of the Messias to be more manifestly declared, that it might be Certainly known of what stock he should come:
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(12) exposition (DIV2)
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and by the afore sayd faith all obtayned saluation from Abraham vnto Dauid, euen as many as were saued.
and by the afore said faith all obtained salvation from Abraham unto David, even as many as were saved.
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(12) exposition (DIV2)
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By which ordinances written of Moses the anointed was plainely figured and signified, whom this text which we haue now in hand setteth forth, what he is, from whence he is,
By which ordinances written of Moses the anointed was plainly figured and signified, whom this text which we have now in hand sets forth, what he is, from whence he is,
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(12) exposition (DIV2)
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By faith in this Sauiour the Israelites afterward obtained the lawe, and this honour before all people, that they were called the elect people of God.
By faith in this Saviour the Israelites afterwards obtained the law, and this honour before all people, that they were called the elect people of God.
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(12) exposition (DIV2)
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Hereupon the Prophets cryed out with ardent prayers and vnspeakeable groning, that God would vouchsafe to sende the Sauiour whom he had promised.
Hereupon the prophets cried out with Ardent Prayers and unspeakable groaning, that God would vouchsafe to send the Saviour whom he had promised.
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(12) exposition (DIV2)
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& desperate, should be restored by the natiuitie of one man.
& desperate, should be restored by the Nativity of one man.
cc j, vmd vbi vvn p-acp dt n1 pp-f crd n1.
(12) exposition (DIV2)
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If so be that men would now open their eyes, they must needes confesse and say, that a straunge and incredible thinge is done with vs, that man being in the state of damnation, cursed,
If so be that men would now open their eyes, they must needs confess and say, that a strange and incredible thing is done with us, that man being in the state of damnation, cursed,
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(12) exposition (DIV2)
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how that he at the last should come, that all which beleued in him, might obtaine saluation by that promise which can not be reuoked.
how that he At the last should come, that all which believed in him, might obtain salvation by that promise which can not be revoked.
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(12) exposition (DIV2)
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From that time all the Prophets did diuersly foretell of this aboue measure flowing fountaine of all mercy, that is, of this seede, of the Lord Christ,
From that time all the prophets did diversely foretell of this above measure flowing fountain of all mercy, that is, of this seed, of the Lord christ,
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(12) exposition (DIV2)
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Here miserable men had a cause to hope and looke for a Sauiour which should deliuer them.
Here miserable men had a cause to hope and look for a Saviour which should deliver them.
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(12) exposition (DIV2)
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The wordes which God spake to Abraham Gen. 22. are thus: In thy seede shall all the nations of the earth be blessed.
The words which God spoke to Abraham Gen. 22. Are thus: In thy seed shall all the Nations of the earth be blessed.
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(12) exposition (DIV2)
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for albeit the body should dye, yet it should not alwayes remayne in death, but rise againe with the Lord Christ:
for albeit the body should die, yet it should not always remain in death, but rise again with the Lord christ:
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(12) exposition (DIV2)
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709
In the time of Abraham God did somewhat shewe forth his mercy, he declared that he would send a Sauiour, who should deliuer vs againe from death both of body and soule:
In the time of Abraham God did somewhat show forth his mercy, he declared that he would send a Saviour, who should deliver us again from death both of body and soul:
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(12) exposition (DIV2)
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and doth not purpose their destruction: whereby mankinde was againe vpheld and comforted euen vntill Abraham.
and does not purpose their destruction: whereby mankind was again upheld and comforted even until Abraham.
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(12) exposition (DIV2)
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707
whē God made a couenant with the sonnes of Noe, and set the rainebowe for a signe of the couenant, whereby men might conceiue a trust and confidence, that God is yet fauorable vnto them,
when God made a Covenant with the Sons of Noah, and Set the rainbow for a Signen of the Covenant, whereby men might conceive a trust and confidence, that God is yet favourable unto them,
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(12) exposition (DIV2)
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This comfort did vphold Adam with his posteritie vntill Noe. For then the promise was renued,
This Comfort did uphold Adam with his posterity until Noah For then the promise was renewed,
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(12) exposition (DIV2)
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705
Of these wordes Adam tooke comfort, that a woman should come, by whose frute such guile and sutteltie of the Serpent shoulde be againe amended, and Adam redeemed.
Of these words Adam took Comfort, that a woman should come, by whose fruit such guile and subtlety of the Serpent should be again amended, and Adam redeemed.
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(12) exposition (DIV2)
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704
I will put enmitie betwene thee and the woman, betwene thy seede & her seede, and it shall treade downe thy head. I will put enmity between thee and the woman, between thy seed & her seed, and it shall tread down thy head.
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(12) exposition (DIV2)
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703
as well in body as in soule, it was notwithstanding promised vnto him, although obscurely, that both he and his posteritie should be deliuered, in those wordes which God spake to the Serpent:
as well in body as in soul, it was notwithstanding promised unto him, although obscurely, that both he and his posterity should be Delivered, in those words which God spoke to the Serpent:
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(12) exposition (DIV2)
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702
WHen Adam our first father hauing fallen by a notable offence, was gilty of death with all his children,
WHen Adam our First father having fallen by a notable offence, was guilty of death with all his children,
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(12) exposition (DIV2)
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The exposition of the text.
The exposition of the text.
dt n1 pp-f dt n1.
(12) exposition (DIV2)
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844
Moreouer they that are endued with the spirit of God, doe reioyce, if they be afflicted for God his sake, as it is writtē of the Apostles:
Moreover they that Are endued with the Spirit of God, do rejoice, if they be afflicted for God his sake, as it is written of the Apostles:
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(12) exposition (DIV2)
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They departed, as Luke sayth, from the councell, reioycing that they were coūted worthy to suffer rebuke for his name. They departed, as Luke say, from the council, rejoicing that they were counted worthy to suffer rebuke for his name.
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(12) exposition (DIV2)
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846
Wherefore Iames sayth in his Epistle: Wherefore James say in his Epistle:
c-crq np1 vvz p-acp po31 n1:
(12) exposition (DIV2)
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847
My brethren, count it exceeding ioy, when ye fall into diuerse tentations, knowing that the trying of your faith bringeth forth patience: My brothers, count it exceeding joy, when you fallen into diverse tentations, knowing that the trying of your faith brings forth patience:
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(12) exposition (DIV2)
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848
And let patience haue her perfect worke, that ye may be perfect and entier, lacking nothing. And let patience have her perfect work, that you may be perfect and entire, lacking nothing.
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(12) exposition (DIV2)
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O how necessary is patience for a Christian man? that we may possesse our soules by patience, as Christ sayth in Luke, otherwise we shall lose them.
Oh how necessary is patience for a Christian man? that we may possess our Souls by patience, as christ say in Luke, otherwise we shall loose them.
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(12) exposition (DIV2)
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850
Wherefore we must enter into a new kinde of life, and if at any time calamitie commeth, we must not by and by burst forth into euill speeches,
Wherefore we must enter into a new kind of life, and if At any time calamity comes, we must not by and by burst forth into evil Speeches,
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& take it vnpatiently, but we must alwayes lift vp our hart to God, and beare his will with a patient minde, he will well deliuer vs in his time,
& take it unpatiently, but we must always lift up our heart to God, and bear his will with a patient mind, he will well deliver us in his time,
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when it seemeth good to him, and we must alwayes thinke, that he beareth a fatherly affection toward vs,
when it seems good to him, and we must always think, that he bears a fatherly affection towards us,
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(12) exposition (DIV2)
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853
euen when he sendeth persecutions, anguishes, afflictions, and aduersities, as the Epistle to the Hebrewes sayth:
even when he sends persecutions, Anguishes, afflictions, and adversities, as the Epistle to the Hebrews say:
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Ye haue forgotten the exhortation, which speaketh vnto you as vnto children: You have forgotten the exhortation, which speaks unto you as unto children:
pn22 vhb vvn dt n1, r-crq vvz p-acp pn22 a-acp p-acp n2:
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855
My sonne, despise not the chastening of the Lord, neither faint whē thou art rebuked of him.
My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him.
po11 n1, vvb xx dt vvg pp-f dt n1, av-dx vvi c-crq pns21 vb2r vvn pp-f pno31.
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For whom the Lord loueth, he chasteneth: and he scourgeth euery sonne that he receiueth. If ye endure chastening, God offereth him selfe vnto you as vnto sonnes:
For whom the Lord loves, he Chasteneth: and he scourges every son that he receiveth. If you endure chastening, God Offereth him self unto you as unto Sons:
p-acp ro-crq dt n1 vvz, pns31 vvz: cc pns31 vvz d n1 cst pns31 vvz. cs pn22 vvb vvg, np1 vvz pno31 n1 p-acp pn22 a-acp p-acp n2:
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for vvhat sonne is it, vvhom the father chasteneth not? If therefore ye be vvithout correction, vvhereof all are partakers,
for what son is it, whom the father Chasteneth not? If Therefore you be without correction, whereof all Are partakers,
p-acp r-crq n1 vbz pn31, r-crq dt n1 vvz xx? cs av pn22 vbb p-acp n1, c-crq d vbr n2,
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then are ye bastards and not sonnes. then Are you bastards and not Sons.
av vbr pn22 n2 cc xx n2.
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God giue vs his diuine grace, that we may courageously passe these two and forty degrees,
God give us his divine grace, that we may courageously pass these two and forty Degrees,
np1 vvb pno12 po31 j-jn n1, cst pns12 vmb av-j vvi d crd cc crd n2,
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& with the Lord Christ be regenerate into a new life. Amen.
& with the Lord christ be regenerate into a new life. Amen.
cc p-acp dt n1 np1 vbb vvn p-acp dt j n1. uh-n.
(12) exposition (DIV2)
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& obtaine the grace of God:
& obtain the grace of God:
cc vvi dt n1 pp-f np1:
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806
he came downe from heauen therefore, neither doth he require any thing of vs, but that we assuredly beleue that he is our God, Priest & King,
he Come down from heaven Therefore, neither does he require any thing of us, but that we assuredly believe that he is our God, Priest & King,
pns31 vvd a-acp p-acp n1 av, av-dx vdz pns31 vvi d n1 pp-f pno12, cc-acp cst pns12 av-vvn vvi cst pns31 vbz po12 n1, n1 cc n1,
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& King, who is our brother, in whom onely and in none other we are able to fulfill the law,
& King, who is our brother, in whom only and in none other we Are able to fulfil the law,
cc n1, r-crq vbz po12 n1, p-acp ro-crq av-j cc p-acp pix j-jn pns12 vbr j pc-acp vvi dt n1,
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so much more certaine and greater refuge we might haue to so gracious a God, Priest,
so much more certain and greater refuge we might have to so gracious a God, Priest,
av av-d av-dc j cc jc n1 pns12 vmd vhi p-acp av j dt n1, n1,
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802
Which women are vndoutedly therefore rehearsed, that we may see how God hath set forth as it were a certaine glasse vnto all sinners, wherein they may see that he would be borne of the posteritie of sinners, that the greater sinners we be,
Which women Are undoubtedly Therefore rehearsed, that we may see how God hath Set forth as it were a certain glass unto all Sinners, wherein they may see that he would be born of the posterity of Sinners, that the greater Sinners we be,
r-crq n2 vbr av-j av vvn, cst pns12 vmb vvi c-crq np1 vhz vvn av c-acp pn31 vbdr dt j n1 p-acp d n2, c-crq pns32 vmb vvi cst pns31 vmd vbi vvn pp-f dt n1 pp-f n2, cst dt jc n2 pns12 vbb,
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Bethsabe the wife of Vrias was an adulteresse before she was maried to Dauid, & of her he begat Salomon.
Bathsheba the wife of Vrias was an adulteress before she was married to David, & of her he begat Solomon.
np1 dt n1 pp-f np1 vbds dt n1 c-acp pns31 vbds vvn p-acp np1, cc pp-f pno31 pns31 vvd np1.
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800
Ruth was a heathen woman, of whom although we read no euill written, yet forasmuch as she was a heathen, she was despised of the Iewes as a dogge, and was detested of them.
Ruth was a heathen woman, of whom although we read no evil written, yet forasmuch as she was a heathen, she was despised of the Iewes as a dog, and was detested of them.
np1 vbds dt j-jn n1, pp-f r-crq cs pns12 vvb dx j-jn vvn, av av c-acp pns31 vbds dt j-jn, pns31 vbds vvn pp-f dt np2 p-acp dt n1, cc vbds j-vvn pp-f pno32.
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Rahab is called an harlot in the booke of Iosua.
Rahab is called an harlot in the book of Iosua.
np1 vbz vvn dt n1 p-acp dt n1 pp-f np1.
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798
As Thamar, of whom Iudas the father of her husband, begat Phares and Zara, as in the first booke of Moses it is mentioned. As Tamar, of whom Iudas the father of her husband, begat Phares and Zara, as in the First book of Moses it is mentioned.
p-acp np1, pp-f ro-crq np1 dt n1 pp-f po31 n1, vvd np1 cc np1, c-acp p-acp dt ord n1 pp-f np1 pn31 vbz vvn.
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797
But he suffered not so much as one honest woman to be rehearsed therin. Fower women are named, which all had an euill report, and were counted lewd.
But he suffered not so much as one honest woman to be rehearsed therein. Fower women Are nam, which all had an evil report, and were counted lewd.
p-acp pns31 vvd xx av av-d c-acp crd j n1 pc-acp vbi vvn av. crd n2 vbr vvn, r-crq d vhd dt j-jn n1, cc vbdr vvn j.
(12) exposition (DIV2)
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796
Yet God suffereth them to be rehearsed in his genealogie, as if they were worthy, that he should come of them.
Yet God suffers them to be rehearsed in his genealogy, as if they were worthy, that he should come of them.
av np1 vvz pno32 pc-acp vbi vvn p-acp po31 n1, c-acp cs pns32 vbdr j, cst pns31 vmd vvi pp-f pno32.
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And that we might be certaine hereof, thou hast left vnto vs thy word, which assuredly declareth it vnto vs. Among ye Kings & Princes which Matthew rehearseth, some were exceeding euil, as we may read in the bookes of the Kings.
And that we might be certain hereof, thou hast left unto us thy word, which assuredly Declareth it unto us Among the Kings & Princes which Matthew rehearseth, Some were exceeding evil, as we may read in the books of the Kings.
cc cst pns12 vmd vbi j av, pns21 vh2 vvn p-acp pno12 po21 n1, r-crq av-vvn vvz pn31 p-acp pno12 p-acp dt n2 cc n2 r-crq np1 vvz, d vbdr vvg j-jn, c-acp pns12 vmb vvi p-acp dt n2 pp-f dt n2.
(12) exposition (DIV2)
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I see also in thy genealogie that both good and euill are rehearsed, of whose posteritie thou wouldest come, that thou mightest comfort timorous and weake consciences, that they should confidently & cheerefully put their trust in thee, which hast taken away our sinnes. I see also in thy genealogy that both good and evil Are rehearsed, of whose posterity thou Wouldst come, that thou Mightest Comfort timorous and weak Consciences, that they should confidently & cheerfully put their trust in thee, which hast taken away our Sins.
pns11 vvb av p-acp po21 n1 cst d j cc j-jn vbr vvn, pp-f rg-crq n1 pns21 vmd2 vvi, cst pns21 vmd2 vvi j cc j n2, cst pns32 vmd av-j cc av-j vvd po32 n1 p-acp pno21, r-crq vh2 vvn av po12 n2.
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793
For if I had not bene a sinner, there had bene no neede that thou shouldest suffer punishment for me.
For if I had not be a sinner, there had be no need that thou Shouldst suffer punishment for me.
p-acp cs pns11 vhd xx vbn dt n1, a-acp vhd vbn dx n1 cst pns21 vmd2 vvi n1 p-acp pno11.
(12) exposition (DIV2)
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792
This is no hinderance vnto me, that I am a sinner, and thou holy.
This is no hindrance unto me, that I am a sinner, and thou holy.
d vbz dx n1 p-acp pno11, cst pns11 vbm dt n1, cc pns21 j.
(12) exposition (DIV2)
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791
and king of heauen and earth, yet I can not be afraide of thee: for thou art my friend and brother.
and King of heaven and earth, yet I can not be afraid of thee: for thou art my friend and brother.
cc n1 pp-f n1 cc n1, av pns11 vmb xx vbi j pp-f pno21: c-acp pns21 vb2r po11 n1 cc n1.
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790
I will declare thy name vnto my brethren, as it is alleaged in the Epistle to the Hebr. Albeit thou art God, my Lord Christ, I will declare thy name unto my brothers, as it is alleged in the Epistle to the Hebrew Albeit thou art God, my Lord christ,
pns11 vmb vvi po21 n1 p-acp po11 n2, c-acp pn31 vbz vvn p-acp dt n1 p-acp dt np1 cs pns21 vb2r np1, po11 n1 np1,
(12) exposition (DIV2)
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as it is in the Psalme:
as it is in the Psalm:
c-acp pn31 vbz p-acp dt n1:
(12) exposition (DIV2)
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788
O most gracious Sauiour, how wisely hast thou done all thinges? I knowe that thou art my brother,
O most gracious Saviour, how wisely hast thou done all things? I know that thou art my brother,
sy ds j n1, c-crq av-j vh2 pns21 vdi d n2? pns11 vvb cst pns21 vb2r po11 n1,
(12) exposition (DIV2)
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787
if he were not a man, and our brother? with whom we may speake as wel as we may one with an other among our selues.
if he were not a man, and our brother? with whom we may speak as well as we may one with an other among our selves.
cs pns31 vbdr xx dt n1, cc po12 n1? p-acp ro-crq pns12 vmb vvi c-acp av c-acp pns12 vmb pi p-acp dt n-jn p-acp po12 n2.
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if he were not a King? Who should saue vs, if he were not God? How should he haue care of vs,
if he were not a King? Who should save us, if he were not God? How should he have care of us,
cs pns31 vbdr xx dt n1? q-crq vmd vvi pno12, cs pns31 vbdr xx np1? q-crq vmd pns31 vhb n1 pp-f pno12,
(12) exposition (DIV2)
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785
& not be terrified, if that Priest did not stand before God? Who should defend vs,
& not be terrified, if that Priest did not stand before God? Who should defend us,
cc xx vbi vvn, cs d n1 vdd xx vvi p-acp np1? q-crq vmd vvi pno12,
(12) exposition (DIV2)
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yea & was made a most contemptible man, that our hart might be wholy quieted & appeased in him our Sauiour, who can neuer forsake vs. Who were able to stand in the sight of God,
yea & was made a most contemptible man, that our heart might be wholly quieted & appeased in him our Saviour, who can never forsake us Who were able to stand in the sighed of God,
uh cc vbds vvn dt av-ds j n1, cst po12 n1 vmd vbi av-jn vvn cc vvn p-acp pno31 po12 n1, r-crq vmb av-x vvi pno12 r-crq vbdr j pc-acp vvi p-acp dt n1 pp-f np1,
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783
Who by his diuine power is able to help & saue vs, & being an eternal Priest, continually maketh intercession for vs. He is a King also, that he may defend & preserue vs, who is not to be feared of vs, seing that he is a man as we are,
Who by his divine power is able to help & save us, & being an Eternal Priest, continually makes Intercession for us He is a King also, that he may defend & preserve us, who is not to be feared of us, sing that he is a man as we Are,
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(12) exposition (DIV2)
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782
& a King, our brother, who hath taken our nature vpon him:
& a King, our brother, who hath taken our nature upon him:
cc dt n1, po12 n1, r-crq vhz vvn po12 n1 p-acp pno31:
(12) exposition (DIV2)
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781
These three precepts did very wel agree in our Lord Christ, to wit, that he is that one God, that he is an eternall Priest, of our flesh & blood,
These three Precepts did very well agree in our Lord christ, to wit, that he is that one God, that he is an Eternal Priest, of our Flesh & blood,
np1 crd n2 vdd av av vvi p-acp po12 n1 np1, p-acp n1, cst pns31 vbz cst crd np1, cst pns31 vbz dt j n1, pp-f po12 n1 cc n1,
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780
Secondly to choose no Priest of any other stocke then of their owne, that is, of ye tribe of Leui. Thirdly to choose no king but of their owne people.
Secondly to choose no Priest of any other stock then of their own, that is, of the tribe of Levi Thirdly to choose no King but of their own people.
ord pc-acp vvi dx n1 pp-f d j-jn n1 av pp-f po32 d, cst vbz, pp-f dt n1 pp-f np1 ord pc-acp vvi dx n1 cc-acp pp-f po32 d n1.
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779
The Iewes among other lawes were commaunded to obserue these three precepts, namely, to worship that God whom their fathers had worshipped.
The Iewes among other laws were commanded to observe these three Precepts, namely, to worship that God whom their Father's had worshipped.
dt np2 p-acp j-jn n2 vbdr vvn pc-acp vvi d crd n2, av, p-acp n1 cst np1 r-crq po32 n2 vhd vvn.
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778
Which triple distinction hath a great mysterie as we shall see.
Which triple distinction hath a great mystery as we shall see.
r-crq j n1 vhz dt j n1 c-acp pns12 vmb vvi.
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777
Iosias begat Iakim, & Iakim begat Iechonias and his brethren, this the Chronicles witnes. And after they were caried away into Babylon vntill Christ, foureteene generations.Iosias begat Iakim, & Iakim begat Iechonias and his brothers, this the Chronicles witness. And After they were carried away into Babylon until christ, foureteene generations.
np1 vvd np1, cc np1 vvd np1 cc po31 n2, d dt n2 vvi. cc p-acp pns32 vbdr vvn av p-acp np1 p-acp np1, crd n2.
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776
Howbeit there is a person omitted in Matthew, that is Iakim, & it ought thus to be written:
Howbeit there is a person omitted in Matthew, that is Iakim, & it ought thus to be written:
a-acp pc-acp vbz dt n1 vvn p-acp np1, cst vbz np1, cc pn31 vmd av pc-acp vbi vvn:
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775
from Abraham to Dauid foureteene generations, from Dauid til they were caried away into Babylon likewise foureteene generatiōs.
from Abraham to David foureteene generations, from David till they were carried away into Babylon likewise foureteene generations.
p-acp np1 p-acp np1 crd n2, p-acp np1 c-acp pns32 vbdr vvn av p-acp np1 av crd n2.
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774
and there are thrise foureteene generations, euen as Matthew rehearseth them:
and there Are thrice foureteene generations, even as Matthew rehearseth them:
cc pc-acp vbr av crd n2, av c-acp np1 vvz pno32:
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773
and vnto him shall the gathering of the people be. Here all thinges must be fulfilled:and unto him shall the gathering of the people be. Here all things must be fulfilled:
cc p-acp pno31 vmb dt n-vvg pp-f dt n1 vbi. av d n2 vmb vbi vvn:
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772
The scepter shall not depart from Iuda, and a lawegiuer from betwene his feete, vntill Silo come: The sceptre shall not depart from Iuda, and a Lawgiver from between his feet, until Silo come:
dt n1 vmb xx vvi p-acp np1, cc dt n1 p-acp p-acp po31 n2, c-acp np1 vvb:
(12) exposition (DIV2)
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771
For it behoued that the scepter & kingdom should be taken from Iuda, according to ye prophesie of Iacob, which is thus:
For it behooved that the sceptre & Kingdom should be taken from Iuda, according to you prophesy of Iacob, which is thus:
p-acp pn31 vvd cst dt n1 cc n1 vmd vbi vvn p-acp np1, vvg p-acp pn22 vvb pp-f np1, r-crq vbz av:
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770
S. Matthew maketh a triple difference of fathers, of whom Christ came, foureteene Patriarkes, foureteene Kings, & foureteene Princes.
S. Matthew makes a triple difference of Father's, of whom christ Come, foureteene Patriarchs, foureteene Kings, & foureteene Princes.
np1 np1 vvz dt j n1 pp-f n2, pp-f ro-crq np1 vvd, crd n2, crd n2, cc crd n2.
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769
And that promise is now performed, and in this our text described, as we shal see hereafter.
And that promise is now performed, and in this our text described, as we shall see hereafter.
cc d n1 vbz av vvn, cc p-acp d po12 n1 vvn, c-acp pns12 vmb vvi av.
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768
He remembring his mercy hath holpen his seruaunt Israell, as he promised to our fathers, Abraham & his seede for euer. He remembering his mercy hath helped his servant Israel, as he promised to our Father's, Abraham & his seed for ever.
pns31 vvg po31 n1 vhz vvn po31 n1 np1, c-acp pns31 vvd p-acp po12 n2, np1 cc po31 n1 c-acp av.
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767
vnto whom the promise was first made, as Marie in her song sayth:
unto whom the promise was First made, as Marry in her song say:
p-acp ro-crq dt n1 vbds ord vvn, c-acp uh p-acp po31 n1 vvz:
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766
Wherefore Matthew thought good here to set Dauid first as the better knowne, & next vnto him, Abraham,
Wherefore Matthew Thought good Here to Set David First as the better known, & next unto him, Abraham,
c-crq np1 vvd j av pc-acp vvi np1 ord p-acp dt av-jc vvn, cc ord p-acp pno31, np1,
(12) exposition (DIV2)
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765
and of his kingdome shall be none ende. and of his Kingdom shall be none end.
cc pp-f po31 n1 vmb vbi pi n1.
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764
The Lord God shall giue vnto him the throne of his father Dauid, & he shall reigne ouer the house of Iacob for euer, The Lord God shall give unto him the throne of his father David, & he shall Reign over the house of Iacob for ever,
dt n1 np1 vmb vvi p-acp pno31 dt n1 pp-f po31 n1 np1, cc pns31 vmb vvi p-acp dt n1 pp-f np1 p-acp av,
(12) exposition (DIV2)
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763
as yt Angell also declared vnto Marie, when he sayd:
as that Angel also declared unto Marie, when he said:
c-acp pn31 n1 av vvd p-acp np1, c-crq pns31 vvd:
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762
And many other such prophecies there are to be found in the writings of the Prophetes, which they foretold of Dauid, that his kingdom should be raysed vp,
And many other such prophecies there Are to be found in the writings of the prophets, which they foretold of David, that his Kingdom should be raised up,
cc d j-jn d n2 pc-acp vbr pc-acp vbi vvn p-acp dt n2 pp-f dt n2, r-crq pns32 vvd pp-f np1, cst po31 n1 vmd vbi vvn a-acp,
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761
and he shall prosper with wisedom, and shall set vp equitie & righteousnes againe in the earth. and he shall prosper with Wisdom, and shall Set up equity & righteousness again in the earth.
cc pns31 vmb vvi p-acp n1, cc vmb vvi a-acp n1 cc n1 av p-acp dt n1.
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760
Ieremie likewise sayth thus chap. 23. Behold the time commeth, sayth the Lord, that I wil raise vp the righteous braunch of Dauid, which king shall beare rule,
Ieremie likewise say thus chap. 23. Behold the time comes, say the Lord, that I will raise up the righteous branch of David, which King shall bear Rule,
np1 av vvz av n1 crd vvb dt n1 vvz, vvz dt n1, cst pns11 vmb vvi a-acp dt j n1 pp-f np1, r-crq n1 vmb vvi n1,
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759
There shall come a rod forth of the stocke of Iesse, and a graffe shall growe out of his roote. There shall come a rod forth of the stock of Iesse, and a graft shall grow out of his root.
a-acp vmb vvi dt n1 av pp-f dt n1 pp-f np1, cc dt vvi vmb vvi av pp-f po31 n1.
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758
and did by it comfort the people. As in the 11. chapter of Esai, where the Prophet sayth thus:
and did by it Comfort the people. As in the 11. chapter of Isaiah, where the Prophet say thus:
cc vdd p-acp pn31 n1 dt n1. p-acp p-acp dt crd n1 pp-f np1, c-crq dt n1 vvz av:
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757
and came afterward to Dauid, which promise made to Dauid the Prophets did afterward publish more abroad,
and Come afterwards to David, which promise made to David the prophets did afterwards publish more abroad,
cc vvd av p-acp np1, r-crq n1 vvd p-acp np1 dt n2 vdd av vvi av-dc av,
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756
Now it is to be noted that Matthew setteth Dauid before Abraham, although the promise was first made to Abraham,
Now it is to be noted that Matthew sets David before Abraham, although the promise was First made to Abraham,
av pn31 vbz pc-acp vbi vvn cst np1 vvz np1 p-acp np1, cs dt n1 vbds ord vvn p-acp np1,
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755
Neither will he, neither can he deceiue: beleue onely, and thou shalt haue all things.
Neither will he, neither can he deceive: believe only, and thou shalt have all things.
av-dx vmb pns31, dx vmb pns31 vvi: vvb av-j, cc pns21 vm2 vhi d n2.
(12) exposition (DIV2)
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754
so that this is not onely done, but also written, that thou mayst be certaine thereof:
so that this is not only done, but also written, that thou Mayest be certain thereof:
av cst d vbz xx av-j vdn, cc-acp av vvn, cst pns21 vm2 vbi j av:
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753
Loe, here is the booke of the generation of Iesus Christ, who is the sonne of Dauid, the sonne of Abraham,
Loe, Here is the book of the generation of Iesus christ, who is the son of David, the son of Abraham,
np1, av vbz dt n1 pp-f dt n1 pp-f np1 np1, r-crq vbz dt n1 pp-f np1, dt n1 pp-f np1,
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752
as he promised to Abraham and his seede. Be of a good cheere, and giue thankes to God.
as he promised to Abraham and his seed. Be of a good cheer, and give thanks to God.
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yet neuertheles God of his grace hath mercy vppon thee, & sendeth to thee a Sauiour,
yet nevertheless God of his grace hath mercy upon thee, & sends to thee a Saviour,
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Behold O man, thou hast sinned, wherfore thou hast deserued to be condemned for euer. (This being heard the hart must needes tremble.) Now although all this be true,
Behold Oh man, thou hast sinned, Wherefore thou hast deserved to be condemned for ever. (This being herd the heart must needs tremble.) Now although all this be true,
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and say vnto vs miserable and condemned wretches, after this sort:
and say unto us miserable and condemned wretches, After this sort:
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and poureth into it loue, pleasure, ioy, gladnes, &c. As if an Angell should now come from heauen,
and pours into it love, pleasure, joy, gladness, etc. As if an Angel should now come from heaven,
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(12) exposition (DIV2)
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But let vs now come to our present text, which not with words only, but also with a certeine force pearseth the hart,
But let us now come to our present text, which not with words only, but also with a certain force pierceth the heart,
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Whosoeuer apprehendeth this in his hart, it must needes be that with sighing he thirst for such Scripture and promise of God, who of his grace being not prouoked of vs, offereth vnto vs and bestoweth vpon vs such goodnes and mercy.
Whosoever apprehendeth this in his heart, it must needs be that with sighing he thirst for such Scripture and promise of God, who of his grace being not provoked of us, Offereth unto us and bestoweth upon us such Goodness and mercy.
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(12) exposition (DIV2)
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To the establishing of such faith God hath mercifully left vnto vs his promise written, and hath suffered to be published, that he will performe that which he hath promised.
To the establishing of such faith God hath mercifully left unto us his promise written, and hath suffered to be published, that he will perform that which he hath promised.
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(12) exposition (DIV2)
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For whatsoeuer is written any where of Christ, it is written for our comfort, that we may thereby feede and cherish our faith. For whatsoever is written any where of christ, it is written for our Comfort, that we may thereby feed and cherish our faith.
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as being his owne matters, and as pertaining all vnto him.
as being his own matters, and as pertaining all unto him.
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Here all thinges must giue place, at the comming of this new king, that he alone may rule & reigne in vs. Let a man intermedle with those thinges that are written of this king,
Here all things must give place, At the coming of this new King, that he alone may Rule & Reign in us Let a man intermeddle with those things that Are written of this King,
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(12) exposition (DIV2)
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or which we haue done or can doe, being set aside.
or which we have done or can do, being Set aside.
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(12) exposition (DIV2)
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Here is no dout left, let vs onely beleue that it is so, and it is so in deede, all thinges which men teach,
Here is no doubt left, let us only believe that it is so, and it is so in deed, all things which men teach,
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(12) exposition (DIV2)
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and then all thinges shal be wel with vs. By him alone we become the sonnes of God,
and then all things shall be well with us By him alone we become the Sons of God,
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(12) exposition (DIV2)
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& heires of the heauenly kingdom, as S. Paule sayth to the Galathians: Ye are all the sonnes of God by faith in Christ Iesus.
& Heirs of the heavenly Kingdom, as S. Paul say to the Galatians: You Are all the Sons of God by faith in christ Iesus.
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(12) exposition (DIV2)
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Here the hartes of all sinners may leape for ioy, that they are counted worthy of such a Sauiour.
Here the hearts of all Sinners may leap for joy, that they Are counted worthy of such a Saviour.
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(12) exposition (DIV2)
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Must not he needes be regenerate, whose hart vnderstandeth and feeleth this? yea he is caried with a most ardent loue to leade a newe life,
Must not he needs be regenerate, whose heart understandeth and feeleth this? yea he is carried with a most Ardent love to lead a new life,
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(12) exposition (DIV2)
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for he is inspired with the grace of God, inasmuch as he layeth hold of the promise of remission of all his sinnes.
for he is inspired with the grace of God, inasmuch as he Layeth hold of the promise of remission of all his Sins.
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(12) exposition (DIV2)
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If we will count vppon our fingers the persons rehearsed in this text, we shall finde them to be forty and two, which were in time past figured by the two and forty mansion places, which the children of Israell had,
If we will count upon our fingers the Persons rehearsed in this text, we shall find them to be forty and two, which were in time past figured by the two and forty mansion places, which the children of Israel had,
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(12) exposition (DIV2)
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before they came into the promised land, as it is written in ye fourth booke of Moses.
before they Come into the promised land, as it is written in you fourth book of Moses.
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(12) exposition (DIV2)
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If we also will come into the promised land, which our Lorde Iesus Christ hath prepared for vs by his natiuitie, we must also occupie two and forty mansion places, that is, we must ceasse from our owne purpose,
If we also will come into the promised land, which our Lord Iesus christ hath prepared for us by his Nativity, we must also occupy two and forty mansion places, that is, we must cease from our own purpose,
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(12) exposition (DIV2)
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& be regenerate man by man, vntill we come to Marie and Iesus, there at the last we shall finde rest vnto our soules. But this natiuitie is hard:
& be regenerate man by man, until we come to marry and Iesus, there At the last we shall find rest unto our Souls. But this Nativity is hard:
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(12) exposition (DIV2)
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for our euill & corrupt nature is very loth to leaue her owne wil and purpose.
for our evil & corrupt nature is very loath to leave her own will and purpose.
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(12) exposition (DIV2)
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And againe the case of nature is such, that no natiuitie can be without griefe, yet one hath more griefe, tentation and affliction then an other.
And again the case of nature is such, that no Nativity can be without grief, yet one hath more grief, tentation and affliction then an other.
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(12) exposition (DIV2)
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The theefe on the crosse leapt at one leap two and forty degrees, and came sodainely to Christ.
The thief on the cross leapt At one leap two and forty Degrees, and Come suddenly to christ.
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(12) exposition (DIV2)
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So did many Martyrs also, and other holy men.
So did many Martyrs also, and other holy men.
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(12) exposition (DIV2)
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Notwithstanding none can goe so great a iorney with small griefe, vnlesse he be caried with a great winde, that is by the holy Ghost.
Notwithstanding none can go so great a journey with small grief, unless he be carried with a great wind, that is by the holy Ghost.
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(12) exposition (DIV2)
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We must goe fayre and softly from Abraham to Isaac, from Isaac to Iacob, and so forth.
We must go fair and softly from Abraham to Isaac, from Isaac to Iacob, and so forth.
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(12) exposition (DIV2)
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But we must begin at Abraham, that we may be found endued with like faith as he was,
But we must begin At Abraham, that we may be found endued with like faith as he was,
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(12) exposition (DIV2)
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and obtaine the blessing promised vnto him, then we shall more easily and cheerefully goe from one Patriarch to an other.
and obtain the blessing promised unto him, then we shall more Easily and cheerfully go from one Patriarch to an other.
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(12) exposition (DIV2)
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That is, we shal passe ouer one affliction after an other, vntill we be called out of this trauell and iorney vnto our rest.
That is, we shall pass over one affliction After an other, until we be called out of this travel and journey unto our rest.
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(12) exposition (DIV2)
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For a man must be so long exercised with afflictions, and so oft renounce his owne will, For a man must be so long exercised with afflictions, and so oft renounce his own will,
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(12) exposition (DIV2)
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vntill at the last he be brought vnder, and his flesh by this meanes be subdued, that it may obey the spirit,
until At the last he be brought under, and his Flesh by this means be subdued, that it may obey the Spirit,
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(12) exposition (DIV2)
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and walke ioyfully in the will and obedience of God.
and walk joyfully in the will and Obedience of God.
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(12) exposition (DIV2)
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Wherefore let no man purpose with him selfe to come vnto heauen by leading a quiet life, and following pleasure, thus Christ sayth in Luke:
Wherefore let no man purpose with him self to come unto heaven by leading a quiet life, and following pleasure, thus christ say in Luke:
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(12) exposition (DIV2)
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It is easier for a camell to goe through a needles eye, then for a rich man to enter into the kingdom of God. It is Easier for a camel to go through a needles eye, then for a rich man to enter into the Kingdom of God.
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And in the Actes of the Apostles Paule teacheth that we must through many tribulations enter into the kingdom of God.
And in the Acts of the Apostles Paul Teaches that we must through many tribulations enter into the Kingdom of God.
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(12) exposition (DIV2)
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Againe, in Luke Abraham sayd to the rich glutton: Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines:
Again, in Luke Abraham said to the rich glutton: Son, Remember that thou in thy life time Received thy pleasures, and likewise Lazarus pains:
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nowe therefore he is comforted, and thou art tormented. now Therefore he is comforted, and thou art tormented.
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So it behoued Christ also to suffer & by the crosse to enter into his glorie. And S. Paule sayth:
So it behooved christ also to suffer & by the cross to enter into his glory. And S. Paul say:
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All that will liue godly in Christ Iesus, shall suffer persecution. All that will live godly in christ Iesus, shall suffer persecution.
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Hereupon we may learne, that all that is poyson which is according to the lust of the flesh.
Hereupon we may Learn, that all that is poison which is according to the lust of the Flesh.
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Wherfore Paule sayth to ye Rom. If ye liue after the flesh, ye shal die, but if ye mortifie the deedes of the bodye by the spirite, ye shall liue. Wherefore Paul say to you Rom. If you live After the Flesh, you shall die, but if you mortify the Deeds of the body by the Spirit, you shall live.
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The spirit which is of God, is ready to suffer, but the flesh resisteth. This Iesus signified by his aunswer vnto Peter: The Spirit which is of God, is ready to suffer, but the Flesh Resisteth. This Iesus signified by his answer unto Peter:
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when he shewed vnto his Disciples, that he must goe vnto Ierusalem, and suffer many thinges of the Iewes,
when he showed unto his Disciples, that he must go unto Ierusalem, and suffer many things of the Iewes,
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and be slayne also, Peter tooke him aside, and sayd vnto him: Maister, pitie thy selfe, this shall not be vnto thee.
and be slain also, Peter took him aside, and said unto him: Master, pity thy self, this shall not be unto thee.
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But Christ turned him backe, and sayd vnto Peter: Get thee behind me, Satan:
But christ turned him back, and said unto Peter: Get thee behind me, Satan:
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for thou sauerest not the thinges that are of God, but the thinges that are of men.
for thou saverest not the things that Are of God, but the things that Are of men.
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Here it is manifest that the reason of man doth flatly striue against the will of God.
Here it is manifest that the reason of man does flatly strive against the will of God.
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God will haue vs enter into glory by the crosse and persecution, but the flesh resisteth, and is troubled in afflictions.
God will have us enter into glory by the cross and persecution, but the Flesh Resisteth, and is troubled in afflictions.
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but the wrath of God abideth on him. Ioh. 6.40.
but the wrath of God Abideth on him. John 6.40.
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He that beleeueth in the Sonne, hath euerlasting life, & he that obeyeth not the Sonne, shall not see life,
He that Believeth in the Son, hath everlasting life, & he that Obeyeth not the Son, shall not see life,
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because he hath not beleued in the name of that onely begotten Sonne of God. Ioh. 3.35.36. The Father loueth the Sonne, and hath giuen all thinges into his hande.
Because he hath not believed in the name of that only begotten Son of God. John 3.35.36. The Father loves the Son, and hath given all things into his hand.
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He that beleueth in him, is not condemned, but he that beleeueth not, is condemned already,
He that Believeth in him, is not condemned, but he that Believeth not, is condemned already,
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For God sent not his sonne into the world, that he should condemne the world, but that the world through him might be saued.
For God sent not his son into the world, that he should condemn the world, but that the world through him might be saved.
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God so loued the world, that he hath giuen his only begottē sonne, that whosoeuer beleueth in him, should not perish, but haue euerlasting life.
God so loved the world, that he hath given his only begotten son, that whosoever Believeth in him, should not perish, but have everlasting life.
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For the law was giuen by Moses, but grace and truth came by Iesus Christ. Ioh. 3.13. No man ascendeth vppe to heauen, but he that hath descended from heauen, euen the Sonne of man which is in heauen. Ioh. 3.16.17.18.
For the law was given by Moses, but grace and truth Come by Iesus christ. John 3.13. No man Ascendeth up to heaven, but he that hath descended from heaven, even the Son of man which is in heaven. John 3.16.17.18.
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Certaine sentences out of the Scripture concerning Christ, vvhereby is declared that through him vve are loued of the Father, and vvithout him are refused. Ioh. 1.16.17. Of his fulnes, (to wit Christes) haue all we receiued, and grace for grace.
Certain sentences out of the Scripture Concerning christ, whereby is declared that through him we Are loved of the Father, and without him Are refused. John 1.16.17. Of his fullness, (to wit Christ's) have all we received, and grace for grace.
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Many other such sentences there be, especially out of the Epistles of Paule, which euery one may gather by him selfe. Many other such sentences there be, especially out of the Epistles of Paul, which every one may gather by him self.
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(9) illustrative_quotations (DIV2)
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and the renuing of the holy Ghost, which he shed on vs aboundantly, through Iesus Christ our Sauiour, that we being iustified by his grace, should be made heires according to the hope of eternall life.
and the renewing of the holy Ghost, which he shed on us abundantly, through Iesus christ our Saviour, that we being justified by his grace, should be made Heirs according to the hope of Eternal life.
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(9) illustrative_quotations (DIV2)
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but according to his mercy he saued vs, by the washing of the new birth,
but according to his mercy he saved us, by the washing of the new birth,
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(9) illustrative_quotations (DIV2)
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But when that bountifulnes and that loue of God our Sauiour toward man appeared, not by the workes of righteousnes, which we had done,
But when that bountifulness and that love of God our Saviour towards man appeared, not by the works of righteousness, which we had done,
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(9) illustrative_quotations (DIV2)
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He that beleueth in me, as sayth the Scripture, out of his belly shall flow riuers of water of life. Tit. 3.4.5.6.7.
He that Believeth in me, as say the Scripture, out of his belly shall flow Rivers of water of life. Tit. 3.4.5.6.7.
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(9) illustrative_quotations (DIV2)
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Now in the last great day of the feast, Iesus stoode & cried, saying: If any man thirst, let him come vnto me, and drinke.
Now in the last great day of the feast, Iesus stood & cried, saying: If any man thirst, let him come unto me, and drink.
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(9) illustrative_quotations (DIV2)
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& beleueth in him, should haue euerlasting life, and I will rayse him vp at the last day. Ioh. 7.37.38.
& Believeth in him, should have everlasting life, and I will raise him up At the last day. John 7.37.38.
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(9) illustrative_quotations (DIV2)
78
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This is the will of him that sent me, that euery man which seeth the Sonne,
This is the will of him that sent me, that every man which sees the Son,
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(9) illustrative_quotations (DIV2)
78
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The Lawe reuealeth the disease, the Gospell ministreth the medecine. Which is manifest euē by the text whereof we haue already intreated:
The Law Revealeth the disease, the Gospel Ministereth the medicine. Which is manifest even by the text whereof we have already entreated:
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(58) part (DIV2)
686
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8023
The Lawyer commeth, and being verie desirous of eternall life, asketh what he must do. The Lawe declareth it vnto him, saying:
The Lawyer comes, and being very desirous of Eternal life, asks what he must do. The Law Declareth it unto him, saying:
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(58) part (DIV2)
686
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Thou shalt loue the Lord thy God with all thine heart, with all thy soule, with all thy strength, Thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy strength,
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(58) part (DIV2)
686
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and with all thy minde, and thy neighbour as thy selfe.
and with all thy mind, and thy neighbour as thy self.
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(58) part (DIV2)
686
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He that readeth these workes after a bare and sclender sort onely, as this Lawyer did, vnderstandeth them not.
He that readeth these works After a bore and slender sort only, as this Lawyer did, understandeth them not.
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(58) part (DIV2)
686
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We must pearce into the Lawe, and euerie one behold his face and heart therein. God must be loued of me from the bottom of my heart:
We must pierce into the Law, and every one behold his face and heart therein. God must be loved of me from the bottom of my heart:
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(58) part (DIV2)
686
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Againe, I must loue him with all my soule, that is, from the depth of my soule,
Again, I must love him with all my soul, that is, from the depth of my soul,
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(58) part (DIV2)
686
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8029
so that I throughly feele in my selfe that I loue him.
so that I thoroughly feel in my self that I love him.
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(58) part (DIV2)
686
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8030
For to loue with the soule signifieth in the Scripture such loue as a yong man beareth toward a mayd, which he feeleth throughly in his minde,
For to love with the soul signifies in the Scripture such love as a young man bears towards a maid, which he feeleth thoroughly in his mind,
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(58) part (DIV2)
686
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8031
Moreouer, with all my strength, that is, with all my members.
Moreover, with all my strength, that is, with all my members.
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(58) part (DIV2)
686
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Also with all my mynde, that is, all my senses, cogitations & thoughts must be directed vnto God:
Also with all my mind, that is, all my Senses, cogitations & thoughts must be directed unto God:
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(58) part (DIV2)
686
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8033
Now I finde in my selfe that I do none of these.
Now I find in my self that I do none of these.
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(58) part (DIV2)
686
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8034
For if I must loue God with all my heart, soule, strength and minde, it is requisite, that myne eyes shew no angrie twinckling or motiō, yt my toūg speak no angrie word, that my feete, handes, eares, &c. shew no signe of wrath, that my whole body euen from the crowne of the head to the soles of the feete,
For if I must love God with all my heart, soul, strength and mind, it is requisite, that mine eyes show no angry twinkling or motion, that my tongue speak no angry word, that my feet, hands, ears, etc. show no Signen of wrath, that my Whole body even from the crown of the head to the soles of the feet,
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(58) part (DIV2)
686
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& all things belonging thereunto, do walke in charitie, be as it were rauished with loue and pleasure toward God,
& all things belonging thereunto, do walk in charity, be as it were ravished with love and pleasure towards God,
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(58) part (DIV2)
686
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8036
& alwaies serue & worship him.
& always serve & worship him.
cc av vvi cc vvi pno31.
(58) part (DIV2)
686
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8037
Wherfore who is he which by the pleasure & loue of vertue is chast & righteous? there cā not be one such foūd in ye earth.
Wherefore who is he which by the pleasure & love of virtue is chaste & righteous? there can not be one such found in you earth.
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(58) part (DIV2)
686
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For we alwayes finde our selues readier to wrath, hatred, enuie, worldly pleasure &c: then to meekenes & other vertues.
For we always find our selves Readier to wrath, hatred, envy, worldly pleasure etc.: then to meekness & other Virtues.
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(58) part (DIV2)
686
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I finde in me not onely a sparke, but euen a fierie fornace of wicked lust:
I find in me not only a spark, but even a fiery furnace of wicked lust:
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(58) part (DIV2)
686
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for there is no loue in myne heart, no not in all my members.
for there is no love in mine heart, no not in all my members.
c-acp pc-acp vbz dx n1 p-acp po11 n1, uh-dx xx p-acp d po11 n2.
(58) part (DIV2)
686
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8041
Wherefore here in the Lawe as it were in a certaine glasse I see whatsoeuer is in me, to be damnable and cursed.
Wherefore Here in the Law as it were in a certain glass I see whatsoever is in me, to be damnable and cursed.
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(58) part (DIV2)
686
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8042
For not one iote of the Law must perish, but all must be fulfilled, as Christ saith:
For not one jot of the Law must perish, but all must be fulfilled, as christ Says:
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(58) part (DIV2)
686
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8043
Truly I say vnto you, till heauē & earth passe, one iote or title of the Lawe shall not scape, till all be fulfilled. Truly I say unto you, till heaven & earth pass, one jot or title of the Law shall not escape, till all be fulfilled.
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(58) part (DIV2)
686
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Now thou fyndest not this in thee, that thou doest with all thy soule and heart, with cheerefulnes and pleasure, whatsoeuer the Law exacteth and requireth of thee.
Now thou Findest not this in thee, that thou dost with all thy soul and heart, with cheerfulness and pleasure, whatsoever the Law exacteth and requires of thee.
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(58) part (DIV2)
686
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Hereupon thou art damned and vnder the dominion of Satan. The Lawe therefore serueth vs thus farre, to teach vs, that we are condemned:
Hereupon thou art damned and under the dominion of Satan. The Law Therefore serveth us thus Far, to teach us, that we Are condemned:
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(58) part (DIV2)
686
Image 9
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for by it we fynde all wicked desyres in vs, and yet not so much as a sparke of them ought to be in vs. Howbeit our Scholemen not marking this, haue taught, that if one do according to his abilitie, God doeth giue his grace vnto him. They are blynde guides:
for by it we find all wicked Desires in us, and yet not so much as a spark of them ought to be in us Howbeit our Schoolmen not marking this, have taught, that if one doe according to his ability, God doth give his grace unto him. They Are blind guides:
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(58) part (DIV2)
687
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They graunt themselues, that a man is caried with no pleasure or cheerefulnes to that which is good,
They grant themselves, that a man is carried with no pleasure or cheerfulness to that which is good,
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(58) part (DIV2)
687
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and yet do they also teach, if one worketh, although it be with griefe, difficultie, and slouthfulnes, that it is well with him before God.
and yet do they also teach, if one works, although it be with grief, difficulty, and slothfulness, that it is well with him before God.
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(58) part (DIV2)
687
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But Christ hath taught otherwise in this place, that we should worke that which is good with pleasure and loue, readines and facilitie.
But christ hath taught otherwise in this place, that we should work that which is good with pleasure and love, readiness and facility.
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(58) part (DIV2)
687
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Whom therefore shall we rather beleeue, Christ or the Scholemen: but I leaue that to your iudgement.
Whom Therefore shall we rather believe, christ or the Schoolmen: but I leave that to your judgement.
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(58) part (DIV2)
687
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Of such corrupt and euell vnderstanding of the Lawe, Monasteries afterwardes came, whereby entred in this opinion, that it was thought to be sufficient to saluation, to liue in a Monasterie,
Of such corrupt and evil understanding of the Law, Monasteries afterwards Come, whereby entered in this opinion, that it was Thought to be sufficient to salvation, to live in a Monastery,
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(58) part (DIV2)
687
Image 9
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and to follow the orders thereof, although that were done euen with griefe of mynde. So they taught:
and to follow the order thereof, although that were done even with grief of mind. So they taught:
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(58) part (DIV2)
687
Image 9
8053
But Christ will haue vs to worke with pleasure and cheerefulnes, so that if any thinge be done with burden or griefe of conscience, it is synne:
But christ will have us to work with pleasure and cheerfulness, so that if any thing be done with burden or grief of conscience, it is sin:
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(58) part (DIV2)
687
Image 9
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remoue thy selfe therefore quickly from such a worke. Wherefore thus it might be said vnto them:
remove thy self Therefore quickly from such a work. Wherefore thus it might be said unto them:
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(58) part (DIV2)
687
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Behold O man, thou miserable creature oughtest to be caried with a certaine delight to the doinge of the lawe of God,
Behold Oh man, thou miserable creature Ought to be carried with a certain delight to the doing of the law of God,
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(58) part (DIV2)
687
Image 9
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but thou commest with no pleasure or cheerefulnes hereunto, now see that thou shew thy pleasure and loue herein, otherwise thou shalt be the enemie of God, and the friend of Satan:
but thou Comest with no pleasure or cheerfulness hereunto, now see that thou show thy pleasure and love herein, otherwise thou shalt be the enemy of God, and the friend of Satan:
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(58) part (DIV2)
687
Image 9
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thus men leauing their owne rashnes, might come to the knowledge of themselues, and might then say:
thus men leaving their own rashness, might come to the knowledge of themselves, and might then say:
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(58) part (DIV2)
687
Image 9
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Therefore, O God, am I condemned, and that not vniustly.
Therefore, Oh God, am I condemned, and that not unjustly.
av, uh np1, vbm pns11 vvn, cc cst xx av-j.
(58) part (DIV2)
687
Image 9
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Hereupon it followeth, that we are all vnder Satan, as long as we feele in vs this difficultie and hardnes to doe that which is good.
Hereupon it follows, that we Are all under Satan, as long as we feel in us this difficulty and hardness to do that which is good.
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(58) part (DIV2)
687
Image 9
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Wherefore if I should speake the trueth, I should say thus, I fynde in deede somethinge that is good in the lawe of God,
Wherefore if I should speak the truth, I should say thus, I find in deed something that is good in the law of God,
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(58) part (DIV2)
687
Image 9
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but it is my death, and if it could be, I would wish that it were not.
but it is my death, and if it could be, I would wish that it were not.
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(58) part (DIV2)
687
Image 9
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So are all men affected in their heart, as S. Paule plainly teacheth Rom. 7. If we should remaine in such condemnation, we must needes perish for euer.
So Are all men affected in their heart, as S. Paul plainly Teaches Rom. 7. If we should remain in such condemnation, we must needs perish for ever.
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(58) part (DIV2)
687
Image 9
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There is therefore an other part, that is, the Gospell, which sheweth comfort and saluation, declaring where that is to be had, whereby the Lawe is fulfilled.
There is Therefore an other part, that is, the Gospel, which shows Comfort and salvation, declaring where that is to be had, whereby the Law is fulfilled.
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(58) part (DIV2)
688
Image 9
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When therefore I know by the Lawe that I am a condemned man, then ly I halfe dead among theeues, Satan hath spoiled my soule,
When Therefore I know by the Law that I am a condemned man, then lie I half dead among thieves, Satan hath spoiled my soul,
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(58) part (DIV2)
688
Image 9
8065
and hath moreouer in Adam taken away all faith, all righteousnes, and hath left nothing but bodily life, which is also qulckly extinguished.
and hath moreover in Adam taken away all faith, all righteousness, and hath left nothing but bodily life, which is also qulckly extinguished.
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(58) part (DIV2)
688
Image 9
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Then come Leuites and Priestes, which teach this and that, but can helpe nothing, and so passe by.
Then come Levites and Priests, which teach this and that, but can help nothing, and so pass by.
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(58) part (DIV2)
688
Image 9
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But when the Samaritane commeth, he helpeth: that is, when Christ commeth, he sheweth his mercy vnto vs, saying after this sort:
But when the Samaritan comes, he Helpeth: that is, when christ comes, he shows his mercy unto us, saying After this sort:
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(58) part (DIV2)
688
Image 9
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Behold thou oughtest in deede to loue God with all thine heart, but thou doest it not,
Behold thou Ought in deed to love God with all thine heart, but thou dost it not,
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(58) part (DIV2)
688
Image 9
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now beleeue onely in me, & thou shalt enioy my obedience as thine owne: this onely helpeth me:
now believe only in me, & thou shalt enjoy my Obedience as thine own: this only Helpeth me:
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(58) part (DIV2)
688
Image 9
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Then he putteth me on his owne beast, that is, on himselfe, and carieth me into the Inne, that is, into the Church of the faithfull,
Then he putteth me on his own beast, that is, on himself, and Carrieth me into the Inn, that is, into the Church of the faithful,
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(58) part (DIV2)
688
Image 9
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then he by and by poureth his grace into me, that is, oyle, that I may feele my selfe to be layd vpon his shoulder, that at the last maketh me to be of a good cheere,
then he by and by pours his grace into me, that is, oil, that I may feel my self to be laid upon his shoulder, that At the last makes me to be of a good cheer,
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(58) part (DIV2)
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& quiet & well affected in conscience.
& quiet & well affected in conscience.
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(58) part (DIV2)
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Afterward he poureth in wine also, which with his sharpnes may abate & tame the force of old Adam.
Afterwards he pours in wine also, which with his sharpness may abate & tame the force of old Adam.
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(58) part (DIV2)
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Of the Lawe and the Gospell.
Of the Law and the Gospel.
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(58) part (DIV2)
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And yet am I not so wholy restored vnto health, health is in deede poured in & begon, but not yet wholy finished:
And yet am I not so wholly restored unto health, health is in deed poured in & begun, but not yet wholly finished:
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(58) part (DIV2)
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then Christ hath care of me, & by his grace poured into me, doth purifie me, that frō day to day I may become more chast, meeke, gētle, faithfull, &c:
then christ hath care of me, & by his grace poured into me, does purify me, that from day to day I may become more chaste, meek, gentle, faithful, etc.:
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(58) part (DIV2)
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vntill I wholy dy, for then I shalbe altogether made perfect.
until I wholly die, for then I shall altogether made perfect.
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(58) part (DIV2)
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So when we shall come to God the father, and be asked of him, whether we beleeued in God, whether we loued him, &c:
So when we shall come to God the father, and be asked of him, whither we believed in God, whither we loved him, etc.:
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(58) part (DIV2)
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the Samaritane Christ our Lord, who hath layed vs on his owne beast, will come forth and saye:
the Samaritan christ our Lord, who hath laid us on his own beast, will come forth and say:
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Loe Father, although they haue not wholy fulfilled thy Lawe, yet haue I fulfilled it, suffer thou that to turne to the commoditie of them that beleeue in me.
Lo Father, although they have not wholly fulfilled thy Law, yet have I fulfilled it, suffer thou that to turn to the commodity of them that believe in me.
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So is it needefull that all the Saincts albeit verie holy, be layed vpon the backe of Christ.
So is it needful that all the Saints albeit very holy, be laid upon the back of christ.
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If so be that the holiest of all, as the Priestes and Leuites could not satisfie the Lawe,
If so be that the Holiest of all, as the Priests and Levites could not satisfy the Law,
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(58) part (DIV2)
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how shall we go about with our fained workes, as with shauing, habit &c, to fulfill the same? O wretched & miserable calamitie.
how shall we go about with our feigned works, as with shaving, habit etc., to fulfil the same? O wretched & miserable calamity.
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These things shall now suffize to haue bin spoken concerning this text: Let vs pray vnto God, that he will giue vs his grace. ****
These things shall now suffice to have been spoken Concerning this text: Let us pray unto God, that he will give us his grace. ****
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I haue verie oftē admonished your brotherly charitie, that the whole Scripture deuideth it selfe into two parts:
I have very often admonished your brotherly charity, that the Whole Scripture Divideth it self into two parts:
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into the Lawe, and the Gospel.
into the Law, and the Gospel.
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The Law is that which teacheth what we must do, what the will of God requireth of vs. The Gospell teacheth where that is to be receiued, which the Lawe cōmaundeth.
The Law is that which Teaches what we must do, what the will of God requires of us The Gospel Teaches where that is to be received, which the Law commandeth.
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Euen as if I seeke to take phisicke, it is one art to tell what the disease is,
Eve as if I seek to take physic, it is one art to tell what the disease is,
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& an other to minister that which is good and wholesom to remedie it. So standeth the case here:
& an other to minister that which is good and wholesome to remedy it. So Stands the case Here:
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(58) part (DIV2)
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so, that we can not abstaine, nor thinke otherwise, but, that God wilbe fauourable vnto vs, which haue done so great workes,
so, that we can not abstain, nor think otherwise, but, that God will favourable unto us, which have done so great works,
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And of faith vnfeyned.
And of faith unfeigned.
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For as I haue sayde, albeit I haue a good conscience before men, and doe exercise loue out of a pure hart,
For as I have said, albeit I have a good conscience before men, and do exercise love out of a pure heart,
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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.
yet the old Adam, that is, Flesh and blood remain in me Subject to Sins, whereby it comes to pass that I am not altogether holy and pure.
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And as Paule sayth Gal. 5:
And as Paul say Gal. 5:
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The flesh lusteth against the spirit, &c. And Rom. 7. he affirmeth that he must fight a daily fight against him self,The Flesh Lusteth against the Spirit, etc. And Rom. 7. he Affirmeth that he must fight a daily fight against him self,
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because he can not do that which is good, & yet he would willingly do it.
Because he can not do that which is good, & yet he would willingly do it.
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The spirit in deed would very willingly liue purely & perfectly according to the worde of God,
The Spirit in deed would very willingly live purely & perfectly according to the word of God,
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but the rebellious flesh resisteth the desire thereof, assailing vs with many and great tentations, that we should seeke honour, wealth, riches, pleasure,
but the rebellious Flesh Resisteth the desire thereof, assailing us with many and great tentations, that we should seek honour, wealth, riches, pleasure,
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& should become slothful & negligent in our state & duty.
& should become slothful & negligent in our state & duty.
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So there remaineth a continual fight in vs, because of the vnpurenes of our person, wherein there is not yet sincere purenes,
So there remains a continual fight in us, Because of the unpureness of our person, wherein there is not yet sincere pureness,
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nor a good conscience & perfect loue, vnles there be perhaps somewhat before men.
nor a good conscience & perfect love, unless there be perhaps somewhat before men.
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But before God many thinges are found lacking in vs, many things are worthy of blame,
But before God many things Are found lacking in us, many things Are worthy of blame,
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although all things be perfect before men. For examples sake:
although all things be perfect before men. For Examples sake:
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although Dauid can obtayne that confidence before men, that he can be reprehended of no man,
although David can obtain that confidence before men, that he can be reprehended of no man,
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and the holy Prophets Esay, Ieremie, &c:
and the holy prophets Isaiah, Ieremie, etc.:
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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,
do glory & Are sure, whatsoever they have done according to their duty, is right and well done, seeing it is the word and Commandment of God, wherein they have exercised them selves with a pure heart & a good conscience,
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yet can they not stande by this confidence before the iudgement of God, but are compelled to say:
yet can they not stand by this confidence before the judgement of God, but Are compelled to say:
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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,
if we should strive with thee in judgement, then no man shall have so good a conscience or so pure a heart, which does not dread thy judgement,
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and acknowledge him selfe to be worthy of reprehension and blame.
and acknowledge him self to be worthy of reprehension and blame.
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For God hath reserued that prerogatiue vnto him selfe, that he may contend in iudgement with euery one,
For God hath reserved that prerogative unto him self, that he may contend in judgement with every one,
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albeit he be holy, and accuse him of deadly sinne:
albeit he be holy, and accuse him of deadly sin:
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neither is there any so holy, whom he may not iudge and condemne as worthy of destruction.
neither is there any so holy, whom he may not judge and condemn as worthy of destruction.
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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,
Wherefore although both the heart be pure & the conscience good before men, yet must thou endeavour to attain unto this also, that the same may be likewise good before God, that he may not find fault with them,
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but that they may be safe and quiet from his iudgement, as they are before men.
but that they may be safe and quiet from his judgement, as they Are before men.
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Hereunto now pertayneth the thirde parte, that is faith.
Hereunto now pertaineth the Third part, that is faith.
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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 this is the principal part and chief precept, containing all the rest in it, that we may know, that where love is not yet perfect, the heart not sufficiently pure,
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and the conscience not quiet, and God doth yet finde some thinge which is worthy blame, where the worlde can finde fault with nothinge, faith must moreouer come,
and the conscience not quiet, and God does yet find Some thing which is worthy blame, where the world can find fault with nothing, faith must moreover come,
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and such a faith, which is not fayned, and defiled with confidence of a mans owne holines.
and such a faith, which is not feigned, and defiled with confidence of a men own holiness.
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For wheresoeuer this is not, there the hart is neuer purified before God, neither shall the conscience be able to stande,
For wheresoever this is not, there the heart is never purified before God, neither shall the conscience be able to stand,
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if they be examined by seuere iudgement, and exact censure.
if they be examined by severe judgement, and exact censure.
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Men in deede shall not iustly blame me, albeit I glory, that I haue serued them by preaching, helping, gouerning,
Men in deed shall not justly blame me, albeit I glory, that I have served them by preaching, helping, governing,
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and by doing the dutie of an ouerseer or ruler, &c: with all faithfulnes.
and by doing the duty of an overseer or ruler, etc.: with all faithfulness.
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And if I haue done any thing more or lesse then I ought, I am sorie at my hart,
And if I have done any thing more or less then I ought, I am sorry At my heart,
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for I would very willingly haue done all thinges that I ought.
for I would very willingly have done all things that I ought.
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Wherefore I am quiet & already excused, neither haue they any more, which they may rightly require of me,
Wherefore I am quiet & already excused, neither have they any more, which they may rightly require of me,
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but are enforced to acquite and discharge me.
but Are Enforced to acquit and discharge me.
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But here I must attayne vnto this also, that my hart be so pure, and my conscience so good before God, that he may not by any meanes accuse and condemne me.
But Here I must attain unto this also, that my heart be so pure, and my conscience so good before God, that he may not by any means accuse and condemn me.
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Howbeit we finde not this in ourselues, although we may glorie somewhat thereof before the world.
Howbeit we find not this in ourselves, although we may glory somewhat thereof before the world.
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They leueling at the true marke do neuer hit it:
They leveling At the true mark do never hit it:
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how loue must flowe out of a pure heart, a good conscience, and faith vnfayned, they say no more, but keepe the commaundements.
how love must flow out of a pure heart, a good conscience, and faith unfeigned, they say no more, but keep the Commandments.
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But they neuer saye worde of those thinges whereof Paul here speaketh, namely of the summe of Christian doctrine,
But they never say word of those things whereof Paul Here speaks, namely of the sum of Christian Doctrine,
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and in all their sermons vtter nothing els, then such vaine babbling, which they themselues vnderstand not.
and in all their Sermons utter nothing Else, then such vain babbling, which they themselves understand not.
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if thou wilt be saued, good workes must be done, &c. As they do at this daye fill all bookes with such confusion of wordes,
if thou wilt be saved, good works must be done, etc. As they do At this day fill all books with such confusion of words,
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how the lawe must be fulfilled, knowing nothing so wel as to babble forth and often to repete these wordes, that the lawe, the commaundements are to be kept,
how the law must be fulfilled, knowing nothing so well as to babble forth and often to repete these words, that the law, the Commandments Are to be kept,
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and repete it in daily sermons, and yet they themselues doe not vnderstand or shew the waye,
and repete it in daily Sermons, and yet they themselves do not understand or show the Way,
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Loe, thus Sainct Paul reprehendeth the errour and ignoraunce of them, which speake much of the lawe,
Lo, thus Saint Paul reprehendeth the error and ignorance of them, which speak much of the law,
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Those vaine praters doe peruert the order of this doctrine, and without preaching of forgiuenes, doe teache that workes onely are to be vrged.
Those vain praters do pervert the order of this Doctrine, and without preaching of forgiveness, do teach that works only Are to be urged.
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Therefore the righteousnes of Christians doth much more consist in forgiueing, then in their owne workes.
Therefore the righteousness of Christians does much more consist in forgiving, then in their own works.
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yet so, that there is place amōg men for mutuall pardoning of offences.
yet so, that there is place among men for mutual pardoning of offences.
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And he is now perfectly righteous, inwardly by faith in Christ, and outwardly also by his workes,
And he is now perfectly righteous, inwardly by faith in christ, and outwardly also by his works,
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and secondly by his owne endeuour before men.
and secondly by his own endeavour before men.
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For so man doth that which the lawe requireth, first before God, not by his owne strength or vertues, but by Christ, without whom we can doe nothing before God,
For so man does that which the law requires, First before God, not by his own strength or Virtues, but by christ, without whom we can do nothing before God,
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By this order and meanes something is brought to passe, and such sayinges of the Scripture are fulfilled.
By this order and means something is brought to pass, and such sayings of the Scripture Are fulfilled.
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thou hauing obtained this, goe forth into the companie and assembly of men, and exercise loue, and doe good workes.
thou having obtained this, go forth into the company and assembly of men, and exercise love, and do good works.
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For the lawe, requireth perfect righteousnes in thee, being of force as well before God as before men:
For the law, requires perfect righteousness in thee, being of force as well before God as before men:
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And so in deede these wordes, keepe the commaundements of God, are rightly vnderstood.
And so in deed these words, keep the Commandments of God, Are rightly understood.
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and before all thinges the mercy seate must be layd hold of, from whence all thinges that are wanting in vs are to be taken.
and before all things the mercy seat must be laid hold of, from whence all things that Are wanting in us Are to be taken.
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Howbeit I should haue bin thus taught of thee, as Paul commonly teacheth, that righteousnes must proceede from faith vnfayned, Howbeit I should have been thus taught of thee, as Paul commonly Teaches, that righteousness must proceed from faith unfeigned,
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and am righteous before men, as thou teachest me? howe shall I be certaine, that I seeme such a one to God also? For here my hearte and conscience be ready to witnes the contrarie against me.
and am righteous before men, as thou Teachest me? how shall I be certain, that I seem such a one to God also? For Here my heart and conscience be ready to witness the contrary against me.
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But how shall I stand before the iudgement of God, if I haue long and much wrought good workes,
But how shall I stand before the judgement of God, if I have long and much wrought good works,
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but how shall we attaine vnto abilitie to fulfill them? Then speakest thou to me againe and saiest, thou must doe good workes.
but how shall we attain unto ability to fulfil them? Then Speakest thou to me again and Sayest, thou must do good works.
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neither foloweth there any frute thereof, the waye being not shewed by which we attaine to iustification? I heare the wordes well, what things the lawe requireth,
neither Followeth there any fruit thereof, the Way being not showed by which we attain to justification? I hear the words well, what things the law requires,
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Why therefore doest thou seduce other with vaine wordes, saying? be thou righteous and thou shalt be saued, which is to no purpose,
Why Therefore dost thou seduce other with vain words, saying? be thou righteous and thou shalt be saved, which is to no purpose,
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Declare vnto me the true meaning of these wordes, otherwise I know sufficiently already, that I ought to be righteous and keepe the commaundements.
Declare unto me the true meaning of these words, otherwise I know sufficiently already, that I ought to be righteous and keep the Commandments.
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if thou didst also rightly vnderstand them.
if thou didst also rightly understand them.
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Also, if thou wilt enter into life, keepe the commaundements, &c. Which in deede are true and right,
Also, if thou wilt enter into life, keep the Commandments, etc. Which in deed Are true and right,
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and in these wordes vrge the workes of the Lawe, Doe this and thou shalt liue:
and in these words urge the works of the Law, Do this and thou shalt live:
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but especially to such as be yet hindered and entangled of deuelish preachers, of whom Paul speaketh, which crie out against the doctrine of faith,
but especially to such as be yet hindered and entangled of devilish Preachers, of whom Paul speaks, which cry out against the Doctrine of faith,
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Wherefore it is not to be merueled at, if it be grieuous vnto others, so purely to apprehend and lay holde of faith:
Wherefore it is not to be merueled At, if it be grievous unto Others, so purely to apprehend and lay hold of faith:
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for we ought to flie onely to the mercie seate, forasmuch as God hath set it before vs for a sanctuarie, which must be the refuge of all them that shalbe saued.
for we ought to fly only to the mercy seat, forasmuch as God hath Set it before us for a sanctuary, which must be the refuge of all them that shall saved.
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And I can scarce be brought to commit my selfe with all confidence to meere grace, which I should doe:
And I can scarce be brought to commit my self with all confidence to mere grace, which I should do:
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because of which he should for my holines sake giue me his grace.
Because of which he should for my holiness sake give me his grace.
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Notwithstanding I yet now and then feele the same old filth to cleaue to my heart, whereby it commeth to passe that I would willingly so haue to do with God, that I might bring some thing with my selfe,
Notwithstanding I yet now and then feel the same old filth to cleave to my heart, whereby it comes to pass that I would willingly so have to do with God, that I might bring Some thing with my self,
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so that I may wel seeme to be ryd of this wicked opinion.
so that I may well seem to be rid of this wicked opinion.
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I my selfe haue now preached the Gospell almost twentie yeares, and haue bin exercised in the same daily by reading & writing,
I my self have now preached the Gospel almost twentie Years, and have been exercised in the same daily by reading & writing,
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and with all his heart by faith to cleaue to this one Mediatour.
and with all his heart by faith to cleave to this one Mediator.
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for a man that hath bin occupied all his life time in the workes of his owne holines, to escape out,
for a man that hath been occupied all his life time in the works of his own holiness, to escape out,
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Let who will begin and proue this thing, he shall at length see and trie, how grieuous and heard it is,
Let who will begin and prove this thing, he shall At length see and try, how grievous and herd it is,
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and thinke to appeale from iudgement to grace.
and think to appeal from judgement to grace.
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But if thou be minded to go vnto God, I aduise thee to ceasse from such arrogant boasting,
But if thou be minded to go unto God, I advise thee to cease from such arrogant boasting,
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and if any thing be wanting, I as yet wil endeuour to make a recompense.
and if any thing be wanting, I as yet will endeavour to make a recompense.
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Thou mayst vse this boasting toward men, I haue done well to all as I haue bin able,
Thou Mayest use this boasting towards men, I have done well to all as I have been able,
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and turne his mercy seat for our cause into a iudgement seat.
and turn his mercy seat for our cause into a judgement seat.
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so long time haue I taught the Gospell, so haue I liued, such great workes haue I done, &c. And we would very willingly haue God to regard our life,
so long time have I taught the Gospel, so have I lived, such great works have I done, etc. And we would very willingly have God to regard our life,
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albeit we be now in faith, so that our heart can scarce rule it selfe, that it say not:
albeit we be now in faith, so that our heart can scarce Rule it self, that it say not:
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For surely it is a very hard thing to thinke or be perswaded otherwise, and so purely to put a difference betweene faith and loue, the filth still hanging vpon vs and cleauing vnto vs,
For surely it is a very hard thing to think or be persuaded otherwise, and so purely to put a difference between faith and love, the filth still hanging upon us and cleaving unto us,
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and haue led our life so without blame or fault. Therefore we must striue against both our nature & custome.
and have led our life so without blame or fault. Therefore we must strive against both our nature & custom.
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and now brought into a custome, whereby it is confirmed, and in continuaunce of time turneth the heart also into exercise and vse,
and now brought into a custom, whereby it is confirmed, and in Continuance of time turns the heart also into exercise and use,
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To these may be added our nature also, verie prone and ready by it selfe hereunto,
To these may be added our nature also, very prove and ready by it self hereunto,
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and led onely to the lawe and our owne workes.
and led only to the law and our own works.
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For although it be taught and repeted with neuer so great diligence, yet notwithstanding it is very hard to be wel and throughly learned, especially to vs which haue bin instructed and trained vp in the doctrine of workes, For although it be taught and repeated with never so great diligence, yet notwithstanding it is very hard to be well and thoroughly learned, especially to us which have been instructed and trained up in the Doctrine of works,
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This ought to haue bin perfourmed of those glorious and arrogant teachers, seeing that they wilbe counted maisters of the law, that the difference of the law and faith might be well knowen vnto all.
This ought to have been performed of those glorious and arrogant Teachers, seeing that they will counted masters of the law, that the difference of the law and faith might be well known unto all.
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or life referred both to God and men.
or life referred both to God and men.
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Now this is right and pure doctrine, which should be exercised, and taught vnto men distinctly, that they might know how they may be able to stand both before God and men, that faith and loue be not mingled togither,
Now this is right and pure Doctrine, which should be exercised, and taught unto men distinctly, that they might know how they may be able to stand both before God and men, that faith and love be not mingled together,
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Which gageth his holines for the beleeuers, or rather giueth it to them, so, that in him they haue all thinges that are necessary to saluation.
Which gageth his holiness for the believers, or rather gives it to them, so, that in him they have all things that Are necessary to salvation.
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and toward God not by the lawe, but by Christ, whom he apprehendeth by his faith, as the mercy seat:
and towards God not by the law, but by christ, whom he apprehendeth by his faith, as the mercy seat:
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& to teare him in peeces, from the deuell. Thus a man is saide to be in all things perfect, toward men by loue,
& to tear him in Pieces, from the Devil. Thus a man is said to be in all things perfect, towards men by love,
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so that there is left occasion neither to him, nor to the world afterward to rebuke him, power also to deuoure him is taken from hell,
so that there is left occasion neither to him, nor to the world afterwards to rebuke him, power also to devour him is taken from hell,
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And when he doth lesse then is meete, he asketh pardon of his negligence before God and men,
And when he does less then is meet, he asks pardon of his negligence before God and men,
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Afterwardes he doth in his life shew himselfe dutyfull also toward his neighbour, doing all the best thinges he is able vnto him, what soeuer his state or dutie commaundeth or requireth.
Afterwards he does in his life show himself dutiful also towards his neighbour, doing all the best things he is able unto him, what soever his state or duty commandeth or requires.
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but doth louingly fauour him, and lifteth him vp into heauē. And this is the chiefe quietnes, and principall point and foundation of our saluation.
but does lovingly favour him, and lifts him up into heaven. And this is the chief quietness, and principal point and Foundation of our salvation.
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He is quiet toward God through Christ the Mediatour, who will not throw him downe hedlong into hell,
He is quiet towards God through christ the Mediator, who will not throw him down headlong into hell,
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Moreouer he liueth so also toward men, that he is louing and beneficiall toward all, although they be not worthie of loue.
Moreover he lives so also towards men, that he is loving and beneficial towards all, although they be not worthy of love.
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albeit he hath deserued his wrath diuers wayes, he doth all thinges with a glad and cherefull minde.
albeit he hath deserved his wrath diverse ways, he does all things with a glad and cheerful mind.
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For who soeuer is by faith quiet in his heart, and assured that he hath God fauourable vnto him, who is not angry with him,
For who soever is by faith quiet in his heart, and assured that he hath God favourable unto him, who is not angry with him,
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and all other thinges should follow of their owne accord, as purenes of heart and goodnes of conscience, through right and perfect loue.
and all other things should follow of their own accord, as pureness of heart and Goodness of conscience, through right and perfect love.
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If such doctrine of faith were set forth vnto men, then should it be excellently well done,
If such Doctrine of faith were Set forth unto men, then should it be excellently well done,
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and will neuer remember more any wrath or synnes.
and will never Remember more any wrath or Sins.
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But offer thy synnes to the mercy seate to be transferred into an other place, where God louingly receiuing thee, will embrace thee as a beloued sonne,
But offer thy Sins to the mercy seat to be transferred into an other place, where God lovingly receiving thee, will embrace thee as a Beloved son,
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and to lead an vpright life before men.
and to led an upright life before men.
cc pc-acp vvi dt av-j n1 p-acp n2.
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namely, thy life and holines togither with the iudgement seat into one place, which may driue & enforce thee to haue a good conscience,
namely, thy life and holiness together with the judgement seat into one place, which may driven & enforce thee to have a good conscience,
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and the mercy seat of the iudgement seat, which by no meanes can be, for the iudgement seat shall remaine, &c. Wherefore separate these two one from the other as farre as thou shalt be able, that they come not togither,
and the mercy seat of the judgement seat, which by no means can be, for the judgement seat shall remain, etc. Wherefore separate these two one from the other as Far as thou shalt be able, that they come not together,
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if thou liue thus, God wilbe fauourable vnto thee, and they make the iudgement seat of the mercy seat,
if thou live thus, God will favourable unto thee, and they make the judgement seat of the mercy seat,
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4145
but mingling all thinges together, like as vintners mixe wine with water, by this that they say,
but mingling all things together, like as vintners mix wine with water, by this that they say,
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Now he that knew this well, should be a man of a resolute minde. For all other haue to do with a fained faith, boasting many thinges of faith,
Now he that knew this well, should be a man of a resolute mind. For all other have to do with a feigned faith, boasting many things of faith,
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4143
Thus faith remaineth in all thinges pure, setting no other thing before it selfe, whereunto it may boldly trust, but Christ alone.
Thus faith remains in all things pure, setting no other thing before it self, whereunto it may boldly trust, but christ alone.
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and sitteth now at the right hand of the father, & defendeth me vnder his shadow and protection, that I neede not doute, that I am by his benefite and intercession safe before God from all wrath and terrour of iudgement.
and Sitteth now At the right hand of the father, & defendeth me under his shadow and protection, that I need not doubt, that I am by his benefit and Intercession safe before God from all wrath and terror of judgement.
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then that Christ is my mercy seat, who hath neuer offended, hath defiled himselfe with no synne, who died and rose againe for me,
then that christ is my mercy seat, who hath never offended, hath defiled himself with no sin, who died and rose again for me,
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4140
Now I haue no other comfort, nor no other helpe and counsell of my saluation, Now I have no other Comfort, nor no other help and counsel of my salvation,
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4139
yet all things cōmitted of me contrariwise, do remaine beneath vnder the iudgement seat, to be punished according to the sentence and iudgement of God.
yet all things committed of me contrariwise, do remain beneath under the judgement seat, to be punished according to the sentence and judgement of God.
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and now I am enforced to say, that albeit I haue liued very well before men,
and now I am Enforced to say, that albeit I have lived very well before men,
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4137
I my selfe haue bin in that daunger, and as it were a mouse hauing tasted pitch haue runne away, reioysing greatly that libertie was giuen me to attaine to the mercy seat,
I my self have been in that danger, and as it were a mouse having tasted pitch have run away, rejoicing greatly that liberty was given me to attain to the mercy seat,
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and he that will not do this, but presenteth himselfe before the iudgement seat with a bold courage, shall feele the reward of his rashnes.
and he that will not do this, but presents himself before the judgement seat with a bold courage, shall feel the reward of his rashness.
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4135
and Christ or the mercy seat:
and christ or the mercy seat:
cc np1 cc dt n1 n1:
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4134
The matter I say must be brought of vs to that passe, if we will stand with a right and an vnfained faith before God, that we do purely distinguish and seuer our selues, our life,
The matter I say must be brought of us to that pass, if we will stand with a right and an unfeigned faith before God, that we do purely distinguish and sever our selves, our life,
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4133
and the earth also with her trees and herbes, whither we must be referred with our workes.
and the earth also with her trees and herbs, whither we must be referred with our works.
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4132
But so onely thou shalt behold him with pure and cleere eyes, if thou do wel separate the iudgement seat and the mercy seat one from the other, that heauen with the starres thereof may remaine pure to grace & remission of synnes obtained by the Mediatour, where Christ reigneth with his workes,
But so only thou shalt behold him with pure and clear eyes, if thou do well separate the judgement seat and the mercy seat one from the other, that heaven with the Stars thereof may remain pure to grace & remission of Sins obtained by the Mediator, where christ Reigneth with his works,
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4131
And so iudgeing God & all things according to them, they see only as it were through a lattis or painted glasse.
And so judging God & all things according to them, they see only as it were through a lattis or painted glass.
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Which they paint forth according to their owne opinion and dreames, which are vtterly false, rash and vnaduised.
Which they paint forth according to their own opinion and dreams, which Are utterly false, rash and unadvised.
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4129
So they also beleeue that that affection is in God, that he vouchsaueth to regard our workes and merits.
So they also believe that that affection is in God, that he vouchsaueth to regard our works and merits.
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4128
and yet is not in deede of that colour.
and yet is not in deed of that colour.
cc av vbz xx p-acp n1 pp-f d n1.
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4127
Wherefore it is not vnfitly called fained and painted faith, through which one seeth as it were through a lattis or painted glasse, through which the thinge that is seene representeth the colour of the glasse,
Wherefore it is not unfitly called feigned and painted faith, through which one sees as it were through a lattis or painted glass, through which the thing that is seen Representeth the colour of the glass,
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4126
and so faith is of no force or value at all.
and so faith is of no force or valve At all.
cc av n1 vbz pp-f dx n1 cc vvi p-acp d.
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4125
or that nothing is wanting in me? In this doutfulnes of minde the foundation faileth, slideing away vnder thee like vnto sand moued or stirred,
or that nothing is wanting in me? In this doutfulnes of mind the Foundation Faileth, sliding away under thee like unto sand moved or stirred,
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4124
who knoweth what I haue done? whereby am I certaine that I haue neglected nothing through carele•nes,
who Knoweth what I have done? whereby am I certain that I have neglected nothing through carele•nes,
r-crq vvz r-crq pns11 vhb vdn? c-crq vbm pns11 j cst pns11 vhb vvn pix p-acp n2,
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4123
For the matter commeth at the last to this point, that beleeuing that God is fauourable vnto thee because of thy life led without fault or blame, thou must despeire and say:
For the matter comes At the last to this point, that believing that God is favourable unto thee Because of thy life led without fault or blame, thou must despair and say:
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4122
so, that it is certaine, that it is onely a colour which can not long continue.
so, that it is certain, that it is only a colour which can not long continue.
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4121
and although it hold the words of Christ, yet hath it the confidence and trust of the heart reposed in it selfe,
and although it hold the words of christ, yet hath it the confidence and trust of the heart reposed in it self,
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4120
as a false and fained faith doth, which mingleth togither mans merits and the grace of God,
as a false and feigned faith does, which mingleth together men merits and the grace of God,
c-acp dt j cc j-vvn n1 vdz, r-crq vvz av ng1 n2 cc dt n1 pp-f np1,
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4119
Loe, thus faith remaineth pure and free from counterfecting, for it resteth not vpon my workes, that because of them it should behoue God to be gentle and fauourable vnto me,
Lo, thus faith remains pure and free from counterfeiting, for it rests not upon my works, that Because of them it should behoove God to be gentle and favourable unto me,
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4118
and all wrath and displeasure may be taken away, in steede whereof I may enioy meere loue and fauour.
and all wrath and displeasure may be taken away, in steed whereof I may enjoy mere love and favour.
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4117
Moreouer he giueth me his owne purenes and holines, that being clothed and adorned therewith, I may be able to stand before God,
Moreover he gives me his own pureness and holiness, that being clothed and adorned therewith, I may be able to stand before God,
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4116
Because he is present in the sight of the father, and maketh intercession for me.
Because he is present in the sighed of the father, and makes Intercession for me.
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4115
and hath no synne, of whom the Scripture speaketh: he that beleeueth in him shal not be confounded.
and hath no sin, of whom the Scripture speaks: he that Believeth in him shall not be confounded.
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4114
but my faith must flie and lep farre vnto an other part, and ioyne it selfe vnto him which is pure,
but my faith must fly and lep Far unto an other part, and join it self unto him which is pure,
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4113
So the iudgement seat togither with the lawe and all my life goe into one part:
So the judgement seat together with the law and all my life go into one part:
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4112
But Christ is the mercy seat, and all that cleaue vnto him by faith, can not be condemned and iudged.
But christ is the mercy seat, and all that cleave unto him by faith, can not be condemned and judged.
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4111
For it being presented before God, and by the lawe brought to the iudgement seat, I am condemned and lost.
For it being presented before God, and by the law brought to the judgement seat, I am condemned and lost.
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4110
albeit it be led euen perfectly and without blame.
albeit it be led even perfectly and without blame.
cs pn31 vbb vvn av av-j cc p-acp n1.
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4109
Wherefore Christ is purely to be separated from all my life, deedes and workes, and we must without exception conclude, that he is an other thing then our life led before men with a pure heart and a good conscience,
Wherefore christ is purely to be separated from all my life, Deeds and works, and we must without exception conclude, that he is an other thing then our life led before men with a pure heart and a good conscience,
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4108
and the Mediatour betweene thee & God, thither no mans workes & merits ought to haue accesse, much lesse be they there of any force or value.
and the Mediator between thee & God, thither no men works & merits ought to have access, much less be they there of any force or valve.
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4107
But where the mercy seat is, to wit at the right hand of the father,
But where the mercy seat is, to wit At the right hand of the father,
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4106
Therefore let the Lawe and the purenes of thy heart, yea and thy good conscience auaile in earth onely toward men:
Therefore let the Law and the pureness of thy heart, yea and thy good conscience avail in earth only towards men:
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4105
yet I am much neerer and liker vnto either of them, then a mortall man and a sinner is vnto Christ the Lord, whoe is not onely a pure and holy man, free from all spot and blot, but is moreouer God also.
yet I am much nearer and liker unto either of them, then a Mortal man and a sinner is unto christ the Lord, who is not only a pure and holy man, free from all spot and blot, but is moreover God also.
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4104
For neither can I say, that I and Cesar or the Bishop of Rome are the same thing,
For neither can I say, that I and Cesar or the Bishop of Rome Are the same thing,
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4103
then man is vnlike or differeth from man.
then man is unlike or differeth from man.
cs n1 vbz j cc vvz p-acp n1.
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4102
but are separated from the Law and from the workes of all men, yea and that by a greater distaunce,
but Are separated from the Law and from the works of all men, yea and that by a greater distance,
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4101
For this is plaine euen to him that is blinde, that Christ and his workes are not my life and my workes,
For this is plain even to him that is blind, that christ and his works Are not my life and my works,
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4100
For if faith must be pure and voyd of all counterfecting and faining, then these two thinges, Christ and my workes must be rightly discerned and seuered one from the other.
For if faith must be pure and void of all counterfeiting and feigning, then these two things, christ and my works must be rightly discerned and severed one from the other.
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4099
Wherefore doing thus, we are most rightly cast of before God, and condemned vnto destruction whereof we are most worthie.
Wherefore doing thus, we Are most rightly cast of before God, and condemned unto destruction whereof we Are most worthy.
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4098
as the onely mercy seate, but being grounded vpon our one holines, as being able to stand before the iudgemēt seat.
as the only mercy seat, but being grounded upon our one holiness, as being able to stand before the judgement seat.
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4097
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,
so that it can no more be called faith, but a feigned colour & counterfeiting of faith, the trust and confidence of the heart standing not purely towards christ,
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4096
But this is not purely and syncerely to haue taught faith, but to haue coloured, defiled and corrupted faith,
But this is not purely and sincerely to have taught faith, but to have coloured, defiled and corrupted faith,
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4095
and that otherwise, if these be not added, faith auaileth nothing. In which words they mixe & mingle togither our life & workes, and Christ.
and that otherwise, if these be not added, faith avails nothing. In which words they mix & mingle together our life & works, and christ.
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4094
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,
Who say the same that we do, that faith Performeth & does all things, but that the Law and good works Are also to be joined unto it,
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4093
but euen of the Gospell also.
but even of the Gospel also.
cc-acp av pp-f dt n1 av.
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4092
as there be also at this day, which can speake many thinges of faith, and wilbe maisters not onely of the law,
as there be also At this day, which can speak many things of faith, and will masters not only of the law,
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4091
For if this erre, and deceiue vs, all things deceiue vs. For there haue bin many in all ages,
For if this err, and deceive us, all things deceive us For there have been many in all ages,
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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. But herein the Whole force of the matter Consisteth, that we do again and again take heed, that our faith be not false, or as Paul speaks, feigned.
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when as before God I am not able to paye.
when as before God I am not able to pay.
c-crq c-acp p-acp np1 pns11 vbm xx j pc-acp vvi.
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but by trust and confidence of that excellent treasure, which my heart apprehendeth, which is vnto me in steede of a pledge and fulnes,
but by trust and confidence of that excellent treasure, which my heart apprehendeth, which is unto me in steed of a pledge and fullness,
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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,
Thus the heart is purified before God, and the conscience made good and quiet, not in respect had of mine own pureness of life led before the world,
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but meere loue, and pardon and forgiuenes of synnes.
but mere love, and pardon and forgiveness of Sins.
cc-acp j n1, cc vvi cc n1 pp-f n2.
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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,
yet not for our own holiness and pureness, but for Christ's sake, to whom we cleave by faith as to our mercy seat, being assuredly persuaded, that with him there remains no anger,
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So by faith we are made wholy blessed and safe, subiect no more to any damnation,
So by faith we Are made wholly blessed and safe, Subject no more to any damnation,
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And what soeuer he shall aske of his father, that he shall forthwith obtaine with out all repulse or deniall.
And what soever he shall ask of his father, that he shall forthwith obtain with out all repulse or denial.
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and forget all wrath and displeasure.
and forget all wrath and displeasure.
cc vvi d n1 cc n1.
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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,
for he is the only Beloved son, in whom all grace and favour dwells, whom as often as the father does behold, he can not but replenish both heaven and earth with grace and favour,
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for all anger and punishment shalbe sooner layde vpon me, then be borne of thee. Howbeit that can not be:
for all anger and punishment shall sooner laid upon me, then be born of thee. Howbeit that can not be:
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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:
Wherefore? Eve Because I fit Here, that, if thou believe in me, I may make Intercession for thee to my father, that no anger and severity may hurt thee:
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then see that thou flie vnto me, and feare no wrath or anger.
then see that thou fly unto me, and Fear no wrath or anger.
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If thou be a sinner, and astonied, and the deuell laboureth to drawe thee to the iudgement seat,
If thou be a sinner, and astonished, and the Devil Laboureth to draw thee to the judgement seat,
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but as a gentle, louing, and comfortable Mediatour, betweene my fearefull conscience and God, which sayth vnto me:
but as a gentle, loving, and comfortable Mediator, between my fearful conscience and God, which say unto me:
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But we teach thus, 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 we teach thus, that christ is so to be learned and considered, that we be most Certainly persuaded that he Sitteth before miserable and trembling Consciences, that believe in him, not as an angry judge, which commandeth forthwith to carry violently them that be guilty unto punishment,
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whether there be a mercy seat, from which he so erreth, and must be bound to the iudgement seate.
whither there be a mercy seat, from which he so erreth, and must be bound to the judgement seat.
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For he knoweth no difference of the iudgement seat and the mercy seat, yea he is altogether ignoraunt,
For he Knoweth no difference of the judgement seat and the mercy seat, yea he is altogether ignorant,
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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 in deed he is most gracious and comfortable, but Because they esteem him for no other in their heart) behold this man is a hindrance unto himself, that he can not obtain any grace.
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neither hath he bin otherwise set forth, as he is also wont to be vnto such, not of his owne nature,
neither hath he been otherwise Set forth, as he is also wont to be unto such, not of his own nature,
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and acknowledged Christ no otherwise then a cruell iudge (as it hath bin hitherto preached of him,
and acknowledged christ not otherwise then a cruel judge (as it hath been hitherto preached of him,
cc vvd np1 xx av av dt j n1 (c-acp pn31 vhz vbn av vvn pp-f pno31,
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Admit some Bishop die in his owne holines, who while he liued was as it seemed, of a good life,
Admit Some Bishop die in his own holiness, who while he lived was as it seemed, of a good life,
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Then must thou despeire, there is no counsell or helpe to be had, except thou knowest to flie from the iudgemēt seat to the mercy seat, as for example:
Then must thou despair, there is no counsel or help to be had, except thou Knowest to fly from the judgement seat to the mercy seat, as for Exampl:
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and thine owne conscience being witnes, accuseth thee, requiring the sentence of the iudge against thee.
and thine own conscience being witness, Accuseth thee, requiring the sentence of the judge against thee.
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and thou hast left them vndone, neither are they knowne vnto thy selfe. Whither then wilt thou turne thee? Here the Lawe vrgeth thee by all meanes,
and thou hast left them undone, neither Are they known unto thy self. Whither then wilt thou turn thee? Here the Law urges thee by all means,
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before whose iudgement seat, many thinges are yet found wanting in thee, which should haue bin done of thee,
before whose judgement seat, many things Are yet found wanting in thee, which should have been done of thee,
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then shalt thou be greatly troubled. For albeit thou hast done them, yet art thou not able to stād before God,
then shalt thou be greatly troubled. For albeit thou hast done them, yet art thou not able to stand before God,
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But when it shall come and accuse thee, and will reason with thee, and haue those things to be performed which it requireth,
But when it shall come and accuse thee, and will reason with thee, and have those things to be performed which it requires,
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4062
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. The law draws us to the judgement seat, requiring of us integrity of life, love out of a pure heart & a good conscience, it makes us also to exercise our selves therein, and must go no further.
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This therefore being knowne, we must exactly vnderstād the difference betweene the Lawe and the Gospel, whereof we often teach.
This Therefore being known, we must exactly understand the difference between the Law and the Gospel, whereof we often teach.
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4060
For where the mercy seat reigneth, there is nothing els, but meere forgeuenes and remission of synnes.
For where the mercy seat Reigneth, there is nothing Else, but mere forgiveness and remission of Sins.
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yea being blotted out and so consumed, as a droppe of water is consumed of the heat of the sunne.
yea being blotted out and so consumed, as a drop of water is consumed of the heat of the sun.
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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,
but to the mercy seat, where there is no wrath or rigour, but grace & forgiveness of Sins, all things being remitted which be not pure,
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4057
He that beleeueth in him is not condemned, that is, shall not come to the iudgement seat,He that Believeth in him is not condemned, that is, shall not come to the judgement seat,
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For the sentence standeth, that they shalbe 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.
For the sentence Stands, that they shall Set before the judgement seat, as christ say John 3: He that Believeth not is condemned already, Because he hath not believed in the name of that only begotten Son of God.
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and trusting thereunto, do hope that they shalbe able to stand before God the iudge, neglecting the mercy seat of Christ.
and trusting thereunto, do hope that they shall able to stand before God the judge, neglecting the mercy seat of christ.
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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,
Neither have we invented this of our own brain, but it is the word of God himself, which threatens horrible judgement to them, which come with their own holiness,
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but we will not abyde in this circle, but will depart from it as farre as we shalbe able, into the circle of the mercy feat, vnto which we do appeale.
but we will not abide in this circle, but will depart from it as Far as we shall able, into the circle of the mercy feat, unto which we do appeal.
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We will suffer these to abyde in their circle, vntill they haue humbled themselues:
We will suffer these to abide in their circle, until they have humbled themselves:
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Let vs leaue other before the iudgemēt seat, namely those proud holy ones, contemners and persecuters of the word of God, where they shall heare sentence according to their deedes.
Let us leave other before the judgement seat, namely those proud holy ones, contemners and persecuters of the word of God, where they shall hear sentence according to their Deeds.
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Therefore God hath set forth the mercy seat vnto vs, whereunto he leadeth vs from the iudgement seat.
Therefore God hath Set forth the mercy seat unto us, whereunto he leads us from the judgement seat.
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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. God so loved the world, that he hath given his only begotten Son, that who soever Believeth in him, should not perish, but have everlasting life.
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Againe, He that shall beleeue and be baptized, shalbe saued. And Ioh. 3. he saith:
Again, He that shall believe and be baptised, shall saved. And John 3. he Says:
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For so he commaunded his Apostles to preach & publish, that through his name all that beleeue in him, shal receiue remisson of synnes.
For so he commanded his Apostles to preach & publish, that through his name all that believe in him, shall receive remisson of Sins.
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Vnder the defence thereof my heart and conscience must creepe, and remayne safe and quiet.
Under the defence thereof my heart and conscience must creep, and remain safe and quiet.
p-acp dt n1 av po11 n1 cc n1 vmb vvi, cc vvi j cc j-jn.
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and hidden, and couered as it were with a •ant, yea with a fayre heauen, which may mightely defend it, which is called grace and remissiō of synnes.
and hidden, and covered as it were with a •ant, yea with a fair heaven, which may mightily defend it, which is called grace and remission of Sins.
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and how great purenes and goodnes soeuer my heart and conscience haue before men, I will haue it here to be altogither nothing,
and how great pureness and Goodness soever my heart and conscience have before men, I will have it Here to be altogether nothing,
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Vnto him I wil applie my selfe, if I haue done or do lesse thē is meete:
Unto him I will apply my self, if I have done or do less them is meet:
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And this mercy seat is Christ himselfe, as Paul witnesseth Rom. 3. whom God hath set forth vnto vs, that we might haue refuge vnto him, being not able to stand before God by our owne power.
And this mercy seat is christ himself, as Paul Witnesseth Rom. 3. whom God hath Set forth unto us, that we might have refuge unto him, being not able to stand before God by our own power.
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and do earnestly make request for grace.
and do earnestly make request for grace.
cc vdb av-j vvi n1 p-acp n1.
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the other a mercy seate, for miserable & fearfull consciences, which feele their sinnes, dread the iudgement of God,
the other a mercy seat, for miserable & fearful Consciences, which feel their Sins, dread the judgement of God,
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(35) part (DIV2)
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neither wil confesse and acknowledge them:
neither will confess and acknowledge them:
dx vmb vvi cc vvi pno32:
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the one a iudgement seat, for them which are yet secure and vntractable, & acknowledge not their sinnes,
the one a judgement seat, for them which Are yet secure and untractable, & acknowledge not their Sins,
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For thus the Scripture teacheth me, that God hath set two seates before men: For thus the Scripture Teaches me, that God hath Set two seats before men:
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Howbeit before thee I will not come into iudgement, but I desire grace, which I take holde of on euerie side.
Howbeit before thee I will not come into judgement, but I desire grace, which I take hold of on every side.
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and I will willingly aunswere, and will do what I am able:
and I will willingly answer, and will do what I am able:
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But I appeale from ye iudgemēt seat to the mercy seat, I do easily suffer, that I be dealt with according to law & right before the iudgemēt seat of the world, But I appeal from you judgement seat to the mercy seat, I do Easily suffer, that I be dealt with according to law & right before the judgement seat of the world,
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Wherefore I can not contend with thee, if thou requirest an account of my life.
Wherefore I can not contend with thee, if thou requirest an account of my life.
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and say as Dauid sayd Psal. 143: Lord enter not into iudgemēt with thy seruaunt: for in thy sight shall no man liuing be iustified.
and say as David said Psalm 143: Lord enter not into judgement with thy servant: for in thy sighed shall no man living be justified.
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But before thee I must lay aside this trust and confidence, and must wholy acknowledge the guiltines of innumerable synnes,
But before thee I must lay aside this trust and confidence, and must wholly acknowledge the guiltiness of innumerable Sins,
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By this meanes I haue cut of the complaints of all, who haue no more which they may rightly lay against me.
By this means I have Cut of the complaints of all, who have no more which they may rightly lay against me.
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euē as I againe forgiue all.
even as I again forgive all.
av c-acp pns11 av vvb d.
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For albeit I haue not done all things, yet I aske pardō of euerie one, that he will forgiue me for God his sake,
For albeit I have not done all things, yet I ask pardon of every one, that he will forgive me for God his sake,
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Almightie God, I am innocent before the world and quiet in minde, so that noe man can lay any thing to my charge, or fynde fault with me.
Almighty God, I am innocent before the world and quiet in mind, so that no man can lay any thing to my charge, or find fault with me.
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And this is called faith neither coloured nor fained, which, the conscience striuing and trembling, dareth come forth in the sight of God, and say:
And this is called faith neither coloured nor feigned, which, the conscience striving and trembling, dareth come forth in the sighed of God, and say:
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for he himselfe is God, who himselfe can not accuse himselfe.
for he himself is God, who himself can not accuse himself.
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nor accuse his conscience of any crime, not man, not the deuell, no not God himselfe:
nor accuse his conscience of any crime, not man, not the Devil, no not God himself:
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but he is free and quiet in perpetuall, pure and perfect righteousnes and purenes, vnto whose charge none can lay any thing,
but he is free and quiet in perpetual, pure and perfect righteousness and pureness, unto whose charge none can lay any thing,
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And this prayse belongeth onely vnto him, neyther hath he any neede to praye, forgiue vs our dettes, neither of that article of the Creede, I beleeue the forgiuenes of sinnes, &c:
And this praise belongeth only unto him, neither hath he any need to pray, forgive us our debts, neither of that article of the Creed, I believe the forgiveness of Sins, etc.:
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vvho did no sinne, neyther vvas there guile founde in his mouthe. who did no sin, neither was there guile found in his Mouth.
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For he alone is he, of whome we reade written, as Peter, and Esaie chapt. 53 saye:
For he alone is he, of whom we read written, as Peter, and Isaiah Chapter. 53 say:
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or rather which he giueth vnto me.
or rather which he gives unto me.
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although I am not pure, neyther haue a good conscience, yet I cleaue to him by faith, which hath perfect purenes and a good conscience, which he gageth for me,
although I am not pure, neither have a good conscience, yet I cleave to him by faith, which hath perfect pureness and a good conscience, which he gageth for me,
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Therefore by his helpe and benefite we may saye before God:
Therefore by his help and benefit we may say before God:
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and as a continuall Mediatour and Intercessour for vs, making intercession for vs, as for them which can not haue and obtayne of them selues such purenes and a good conscience.
and as a continual Mediator and Intercessor for us, making Intercession for us, as for them which can not have and obtain of them selves such pureness and a good conscience.
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and doth nowe sitte at the right hande of the father, hauing regarde of vs as our Sauiour,
and does now sit At the right hand of the father, having regard of us as our Saviour,
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Wherefore the principal part of our doctrine must here helpe vs, to wit, that our Lord Iesus Christ being sent of the father, did come into the world and hath suffered and died for vs. Whereby he hath reconciled the good will and fauour of the father to vs, his wrath being appeased, Wherefore the principal part of our Doctrine must Here help us, to wit, that our Lord Iesus christ being sent of the father, did come into the world and hath suffered and died for us Whereby he hath reconciled the good will and favour of the father to us, his wrath being appeased,
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But if it dout, then is it by and by conuinced: for it standeth not before God, but flieth and trembleth.
But if it doubt, then is it by and by convinced: for it Stands not before God, but flies and Trembleth.
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It can not auoyde the iudgement of this, nor aunswere to the accusation thereof, but is at the least wise enforced to stande in an vncertaintie, being wholy wrapped in douting.
It can not avoid the judgement of this, nor answer to the accusation thereof, but is At the least wise Enforced to stand in an uncertainty, being wholly wrapped in doubting.
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For it must followe the worde which sayth: this thou shouldest haue done, this thou shouldest haue left vndone.
For it must follow the word which say: this thou Shouldst have done, this thou Shouldst have left undone.
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Wherefore our owne conscience doth witnes against vs, accusing and conuincing vs, although before the worlde we are most free from reprehension or blame.
Wherefore our own conscience does witness against us, accusing and convincing us, although before the world we Are most free from reprehension or blame.
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I haue done surely according to my abilitie that which I haue bene able, but I haue offended muche oftner then I knowe.
I have done surely according to my ability that which I have be able, but I have offended much oftener then I know.
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and that I doe owe nothinge before God. But the most holy ones must say thus:
and that I do owe nothing before God. But the most holy ones must say thus:
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For there is no man liuing in the earth, which can say this truely, I knowe that I haue done all thinges,
For there is no man living in the earth, which can say this truly, I know that I have done all things,
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neither doe I finde so good a conscience in me, as the lawe requireth of me.
neither do I find so good a conscience in me, as the law requires of me.
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But this I want, that I can not conclude, that that is in my hart,
But this I want, that I can not conclude, that that is in my heart,
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Wel, I haue the word, so liue, loue, and haue a good conscience, which is pure and holy.
Well, I have the word, so live, love, and have a good conscience, which is pure and holy.
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as Dauid also sayth Psal. 19: VVho can vnderstand his faltes? Therefore I can lay no foundation of trust vpon my owne holines and purenes.
as David also say Psalm 19: Who can understand his faltes? Therefore I can lay no Foundation of trust upon my own holiness and pureness.
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and within the throwing of the dart, as it is commonly sayd, and I must say to my feareful and terrified conscience, I haue done that which I haue bene able, and who knoweth how often I haue done lesse then I ought? for I coulde not see and marke all thinges,
and within the throwing of the dart, as it is commonly said, and I must say to my fearful and terrified conscience, I have done that which I have be able, and who Knoweth how often I have done less then I ought? for I could not see and mark all things,
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And these thinges maye suffize to haue bin spoken at this present for the exposition of this place. ∵ ∵ ∵ ∵
And these things may suffice to have been spoken At this present for the exposition of this place. ∵ ∵ ∵ ∵
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albeit the Lawe be taught and often repeted without vnderstanding and knowledge.
albeit the Law be taught and often repeated without understanding and knowledge.
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I must therefore obtayne some other thing whereunto I may trust, if I shall come into perill,
I must Therefore obtain Some other thing whereunto I may trust, if I shall come into peril,
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and our righteousnes and fulnes before God, which we fynde not in our selues, and without fayth shall neuer fynde,
and our righteousness and fullness before God, which we find not in our selves, and without faith shall never find,
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Howbeit we must most diligently take heede, and endeuour to draw Christ vnto the Lawe, who is the ende and fullfilling of the Lawe,
Howbeit we must most diligently take heed, and endeavour to draw christ unto the Law, who is the end and fulfilling of the Law,
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then haue we attained, and fulfilled the meaning of the Lawe.
then have we attained, and fulfilled the meaning of the Law.
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and that our life may flow out of all these, and be occupied and led in them:
and that our life may flow out of all these, and be occupied and led in them:
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as the Lawe requireth, that these three maye be as it were conioine in vs, namely, a pure heart, a good conscience, and fayth vnfayned:
as the Law requires, that these three may be as it were conjoin in us, namely, a pure heart, a good conscience, and faith unfeigned:
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for it is excellently well ordered, and is pure and perfect doctrine, teaching how we must be righteous before God and men,
for it is excellently well ordered, and is pure and perfect Doctrine, teaching how we must be righteous before God and men,
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Wherefore we must endeuour to lay vp and print this text euen in the bottom of our heart:
Wherefore we must endeavour to lay up and print this text even in the bottom of our heart:
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and farre greater and worthier then the Apostles themselues.
and Far greater and Worthier then the Apostles themselves.
cc av-j jc cc jc cs dt n2 px32.
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and it appeareth that they were of no small authoritie and estimation, seeing that he pronounceth of them, that they were called and would be counted doctours of the Lawe,
and it appears that they were of no small Authority and estimation, seeing that he pronounceth of them, that they were called and would be counted Doctors of the Law,
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These truly are grieuous and odious men, and not vnworthely verie sharpely accused and reprehended of Paul:
These truly Are grievous and odious men, and not unworthily very sharply accused and reprehended of Paul:
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They draw men vnto workes, whereby they confirme them in their olde nature and custome, out of which they were to be drawen.
They draw men unto works, whereby they confirm them in their old nature and custom, out of which they were to be drawn.
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neither doe any thing els but fill men with errours, being not able to declare, how that which they teach is to be attained vnto.
neither do any thing Else but fill men with errors, being not able to declare, how that which they teach is to be attained unto.
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Thus thou seest how these men teach their owne dreames, whereof they themselues know or haue tried no certainty,
Thus thou See how these men teach their own dreams, whereof they themselves know or have tried no certainty,
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For what neede or necessitie should moue him, to send Christ from heauen, who should purchase that vnto vs with his precious blood, which we our selues haue before with vs? He surely should be the foolishest of all men, which would poure forth a precious treasure, which no man needeth.
For what need or necessity should move him, to send christ from heaven, who should purchase that unto us with his precious blood, which we our selves have before with us? He surely should be the foolishest of all men, which would pour forth a precious treasure, which no man needs.
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But if God were of that opinion, he might then haue well kept still Christ and the Gospell.
But if God were of that opinion, he might then have well kept still christ and the Gospel.
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They thinke that God will regard them, when they liue so before men, as it seemeth good to their obscure opinion.
They think that God will regard them, when they live so before men, as it seems good to their Obscure opinion.
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and yet in deede are not of that colour.
and yet in deed Are not of that colour.
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And what soeuer they teach, it is a conceit of their owne imagination, and like to delusions, not vnlike also to those thinges, that are seene through a lattis or glasse, which resemble the colour of the cleere glasse,
And what soever they teach, it is a conceit of their own imagination, and like to delusions, not unlike also to those things, that Are seen through a lattis or glass, which resemble the colour of the clear glass,
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therefore they corrupt and fulsifie all thinges, loue, the heart, the conscience &c. For the head of the fountaine is wanting, that is, syncere fayth, which if it be not right and sound, all thinges must needes be corrupt, which shall flow and proceede from it.
Therefore they corrupt and fulsifie all things, love, the heart, the conscience etc. For the head of the fountain is wanting, that is, sincere faith, which if it be not right and found, all things must needs be corrupt, which shall flow and proceed from it.
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and to liue in the same nowe, and not to be able to performe that which the lawe requireth.
and to live in the same now, and not to be able to perform that which the law requires.
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for descend a litle into thy selfe, and examine thy selfe diligently, then shalt thou fynde thy selfe to haue bin in time past conceiued and borne in synnes,
for descend a little into thy self, and examine thy self diligently, then shalt thou find thy self to have been in time passed conceived and born in Sins,
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For, to what ende tendeth this thy immoderate cry? He that will enter into life, let him keepe the commaundements, &c. in which wordes thou shalt not shew the way to attaine righteousnes:
For, to what end tendeth this thy immoderate cry? He that will enter into life, let him keep the Commandments, etc. in which words thou shalt not show the Way to attain righteousness:
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when they teach best of all, shew onely the waye to attaine to honestie and righteousnes which is of force and value before men, contending that it ought to be of force before God also, mingling together all thinges in one, inasmuch as they haue no certaine knowledge thereof, vnderstanding not what they say or what they affirme.
when they teach best of all, show only the Way to attain to honesty and righteousness which is of force and valve before men, contending that it ought to be of force before God also, mingling together all things in one, inasmuch as they have no certain knowledge thereof, understanding not what they say or what they affirm.
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(35) part (DIV2)
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as wherewith he is able to supplie both mine and all mens defects. Thus we shew the way whereby we are made righteous before God, when as they,
as wherewith he is able to supply both mine and all men's defects. Thus we show the Way whereby we Are made righteous before God, when as they,
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(35) part (DIV2)
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4207
For although that many things be as yet found wanting in me, yet he standeth on my side, who hath so much righteousnes,
For although that many things be as yet found wanting in me, yet he Stands on my side, who hath so much righteousness,
p-acp cs cst d n2 vbb a-acp av vvd vvg p-acp pno11, av pns31 vvz p-acp po11 n1, r-crq vhz av d n1,
(35) part (DIV2)
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4206
So at length all thinges are brought to passe in me hauing a good conscience, inasmuch as I am now made righteous and iustified before God.
So At length all things Are brought to pass in me having a good conscience, inasmuch as I am now made righteous and justified before God.
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(35) part (DIV2)
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4205
but from hence, for that we haue a pure and vnfained faith, which layeth holde of Christ, in whom it most fully obtaineth all thinges which the Lawe requireth.
but from hence, for that we have a pure and unfeigned faith, which Layeth hold of christ, in whom it most Fully obtaineth all things which the Law requires.
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(35) part (DIV2)
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4204
Truly it commeth not hereof, because thou teachest the iudgement seate, that is, the Lawe,
Truly it comes not hereof, Because thou Teachest the judgement seat, that is, the Law,
np1 pn31 vvz xx av, c-acp pns21 vv2 dt n1 n1, cst vbz, dt n1,
(35) part (DIV2)
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4203
How therefore do we obtaine such a conscience? This is the question and the cause, whereof the controuersie is.
How Therefore do we obtain such a conscience? This is the question and the cause, whereof the controversy is.
uh-crq av vdb pns12 vvi d dt n1? d vbz dt n1 cc dt n1, c-crq dt n1 vbz.
(35) part (DIV2)
357
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4202
as hath a good conscience before God.
as hath a good conscience before God.
c-acp vhz dt j n1 p-acp np1.
(35) part (DIV2)
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4201
But now the Lawe (as it hath bin sufficiently declared) requireth such a heart,
But now the Law (as it hath been sufficiently declared) requires such a heart,
p-acp av dt n1 (c-acp pn31 vhz vbn av-j vvn) vvz d dt n1,
(35) part (DIV2)
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4200
For thou shalt not yet so purifie my heart and conscience with thy doctrine, that God can not accuse and condemne me.
For thou shalt not yet so purify my heart and conscience with thy Doctrine, that God can not accuse and condemn me.
p-acp pns21 vm2 xx av av vvi po11 n1 cc n1 p-acp po21 n1, cst np1 vmb xx vvi cc vvi pno11.
(35) part (DIV2)
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4199
Well, be it so, but heare ye then, goe to, performe me that, or at least shew one, that dareth say that he hath perfourmed it.
Well, be it so, but hear you then, go to, perform me that, or At least show one, that dareth say that he hath performed it.
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(35) part (DIV2)
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4198
and to doe all thinges, that God hath commaunded:
and to do all things, that God hath commanded:
cc pc-acp vdi d n2, cst np1 vhz vvn:
(35) part (DIV2)
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4197
But how must I attaine hereunto? or what is it to be righteous? If thou saiest that it is, to haue a good conscience and a pure heart,
But how must I attain hereunto? or what is it to be righteous? If thou Sayest that it is, to have a good conscience and a pure heart,
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(35) part (DIV2)
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3031
let all sacrificing priests, monkes, and nunnes boast of themselues: let all religious and honest men and women seeme goodly in outward appearaunce:
let all sacrificing Priests, Monks, and nuns boast of themselves: let all religious and honest men and women seem goodly in outward appearance:
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(29) summary (DIV2)
277
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3032
let them euen rayse the dead:
let them even raise the dead:
vvb pno32 av-j vvi dt j:
(29) summary (DIV2)
277
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3033
if faith in Christ be absent, whereof we haue now spoken so much, all these things are to no purpose.
if faith in christ be absent, whereof we have now spoken so much, all these things Are to no purpose.
cs n1 p-acp np1 vbb j, c-crq pns12 vhb av vvn av av-d, d d n2 vbr pc-acp dx n1.
(29) summary (DIV2)
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3034
These most false shewes do as yet deceiue the whole world, and seduce almost euerie one.
These most false shows do as yet deceive the Whole world, and seduce almost every one.
np1 av-ds j n2 vdb c-acp av vvi dt j-jn n1, cc vvi av d crd.
(29) summary (DIV2)
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3035
They make the Gospell obscure, and extinguish the faith of Christ:
They make the Gospel Obscure, and extinguish the faith of christ:
pns32 vvb dt n1 j, cc vvi dt n1 pp-f np1:
(29) summary (DIV2)
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3036
All their workes and orders, although they appeare goodly, and they thinke them to haue merited neuer so much, do auaile no more vnto saluation,
All their works and order, although they appear goodly, and they think them to have merited never so much, do avail no more unto salvation,
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(29) summary (DIV2)
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3037
then the workes of beastes, or of artificers, whereby they do maintaine themselues and theirs, yea they do most hurtfully hinder it.
then the works of beasts, or of artificers, whereby they do maintain themselves and theirs, yea they do most hurtfully hinder it.
cs dt n2 pp-f n2, cc pp-f n2, c-crq pns32 vdb vvi px32 cc png32, uh pns32 vdb av-ds av-j vvi pn31.
(29) summary (DIV2)
277
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3038
Therefore that I may conclude, take heede as much as thou art able, of these wolues, which vnder a faire pretence counterfet themselues sheepe,
Therefore that I may conclude, take heed as much as thou art able, of these wolves, which under a fair pretence counterfeit themselves sheep,
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(29) summary (DIV2)
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3039
and learne and accustome thy selfe with a sound faith to cleaue vnto Christ alone.
and Learn and accustom thy self with a found faith to cleave unto christ alone.
cc vvi cc vvi po21 n1 p-acp dt j n1 pc-acp vvi p-acp np1 av-j.
(29) summary (DIV2)
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3026
The weapons of this text.
The weapons of this text.
dt n2 pp-f d n1.
(29) summary (DIV2)
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3027
This text fighteth most mightily, and with most plaine words against all righteousnes and good workes of mans reason and free will. For the wordes are plaine. This text fights most mightily, and with most plain words against all righteousness and good works of men reason and free will. For the words Are plain.
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(29) summary (DIV2)
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3028
Not by the workes of righteousnes, which we had done, but according to his mercie he saued vs, by the washing, &c. All which wordes do vtterly ouerthrow our righteousnes, attributing all things to ye washing of the newe birth,Not by the works of righteousness, which we had done, but according to his mercy he saved us, by the washing, etc. All which words do utterly overthrow our righteousness, attributing all things to the washing of the new birth,
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(29) summary (DIV2)
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3029
and the renewing of the holy Ghost, to Christ and his grace.
and the renewing of the holy Ghost, to christ and his grace.
cc dt vvg pp-f dt j n1, p-acp np1 cc po31 n1.
(29) summary (DIV2)
277
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3030
How can there notwithstanding any presumption as yet remaine in vs? Wherefore let all sacred and prophane lawes haue a fayre shew:
How can there notwithstanding any presumption as yet remain in us? Wherefore let all sacred and profane laws have a fair show:
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(29) summary (DIV2)
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5807
as they both beleeue and reioyce, that God of his goodnes & by ye merit of Christ hath done vnto them.
as they both believe and rejoice, that God of his Goodness & by the merit of christ hath done unto them.
c-acp pns32 d vvi cc vvi, cst np1 pp-f po31 n1 cc p-acp dt n1 pp-f np1 vhz vdn p-acp pno32.
(43) verse (DIV2)
481
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5808
What rewarde shoulde they hope for, which already haue all things? the shadow whereof those most miserable ones of Cains brood seeke by their workes,
What reward should they hope for, which already have all things? the shadow whereof those most miserable ones of Cains brood seek by their works,
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(43) verse (DIV2)
481
Image 9
5809
but they shall neuer find it, they follow it, but they shall neuer come vnto it.
but they shall never find it, they follow it, but they shall never come unto it.
cc-acp pns32 vmb av-x vvi pn31, pns32 vvb pn31, cc-acp pns32 vmb av-x vvi p-acp pn31.
(43) verse (DIV2)
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5786
when as a litle before being drowned in workes, they knewe nothinge at all of faith, being in all thinges like vnto other hypocrites.
when as a little before being drowned in works, they knew nothing At all of faith, being in all things like unto other Hypocrites.
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(43) verse (DIV2)
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5785
so doe they also enioye the grace of God in the libertie of the sonnes,
so do they also enjoy the grace of God in the liberty of the Sons,
av vdb pns32 av vvi dt n1 pp-f np1 p-acp dt n1 pp-f dt n2,
(43) verse (DIV2)
480
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5784
So at this daye thou mayest finde not a fewe, which nowe hauing faith, as they are the sonnes of God,
So At this day thou Mayest find not a few, which now having faith, as they Are the Sons of God,
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(43) verse (DIV2)
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5783
albeit they as yet doe not know, or enioy it, but are wearied with workes no otherwise then other that are voyde of fayth.
albeit they as yet do not know, or enjoy it, but Are wearied with works not otherwise then other that Are void of faith.
cs pns32 a-acp av vdb xx vvi, cc vvi pn31, cc-acp vbr vvn p-acp n2 xx av av j-jn cst vbr j pp-f n1.
(43) verse (DIV2)
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5782
Notwithstanding, because they are euen then predestinate to life, when they are after the maner of seruaunts helde vnder the lawe, they are true heires of heauenly good thinges, that is, of this blessing and grace of this couenant:
Notwithstanding, Because they Are even then predestinate to life, when they Are After the manner of Servants held under the law, they Are true Heirs of heavenly good things, that is, of this blessing and grace of this Covenant:
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(43) verse (DIV2)
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5781
and doe nothinge auaile to iustification as it is sayde before:
and do nothing avail to justification as it is said before:
cc vdb pix vvi p-acp n1 c-acp pn31 vbz vvn a-acp:
(43) verse (DIV2)
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5780
and are exercised with the workes of the law, although they can not be iustified by them, inasmuch as they are seruile,
and Are exercised with the works of the law, although they can not be justified by them, inasmuch as they Are servile,
cc vbr vvn p-acp dt n2 pp-f dt n1, cs pns32 vmb xx vbi vvn p-acp pno32, av c-acp pns32 vbr j,
(43) verse (DIV2)
480
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5779
Nowe before that this couenant is truly opened and made manifest to men, the sonnes of God liue after the maner of seruaunts vnder the lawe,
Now before that this Covenant is truly opened and made manifest to men, the Sons of God live After the manner of Servants under the law,
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(43) verse (DIV2)
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5787
Neuertheles, because they were before the foundation of the worlde appoynted of God vnto this fayth and state of sonnes, they were euen then the sonnes of God before,
Nevertheless, Because they were before the Foundation of the world appointed of God unto this faith and state of Sons, they were even then the Sons of God before,
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(43) verse (DIV2)
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5778
For the Gospell is no other thinge, then an open and generall preaching of this grace, that in Christ blessing and grace is layde vp for all men, which so many onely shall receiue as shall beleeue. For the Gospel is no other thing, then an open and general preaching of this grace, that in christ blessing and grace is laid up for all men, which so many only shall receive as shall believe.
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(43) verse (DIV2)
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5777
and reuealed and published abroad by the preaching of the Gospell.
and revealed and published abroad by the preaching of the Gospel.
cc vvd cc vvn av p-acp dt vvg pp-f dt n1.
(43) verse (DIV2)
480
Image 9
5776
God made vnto the elect a couenant, when he promised that it shoulde come to passe that in the seede of Abraham, that is in Christ, all nations shoulde be blessed, Gen. 22. That couenant was afterward confirmed by the death of Christ, God made unto the elect a Covenant, when he promised that it should come to pass that in the seed of Abraham, that is in christ, all Nations should be blessed, Gen. 22. That Covenant was afterwards confirmed by the death of christ,
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(43) verse (DIV2)
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5775
After the same sort is it also in spirituall things.
After the same sort is it also in spiritual things.
p-acp dt d n1 vbz pn31 av p-acp j n2.
(43) verse (DIV2)
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Image 9
5774
nor to vse them according to their owne minde, but are ruled with feare & discipline of maners, that so euen in their owne inheritance they liue no otherwise then as seruaunts.
nor to use them according to their own mind, but Are ruled with Fear & discipline of manners, that so even in their own inheritance they live no otherwise then as Servants.
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(43) verse (DIV2)
480
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5773
They are fedde and clothed with their goods, but they are not permitted to doe with them,
They Are fed and clothed with their goods, but they Are not permitted to do with them,
pns32 vbr vvn cc vvn p-acp po32 n2-j, cc-acp pns32 vbr xx vvn pc-acp vdi p-acp pno32,
(43) verse (DIV2)
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5772
For we see that the children, vnto whom their parents haue left some substance, be brought vp no otherwise then if they were seruants.
For we see that the children, unto whom their Parents have left Some substance, be brought up no otherwise then if they were Servants.
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(43) verse (DIV2)
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5793
as of all other good things.
as of all other good things.
c-acp pp-f d j-jn j n2.
(43) verse (DIV2)
480
Image 9
5770
Verse 1. The heire as long as he is a child, differeth nothing from a seruant,Verse 1. The heir as long as he is a child, differeth nothing from a servant,
n1 crd dt n1 c-acp av-j c-acp pns31 vbz dt n1, vvz pix p-acp dt n1,
(43) verse (DIV2)
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5788
when they were as yet altogither ignorant of faith.
when they were as yet altogether ignorant of faith.
c-crq pns32 vbdr a-acp av av j pp-f n1.
(43) verse (DIV2)
480
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5789
There are some also which being as yet as it were drowned in workes, are like to seruaunts and those of Cains brood, who notwithstanding before God are sonnes and heires, which shall be brought vnto the faith of sonnes, leauing the state of seruaunts,
There Are Some also which being as yet as it were drowned in works, Are like to Servants and those of Cains brood, who notwithstanding before God Are Sons and Heirs, which shall be brought unto the faith of Sons, leaving the state of Servants,
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(43) verse (DIV2)
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5790
and shall embrace the libertie and right of sonnes, shall ceasse from the works of the law,
and shall embrace the liberty and right of Sons, shall cease from the works of the law,
cc vmb vvi dt n1 cc n-jn pp-f n2, vmb vvi p-acp dt n2 pp-f dt n1,
(43) verse (DIV2)
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5791
and come vnto the inheritance of iustification, that being iustified by grace, they may worke freely those things that be good, to the glory of God,
and come unto the inheritance of justification, that being justified by grace, they may work freely those things that be good, to the glory of God,
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(43) verse (DIV2)
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5792
and commoditie of their neighbours, being farre from all feare, or hope, as well of iustification,
and commodity of their neighbours, being Far from all Fear, or hope, as well of justification,
cc n1 pp-f po32 n2, vbg av-j p-acp d n1, cc n1, c-acp av pp-f n1,
(43) verse (DIV2)
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5771
though he be Lord of all. He propoundeth a similitude taken of the custom of men.
though he be Lord of all. He propoundeth a similitude taken of the custom of men.
cs pns31 vbb n1 pp-f d. pns31 vvz dt n1 vvn pp-f dt n1 pp-f n2.
(43) verse (DIV2)
479
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5794
For they shall then haue and possesse it by the couenant of the Father confirmed by Christ,
For they shall then have and possess it by the Covenant of the Father confirmed by christ,
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(43) verse (DIV2)
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5795
& reuealed, published, and as it were deliuered into their handes by the Gospell, through the onely grace and mercy of the Father.
& revealed, published, and as it were Delivered into their hands by the Gospel, through the only grace and mercy of the Father.
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(43) verse (DIV2)
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5796
This couenant both Abraham and all the fathers, which were endued with true faith, had no otherwise then we haue, This Covenant both Abraham and all the Father's, which were endued with true faith, had not otherwise then we have,
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(43) verse (DIV2)
481
Image 9
5797
although before Christ was glorified, this grace was not openly published and preached. They liued in like faith, and therefore they obtayned also like good things.
although before christ was glorified, this grace was not openly published and preached. They lived in like faith, and Therefore they obtained also like good things.
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(43) verse (DIV2)
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5798
They had the same grace, blessing and couenant with vs, for there is one Father, and the same God of all.
They had the same grace, blessing and Covenant with us, for there is one Father, and the same God of all.
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(43) verse (DIV2)
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5799
Thou seest therefore that Paul, as almost in all other places, so here also doth entreat much of faith, that we are not iustified by our works,
Thou See Therefore that Paul, as almost in all other places, so Here also does entreat much of faith, that we Are not justified by our works,
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(43) verse (DIV2)
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but by faith alone, whereby not certaine good things by peecemeale, but all good thinges at once doe come vnto vs. For there is no good thing, which this couenant of God doth not contayne in it, it giueth and bringeth righteousnes, saluation, and God him selfe.
but by faith alone, whereby not certain good things by piecemeal, but all good things At once do come unto us For there is no good thing, which this Covenant of God does not contain in it, it gives and brings righteousness, salvation, and God him self.
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(43) verse (DIV2)
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Workes can not be done at once, but by faith the whole inheritance of God is togither receiued.
Works can not be done At once, but by faith the Whole inheritance of God is together received.
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(43) verse (DIV2)
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From thence also good workes doe come, howbeit not meritorious, whereby thou mayst seeke saluation,
From thence also good works do come, howbeit not meritorious, whereby thou Mayest seek salvation,
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but which with a minde already possessing righteousnes, thou must doe with great pleasure to the profit of thy neighbours.
but which with a mind already possessing righteousness, thou must do with great pleasure to the profit of thy neighbours.
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For thou shalt nowe haue neede of nothing, being endued with faith, which bringeth all thinges,
For thou shalt now have need of nothing, being endued with faith, which brings all things,
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yea surely moe thinges then one dare wish, much lesse can deserue:
yea surely more things then one Dare wish, much less can deserve:
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(43) verse (DIV2)
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wherefore it is no meruell if such worke all thinges freely, and so do vnto their neighbour,
Wherefore it is no marvel if such work all things freely, and so do unto their neighbour,
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(43) verse (DIV2)
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Verse 25. I giue thee thankes O Father, Lord of heauen and earth, because thou hast hid these thinges from the wise and men of vnderstanding,Verse 25. I give thee thanks Oh Father, Lord of heaven and earth, Because thou hast hid these things from the wise and men of understanding,
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(68) verse (DIV2)
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and hast opened them vnto children: Verse 26. It is so, O Father, because thy good pleasure was such.
and hast opened them unto children: Verse 26. It is so, Oh Father, Because thy good pleasure was such.
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(68) verse (DIV2)
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Christ speaketh not here of verie children: there may be some notable doctor, whom he calleth a childe in this place.
christ speaks not Here of very children: there may be Some notable Doctor, whom he calls a child in this place.
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(68) verse (DIV2)
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Contrariwise there may be a rusticall felow, whom he calleth here wise and prudent. In the eight Psal. Dauid also calleth these infants and children, when he sayth:
Contrariwise there may be a rustical fellow, whom he calls Here wise and prudent. In the eight Psalm David also calls these Infants and children, when he say:
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(68) verse (DIV2)
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Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies. Out of the Mouth of babes and sucklings haste thou ordained strength Because of thine enemies.
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(68) verse (DIV2)
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They surely by whom God ordained strength against his enemies, which should extoll his glorie through the whole world, were not babes or children in verie deede.
They surely by whom God ordained strength against his enemies, which should extol his glory through the Whole world, were not babes or children in very deed.
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(68) verse (DIV2)
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Those therefore the Lord calleth children here, which compt their owne workes for nothing, attribute nothing to their owne wisedome, make nothing of themselues,
Those Therefore the Lord calls children Here, which count their own works for nothing, attribute nothing to their own Wisdom, make nothing of themselves,
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but thinke God onely to be wise and of vnderstanding.
but think God only to be wise and of understanding.
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(68) verse (DIV2)
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Wherefore they are humble and lowly, and how great soeuer they are, do submit themselues to God, of whom onely they suffer themselues to be taught.
Wherefore they Are humble and lowly, and how great soever they Are, do submit themselves to God, of whom only they suffer themselves to be taught.
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(68) verse (DIV2)
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Now other be ouer wise, and will learne nothing of God, yea they presumptuously take to themselues iudgement and censure ouer the doctrine and workes of God, whereof thou mayste read in the first and second chapter of the Epistle to the Corinthians. Wherefore Christ sayth Luke 16: The children of this world are in their generation wiser then the children of light.
Now other be over wise, and will Learn nothing of God, yea they presumptuously take to themselves judgement and censure over the Doctrine and works of God, whereof thou mayste read in the First and second chapter of the Epistle to the Corinthians. Wherefore christ say Lycia 16: The children of this world Are in their generation Wiser then the children of Light.
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(68) verse (DIV2)
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But the foolish children of light are of greater estimation before God, then the wise children of this world.
But the foolish children of Light Are of greater estimation before God, then the wise children of this world.
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(68) verse (DIV2)
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Of these children the Lord speaketh:
Of these children the Lord speaks:
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Thou hast hid them from the wise and men of vnderstanding, and hast reuealed them to babes. Thou hast hid them from the wise and men of understanding, and hast revealed them to babes.
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(68) verse (DIV2)
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For the wise and prudent know not these thinges, but the children and fooles know them.
For the wise and prudent know not these things, but the children and Fools know them.
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(68) verse (DIV2)
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How commeth it to passe that the wise know them not? because thou hast hidden them from them.
How comes it to pass that the wise know them not? Because thou hast hidden them from them.
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(68) verse (DIV2)
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How do the children know them? because thou hast reuealed them.
How do the children know them? Because thou hast revealed them.
q-crq vdb dt n2 vvb pno32? c-acp pns21 vh2 vvn pno32.
(68) verse (DIV2)
793
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What he meaneth hereby, we may gather of those thinges that were spoken before, to wit that he had preached the Gospell of the kingdome of God in many cities of Iudea,
What he means hereby, we may gather of those things that were spoken before, to wit that he had preached the Gospel of the Kingdom of God in many cities of Iudea,
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(68) verse (DIV2)
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as in Chorazin, Bethsaida, and in his owne citie Capernaum, which cities their owne wisedome being a hinderance and lette vnto them, did not receiue the foolish preaching of the Gospell.
as in Chorazin, Bethsaida, and in his own City Capernaum, which cities their own Wisdom being a hindrance and let unto them, did not receive the foolish preaching of the Gospel.
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(68) verse (DIV2)
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The Gospel is a good and ioyfull message, which teacheth me to know the glorie of God, by which knowledge I obtaine pardon of my synnes, and life eternall:
The Gospel is a good and joyful message, which Teaches me to know the glory of God, by which knowledge I obtain pardon of my Sins, and life Eternal:
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(68) verse (DIV2)
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As Christ sayth to his father in the Gospell of Iohn chap. 17: This is life eternal, that they know thee to be the onely very God, and Iesus Christ whom thou hast sent. As christ say to his father in the Gospel of John chap. 17: This is life Eternal, that they know thee to be the only very God, and Iesus christ whom thou hast sent.
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(68) verse (DIV2)
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He saythe also in this Gospell:
He say also in this Gospel:
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(68) verse (DIV2)
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No man knoweth the Sonne but the Father, neither knoweth any man the Father but the Sonne, No man Knoweth the Son but the Father, neither Knoweth any man the Father but the Son,
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(68) verse (DIV2)
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and he to whom the Sonne will rereueale him. Here he speaketh of the knowledge both of the Father and of the Sonne.and he to whom the Son will rereueale him. Here he speaks of the knowledge both of the Father and of the Son.
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(68) verse (DIV2)
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To whom this is reuealed, he knoweth, and obtaineth eternal life.
To whom this is revealed, he Knoweth, and obtaineth Eternal life.
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(68) verse (DIV2)
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But the Father hath hid these thinges from the wise and prudent, that they may not know neither the Father nor the Sonne,
But the Father hath hid these things from the wise and prudent, that they may not know neither the Father nor the Son,
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(68) verse (DIV2)
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and hath reuealed them to children, they haue the knowledge both of the Father and the Sonne,
and hath revealed them to children, they have the knowledge both of the Father and the Son,
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(68) verse (DIV2)
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and so do obtaine euerlasting life.
and so do obtain everlasting life.
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(68) verse (DIV2)
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Moreouer, if these thinges be thus, as they be in deede, what shall become of free will? Seeing thou seest such hainous and wicked thinges to be committed in the bodies,
Moreover, if these things be thus, as they be in deed, what shall become of free will? Seeing thou See such heinous and wicked things to be committed in the bodies,
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(68) verse (DIV2)
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as it is written Rom. 1. go thy wayes now, and glorie of free will.
as it is written Rom. 1. go thy ways now, and glory of free will.
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(68) verse (DIV2)
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But this is a goodly free will, to liue in such a filthie life, which is altogether vnworthy of a man, which is vnknowen euen among beastes that are without reason.
But this is a goodly free will, to live in such a filthy life, which is altogether unworthy of a man, which is unknown even among beasts that Are without reason.
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Howbeit it is wont so to come to passe, when God forsaketh vs. As soone as we are forsaken of God, byandby Satan commeth,
Howbeit it is wont so to come to pass, when God Forsaketh us As soon as we Are forsaken of God, byandby Satan comes,
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(68) verse (DIV2)
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and erecteth his kingdome in vs, wherein nothing els but such wickednesses are committed, which notwithstanding are so craftely coloured,
and erecteth his Kingdom in us, wherein nothing Else but such Wickednesses Are committed, which notwithstanding Are so craftily coloured,
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(68) verse (DIV2)
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and commēded with such a pretence of honestie, that it seemeth to be a most holy, yea and an angelike life.
and commended with such a pretence of honesty, that it seems to be a most holy, yea and an angellike life.
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(68) verse (DIV2)
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What I pray you can mans strength do here? whereby some go about to bring to passe many thinges, sweetely perswading themselues that they shall ascend vp into heauen thereby.
What I pray you can men strength do Here? whereby Some go about to bring to pass many things, sweetly persuading themselves that they shall ascend up into heaven thereby.
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(68) verse (DIV2)
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But thou hearest here that Christ affirmeth, that the Father doth reueale these thinges: also that it is the good pleasure of the Father that it should be so.
But thou Hearst Here that christ Affirmeth, that the Father does reveal these things: also that it is the good pleasure of the Father that it should be so.
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(68) verse (DIV2)
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Whereby truly he taketh away all the merits of man, here no satisfactions profit, here is no respect of workes, it is done by the wil and good pleasure of the Father.
Whereby truly he Takes away all the merits of man, Here no satisfactions profit, Here is no respect of works, it is done by the will and good pleasure of the Father.
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(68) verse (DIV2)
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For he respecteth not the person, as it appeareth before ye world. He doth not contemne and reiect the synner, albeit he come laden with sinnes.
For he respecteth not the person, as it appears before you world. He does not contemn and reject the sinner, albeit he come laden with Sins.
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(68) verse (DIV2)
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After the same sort Christ saith to his disciples Luke 12: Feare not litle flocke, for it is the Fathers pleasure to giue you the kingdome.
After the same sort christ Says to his Disciples Lycia 12: fear not little flock, for it is the Father's pleasure to give you the Kingdom.
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(68) verse (DIV2)
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This the hypocrites and iustitiaries can not abyde, yea they are driuen vnto furie, senssesnes,
This the Hypocrites and Justiciaries can not abide, yea they Are driven unto fury, senssesnes,
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(68) verse (DIV2)
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and madnes, when they see simple receiuers of custome and verie publicans to go before them into the kingdome of heauen, they themselues with their holines,
and madness, when they see simple Receivers of custom and very Publicans to go before them into the Kingdom of heaven, they themselves with their holiness,
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(68) verse (DIV2)
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& goodly and plausible workes to the world, being excluded:
& goodly and plausible works to the world, being excluded:
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(68) verse (DIV2)
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whom would not this driue vnto madnes? who would not take it grieuously, that he himselfe and his thinges should be in such a case,
whom would not this driven unto madness? who would not take it grievously, that he himself and his things should be in such a case,
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(68) verse (DIV2)
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and nothing at all counted of? But what shouldest thou do, or what shouldest thou murmur? The good pleasure of God is such, to whom he vouchsaueth to open, to him they shalbe opened:
and nothing At all counted of? But what Shouldst thou do, or what Shouldst thou murmur? The good pleasure of God is such, to whom he vouchsaueth to open, to him they shall opened:
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(68) verse (DIV2)
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and from whom he hideth, from him they are hidden, which compt as vndoutedly true:
and from whom he Hideth, from him they Are hidden, which count as undoubtedly true:
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(68) verse (DIV2)
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And marke well that Christ sayth here, It is so, O Father, because thy good pleasure was such, thy good pleasure I say,
And mark well that christ say Here, It is so, Oh Father, Because thy good pleasure was such, thy good pleasure I say,
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(68) verse (DIV2)
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before ye world was made, as S. Paule sayth Ephes. 1: God hath chosen vs in Christ before the foundations of the world were layd, that we should be holy and without blame before him in loue, who hath predestinate vs, to be adopted through Iesus Christ in himselfe, according to the good pleasure of his will, to the prayse of the glorie of his grace, wherewith he hath made vs freely accepted in his beloued.
before you world was made, as S. Paul say Ephesians 1: God hath chosen us in christ before the foundations of the world were laid, that we should be holy and without blame before him in love, who hath predestinate us, to be adopted through Iesus christ in himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us freely accepted in his Beloved.
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(68) verse (DIV2)
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Here all merit is excluded, wherefore let it not come into thy mynde, that thou shalt obtaine any thing here by thy deserts,
Here all merit is excluded, Wherefore let it not come into thy mind, that thou shalt obtain any thing Here by thy deserts,
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neither let thy workes, wisedome, and merits puffe thee vp. Here all reioycing is taken away, that he that reioyceth, may reioyce in the Lord,
neither let thy works, Wisdom, and merits puff thee up. Here all rejoicing is taken away, that he that rejoices, may rejoice in the Lord,
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(68) verse (DIV2)
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as Paule sayth 1. Cor. 1. It followeth moreouer in the Gospell:
as Paul say 1. Cor. 1. It follows moreover in the Gospel:
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(68) verse (DIV2)
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As we see in the Papacie, where it is counted a greater offence to eate flesh on the frydaye,
As we see in the Papacy, where it is counted a greater offence to eat Flesh on the frydaye,
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(70) verse (DIV2)
801
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This is truly to refresh him, whose conscience is troubled, to wit, when he feeleth that his synnes be forgiuen,
This is truly to refresh him, whose conscience is troubled, to wit, when he feeleth that his Sins be forgiven,
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(70) verse (DIV2)
800
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and that he is become heire of the kingdome of God.
and that he is become heir of the Kingdom of God.
cc cst pns31 vbz vvn n1 pp-f dt n1 pp-f np1.
(70) verse (DIV2)
800
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Neither doth he refresh vs onely in the anguish and tentation of synne, but he will also be present with vs in other calamities and miseries, in famine, warre, dearth of victuals,
Neither does he refresh us only in the anguish and tentation of sin, but he will also be present with us in other calamities and misery's, in famine, war, dearth of victuals,
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(70) verse (DIV2)
800
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and whatsoeuer such like can come, in all these he will not leaue vs destitute of his helpe,
and whatsoever such like can come, in all these he will not leave us destitute of his help,
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(70) verse (DIV2)
800
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as he cared for the Patriarke Ioseph, euen in a straunge countrie, with whom he was continually present,
as he cared for the Patriarch Ioseph, even in a strange country, with whom he was continually present,
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(70) verse (DIV2)
800
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as well in prosperitie as in aduersitie.
as well in Prosperity as in adversity.
c-acp av p-acp n1 c-acp p-acp n1.
(70) verse (DIV2)
800
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Nowe synne is a grieuous burden, whereof no man is eased, but he whom Christ the sonne of God deliuereth,
Now sin is a grievous burden, whereof no man is eased, but he whom christ the son of God Delivereth,
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(70) verse (DIV2)
800
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and that by the holy Ghost, whom he hath merited for vs of the Father, which maketh our hearts cheerefull,
and that by the holy Ghost, whom he hath merited for us of the Father, which makes our hearts cheerful,
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(70) verse (DIV2)
800
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and readie to do all thinges which God requireth of vs. But what is this that he sayth? Take my yoke on you.
and ready to do all things which God requires of us But what is this that he say? Take my yoke on you.
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(70) verse (DIV2)
800
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Is this to refresh, if I take one burden from one, and lay vpon him an other? This is that, whereof we haue oftentimes spoken, the Gospell doth first make astonied and discourage,
Is this to refresh, if I take one burden from one, and lay upon him an other? This is that, whereof we have oftentimes spoken, the Gospel does First make astonished and discourage,
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(70) verse (DIV2)
801
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and is grieuous to the flesh, for it telleth vs that all our owne thinges are nothing, that our owne holines and righteousnes are of no importaunce, that all thinges which are in vs are damned, that we are the children of wrath and indignation.
and is grievous to the Flesh, for it Telleth us that all our own things Are nothing, that our own holiness and righteousness Are of no importance, that all things which Are in us Are damned, that we Are the children of wrath and Indignation.
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(70) verse (DIV2)
801
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This is verie hard, and an intolerable burden to the fleshe, and therefore he calleth it a burden or yoke.
This is very hard, and an intolerable burden to the Flesh, and Therefore he calls it a burden or yoke.
d vbz av j, cc dt j n1 p-acp dt n1, cc av pns31 vvz pn31 dt n1 cc n1.
(70) verse (DIV2)
801
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But lest he should terrifie or make afrayde any, for that he is of great authoritie, high,
But lest he should terrify or make afraid any, for that he is of great Authority, high,
p-acp cs pns31 vmd vvi cc vvi j d, c-acp cst pns31 vbz pp-f j n1, j,
(70) verse (DIV2)
801
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and mightie, and therefore can not suffer synneful and wretched men, or for that he may seeme to be tyrannicall and vngentle, he before cutting of this suspicion, sayth:
and mighty, and Therefore can not suffer synneful and wretched men, or for that he may seem to be tyrannical and ungentle, he before cutting of this suspicion, say:
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(70) verse (DIV2)
801
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Learne of me: for I am meeke and lowly in heart. Learn of me: for I am meek and lowly in heart.
vvb pp-f pno11: c-acp pns11 vbm j cc j p-acp n1.
(70) verse (DIV2)
801
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Christ will here louingly allure vs to his doctrine, for he had spoken before of the knowledge of the Father, as if he would saye:
christ will Here lovingly allure us to his Doctrine, for he had spoken before of the knowledge of the Father, as if he would say:
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(70) verse (DIV2)
801
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fleshe and a fearfull nature compteth me for an austere, seuere, and rigorous man, but I am not of such a nature,
Flesh and a fearful nature counteth me for an austere, severe, and rigorous man, but I am not of such a nature,
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(70) verse (DIV2)
801
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yea I am humble and meeke in heart. I do not terrifie men as Moses dothe, I doe not preach:
yea I am humble and meek in heart. I do not terrify men as Moses doth, I do not preach:
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(70) verse (DIV2)
801
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doe this or that, but I preach forgiuenes of synnes, neither doe I preach that they should giue any thinge,
do this or that, but I preach forgiveness of Sins, neither do I preach that they should give any thing,
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(70) verse (DIV2)
801
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but rather that they may receiue.
but rather that they may receive.
cc-acp av-c cst pns32 vmb vvi.
(70) verse (DIV2)
801
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There is not in me ambition and loftines, as is in the Pharises, which desire to be magnified,
There is not in me ambition and loftiness, as is in the Pharisees, which desire to be magnified,
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(70) verse (DIV2)
801
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but I am altogither gentle and lowly in heart, ready to receiue synners.
but I am altogether gentle and lowly in heart, ready to receive Sinners.
cc-acp pns11 vbm av j cc j p-acp n1, j pc-acp vvi n2.
(70) verse (DIV2)
801
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If so be that they fall againe into synnes, notwithstanding I doe not yet cast them from me,
If so be that they fallen again into Sins, notwithstanding I do not yet cast them from me,
cs av vbb d pns32 vvb av p-acp n2, c-acp pns11 vdb xx av vvi pno32 p-acp pno11,
(70) verse (DIV2)
801
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if they flie vnto me for succour, and doe with a sure confidence looke for comfort and helpe of me.
if they fly unto me for succour, and do with a sure confidence look for Comfort and help of me.
cs pns32 vvb p-acp pno11 p-acp n1, cc vdb p-acp dt j n1 vvb p-acp n1 cc n1 pp-f pno11.
(70) verse (DIV2)
801
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I doe not curse men as the Pharises doe, which curse them euen for their owne ordinaunces,
I do not curse men as the Pharisees do, which curse them even for their own ordinances,
pns11 vdb xx vvi n2 p-acp dt np2 vdb, r-crq vvb pno32 av p-acp po32 d n2,
(70) verse (DIV2)
801
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and for mens deuises, and will sooner suffer all the commaundements of God to be neglected,
and for men's devises, and will sooner suffer all the Commandments of God to be neglected,
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(70) verse (DIV2)
801
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then one of their decrees and ordinaunces not to be obserued.
then one of their decrees and ordinances not to be observed.
cs crd pp-f po32 n2 cc n2 xx pc-acp vbi vvn.
(70) verse (DIV2)
801
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and obtaineth pardon of all his synnes.
and obtaineth pardon of all his Sins.
cc vvz n1 pp-f d po31 n2.
(70) verse (DIV2)
800
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or for a sacrificing Priest to marie, them to commit twentie adulteries or ten homicides.
or for a sacrificing Priest to marry, them to commit twentie adulteries or ten homicides.
cc p-acp dt j-vvg n1 pc-acp vvi, pno32 pc-acp vvi crd n2 cc crd n2.
(70) verse (DIV2)
801
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But here thou seest that God doth abrogate euen his owne lawe, that he may so much the sooner procure synners vnto him.
But Here thou See that God does abrogate even his own law, that he may so much the sooner procure Sinners unto him.
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(70) verse (DIV2)
801
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Christ in a singular signification sayth here, that he is meeke, as if he saide:
christ in a singular signification say Here, that he is meek, as if he said:
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(70) verse (DIV2)
802
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I knowe how synners are to be handled, I haue tryed what a fearefull and an afflicted conscience is,
I know how Sinners Are to be handled, I have tried what a fearful and an afflicted conscience is,
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(70) verse (DIV2)
802
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as the Epistle to the Hebreues chapter 5. witnesseth, that he was in all thinges tempted in like sort, except synne.
as the Epistle to the Hebrews chapter 5. Witnesseth, that he was in all things tempted in like sort, except sin.
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(70) verse (DIV2)
802
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Wherefore let no man be afrayd of me, I will handle all easily and gently, I will saye nothinge with a sowre contenaunce, I make no man afrayde,
Wherefore let no man be afraid of me, I will handle all Easily and gently, I will say nothing with a sour countenance, I make no man afraid,
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(70) verse (DIV2)
802
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so as they come boldly vnto me, they shall fynde rest to their soules with me.
so as they come boldly unto me, they shall find rest to their Souls with me.
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(70) verse (DIV2)
802
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To their soules he sayth, as if he would saye: outwardly in the bodie there maye be affliction and trouble, and calamities may ouerwhelme you,
To their Souls he say, as if he would say: outwardly in the body there may be affliction and trouble, and calamities may overwhelm you,
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(70) verse (DIV2)
802
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but ye ought to beare all these thinges lightely, as he also sayth to his disciples in the Gospell of Iohn:
but you ought to bear all these things lightly, as he also say to his Disciples in the Gospel of John:
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(70) verse (DIV2)
802
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In me ye shall haue peace, but in the world ye shall haue affliction. In me you shall have peace, but in the world you shall have affliction.
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(70) verse (DIV2)
802
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Wherefore although outwardly all thinges fall out against vs, as though they would suppresse and deuour vs,
Wherefore although outwardly all things fallen out against us, as though they would suppress and devour us,
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(70) verse (DIV2)
802
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yet are they nothinge to be esteemed of: For we haue the feelinge of peace inwardly in our conscience.
yet Are they nothing to be esteemed of: For we have the feeling of peace inwardly in our conscience.
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(70) verse (DIV2)
802
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And this is the first frute of fayth, as Paule saythe Rom. 5: Therefore being iustified by fayth we haue peace toward God through our Lorde Iesus Christ.
And this is the First fruit of faith, as Paul say Rom. 5: Therefore being justified by faith we have peace towards God through our Lord Iesus christ.
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(70) verse (DIV2)
802
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Nowe when our conscience is quieted, and we haue peace with God, nothinge is able to moue vs, no nothing shall hurt vs,
Now when our conscience is quieted, and we have peace with God, nothing is able to move us, no nothing shall hurt us,
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(70) verse (DIV2)
802
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this is not to amend ones state or case, if I take one burden from his necke,
this is not to amend ones state or case, if I take one burden from his neck,
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(70) verse (DIV2)
803
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and laye on an other, as it is before sayd. For Christ sayth: My yoke is easie, and my burden is light, as if he would saye:
and say on an other, as it is before said. For christ say: My yoke is easy, and my burden is Light, as if he would say:
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(70) verse (DIV2)
803
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the yoke of the law, vnder which ye liued before, was grieuous to be borne, but my burden is not so grieuous, it is light,
the yoke of the law, under which you lived before, was grievous to be born, but my burden is not so grievous, it is Light,
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(70) verse (DIV2)
803
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and tolerable, ye may easily beare it.
and tolerable, you may Easily bear it.
cc j, pn22 vmb av-j vvi pn31.
(70) verse (DIV2)
803
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Our wisemen saye now, that the yoke of Christ is more grieuous, then the yoke of the Lawe was,
Our Wise men say now, that the yoke of christ is more grievous, then the yoke of the Law was,
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(70) verse (DIV2)
803
Image 9
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and they alleage the fift chapter of Matthewe.
and they allege the fift chapter of Matthew.
cc pns32 vvb dt ord n1 pp-f np1.
(70) verse (DIV2)
803
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But Christ dothe there interprete the Lawe, how it ought to be vnderstood, he doth not make lawes,
But christ doth there interpret the Law, how it ought to be understood, he does not make laws,
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(70) verse (DIV2)
803
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but sayth, that murders and adulteries proceede from an euell and vncleane heart.
but say, that murders and adulteries proceed from an evil and unclean heart.
cc-acp vvz, cst n2 cc n2 vvb p-acp dt j-jn cc j n1.
(70) verse (DIV2)
803
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And so he doth onely expounde the Lawe of Moses, and prescribeth not any lawes there.
And so he does only expound the Law of Moses, and prescribeth not any laws there.
cc av pns31 vdz av-j vvi dt n1 pp-f np1, cc vvz xx d n2 a-acp.
(70) verse (DIV2)
803
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But the yoke of Christ is therefore easie, and his burden light, because he taketh awaye, not onely ceremoniall and mans lawes, But the yoke of christ is Therefore easy, and his burden Light, Because he Takes away, not only ceremonial and men laws,
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(70) verse (DIV2)
803
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but euen the whole lawe, the curse, synne, death, and what soeuer maye come vnto vs from the Lawe, all this Christ taketh awaye from me,
but even the Whole law, the curse, sin, death, and what soever may come unto us from the Law, all this christ Takes away from me,
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(70) verse (DIV2)
803
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and endueth me with his spirit, by the motion and instinct whereof, I doe gladly, willingly and with pleasure performe all the duties of the Lawe.
and endueth me with his Spirit, by the motion and instinct whereof, I do gladly, willingly and with pleasure perform all the duties of the Law.
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(70) verse (DIV2)
803
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It is therefore also called easie, sweete, and light, for that he himselfe helpeth vs, and taketh part of the burden, if we be not of strength sufficient.
It is Therefore also called easy, sweet, and Light, for that he himself Helpeth us, and Takes part of the burden, if we be not of strength sufficient.
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(70) verse (DIV2)
803
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It appeareth in deede grieuous and intolerable to the world, but it is otherwise when there is one ready to ease the burden. It is a common saying:
It appears in deed grievous and intolerable to the world, but it is otherwise when there is one ready to ease the burden. It is a Common saying:
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(70) verse (DIV2)
803
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it is good to sing with a fit compainō, you two will easily beare the burden,
it is good to sing with a fit compainon, you two will Easily bear the burden,
pn31 vbz j pc-acp vvi p-acp dt j n1, pn22 crd vmb av-j vvi dt n1,
(70) verse (DIV2)
803
Image 9
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although one alone were not of strēgh sufficiēt to beare it. Thus much shall suffize for the exposition of this Gospell. ****
although one alone were not of strength sufficient to bear it. Thus much shall suffice for the exposition of this Gospel. ****
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(70) verse (DIV2)
803
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He causeth the Gospel to be preached vnto vs, which he that beleeueth, is endued with the holy Ghost,
He Causes the Gospel to be preached unto us, which he that Believeth, is endued with the holy Ghost,
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(70) verse (DIV2)
800
Image 9
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This spake he of the Spirit, which they that beleeued in him, should receiue. Which so commeth to passe:This spoke he of the Spirit, which they that believed in him, should receive. Which so comes to pass:
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(70) verse (DIV2)
800
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He that beleeueth in me, as sayth the Scripture, out of his bellie shall flow riuers of water of life.
He that Believeth in me, as say the Scripture, out of his belly shall flow Rivers of water of life.
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(70) verse (DIV2)
800
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If any man thirst, let him come vnto me, and drinke. If any man thirst, let him come unto me, and drink.
cs d n1 n1, vvb pno31 vvi p-acp pno11, cc vvi.
(70) verse (DIV2)
800
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Let this onely be thy care, that thou beleeue such a louing bidding and promise. After this sorte Christ cryed in the temple at Hierusalem at a certaine feast:
Let this only be thy care, that thou believe such a loving bidding and promise. After this sort christ cried in the temple At Jerusalem At a certain feast:
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(70) verse (DIV2)
800
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I will refresh you, sayth Christ, as those that are pressed and burdened with sore labour and griefe.
I will refresh you, say christ, as those that Are pressed and burdened with soar labour and grief.
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(70) verse (DIV2)
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and he shall certainly receiue comfort.
and he shall Certainly receive Comfort.
cc pns31 vmb av-j vvi n1.
(70) verse (DIV2)
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Who soeuer therefore is striken with the feelinge of his synne, and knoweth his one weakenes to fulfill the lawe of God, let him come hither with a cheerefull and bold corage,
Who soever Therefore is stricken with the feeling of his sin, and Knoweth his one weakness to fulfil the law of God, let him come hither with a cheerful and bold courage,
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(70) verse (DIV2)
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if any thinge trouble vs, what kynde of tentation soeuer it be.
if any thing trouble us, what kind of tentation soever it be.
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(70) verse (DIV2)
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Neither will he haue any here excluded, forasmuch as he saythe, All, which is a singular and speciall comfort,
Neither will he have any Here excluded, forasmuch as he say, All, which is a singular and special Comfort,
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(70) verse (DIV2)
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for he saythe not, ye that are troubled with this or that calamitie, but simplie, ye that are wearie and laden.
for he say not, you that Are troubled with this or that calamity, but simply, you that Are weary and laden.
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(70) verse (DIV2)
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and wherewithall soeuer the conscience maye be troubled. Therefore he dothe not expresse it by name:
and wherewithal soever the conscience may be troubled. Therefore he doth not express it by name:
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(70) verse (DIV2)
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ye that are wearie and laden, to wit, with the burden of the lawe, the anguishe and affliction of synne,you that Are weary and laden, to wit, with the burden of the law, the anguish and affliction of sin,
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(70) verse (DIV2)
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Here forget all thy merit and worthines, for that he plainly sayth:
Here forget all thy merit and worthiness, for that he plainly say:
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(70) verse (DIV2)
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Come vnto me all ye that are wearie and laden, and I will refresh you. Here are we called vnto comfort. Come unto me all you that Are weary and laden, and I will refresh you. Here Are we called unto Comfort.
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(70) verse (DIV2)
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I am a wretched synner, and perhaps the Gospell pertaineth not vnto me, what if I be vnworthie? Christ, that he may comfort these weake, dismayed, and troubled consciences, sayth:
I am a wretched sinner, and perhaps the Gospel pertaineth not unto me, what if I be unworthy? christ, that he may Comfort these weak, dismayed, and troubled Consciences, say:
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(70) verse (DIV2)
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If the matter be so, surely my conscience shalbe in great daunger, before I heare and know that the Gospell dothe pertaine vnto me.
If the matter be so, surely my conscience shall in great danger, before I hear and know that the Gospel doth pertain unto me.
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(70) verse (DIV2)
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and openeth the Gospell vnto them. But some man may here say and complaine:
and Openeth the Gospel unto them. But Some man may Here say and complain:
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(70) verse (DIV2)
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Likewise how he is delighted in children and simple ones, to wit, that he endueth them with right knowledge of himselfe,
Likewise how he is delighted in children and simple ones, to wit, that he endueth them with right knowledge of himself,
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(70) verse (DIV2)
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and hideth the Gospell from them.
and Hideth the Gospel from them.
cc vvz dt n1 p-acp pno32.
(70) verse (DIV2)
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Hitherto we haue heard how the Lord dealeth with the wise and prudent, namely that he blyndeth them,
Hitherto we have herd how the Lord deals with the wise and prudent, namely that he blinds them,
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(70) verse (DIV2)
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and ye shall finde rest vnto your soules. Verse 30. For my yoke is easie, and my burden is light.
and you shall find rest unto your Souls. Verse 30. For my yoke is easy, and my burden is Light.
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(70) verse (DIV2)
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Verse 29. Take my yoke on you, and learne of me: for I am meeke and lowly in heart:Verse 29. Take my yoke on you, and Learn of me: for I am meek and lowly in heart:
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(70) verse (DIV2)
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Verse 28. Come vnto me all ye that are wearie and laden, and I will refresh you.Verse 28. Come unto me all you that Are weary and laden, and I will refresh you.
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(70) verse (DIV2)
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albeit it be euell and against vs. Let no man thinke thus, and saye:
albeit it be evil and against us Let no man think thus, and say:
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(70) verse (DIV2)
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And where God the Father, and the Sonne, and the holy Ghost do not teach, there all thinges remaine voide of knowledge.
And where God the Father, and the Son, and the holy Ghost do not teach, there all things remain void of knowledge.
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(69) verse (DIV2)
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Wherefore as the Father teacheth, so teacheth the Sonne, likewise also teacheth the holy Ghost.
Wherefore as the Father Teaches, so Teaches the Son, likewise also Teaches the holy Ghost.
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(69) verse (DIV2)
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and Christ also sayth in Iohn chap. 14: The holy Ghost shall teach you all thinges.
and christ also say in John chap. 14: The holy Ghost shall teach you all things.
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(69) verse (DIV2)
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Surely both the Father and the Sonne do reueale, and as the Father reuealeth, so also doth the Sonne:
Surely both the Father and the Son do reveal, and as the Father Revealeth, so also does the Son:
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(69) verse (DIV2)
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A litle before he saide that the Father doth reueale or open, here he attributeth the same to the Sonne.
A little before he said that the Father does reveal or open, Here he attributeth the same to the Son.
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(69) verse (DIV2)
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but he onely knoweth, to whom the Sonne will reueale.
but he only Knoweth, to whom the Son will reveal.
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(69) verse (DIV2)
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the Father, saith he, knoweth the Sonne, and the Sonne the Father, but how do we know, by this or that preacher? no truly, these are onely certaine midle instruments,
the Father, Says he, Knoweth the Son, and the Son the Father, but how do we know, by this or that preacher? no truly, these Are only certain middle Instruments,
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(69) verse (DIV2)
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Here thou hast plainly, from whence the knowledge of God and of Christ is:
Here thou hast plainly, from whence the knowledge of God and of christ is:
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(69) verse (DIV2)
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he in these wordes ouerthroweth free will, which will know God and Christ, when and how it pleaseth it.
he in these words Overthroweth free will, which will know God and christ, when and how it Pleases it.
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(69) verse (DIV2)
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neither knoweth any man the Father but the Sonne, and he to whom the Sonne will reueale him: neither Knoweth any man the Father but the Son, and he to whom the Son will reveal him:
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(69) verse (DIV2)
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No man knoweth the Sonne but the Father: No man Knoweth the Son but the Father:
dx n1 vvz dt n1 p-acp dt n1:
(69) verse (DIV2)
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Which ought to be great comfort vnto vs in all things that do trouble and afflict vs. Whereas he saith:
Which ought to be great Comfort unto us in all things that do trouble and afflict us Whereas he Says:
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(69) verse (DIV2)
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God, inasmuch as all thinges are giuen vnto him of the Father.
God, inasmuch as all things Are given unto him of the Father.
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(69) verse (DIV2)
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Moreouer in this Gospell thou seest, that Christ is both God & man: Man, inasmuch as he prayseth God, and giueth him thankes:
Moreover in this Gospel thou See, that christ is both God & man: Man, inasmuch as he Praiseth God, and gives him thanks:
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(69) verse (DIV2)
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But it is certaine, that thou shalt not be destitute, Christ will easily preserue thee, be not disquieted in mynde, let it onely be thy care, that thou fallest not from his kingdome.
But it is certain, that thou shalt not be destitute, christ will Easily preserve thee, be not disquieted in mind, let it only be thy care, that thou Fallest not from his Kingdom.
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(69) verse (DIV2)
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Notwithstanding it wilbe verie hard to stand strongly, and nothing to yeelde, wherefore prayer in this case is verie needefull, others also may by their prayers intreat for thee, that a stout corage and manly heart may be giuen vnto thee, to withstand Satan.
Notwithstanding it will very hard to stand strongly, and nothing to yield, Wherefore prayer in this case is very needful, Others also may by their Prayers entreat for thee, that a stout courage and manly heart may be given unto thee, to withstand Satan.
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(69) verse (DIV2)
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But let him not therefore be discouraged, he hath a king, that is strong & mightie enough, of whom he shalbe easily defended.
But let him not Therefore be discouraged, he hath a King, that is strong & mighty enough, of whom he shall Easily defended.
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(69) verse (DIV2)
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Ver. 27. All things are giuē vnto me of my Father: & no man knoweth the Sonne but the Father:Ver. 27. All things Are given unto me of my Father: & no man Knoweth the Son but the Father:
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(69) verse (DIV2)
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Satan in deede will tempt him with this and that vice, as, with adulterie, whoredome, theft, slaughter, enuie, hatred, wrath, and other like synnes.
Satan in deed will tempt him with this and that vice, as, with adultery, whoredom, theft, slaughter, envy, hatred, wrath, and other like Sins.
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(69) verse (DIV2)
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If he hath embraced the Gospell, Christ vnder whom he fighteth will guide the matter excellently well.
If he hath embraced the Gospel, christ under whom he fights will guide the matter excellently well.
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(69) verse (DIV2)
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and is not any thing troubled because of his synnes.
and is not any thing troubled Because of his Sins.
cc vbz xx d n1 vvn p-acp pp-f po31 n2.
(69) verse (DIV2)
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Wherefore euery Christian, when he hath receiued the Gospell, may worthely reioyce, that he is now vnder the tuition of Christ, Wherefore every Christian, when he hath received the Gospel, may worthily rejoice, that he is now under the tuition of christ,
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(69) verse (DIV2)
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I and my Father are one. I and my Father Are one.
pns11 cc po11 n1 vbr pi.
(69) verse (DIV2)
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my Father which gaue them me, is greater then all, and none is able to take them out of my Fathers hand.
my Father which gave them me, is greater then all, and none is able to take them out of my Father's hand.
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(69) verse (DIV2)
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I giue eternall life to my sheepe, and they shall neuer perish, neither shall any plucke them out of my hand: I give Eternal life to my sheep, and they shall never perish, neither shall any pluck them out of my hand:
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(69) verse (DIV2)
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If therefore Christ holdeth all thinges in his hand, and hath power ouer all thinges as the Father hath, no man can plucke any thing out of his handes, which he himselfe also witnesseth in Iohn:
If Therefore christ holds all things in his hand, and hath power over all things as the Father hath, no man can pluck any thing out of his hands, which he himself also Witnesseth in John:
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(69) verse (DIV2)
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Here thou seest the safetie, which is in the kingdome of Christ, by whom we haue knowledge and light.
Here thou See the safety, which is in the Kingdom of christ, by whom we have knowledge and Light.
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(69) verse (DIV2)
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neither knoweth any mā the Father but the Sōne, and he to whom the Sonne will reueale him.
neither Knoweth any man the Father but the Son, and he to whom the Son will reveal him.
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(69) verse (DIV2)
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It followeth moreouer in the Gospell.
It follows moreover in the Gospel.
pn31 vvz av p-acp dt n1.
(69) verse (DIV2)
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Hereupon nowe they learne, that they doe not satisfie the lawe, although outwardly they liue according to the prescript rule thereof:
Hereupon now they Learn, that they do not satisfy the law, although outwardly they live according to the prescript Rule thereof:
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(44) verse (DIV2)
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after the maner of a seruaunt. Which is euen that that Paul teacheth in the wordes following.
After the manner of a servant. Which is even that that Paul Teaches in the words following.
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(44) verse (DIV2)
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and doth now begin to be led by a free spirit, being no more kept in subiection vnder Tuters and Gouerners,
and does now begin to be led by a free Spirit, being no more kept in subjection under Tutors and Governors,
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(44) verse (DIV2)
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And this is the very time appointed to the heire of the Father, when he must be no lenger a seruaunt but a sonne,
And this is the very time appointed to the heir of the Father, when he must be no longer a servant but a son,
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(44) verse (DIV2)
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but the hart of the law.
but the heart of the law.
cc-acp dt n1 pp-f dt n1.
(44) verse (DIV2)
485
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and is willing and ready to doe those thinges that are good ▪ And here nowe thou maist see not the workes,
and is willing and ready to do those things that Are good ▪ And Here now thou Mayest see not the works,
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(44) verse (DIV2)
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and endueth them with faith, Hereby they receiue that couenant of the eternall blessing, and the holy Ghost, which renueth their hart, that nowe it is delighted with the lawe, hateth sinne,
and endueth them with faith, Hereby they receive that Covenant of the Eternal blessing, and the holy Ghost, which Reneweth their heart, that now it is delighted with the law, hates sin,
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(44) verse (DIV2)
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Then by and by commeth the Gospel, and lifteth them vp being humbled, whereby the Lord giueth his grace vnto them thus casting downe them selues,
Then by and by comes the Gospel, and lifts them up being humbled, whereby the Lord gives his grace unto them thus casting down them selves,
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(44) verse (DIV2)
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and are by this knowledge of them selues which he lawe bringeth, brought euen vnto nothing in their owne eyes.
and Are by this knowledge of them selves which he law brings, brought even unto nothing in their own eyes.
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(44) verse (DIV2)
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But they whom God hath chosen Abels and sonnes, do learne by the lawe, howe vnwilling a hart they haue vnto the lawe, they fall from their arrogancie,
But they whom God hath chosen Abel's and Sons, do Learn by the law, how unwilling a heart they have unto the law, they fallen from their arrogancy,
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(44) verse (DIV2)
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They are no other but of Cains broode, and so they doe continue, seruaunts they are, and seruaunts they doe remaine.
They Are no other but of Cains brood, and so they do continue, Servants they Are, and Servants they do remain.
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(44) verse (DIV2)
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Here thou maist see that that sheweth it selfe, whatsoeuer the Scriptures attribute to these men being surely most pestilent spirits, to wit, that they are a generation of vipers, and serpents.
Here thou Mayest see that that shows it self, whatsoever the Scriptures attribute to these men being surely most pestilent spirits, to wit, that they Are a generation of vipers, and Serpents.
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(44) verse (DIV2)
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as they say, persecute heretikes, blasphemers, them which be seduced & doe seduce with mischieuous errour, which labour to seduce and plucke euen them from good works.
as they say, persecute Heretics, blasphemers, them which be seduced & do seduce with mischievous error, which labour to seduce and pluck even them from good works.
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(44) verse (DIV2)
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neither doe they promise to them selues a small reward for this, inasmuch as they doe,
neither do they promise to them selves a small reward for this, inasmuch as they do,
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(44) verse (DIV2)
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And they will seeme to doe that to defend good works, and to obtaine righteousnes,
And they will seem to do that to defend good works, and to obtain righteousness,
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(44) verse (DIV2)
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Image 9
5865
and sticke not to kill innocent Abel, and to persecute all those that follow the truth.
and stick not to kill innocent Abel, and to persecute all those that follow the truth.
cc vvb xx pc-acp vvi j-jn np1, cc pc-acp vvi d d cst vvb dt n1.
(44) verse (DIV2)
484
Image 9
5864
Whose vngodlines if one reproue, & as it is meete, bewray, they by and by are in a rage and furie,
Whose ungodliness if one reprove, & as it is meet, bewray, they by and by Are in a rage and fury,
rg-crq n1 cs pi vvb, cc c-acp pn31 vbz j, vvb, pns32 p-acp cc a-acp vbr p-acp dt n1 cc n1,
(44) verse (DIV2)
484
Image 9
5863
as he did in the Gospell, they thinke them selues not like vnto them, they are not as other men are, they thinke them selues alone godly and righteous.
as he did in the Gospel, they think them selves not like unto them, they Are not as other men Are, they think them selves alone godly and righteous.
c-acp pns31 vdd p-acp dt n1, pns32 vvb pno32 n2 xx av-j p-acp pno32, pns32 vbr xx p-acp j-jn n2 vbr, pns32 vvb pno32 n2 av-j j cc j.
(44) verse (DIV2)
484
Image 9
5862
but being blinded doe perseuer in their accustomed workes, not marking this their inward abhomination of the hart, they by and by burst forth to iudge & condemne others, they despise sinners,
but being blinded do persever in their accustomed works, not marking this their inward abomination of the heart, they by and by burst forth to judge & condemn Others, they despise Sinners,
cc-acp vbg vvn vdb vvi p-acp po32 j-vvn n2, xx vvg d po32 j n1 pp-f dt n1, pns32 p-acp cc a-acp vvd av pc-acp vvi cc vvi n2-jn, pns32 vvb n2,
(44) verse (DIV2)
484
Image 9
5861
If this euill be added hereunto, that such hypocrites doe not see a beame in their eye,
If this evil be added hereunto, that such Hypocrites do not see a beam in their eye,
cs d n-jn vbi vvn av, cst d n2 vdb xx vvi dt n1 p-acp po32 n1,
(44) verse (DIV2)
484
Image 9
5860
and thine, which so playest the hypocrite are counted as a beame.
and thine, which so playest the hypocrite Are counted as a beam.
cc png21, r-crq av vv2 dt n1 vbr vvn p-acp dt n1.
(44) verse (DIV2)
484
Image 9
5859
So that commeth to passe which is in the Gospell, that the wickednesses of him, which is in thy iudgemēt a desperat sinner, are counted as a mote,
So that comes to pass which is in the Gospel, that the Wickednesses of him, which is in thy judgement a desperate sinner, Are counted as a mote,
av cst vvz pc-acp vvi r-crq vbz p-acp dt n1, cst dt n2 pp-f pno31, r-crq vbz p-acp po21 n1 dt j n1, vbr vvn p-acp dt n1,
(44) verse (DIV2)
484
Image 9
5858
the shell to God, and the kernell to Satan.
the shell to God, and the kernel to Satan.
dt n1 p-acp np1, cc dt n1 p-acp np1.
(44) verse (DIV2)
484
Image 9
5857
which is nothing els, but to offer chaffe to the lawe, and the wheat to sinne:
which is nothing Else, but to offer chaff to the law, and the wheat to sin:
r-crq vbz pix av, cc-acp pc-acp vvi n1 p-acp dt n1, cc dt n1 p-acp n1:
(44) verse (DIV2)
484
Image 9
5856
and the brutish hande to the lawe:
and the brutish hand to the law:
cc dt j n1 p-acp dt n1:
(44) verse (DIV2)
484
Image 9
5855
and not the hart, who doth not see howe greatly it is contemned of vs? An vnequall diuision truely, to dedicate the hart, which doth incomparably excell all other thinges, to sinne,
and not the heart, who does not see how greatly it is contemned of us? an unequal division truly, to dedicate the heart, which does incomparably excel all other things, to sin,
cc xx dt n1, r-crq vdz xx vvi c-crq av-j pn31 vbz vvn pp-f pno12? dt j n1 av-j, pc-acp vvi dt n1, r-crq vdz av-j vvi d j-jn n2, p-acp n1,
(44) verse (DIV2)
484
Image 9
5854
Moreouer forasmuch as the condition of mans nature is such, that it is able to giue to the lawe workes onely,
Moreover forasmuch as the condition of men nature is such, that it is able to give to the law works only,
av av c-acp dt n1 pp-f ng1 n1 vbz d, cst pn31 vbz j pc-acp vvi p-acp dt n1 vvz av-j,
(44) verse (DIV2)
484
Image 9
5853
& therefore as they doe more earnestly loue sinne, so consequently they doe much worse hate the law, which as a certaine scholemaister, is alwayes against their desire.
& Therefore as they do more earnestly love sin, so consequently they do much Worse hate the law, which as a certain Schoolmaster, is always against their desire.
cc av c-acp pns32 vdb av-dc av-j vvi n1, av av-j pns32 vdb d av-jc vvi dt n1, r-crq c-acp dt j n1, vbz av p-acp po32 n1.
(44) verse (DIV2)
483
Image 9
5852
neither can they beleeue yt there is so much gall in sinnes, whereof they are by nature inflamed with such a desire,
neither can they believe that there is so much Gall in Sins, whereof they Are by nature inflamed with such a desire,
dx vmb pns32 vvi pn31 a-acp vbz av av-d vvi p-acp n2, c-crq pns32 vbr p-acp n1 vvn p-acp d dt n1,
(44) verse (DIV2)
483
Image 9
5851
when as those righteous ones doe alwaies thinke those thinges that they haue not tried, to be more sweete,
when as those righteous ones do always think those things that they have not tried, to be more sweet,
c-crq p-acp d j pi2 vdb av vvi d n2 cst pns32 vhb xx vvn, pc-acp vbi av-dc j,
(44) verse (DIV2)
483
Image 9
5850
For whyle these are euen wearyed with the workes of sinnes, and doe trye the filthines of them, it often tymes commeth to passe, that they doe in some part loath and detest them,
For while these Are even wearied with the works of Sins, and do try the filthiness of them, it often times comes to pass, that they do in Some part loath and detest them,
p-acp cs d vbr av-j vvd p-acp dt n2 pp-f n2, cc vdb vvi dt n1 pp-f pno32, pn31 av n2 vvz pc-acp vvi, cst pns32 vdb p-acp d n1 j cc vvi pno32,
(44) verse (DIV2)
483
Image 9
5849
then those famous sinners, which are euen as it were drowned in sinnes.
then those famous Sinners, which Are even as it were drowned in Sins.
cs d j n2, r-crq vbr av p-acp pn31 vbdr vvn p-acp n2.
(44) verse (DIV2)
483
Image 9
5848
Yea it may be that such hypocrites doe farre more hate the lawe in their harte,
Yea it may be that such Hypocrites do Far more hate the law in their heart,
uh pn31 vmb vbi d d n2 vdb av-j av-dc vvb dt n1 p-acp po32 n1,
(44) verse (DIV2)
483
Image 9
5847
euen as euery other sinner hath.
even as every other sinner hath.
av c-acp d j-jn n1 vhz.
(44) verse (DIV2)
483
Image 9
5846
and doth altogither, as it is meete, humble him selfe, perceiuing nowe full well, that betweene him and a manifest sinner there is no difference at all but of workes, that he hath a wicked harte,
and does altogether, as it is meet, humble him self, perceiving now full well, that between him and a manifest sinner there is no difference At all but of works, that he hath a wicked heart,
cc vdz av, c-acp pn31 vbz j, vvb pno31 n1, vvg av av-j av, cst p-acp pno31 cc dt j n1 a-acp vbz dx n1 p-acp d p-acp pp-f n2, cst pns31 vhz dt j n1,
(44) verse (DIV2)
483
Image 9
5845
For being thus in distresse and terrified, seeing that by no other meanes he can auoyde the condemnation of the lawe, he turneth him selfe wholly to praye to the Father for grace, he acknowledgeth his frayltie, he confesseth his sinne, he ceasseth to trust in workes,
For being thus in distress and terrified, seeing that by no other means he can avoid the condemnation of the law, he turns him self wholly to pray to the Father for grace, he acknowledgeth his frailty, he Confesses his sin, he ceaseth to trust in works,
p-acp vbg av p-acp n1 cc vvn, vvg cst p-acp dx j-jn n2 pns31 vmb vvi dt n1 pp-f dt n1, pns31 vvz pno31 n1 av-jn pc-acp vvi p-acp dt n1 p-acp n1, pns31 vvz po31 n1, pns31 vvz po31 n1, pns31 vvz pc-acp vvi p-acp n2,
(44) verse (DIV2)
483
Image 9
5844
and he should enter into the state of the sonnes.
and he should enter into the state of the Sons.
cc pns31 vmd vvi p-acp dt n1 pp-f dt n2.
(44) verse (DIV2)
483
Image 9
5843
Then in deede he is moste readye for grace, and this is that tyme appoynted of the Father, when his seruitude should ende,
Then in deed he is most ready for grace, and this is that time appointed of the Father, when his servitude should end,
av p-acp n1 pns31 vbz av-ds j p-acp n1, cc d vbz d n1 vvn pp-f dt n1, c-crq po31 n1 vmd vvi,
(44) verse (DIV2)
483
Image 9
5842
and to condemne him as longe as he hath not suche a minde, as disobedient to God, he is in anguish on euery side, his conscience is grieuously terrified and without all counsell and helpe.
and to condemn him as long as he hath not such a mind, as disobedient to God, he is in anguish on every side, his conscience is grievously terrified and without all counsel and help.
cc pc-acp vvi pno31 c-acp av-j c-acp pns31 vhz xx d dt n1, c-acp j p-acp np1, pns31 vbz p-acp n1 p-acp d n1, po31 n1 vbz av-j vvn cc p-acp d n1 cc vvi.
(44) verse (DIV2)
483
Image 9
5841
Suche a mynde the lawe requireth in deede, but it giueth it not, neyther can it giue it of it owne nature, whereby it commeth to passe that whyle the lawe continueth to exact it of a man,
Such a mind the law requires in deed, but it gives it not, neither can it give it of it own nature, whereby it comes to pass that while the law Continueth to exact it of a man,
d dt n1 dt n1 vvz p-acp n1, cc-acp pn31 vvz pn31 xx, dx vmb pn31 vvi pn31 pp-f pn31 d n1, c-crq pn31 vvz pc-acp vvi cst cs dt n1 vvz pc-acp vvi pn31 pp-f dt n1,
(44) verse (DIV2)
483
Image 9
5840
But his delight is in the lawe of God, and in his lawe doth he exercise him selfe daye and night. But his delight is in the law of God, and in his law does he exercise him self day and night.
p-acp po31 n1 vbz p-acp dt n1 pp-f np1, cc p-acp po31 n1 vdz pns31 vvi pno31 n1 n1 cc n1.
(44) verse (DIV2)
483
Image 9
5839
Whereupon it is sayde in the first Psalme of the blessed man:
Whereupon it is said in the First Psalm of the blessed man:
c-crq pn31 vbz vvn p-acp dt ord n1 pp-f dt j-vvn n1:
(44) verse (DIV2)
483
Image 9
5838
not onely the handes of the lawe, but rather the mynde, will, and all the strength of the lawe.
not only the hands of the law, but rather the mind, will, and all the strength of the law.
xx av-j dt n2 pp-f dt n1, cc-acp av-c dt n1, n1, cc d dt n1 pp-f dt n1.
(44) verse (DIV2)
483
Image 9
5837
so that we might saye, not onely the workes, but rather the harte of the lawe:
so that we might say, not only the works, but rather the heart of the law:
av cst pns12 vmd vvi, xx av-j dt n2, cc-acp av-c dt n1 pp-f dt n1:
(44) verse (DIV2)
483
Image 9
5836
Howebeit the lawe dothe not require workes alone, but muche rather the harte it selfe,
Howbeit the law doth not require works alone, but much rather the heart it self,
a-acp dt n1 vdz xx vvi n2 av-j, cc-acp d av-c dt n1 pn31 n1,
(44) verse (DIV2)
483
Image 9
5835
For they flowe not from a ready and willing hart, but are enforced by the lawe, the harte declyning an other waye. For they flow not from a ready and willing heart, but Are Enforced by the law, the heart declining an other Way.
c-acp pns32 vvi xx p-acp dt j cc j n1, cc-acp vbr vvn p-acp dt n1, dt n1 vvg dt j-jn n1.
(44) verse (DIV2)
483
Image 9
5834
Hereof also we may see, howe fitly Paule calleth such constrayned workes the workes of the lawe.
Hereof also we may see, how fitly Paul calls such constrained works the works of the law.
av av pns12 vmb vvi, c-crq av-j np1 vvz d vvn n2 dt n2 pp-f dt n1.
(44) verse (DIV2)
483
Image 9
5833
so doth it verely consent vnto sinnes, and is miserably subiect vnto them. To knowe this concerning them selues is not the lowest degree to saluation.
so does it verily consent unto Sins, and is miserably Subject unto them. To know this Concerning them selves is not the lowest degree to salvation.
av vdz pn31 av-j vvi p-acp n2, cc vbz av-j j-jn p-acp pno32. p-acp vvi d vvg pno32 n2 vbz xx dt js n1 p-acp n1.
(44) verse (DIV2)
482
Image 9
5832
and to hypocrites, whose hande in deede is compelled to good, but they haue a hart, which as it is an enemie to the lawe,
and to Hypocrites, whose hand in deed is compelled to good, but they have a heart, which as it is an enemy to the law,
cc p-acp n2, rg-crq n1 p-acp n1 vbz vvn p-acp j, cc-acp pns32 vhb dt n1, r-crq c-acp pn31 vbz dt n1 p-acp dt n1,
(44) verse (DIV2)
482
Image 9
5831
wherefore in minde also they remayne sinners, although they pretende them selues righteous by workes, that is, they are like vnto those of Cains broode,
Wherefore in mind also they remain Sinners, although they pretend them selves righteous by works, that is, they Are like unto those of Cains brood,
c-crq p-acp n1 av pns32 vvb n2, cs pns32 vvb pno32 n2 j p-acp n2, cst vbz, pns32 vbr av-j p-acp d pp-f np1 n1,
(44) verse (DIV2)
482
Image 9
5830
for as they doe pretend to obeye it in worke, so in minde they doe hate it,
for as they do pretend to obey it in work, so in mind they do hate it,
c-acp c-acp pns32 vdb vvi pc-acp vvi pn31 p-acp n1, av p-acp n1 pns32 vdb vvi pn31,
(44) verse (DIV2)
482
Image 9
5828
and with so muche more griefe to worke those thinges that are good.
and with so much more grief to work those things that Are good.
cc p-acp av av-d av-dc n1 pc-acp vvi d n2 cst vbr j.
(44) verse (DIV2)
482
Image 9
5827
yea the lenger and the more that they applye them selues vnto them, so much more vnwilling shall they finde them selues,
yea the longer and the more that they apply them selves unto them, so much more unwilling shall they find them selves,
uh dt jc cc dt av-dc cst pns32 vvb pno32 n2 p-acp pno32, av av-d av-dc j vmb pns32 vvi pno32 n2,
(44) verse (DIV2)
482
Image 9
5826
Which surely neyther the lawe, nor the workes of the lawe are able to giue,
Which surely neither the law, nor the works of the law Are able to give,
r-crq av-j dx dt n1, ccx dt n2 pp-f dt n1 vbr j pc-acp vvi,
(44) verse (DIV2)
482
Image 9
5825
whereby they maye easily see, what is the roote of this euill, and what is especially needefull vnto saluation, to wit a newe and a willing spirit to that which is good.
whereby they may Easily see, what is the root of this evil, and what is especially needful unto salvation, to wit a new and a willing Spirit to that which is good.
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(44) verse (DIV2)
482
Image 9
5824
but with a seruile and vnwilling minde:
but with a servile and unwilling mind:
cc-acp p-acp dt j cc j n1:
(44) verse (DIV2)
482
Image 9
5823
and learne howe vnwillingly they liue vnder the lawe, and that they doe no good at all with a willing and readie mynde as it becommeth sonnes,
and Learn how unwillingly they live under the law, and that they do no good At all with a willing and ready mind as it becomes Sons,
cc vvb c-crq av-j pns32 vvb p-acp dt n1, cc cst pns32 vdb dx j p-acp d p-acp dt j cc j n1 c-acp pn31 vvz n2,
(44) verse (DIV2)
482
Image 9
5822
Agayne, the lawe is profitable to them in this, that by it they are brought vnto knowledge of them selues,
Again, the law is profitable to them in this, that by it they Are brought unto knowledge of them selves,
av, dt n1 vbz j p-acp pno32 p-acp d, cst p-acp pn31 pns32 vbr vvn p-acp n1 pp-f pno32 n2,
(44) verse (DIV2)
482
Image 9
5821
as some desperate persons are wont to doe.
as Some desperate Persons Are wont to do.
c-acp d j n2 vbr j pc-acp vdi.
(44) verse (DIV2)
482
Image 9
5820
and God quite contemned, they shoulde runne headlonge without all feare into all kindes of euill,
and God quite contemned, they should run headlong without all Fear into all Kinds of evil,
cc np1 av vvd, pns32 vmd vvi av-j p-acp d n1 p-acp d n2 pp-f n-jn,
(44) verse (DIV2)
482
Image 9
5819
least that the libertie of sinning encrease ouermuche, and remoue them from all religion of God, that hope of saluation being paste,
lest that the liberty of sinning increase overmuch, and remove them from all Religion of God, that hope of salvation being past,
cs cst dt n1 pp-f vvg n1 av, cc vvi pno32 p-acp d n1 pp-f np1, cst n1 pp-f n1 vbg j,
(44) verse (DIV2)
482
Image 9
5818
First the lawe profiteth them in this, that by the feare of it, and of the punishment which it threatneth, they are driuen from sinne, at the least from the outwarde worke,
First the law profiteth them in this, that by the Fear of it, and of the punishment which it threatens, they Are driven from sin, At the least from the outward work,
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(44) verse (DIV2)
482
Image 9
5817
as vnder a Maister, to the libertie of the sonnes.
as under a Master, to the liberty of the Sons.
c-acp p-acp dt n1, p-acp dt n1 pp-f dt n2.
(44) verse (DIV2)
482
Image 9
5816
After the same sorte standeth the case of the elect, which are brought vppe and instructed vnder the lawe,
After the same sort Stands the case of the elect, which Are brought up and instructed under the law,
p-acp dt d n1 vvz dt n1 pp-f dt j-vvn, r-crq vbr vvn a-acp cc vvn p-acp dt n1,
(44) verse (DIV2)
482
Image 9
5815
For as soone as he beginneth to be of any discretion and iudgement, it can not be but grieuous vnto him, to liue at the commaundement and will of an other.
For as soon as he begins to be of any discretion and judgement, it can not be but grievous unto him, to live At the Commandment and will of an other.
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(44) verse (DIV2)
482
Image 9
5814
so muche greater desire they stirre vppe and enflame in him to come to, and enioye his inheritance.
so much greater desire they stir up and inflame in him to come to, and enjoy his inheritance.
av av-d jc n1 pns32 vvb a-acp cc vvi p-acp pno31 pc-acp vvi p-acp, cc vvi po31 n1.
(44) verse (DIV2)
482
Image 9
5813
First, whereas they keepe him at home, and informe him with good maners, what doe they else but prepare and instruct him, whereby he may moste commodiously and longe enioye his inheritance? Agayne, the more straitely and seuerely they bringe him vppe,
First, whereas they keep him At home, and inform him with good manners, what do they Else but prepare and instruct him, whereby he may most commodiously and long enjoy his inheritance? Again, the more straitely and severely they bring him up,
ord, cs pns32 vvb pno31 p-acp n1-an, cc vvi pno31 p-acp j n2, q-crq vdb pns32 av cc-acp vvb cc vvi pno31, c-crq pns31 vmb av-ds av-j cc av-j vvi po31 n1? av, dt av-dc av-j cc av-j pns32 vvb pno31 a-acp,
(44) verse (DIV2)
482
Image 9
5812
They permit him not to vse his goods at his owne will or pleasure, but suffer him to enioye them as they shall be needefull and profitable vnto him.
They permit him not to use his goods At his own will or pleasure, but suffer him to enjoy them as they shall be needful and profitable unto him.
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(44) verse (DIV2)
482
Image 9
5811
and order his goods, that neither he wast his inheritance by riotous liuing, neyther his goods otherwise perish or be consumed.
and order his goods, that neither he wast his inheritance by riotous living, neither his goods otherwise perish or be consumed.
cc vvi po31 n2-j, cst dx pns31 vvb po31 n1 p-acp j n-vvg, av-dx po31 n2-j av vvb cc vbi vvn.
(44) verse (DIV2)
482
Image 9
5810
Verse 2. But is vnder Tuters and Gouerners, vntill the time appoynted of the father. Tuters and Gouerners are they which doe bringe vppe the heire, and so rule him,Verse 2. But is under Tutors and Governors, until the time appointed of the father. Tutors and Governors Are they which do bring up the heir, and so Rule him,
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(44) verse (DIV2)
481
Image 9
5911
VVhen we were children ▪ we were in bondage vnder the rudimēts of the world, that is,When we were children ▪ we were in bondage under the rudiments of the world, that is,
c-crq pns12 vbdr n2 ▪ pns12 vbdr p-acp n1 p-acp dt n2 pp-f dt n1, cst vbz,
(45) verse (DIV2)
488
Image 9
5912
when we were as yet ignorant of faith, and were exercised onely with the workes of the law, we did those outward works of the law, cōsisting in worldly things,
when we were as yet ignorant of faith, and were exercised only with the works of the law, we did those outward works of the law, consisting in worldly things,
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(45) verse (DIV2)
488
Image 9
5913
but with an vnwilling mind, and with no faith, hoping that by these rudiments of the worlde we should obtaine saluation,
but with an unwilling mind, and with no faith, hoping that by these rudiments of the world we should obtain salvation,
cc-acp p-acp dt j n1, cc p-acp dx n1, vvg cst p-acp d n2 pp-f dt n1 pns12 vmd vvi n1,
(45) verse (DIV2)
488
Image 9
5914
wherfore we were no other then seruaunts.
Wherefore we were no other then Servants.
c-crq pns12 vbdr dx n-jn cs n2.
(45) verse (DIV2)
488
Image 9
5915
Nowe this false and seruile opinion faith alone taketh away, and teacheth vs to trust vnto,
Now this false and servile opinion faith alone Takes away, and Teaches us to trust unto,
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and rest vpon the onely grace of God, whereby at once is giuen freely that which is needefull to worke all thinges.
and rest upon the only grace of God, whereby At once is given freely that which is needful to work all things.
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For these workes of the lawe, if that false opinion were away, were not ill of them selues.
For these works of the law, if that false opinion were away, were not ill of them selves.
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Verse 3. Euen so, we when we were children, were in bondage vnder the rudiments of the world.Verse 3. Eve so, we when we were children, were in bondage under the rudiments of the world.
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By the worde rudiments thou mayst vnderstand here the first principles or lawe written, which are as it were the first exercises and instructions of holy erudition, whereof it is spoken also Heb. 5: As concerning the time ye ought to be teachers, yet haue ye neede againe that we teach you what are the first principles or rudiments of the word of God. And Colos. 2: Beware least there be any that spoyle you through philosophie and vaine deceit, through the traditions of men, according to the rudiments of the world. By the word rudiments thou Mayest understand Here the First principles or law written, which Are as it were the First exercises and instructions of holy erudition, whereof it is spoken also Hebrew 5: As Concerning the time you ought to be Teachers, yet have you need again that we teach you what Are the First principles or rudiments of the word of God. And Colos 2: Beware least there be any that spoil you through philosophy and vain deceit, through the traditions of men, according to the rudiments of the world.
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(45) verse (DIV2)
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Again Gal. 4. How turne ye againe vnto impotent & beggerly rudiments, whereunto as from the beginning ye wil be in bondage againe? ye obserue dayes & moneths, &c. Here as it were in contempt he calleth the lawe rudiments, he addeth also, impotent,
Again Gal. 4. How turn you again unto impotent & beggarly rudiments, whereunto as from the beginning you will be in bondage again? you observe days & months, etc. Here as it were in contempt he calls the law rudiments, he adds also, impotent,
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(45) verse (DIV2)
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& beggerly, both because it is not able to perform that righteousnes which it requireth, and also for that it maketh men in deede poore & impotent.
& beggarly, both Because it is not able to perform that righteousness which it requires, and also for that it makes men in deed poor & impotent.
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For whereas it earnestly requireth a hart and mind giuen to godlines, and nature is not able to satisfie it herein, it plainly maketh man to feele his pouertie,
For whereas it earnestly requires a heart and mind given to godliness, and nature is not able to satisfy it herein, it plainly makes man to feel his poverty,
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and to acknowledge his infirmitie, that that is by right required of him, which he not only hath not but also is not able to haue ▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3: The letter killeth, but the spirit giueth life.
and to acknowledge his infirmity, that that is by right required of him, which he not only hath not but also is not able to have ▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3: The Letter kills, but the Spirit gives life.
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Moreouer Paule calleth them the rudiments of the world, for that all that obseruing of the lawe, which men not yet renued by the spirit doe performe, doth consist in worldly thinges, to wit, in places, times, apparell, persons, vessells, and such like.
Moreover Paul calls them the rudiments of the world, for that all that observing of the law, which men not yet renewed by the Spirit do perform, does consist in worldly things, to wit, in places, times, apparel, Persons, vessels, and such like.
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But faith resteth in no worldly thinge, but in the onely grace, worde, and mercy of God,
But faith rests in no worldly thing, but in the only grace, word, and mercy of God,
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neither doth it make a man righteous and safe by any outward thing, but onely by the inuisible and eternall grace of God:
neither does it make a man righteous and safe by any outward thing, but only by the invisible and Eternal grace of God:
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Wherefore it counteth a like, dayes, meates, persons, apparell, and all thinges of this worlde. For none of these by it selfe doth eyther further or hinder godlines & saluation,
Wherefore it counteth a like, days, Meats, Persons, apparel, and all things of this world. For none of these by it self does either further or hinder godliness & salvation,
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as it doth the righteousnes of those of Cains brood, which is as it were tyed to these outward thinges.
as it does the righteousness of those of Cains brood, which is as it were tied to these outward things.
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Faith therefore deserueth nothing lesse then to be called the rudiments of the worlde, by which we obtayne the fulnes of heauenly good thinges:
Faith Therefore deserves nothing less then to be called the rudiments of the world, by which we obtain the fullness of heavenly good things:
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and albeit it be occupied also in outward thinges, yet is it addicted to no outward thinge,
and albeit it be occupied also in outward things, yet is it addicted to no outward thing,
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but doth freely in all thinges that which it seeth may be done to the glorie of God,
but does freely in all things that which it sees may be done to the glory of God,
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and profit of our neighbours, alwayes continuing free and the same, and yet is made all thinges to all men, that so the conuersation thereof may want all peculiar respecte and difference.
and profit of our neighbours, always Continuing free and the same, and yet is made all things to all men, that so the Conversation thereof may want all peculiar respect and difference.
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With those of Cains brood it agreeth neyther in name, nor in any thinge: one of them eateth flesh, an other abstayneth from it:
With those of Cains brood it agreeth neither in name, nor in any thing: one of them Eateth Flesh, an other abstaineth from it:
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one weareth blacke apparell, an other white: one keepeth this day holy, an other that: euery one hath his rudiments, vnder which he is in bondage:
one weareth black apparel, an other white: one Keepeth this day holy, an other that: every one hath his rudiments, under which he is in bondage:
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all of them are addicted to the thinges of the world, which are frayle and perish in an houre.
all of them Are addicted to the things of the world, which Are frail and perish in an hour.
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Wherefore they are no other but seruaunts of the rudiments of the worlde, which they call holy orders, godly ordinaunces,
Wherefore they Are no other but Servants of the rudiments of the world, which they call holy order, godly ordinances,
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and wayes to goe to heauen. Against these Paule speaketh Colos. 2: VVherefore if ye be deade with Christ from the rudiments of the worlde, why as though ye liued in the worlde, are ye burdened with traditions? As, Touch not, Tast not, Handle not:
and ways to go to heaven. Against these Paul speaks Colos 2: Wherefore if you be dead with christ from the rudiments of the world, why as though you lived in the world, Are you burdened with traditions? As, Touch not, Taste not, Handle not:
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which all perish with the vsing, and are after the commaundements and doctrines of men.
which all perish with the using, and Are After the Commandments and doctrines of men.
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VVhich thinges haue in deede a shewe of godlines, when as they are meere superstition, whereby the mind is in vayne pressed downe to these outward thinges, &c. By this and other places aboue mentioned it is playne, that all Monasteries and Colleges, whereby we measure the state of spirituall men as we call them, doe plainly disagree with the Gospel and Christian libertie,Which things have in deed a show of godliness, when as they Are mere Superstition, whereby the mind is in vain pressed down to these outward things, etc. By this and other places above mentioned it is plain, that all Monasteries and Colleges, whereby we measure the state of spiritual men as we call them, do plainly disagree with the Gospel and Christian liberty,
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and that therefore it is much more daungerous to liue in these kindes of life, then among most prophane men.
and that Therefore it is much more dangerous to live in these Kinds of life, then among most profane men.
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For all their things are nothing but rudiments & ordinaunces of the world, consisting in the difference and vse of apparell, places, times,
For all their things Are nothing but rudiments & ordinances of the world, consisting in the difference and use of apparel, places, times,
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and other present thinges, whereunto seeing they are so addicted, that they hope by them to attaine righteousnes & saluation, faith is made no account of amongest them,
and other present things, whereunto seeing they Are so addicted, that they hope by them to attain righteousness & salvation, faith is made no account of amongst them,
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neither are they Christians, but in name, wherefore all their life and holines is meere sinne, and most detestable hypocrisie.
neither Are they Christians, but in name, Wherefore all their life and holiness is mere sin, and most detestable hypocrisy.
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It is needeful therefore, that they that are occupied in such ordinaunces, should aboue all other men most diligently looke vnto them selues, that they trust not to these ordinaunces, that they be not too much addicted vnto them, It is needful Therefore, that they that Are occupied in such ordinances, should above all other men most diligently look unto them selves, that they trust not to these ordinances, that they be not too much addicted unto them,
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but that they doe perseuer in a free faith, which is tyed to none of those outward thinges,
but that they do persever in a free faith, which is tied to none of those outward things,
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but resteth in the onely grace of God.
but rests in the only grace of God.
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For the fayre shewe of life & fayned holines, which is in those ordinaunces, doth with a meruelous and secret force withdraw from faith, more then those manifest and grosse sinnes, wherof open sinners are gilty,
For the fair show of life & feigned holiness, which is in those ordinances, does with a marvelous and secret force withdraw from faith, more then those manifest and gross Sins, whereof open Sinners Are guilty,
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and doth easily make men such as Paule here speaketh of:
and does Easily make men such as Paul Here speaks of:
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There is none of ye faithfull which ought to be ashamed of this maner of praying vnto God,
There is none of you faithful which ought to be ashamed of this manner of praying unto God,
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who notwithstanding is bold to glory, that he is a seruant acceptable to his Lord.
who notwithstanding is bold to glory, that he is a servant acceptable to his Lord.
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Yea set Dauid him selfe before your eyes, and ye shal finde him to haue bene a sinner:
Yea Set David him self before your eyes, and you shall find him to have be a sinner:
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The kingdom of Christ therefore consisteth among sinnes, it is established there where he hath set it, that is, in the house of Dauid.
The Kingdom of christ Therefore Consisteth among Sins, it is established there where he hath Set it, that is, in the house of David.
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He is not a Christian which thinketh that he hath no sinne, neither feeleth any. But if thou knowest any such, he is an Antichristian, and not a true Christian.
He is not a Christian which Thinketh that he hath no sin, neither feeleth any. But if thou Knowest any such, he is an Antichristian, and not a true Christian.
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Now he is a Christian, who being a sinner, confesseth him self a sinner, who hateth the feeling of sinne, striuing against it from his hart.
Now he is a Christian, who being a sinner, Confesses him self a sinner, who hates the feeling of sin, striving against it from his heart.
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they require such a Christian as is wholy cleane from all filth of sinne, and without sinne as Christ him selfe, such a one they shall neuer be able to finde.
they require such a Christian as is wholly clean from all filth of sin, and without sin as christ him self, such a one they shall never be able to find.
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but that all thinges in it are cleane & pure:
but that all things in it Are clean & pure:
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and that in the house of his seruaunt Dauid. Wherefore he sayth moreouer:
and that in the house of his servant David. Wherefore he say moreover:
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But here he foretelleth of a kingdom raysed vp of God to the Iewes, euen a kingdom of saluation and blessednes,
But Here he foretelleth of a Kingdom raised up of God to the Iewes, even a Kingdom of salvation and blessedness,
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and maketh no mention of the Gentiles, how they also should come vnto it, as beside others, Simeon in his song, the beginning whereof is, Lorde nowe lettest thou, &c. did prophecie, that we Gentiles also are chosen into that kingdom.
and makes no mention of the Gentiles, how they also should come unto it, as beside Others, Simeon in his song, the beginning whereof is, Lord now Lettest thou, etc. did prophecy, that we Gentiles also Are chosen into that Kingdom.
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Yea he celebrateth this kingdom as pertaining to the Iewes onely, and declareth that it shall be glorious,
Yea he celebrateth this Kingdom as pertaining to the Iewes only, and Declareth that it shall be glorious,
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Wherefore Zacharias so singeth, that his songe hath respect not to his own sonne, but to Christ.
Wherefore Zacharias so sings, that his song hath respect not to his own son, but to christ.
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for God hath made and raysed it vp by the ministerie of his word, whereby we are saued.
for God hath made and raised it up by the Ministry of his word, whereby we Are saved.
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Neither consisteth this horne in our strength, neither are we makers thereof:
Neither Consisteth this horn in our strength, neither Are we makers thereof:
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and doth notably repell the force of ye enemie. So a Christian laying hold on this horne, ouerthroweth sinne, death, and Satan.
and does notably repel the force of you enemy. So a Christian laying hold on this horn, Overthroweth sin, death, and Satan.
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Which hath no rest or truce, but being assailed of many and stronge enemies, is alwayes diligently occupied in defence of it selfe,
Which hath no rest or truce, but being assailed of many and strong enemies, is always diligently occupied in defence of it self,
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Wherefore as it were with a certaine great boldnes or confidence he calleth it a horne, that is a stronge and puissant kingdom:
Wherefore as it were with a certain great boldness or confidence he calls it a horn, that is a strong and puissant Kingdom:
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forasmuch as this kingdom of saluation triumpheth ouer them all.
forasmuch as this Kingdom of salvation Triumpheth over them all.
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For both are true, for that sinne, death, hell doe assaile the flesh, but doe not ouercome,
For both Are true, for that sin, death, hell do assail the Flesh, but do not overcome,
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and although he be subiect to Satan, yet notwithstanding hath dominion ouer Satan.
and although he be Subject to Satan, yet notwithstanding hath dominion over Satan.
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and also that a Christian is both dead and yet aliue, is innocent in the middes of sinnes,
and also that a Christian is both dead and yet alive, is innocent in the mids of Sins,
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Thus he haue heard both that a kingdom is raysed vp in the house of Dauid,
Thus he have herd both that a Kingdom is raised up in the house of David,
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then beholdeth beasts, some hauing one horne, some two hornes. And he afterward interpreting him self, expoundeth them for kingdoms and Kinges:
then beholdeth beasts, Some having one horn, Some two horns. And he afterwards interpreting him self, expoundeth them for kingdoms and Kings:
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and this is a phrase and maner of speaking peculiar to this language.
and this is a phrase and manner of speaking peculiar to this language.
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Nowe Zacharias signifieth that Christ is our head, yea our God, whose kingdom is his horne. He addeth:
Now Zacharias signifies that christ is our head, yea our God, whose Kingdom is his horn. He adds:
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the horne of saluation, or blessednes.the horn of salvation, or blessedness.
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Some kingdoms are famous in name and power, other are large, abounding with plentie of greate treasures, much people, honours, and all temporall thinges: some kingdoms Are famous in name and power, other Are large, abounding with plenty of great treasures, much people, honours, and all temporal things:
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But this is called a kingdome of saluation, grace, life, righteousnes, truth, and of euery thinge that pertayneth to saluation, whereby it differeth from all other kingdoms.
But this is called a Kingdom of salvation, grace, life, righteousness, truth, and of every thing that pertaineth to salvation, whereby it differeth from all other kingdoms.
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For albeit they be large, riche or mightie, yet are they counted the kingdoms of death,
For albeit they be large, rich or mighty, yet Are they counted the kingdoms of death,
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for they that gouerne them must at the last fall, dye, perish, and leaue their power and riches behind them.
for they that govern them must At the last fallen, die, perish, and leave their power and riches behind them.
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Neyther was there euer any worldely kingdome which might be called a kingdom of life, wherein is life, peace,
Neither was there ever any worldly Kingdom which might be called a Kingdom of life, wherein is life, peace,
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and saluation, for onely the kingdome of Christ doth glory and triumph in this title, inasmuch as God hath raysed it vppe, that there may be nothing in it but saluation and felicitie.
and salvation, for only the Kingdom of christ does glory and triumph in this title, inasmuch as God hath raised it up, that there may be nothing in it but salvation and felicity.
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Moreouer I finde nothing here spoken of maners and trades of life, or of workes:
Moreover I find nothing Here spoken of manners and trades of life, or of works:
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For this kingdome consisteth neyther in outward life nor workes, but in the horne, in Christ, and his Gospell.
For this Kingdom Consisteth neither in outward life nor works, but in the horn, in christ, and his Gospel.
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This kingdom is ours, whereof ye haue heard, that it is a kingdom of grace, life, righteousnes, saluation and mercy,
This Kingdom is ours, whereof you have herd, that it is a Kingdom of grace, life, righteousness, salvation and mercy,
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so that whosoeuer is in it, although he be inferior to Iohn in holines, and farre vnlike Christ in perfection,
so that whosoever is in it, although he be inferior to John in holiness, and Far unlike christ in perfection,
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yet he liueth in a kingdom wherein is nothing but saluation and blessednes, whereof also it hath and reserueth the name.
yet he lives in a Kingdom wherein is nothing but salvation and blessedness, whereof also it hath and reserveth the name.
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It is sayd moreouer that this kingdom is raysed vp in ye house of Dauid:
It is said moreover that this Kingdom is raised up in you house of David:
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but by what meanes was it raysed vp? euen by the holy Ghost, and by his worde.
but by what means was it raised up? even by the holy Ghost, and by his word.
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He sayth, in the house of Dauid. for it must be a kingdome in the earth, and yet a kingdome of saluation.
He say, in the house of David. for it must be a Kingdom in the earth, and yet a Kingdom of salvation.
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Nowe conferre these two one with an other. The house of Dauid is the tribe and stocke of Dauid, who was a man,
Now confer these two one with an other. The house of David is the tribe and stock of David, who was a man,
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as the subiects of his kingdom.
as the Subjects of his Kingdom.
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So that thou canst not say, that he doth here make mention of an heauenly kingdome amonge the Angells,
So that thou Canst not say, that he does Here make mention of an heavenly Kingdom among the Angels,
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when as he doth nothing lesse, but he speaketh of a certaine kingdome which is amonge men, which liue clothed with flesh.
when as he does nothing less, but he speaks of a certain Kingdom which is among men, which live clothed with Flesh.
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Dauid was a man, the subiects of his kingdome also were men, subiect to death.
David was a man, the Subjects of his Kingdom also were men, Subject to death.
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For as the Scripture witnesseth, man that is borne of a woman liueth but a small time, he can not passe the boundes appoynted him.
For as the Scripture Witnesseth, man that is born of a woman lives but a small time, he can not pass the bounds appointed him.
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Howe is it then that honour and dishonour come together in this kingdom? What agreement and consent appeareth here, where mortall men are deliuered from the power of death, where they that are worthy of death, enioy life, the vnhappy are happy,
Howe is it then that honour and dishonour come together in this Kingdom? What agreement and consent appears Here, where Mortal men Are Delivered from the power of death, where they that Are worthy of death, enjoy life, the unhappy Are happy,
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and they that are subiect to Satan, become the sonnes of God? In the reason hereof I hope that ye are sufficiently instructed,
and they that Are Subject to Satan, become the Sons of God? In the reason hereof I hope that you Are sufficiently instructed,
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yea I thinke that ye vnderstand it as well as I my selfe. But because the text so requireth, it must be eftsoones repeated.
yea I think that you understand it as well as I my self. But Because the text so requires, it must be eftsoons repeated.
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We haue affirmed therefore, that a Christian which liueth in this kingdom, shall neuer dye, forasmuch as he can not dye. We have affirmed Therefore, that a Christian which lives in this Kingdom, shall never die, forasmuch as he can not die.
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For Christ hath therefore suffered deathe, that he might ouercome death, and deliuer vs from it.
For christ hath Therefore suffered death, that he might overcome death, and deliver us from it.
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He tooke our sinnes also vpon him selfe, that we might not neede to beare them.
He took our Sins also upon him self, that we might not need to bear them.
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Moreouer he subdued and ouerthrew Satan, that we might not be subiect vnto him.
Moreover he subdued and overthrew Satan, that we might not be Subject unto him.
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Wherefore it is giuen to a Christian that he can neuer dye, he can neuer be subiect to sinne and the deuill.
Wherefore it is given to a Christian that he can never die, he can never be Subject to sin and the Devil.
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For that must needes be true which he sayth, that he hath raysed vp an horne of blessednes or saluation.
For that must needs be true which he say, that he hath raised up an horn of blessedness or salvation.
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And in whatsoeuer place that horne shall be, there is no accesse neither for death, neither for sinne, nor the deuill.
And in whatsoever place that horn shall be, there is no access neither for death, neither for sin, nor the Devil.
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And that in the house of Dauid. Wherefore a Christian is both defiled and yet without sinne, and free from Satan.
And that in the house of David. Wherefore a Christian is both defiled and yet without sin, and free from Satan.
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Howe commeth this to passe? After this sorte.
Howe comes this to pass? After this sort.
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Your brotherly charitie hath oftentimes heard heretofore, that God leaueth in vs an appearance and feeling of death and the deuill,
Your brotherly charity hath oftentimes herd heretofore, that God Leaveth in us an appearance and feeling of death and the Devil,
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so that my sinne disquieteth me and troubleth my conscience, and would driue me vnto desperation.
so that my sin disquieteth me and Troubles my conscience, and would driven me unto desperation.
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Moreouer the iudgement of God terrifieth me, death assaileth me, as if it would deuoure me.
Moreover the judgement of God terrifieth me, death assails me, as if it would devour me.
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Satan is at hande and seeketh to suppresse me. God suffereth these to remaine & taketh them not quite away.
Satan is At hand and seeks to suppress me. God suffers these to remain & Takes them not quite away.
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For this appearance must continue, that we may perceiue and feele that we are nothing else of our selues but sinners, subiect to sinne and Satan.
For this appearance must continue, that we may perceive and feel that we Are nothing Else of our selves but Sinners, Subject to sin and Satan.
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And yet vnder this appearance lieth hid, life, innocencie, and dominion and victorie ouer sinne, Satan, hell, &c,
And yet under this appearance lies hid, life, innocence, and dominion and victory over sin, Satan, hell, etc.,
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as Christ him selfe sayth Matth. 16. Thou art Peter, and vpon this rocke will I build my Church,
as christ him self say Matthew 16. Thou art Peter, and upon this rock will I built my Church,
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& the gates of hell shall not preuaile against it, he sayth not, they shall not assaile it, nor fight against it:& the gates of hell shall not prevail against it, he say not, they shall not assail it, nor fight against it:
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for these two remayne to sinne and death.
for these two remain to sin and death.
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Nowe it is also expedient that I feele the biting of sinne, the terrour of the wrath of God, the horrour of death, yea and death it selfe.
Now it is also expedient that I feel the biting of sin, the terror of the wrath of God, the horror of death, yea and death it self.
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But all this is a certaine outward appearance before my sight and the sight of the world, which knowe and iudge none otherwise,
But all this is a certain outward appearance before my sighed and the sighed of the world, which know and judge none otherwise,
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but that sinne, death, and Satan are present.
but that sin, death, and Satan Are present.
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Notwithstanding in the meane season vnder that assault and terrour the word and spirit are, encouraging me, preseruing me,
Notwithstanding in the mean season under that assault and terror the word and Spirit Are, encouraging me, preserving me,
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& assuring me, that God is not angry with me, that my sinne is forgiuen me, that I shall neither dye, nor be forsaken:
& assuring me, that God is not angry with me, that my sin is forgiven me, that I shall neither die, nor be forsaken:
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Vpon this foundation & hope my hart doth wholy rest.
Upon this Foundation & hope my heart does wholly rest.
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And no man hauing such a confidēce in God, remaineth vnder sinne, neither is drowned in death,
And no man having such a confidence in God, remains under sin, neither is drowned in death,
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but is made a conquerour of sinne and death.
but is made a conqueror of sin and death.
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This is, not to preuaile or ouercome, for that albeit Satan attempteth, yet he doth not get the victorie.
This is, not to prevail or overcome, for that albeit Satan attempteth, yet he does not get the victory.
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We call the house of Dauid, a mortal house, sinnefull, and subiect to the deuill, according to the maner of all flesh and blood,
We call the house of David, a Mortal house, sinful, and Subject to the Devil, according to the manner of all Flesh and blood,
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and yet notwithstanding the horne of saluation is raysed vp in the same, that men of that kingdom may enioy saluation and felicitie.
and yet notwithstanding the horn of salvation is raised up in the same, that men of that Kingdom may enjoy salvation and felicity.
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Hereby ye see that this kingdom is the kingdom of faith, which can not be touched nor outwardly perceiued of any, which one can not shewe to an other,
Hereby you see that this Kingdom is the Kingdom of faith, which can not be touched nor outwardly perceived of any, which one can not show to an other,
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but euery one must haue it in him self, that when he shall draw neare vnto death, shal feele sinne,
but every one must have it in him self, that when he shall draw near unto death, shall feel sin,
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or euen see death before him, he may then in faith lay hold on this kingdom,
or even see death before him, he may then in faith lay hold on this Kingdom,
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& beleue that his sinnes are forgiuen him. For Christ therefore died, that thou mightest be in this kingdom of faith.
& believe that his Sins Are forgiven him. For christ Therefore died, that thou Mightest be in this Kingdom of faith.
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Wherefore sinne shal encounter with thee in vaine, death is taken away, Christ is with thee, who can hurt thee, who can do any euill vnto thee? Here life and death, sinne and innocencie, Christ and Satan doe fight one with an other,
Wherefore sin shall encounter with thee in vain, death is taken away, christ is with thee, who can hurt thee, who can do any evil unto thee? Here life and death, sin and innocence, christ and Satan do fight one with an other,
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but Christ, life, & innocencie doe ouercome and conquer.
but christ, life, & innocence do overcome and conquer.
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This is soone spoken, but not so easily felt, yea the contrary surely is rather felt.
This is soon spoken, but not so Easily felt, yea the contrary surely is rather felt.
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Wherefore if thou wilt esteeme and consider this kingdom according to the iudgement of the world, thou shalt vtterly erre and be deceiued.
Wherefore if thou wilt esteem and Consider this Kingdom according to the judgement of the world, thou shalt utterly err and be deceived.
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The world calleth that a good & peaceable kingdom, where all thinges are quiet, prosperous and goe well forward, where is safetie, peace, and innocencie outwardly.
The world calls that a good & peaceable Kingdom, where all things Are quiet, prosperous and go well forward, where is safety, peace, and innocence outwardly.
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But here is the kingdom of saluation and grace, although it alwayes appeare otherwise.
But Here is the Kingdom of salvation and grace, although it always appear otherwise.
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Wherefore all these thinges are to be vnderstood in spirit and faith, & not to be iudged according to the person or outward appearance.
Wherefore all these things Are to be understood in Spirit and faith, & not to be judged according to the person or outward appearance.
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Neither ought it to seeme straunge that this kingdom doth flourish in the middes of sinnes, the force of Satan & death, wherof Zacharias here singeth euen from the bottom of his hart,
Neither ought it to seem strange that this Kingdom does flourish in the mids of Sins, the force of Satan & death, whereof Zacharias Here sings even from the bottom of his heart,
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and knoweth well how it commeth to passe, faith and the spirit reuealing it. Concerning sinne I haue seene or knowen none in whom it is not.
and Knoweth well how it comes to pass, faith and the Spirit revealing it. Concerning sin I have seen or known none in whom it is not.
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Whomsoeuer thou settest before thee, sinne will by and by appeare. Whomsoever thou settest before thee, sin will by and by appear.
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Paule a most holy Apostle affirmeth of him selfe, that he feeleth sinne in his members.
Paul a most holy Apostle Affirmeth of him self, that he feeleth sin in his members.
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VVill, sayth he, is present with me, but I find no meanes to performe that which is good. VVill, say he, is present with me, but I find no means to perform that which is good.
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For I doe not the good thing which I would, but the euil which I would not, that do I. For I do not the good thing which I would, but the evil which I would not, that do I.
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He wished in deede to be free from sinnes, but yet he could not but liue in them.
He wished in deed to be free from Sins, but yet he could not but live in them.
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And I and such like are also desirous to be exempted from sinnes:
And I and such like Are also desirous to be exempted from Sins:
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but that can by no meanes be brought to passe, we doe onely represse and keepe them vnder:
but that can by no means be brought to pass, we do only repress and keep them under:
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when we haue fallen into sinne, we rise againe.
when we have fallen into sin, we rise again.
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But as long as we are clothed with this flesh, and beare the burden thereof about with vs,
But as long as we Are clothed with this Flesh, and bear the burden thereof about with us,
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so long sinne is not extinguished nor can be wholy subdued.
so long sin is not extinguished nor can be wholly subdued.
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We may well goe about and endeuour to subdue it, notwithstanding old Adam will leade his life also,
We may well go about and endeavour to subdue it, notwithstanding old Adam will lead his life also,
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vntill he shall dye and come vnto the graue.
until he shall die and come unto the graven.
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What shall I neede to say any more? The kingdom of Christ is a certaine speciall kingdom, wherein euery one of the Sainctes is compelled to make this confession:
What shall I need to say any more? The Kingdom of christ is a certain special Kingdom, wherein every one of the Saints is compelled to make this Confessi:
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Almighty God, vnto whose power all thinges acknowledge them selues subiect, I confesse my self to be a miserable sinner, reuenge not, I beseech thee my old iniquities.
Almighty God, unto whose power all things acknowledge them selves Subject, I confess my self to be a miserable sinner, revenge not, I beseech thee my old iniquities.
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Al also must sing this song:
All also must sing this song:
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and therefore this Gospell is not preached vnto them, seeing that they thinke the kingdom of Christ to be such, that there is no sinne at all in it,
and Therefore this Gospel is not preached unto them, seeing that they think the Kingdom of christ to be such, that there is no sin At all in it,
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Our father, &c. forgiue vs our trespasses, as we forgiue them that trespasse against vs. Other righteous & holy ones, which knowe no measure or ende of their righteousnes and holines, doe vnderstand nothing hereof,
Our father, etc. forgive us our Trespasses, as we forgive them that trespass against us Other righteous & holy ones, which know no measure or end of their righteousness and holiness, do understand nothing hereof,
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Verse 69. And hath raysed vp the horne of saluation vnto vs, in the house of his seruaunt Dauid.Verse 69. And hath raised up the horn of salvation unto us, in the house of his servant David.
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These wordes are not spoken of Iohn, for that he is not an horne raysed vp in the house of Dauid,
These words Are not spoken of John, for that he is not an horn raised up in the house of David,
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for he was borne of the tribe of Leui:
for he was born of the tribe of Levi:
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but Christ our Lord is of the house, and of the royall stocke and blood of Dauid.
but christ our Lord is of the house, and of the royal stock and blood of David.
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Wherefore Zacharias doth not singe here, in the house of Leui, but that in the house of Dauid an horne is raysed and lifted vp:
Wherefore Zacharias does not sing Here, in the house of Levi, but that in the house of David an horn is raised and lifted up:
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and when Christ was not yet borne, he neuertheles singeth so, as if he were borne,
and when christ was not yet born, he nevertheless sings so, as if he were born,
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neither was the horne of saluation yet come, notwithstanding he knew by the reuelatiō of the holy Ghost, that it should forthwith come.
neither was the horn of salvation yet come, notwithstanding he knew by the Revelation of the holy Ghost, that it should forthwith come.
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An horne among the Hebrewes signifieth power, confidence, dominion, and that whatsoeuer, wherein any man may trust, &c. As we reade in Daniel chap. 7. where the Prophet first seeth kingdoms, an horn among the Hebrews signifies power, confidence, dominion, and that whatsoever, wherein any man may trust, etc. As we read in daniel chap. 7. where the Prophet First sees kingdoms,
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That is, for that he visiteth vs by his word, deliuereth vs from sinnes, and maketh vs conquerours ouer death and Satan.
That is, for that he Visiteth us by his word, Delivereth us from Sins, and makes us conquerors over death and Satan.
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Blessed be the Lord God, who hath visited and redeemed vs, and hath raised vp a kingdom in the house of Dauid.
Blessed be the Lord God, who hath visited and redeemed us, and hath raised up a Kingdom in the house of David.
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Moreouer that is a pleasure to the conscience, and bringeth vnto it comfort and ioye, that it hath such a kingdom, that it may say:
Moreover that is a pleasure to the conscience, and brings unto it Comfort and joy, that it hath such a Kingdom, that it may say:
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But God therefore permitteth these thinges, that our faith may be exercised, and shew forth it selfe.
But God Therefore permitteth these things, that our faith may be exercised, and show forth it self.
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and at length ouercome all euills.
and At length overcome all evils.
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and all maner of aduersitie and tribulation, yet they which be in it, doe with an inuincible courage endure,
and all manner of adversity and tribulation, yet they which be in it, do with an invincible courage endure,
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For although it be a kingdom of saluation, which hath neither rest nor quietnes, but suffreth the force of hel, death, the deuill, sinne,
For although it be a Kingdom of salvation, which hath neither rest nor quietness, but suffers the force of hell, death, the Devil, sin,
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So in the world also he must suffer many conflicts and troubles, and yet at length become victor.
So in the world also he must suffer many conflicts and Troubles, and yet At length become victor.
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and at the last ouercome him.
and At the last overcome him.
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After the same sort also must he haue to doe with Satan, with whom he must wrastle all his life,
After the same sort also must he have to do with Satan, with whom he must wrestle all his life,
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Thus a Christian wrapped in sinnes, is both vnder sinnes and aboue sinnes, & at the last notwithstanding obtaineth the victorie.
Thus a Christian wrapped in Sins, is both under Sins and above Sins, & At the last notwithstanding obtaineth the victory.
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it fighteth against vs in deede, but it preuaileth not.
it fights against us in deed, but it prevaileth not.
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The Lorde hath chastened and corrected me, but he hath not giuen me ouer vnto death: The Lord hath chastened and corrected me, but he hath not given me over unto death:
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But the conscience taketh comfort here by the Prophet Dauid, who sayth:
But the conscience Takes Comfort Here by the Prophet David, who say:
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yea I know thou shalt not finde one, which is not afraid, and trembleth not at the horrible sight of death.
yea I know thou shalt not find one, which is not afraid, and Trembleth not At the horrible sighed of death.
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And that I may speake more plainly, recken I pray thee, any of the Sainctes, whom death doth not trouble: And that I may speak more plainly, reckon I pray thee, any of the Saints, whom death does not trouble:
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such are giuen to Satan, & not receiued or admitted into the kingdom of Christ: for they which are partakers of this kingdom can not be without conflicts and tribulation.
such Are given to Satan, & not received or admitted into the Kingdom of christ: for they which Are partakers of this Kingdom can not be without conflicts and tribulation.
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Others, which feele not their sinnes, but trust in their workes, and complaine nothing of their faultes and offences, thinking them selues cleane:
Others, which feel not their Sins, but trust in their works, and complain nothing of their Faults and offences, thinking them selves clean:
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neither shall thy sinnes hurt thee.
neither shall thy Sins hurt thee.
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I will forgiue thee thy sinne, for that thou hast faith, and beleeuest in Christ my especially beloued sonne, who was deliuered to death for thee,
I will forgive thee thy sin, for that thou hast faith, and Believest in christ my especially Beloved son, who was Delivered to death for thee,
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That is, albeit I doe both acknowledge and feele sinne, yet saluation and the kingdom doe so firmely abide in my conscience, that God sayth vnto me:
That is, albeit I do both acknowledge and feel sin, yet salvation and the Kingdom do so firmly abide in my conscience, that God say unto me:
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And in this feeling & knowledge of sinne, the kingdom of Christ consisteth, so, that euen in sinne there is no sinne.
And in this feeling & knowledge of sin, the Kingdom of christ Consisteth, so, that even in sin there is no sin.
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for that feeling sinne, they doe most earnestly desire to be deliuered from it.
for that feeling sin, they do most earnestly desire to be Delivered from it.
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and they crie out together with S. Paule Rom. 7. O wretched man that I am, who shall deliuer me from the body of this death? This shrite & crie all the faithfull doe giue,
and they cry out together with S. Paul Rom. 7. Oh wretched man that I am, who shall deliver me from the body of this death? This shrite & cry all the faithful do give,
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Notwithstanding they are sorie for their sinnes, and doe lament them, yea it grieueth them to the hart, that they must beare the miserable burden of this flesh,
Notwithstanding they Are sorry for their Sins, and do lament them, yea it grieves them to the heart, that they must bear the miserable burden of this Flesh,
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We are subiect to no vices, we are cleane from all sinne: if they shall goe so farre, it is Satan that deceiueth them.
We Are Subject to no vices, we Are clean from all sin: if they shall go so Far, it is Satan that deceiveth them.
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Now it is not giuen vnto them in this earth to goe so farre, that they may say:
Now it is not given unto them in this earth to go so Far, that they may say:
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for if they should lye, they should be the children of Satan. But godly Christians are weary of this life, greatly desiring the life to come.
for if they should lie, they should be the children of Satan. But godly Christians Are weary of this life, greatly desiring the life to come.
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or of any other not much vnlike vnto it: Lorde forgiue vs our sinne: is it therefore true that they haue sinne, because they say so? yea truely,
or of any other not much unlike unto it: Lord forgive us our sin: is it Therefore true that they have sin, Because they say so? yea truly,
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and to obtaine the grace of God.
and to obtain the grace of God.
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(47) verse (DIV2)
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Wherefore that which Paul sayth is as much as: Father, Father, or if thou hadst rather, as, My father.
Wherefore that which Paul say is as much as: Father, Father, or if thou Hadst rather, as, My father.
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(47) verse (DIV2)
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and by the same name Heremites in time past being holy men, did call their Presidents, at the last by vse it was also made a Latin word.
and by the same name Hermits in time passed being holy men, did call their Presidents, At the last by use it was also made a Latin word.
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(47) verse (DIV2)
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Abba, Pater. For this word Abba in the Syrian tongue signifieth a Father, by which name at this day the chiefe of Monasteries are wont to be called,Abba, Pater. For this word Abba in the Syrian tongue signifies a Father, by which name At this day the chief of Monasteries Are wont to be called,
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(47) verse (DIV2)
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The Apostle vseth here a Sirian, and a Greeke word, saying:
The Apostle uses Here a Sirian, and a Greek word, saying:
dt n1 vvz av dt jp, cc dt jp n1, vvg:
(47) verse (DIV2)
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when as for the elect, it crieth by the spirit of Christ for nothing but grace & reconciliation.
when as for the elect, it cries by the Spirit of christ for nothing but grace & reconciliation.
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In the meane season the bloode of Christ continually crieth out against them, euen nothing but punishment and vengeance,
In the mean season the blood of christ continually cries out against them, even nothing but punishment and vengeance,
p-acp dt j n1 dt n1 pp-f np1 av-j vvz av p-acp pno32, av pix cc-acp n1 cc n1,
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but to become righteous by their owne workes.
but to become righteous by their own works.
cc-acp pc-acp vvi j p-acp po32 d n2.
(47) verse (DIV2)
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but they deny all knowledge of Christ, which labour not to become the sonnes of God and heires by Christ,
but they deny all knowledge of christ, which labour not to become the Sons of God and Heirs by christ,
cc-acp pns32 vvb d n1 pp-f np1, r-crq vvb xx pc-acp vvi dt n2 pp-f np1 cc n2 p-acp np1,
(47) verse (DIV2)
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He asketh those Cains of their brother Abel yea of Christ:
He asks those Cains of their brother Abel yea of christ:
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(47) verse (DIV2)
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Then the bloode of righteous Abel crieth vnto heauen against vnrighteous Cain, neither ceasseth it to cry vntill the Lord hath reuenged it.
Then the blood of righteous Abel cries unto heaven against unrighteous Cain, neither ceaseth it to cry until the Lord hath revenged it.
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vntil they slay their righteous brother Abell, in whome they doe also kill vnto them selues Christ.
until they slay their righteous brother Abel, in whom they do also kill unto them selves christ.
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as it is alwayes wont to doe, yea at the last they growe vnto such crueltie, that after the example of their father Cain they can not rest,
as it is always wont to do, yea At the last they grow unto such cruelty, that After the Exampl of their father Cain they can not rest,
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(47) verse (DIV2)
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Verse 6. And because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth, Abba, Father.Verse 6. And Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries, Abba, Father.
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Here we see verie plainly that the holy Ghost commeth vnto the Saincts by no workes but by faith alone, for Paul saith:
Here we see very plainly that the holy Ghost comes unto the Saints by no works but by faith alone, for Paul Says:
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And because ye are sonnes, God hath sent forth the Spirit, 〈 ◊ 〉 Sōnes beleeue, when seruaunts onely worke:And Because you Are Sons, God hath sent forth the Spirit, 〈 ◊ 〉 Sons believe, when Servants only work:
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sonn̄es are free from the Lawe, seruaunts are held vnder the Lawe, as appeareth plainly by those thinges that are before spoken.
Sons Are free from the Law, Servants Are held under the Law, as appears plainly by those things that Are before spoken.
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But how commeth it to passe that he saith:
But how comes it to pass that he Says:
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Because ye are sonnes; God hath sent forth the Spirit, &c. seeing it is before said: Because you Are Sons; God hath sent forth the Spirit, etc. seeing it is before said:
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(47) verse (DIV2)
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that by the comming of the spirit we are chaunged from seruaunts vnto the state of sonnes,
that by the coming of the Spirit we Are changed from Servants unto the state of Sons,
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(47) verse (DIV2)
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so that the spirit must be first sent vnto vs, before we are sonnes? But here as though we could be sonnes before the comming of the spirit, he sayth:
so that the Spirit must be First sent unto us, before we Are Sons? But Here as though we could be Sons before the coming of the Spirit, he say:
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Because ye are sonnes, &c. To this question we must aunswere, that Paul speaketh here after the same sort that he spake before:Because you Are Sons, etc. To this question we must answer, that Paul speaks Here After the same sort that he spoke before:
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Before the fulnes of time came, we weare in bondage vnder the rudimēts of the world.
Before the fullness of time Come, we wear in bondage under the rudiments of the world.
c-acp dt n1 pp-f n1 vvd, pns12 vvb p-acp n1 p-acp dt n2 pp-f dt n1.
(47) verse (DIV2)
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All the elect, which are predestinate of the Lord that they shall become sonnes, are counted in yt place of sonnes with God. Therefore he saith rightly:
All the elect, which Are predestinate of the Lord that they shall become Sons, Are counted in that place of Sons with God. Therefore he Says rightly:
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Because ye are sonnes, that is, because the state of sonnes is appointed vnto you frō euerlasting, God hath sent forth the Spirit of his Sonne, to wit, that he might finish it in you,Because you Are Sons, that is, Because the state of Sons is appointed unto you from everlasting, God hath sent forth the Spirit of his Son, to wit, that he might finish it in you,
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& make you such, as he hath long since of his goodnes determined that he should make you.
& make you such, as he hath long since of his Goodness determined that he should make you.
cc vvb pn22 d, c-acp pns31 vhz av-j a-acp pp-f po31 n1 vvd cst pns31 vmd vvi pn22.
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Moreouer he calleth him the spirit of yt Sonne of God, that he might continue in commending vnto vs this benefit of God, that he hath chosen vs to be sonnes.
Moreover he calls him the Spirit of that Son of God, that he might continue in commending unto us this benefit of God, that he hath chosen us to be Sons.
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For Christ is the Sonne of God, and that most beloued.
For christ is the Son of God, and that most Beloved.
p-acp np1 vbz dt n1 pp-f np1, cc cst av-ds j-vvn.
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Now if the father giue vnto vs his spirit, he will make vs like to his onely begotten sonne, his true sonnes and heires, that we may with certaine confidence crie with Christ, Abba, Father, being his brethren, and felow heires with him.
Now if the father give unto us his Spirit, he will make us like to his only begotten son, his true Sons and Heirs, that we may with certain confidence cry with christ, Abba, Father, being his brothers, and fellow Heirs with him.
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(47) verse (DIV2)
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Wherin yt Apostle surely hath notable set forth the goodnes of God, which maketh vs partakers with Christ,
Wherein that Apostle surely hath notable Set forth the Goodness of God, which makes us partakers with christ,
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and causeth vs to haue all thinges common with him, so that we liue, and are ledde by the same spirit.
and Causes us to have all things Common with him, so that we live, and Are led by the same Spirit.
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Moreouer these wordes of the Apostle do shew, both that the holy Ghost is an other from Christ,
Moreover these words of the Apostle do show, both that the holy Ghost is an other from christ,
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and yet doth proceede from him, when as he calleth him his spirit.
and yet does proceed from him, when as he calls him his Spirit.
cc av vdz vvi p-acp pno31, c-crq c-acp pns31 vvz pno31 po31 n1.
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The spirit in deede dwelleth in the godly, and no man will say that he is their spirit,
The Spirit in deed dwells in the godly, and no man will say that he is their Spirit,
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(47) verse (DIV2)
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as here Paul maketh him the holy spirit of Christ, saying: God hath sent forth yt spirit of his Sonne, that is of Christ.
as Here Paul makes him the holy Spirit of christ, saying: God hath sent forth that Spirit of his Son, that is of christ.
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(47) verse (DIV2)
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For he is the spirit of God, & cometh from God to vs, and is not ours;
For he is the Spirit of God, & comes from God to us, and is not ours;
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vnles one will say after this sort: my holy spirit, as we say my God, my Lord.
unless one will say After this sort: my holy Spirit, as we say my God, my Lord.
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Wherefore whereas he is here said to be holy spirit of Christ, it proueth him to be God,
Wherefore whereas he is Here said to be holy Spirit of christ, it Proves him to be God,
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as of whom that spirit is sent, & is peculiarly counted his spirit.
as of whom that Spirit is sent, & is peculiarly counted his Spirit.
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Furthermore, Christians may perceiue by this place, whether they haue in themselues the holy Ghost, to wit, this spirit of the sonne,
Furthermore, Christians may perceive by this place, whither they have in themselves the holy Ghost, to wit, this Spirit of the son,
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whether they heare his voice in themselues.
whither they hear his voice in themselves.
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For Paul saith, that he cryeth in the heares which he possesseth, Abba, Father a according as he sayth also Rom. 8: We haue receiued the Spirit of adoptiō, whereby we crie Abba, Father.
For Paul Says, that he Cries in the hears which he Possesses, Abba, Father a according as he say also Rom. 8: We have received the Spirit of adoption, whereby we cry Abba, Father.
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Now thou hearest this voyce, when thou fyndest so much faith in thy selfe, that thou doest assuredly without any doutinge presume, not only that thy synnes be forgiuen thee,
Now thou Hearst this voice, when thou Findest so much faith in thy self, that thou dost assuredly without any doubting presume, not only that thy Sins be forgiven thee,
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but also that thou art the beloued sonne of God, which being certaine of eternal saluatiō, darest both call him father,
but also that thou art the Beloved son of God, which being certain of Eternal salvation, Darest both call him father,
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and be delighted in him with a ioyfull and most confident heart.
and be delighted in him with a joyful and most confident heart.
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Thou must be so certaine hereof, that thou canst not be more certaine of thy life,
Thou must be so certain hereof, that thou Canst not be more certain of thy life,
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& must sooner suffer death, and hellish torments, then suffer this trust and confidence to be taken from thee.
& must sooner suffer death, and hellish torments, then suffer this trust and confidence to be taken from thee.
cc vmb av-c vvi n1, cc j n2, av vvb d n1 cc n1 pc-acp vbi vvn p-acp pno21.
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For to dout any thing herein were no small reproch and contumelie to the death of Christ,
For to doubt any thing herein were no small reproach and contumely to the death of christ,
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as though that had not obtained all thinges for vs, and ought not farre more effectually to prouoke and encourage vs to haue a good trust in God,
as though that had not obtained all things for us, and ought not Far more effectually to provoke and encourage us to have a good trust in God,
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then all our synnes and tentations are able to put vs out of hope and fray vs from it.
then all our Sins and tentations Are able to put us out of hope and fray us from it.
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It may be in deede that thou shalt be so tempted, that thou shalt feare and doute of thine adoption,
It may be in deed that thou shalt be so tempted, that thou shalt Fear and doubt of thine adoption,
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and thinke plainly that God is not a fauourable father, but a wrathfull reuēger of synners,
and think plainly that God is not a favourable father, but a wrathful revenger of Sinners,
cc vvb av-j cst np1 vbz xx dt j n1, cc-acp dt j n1 pp-f n2,
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as it fell out with Iob and many other saincts, but in such a conflict this trust & confidence that thou art a sonne ought to preuaile and ouercome,
as it fell out with Job and many other Saints, but in such a conflict this trust & confidence that thou art a son ought to prevail and overcome,
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or els thou shalt come into a miserable and desperate case.
or Else thou shalt come into a miserable and desperate case.
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When one of Cains broode heareth these thinges, he is as it were beside himselfe by reason of admiration and astonishment.
When one of Cains brood hears these things, he is as it were beside himself by reason of admiration and astonishment.
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Fye, sayth he, awaye with this arrogancie, and this most pernitious errour.
Fie, say he, away with this arrogancy, and this most pernicious error.
uh, vvz pns31, av p-acp d n1, cc d av-ds j n1.
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God turne this mynde from me, that I do not presume to thinke that I am the sonne of God:
God turn this mind from me, that I do not presume to think that I am the son of God:
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I am a synner, most miserable and wretched, and I will neuer esteeme more of my selfe.
I am a sinner, most miserable and wretched, and I will never esteem more of my self.
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But thou which desirest to belong vnto Christ, flie this kynde of men, no otherwise then most hurtfull enemies of Christian faith, and of thy saluation.
But thou which Desirest to belong unto christ, fly this kind of men, no otherwise then most hurtful enemies of Christian faith, and of thy salvation.
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We also know that we are synners, and verie miserable and wretched: We also know that we Are Sinners, and very miserable and wretched:
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but here we must not weye or consider, what we either do, or are, but what Christ is,
but Here we must not weye or Consider, what we either do, or Are, but what christ is,
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and what he hath done for our sake.
and what he hath done for our sake.
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It is not spoken here of our nature, but of the grace of God, which so farre exceedeth our synnes,
It is not spoken Here of our nature, but of the grace of God, which so Far exceeds our Sins,
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as heauen is higher then the earth, and the east is distant from the west, as the 103. Psalme sayth:
as heaven is higher then the earth, and the east is distant from the west, as the 103. Psalm say:
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Now if it seeme vnto thee a great honour that thou art the sonne of God,
Now if it seem unto thee a great honour that thou art the son of God,
av cs pn31 vvb p-acp pno21 dt j n1 cst pns21 vb2r dt n1 pp-f np1,
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as in deede it is verie great, cōsider that it is no lesse meruelous, that the sonne of God for this cause did come, was borne of a woman,
as in deed it is very great, Consider that it is no less marvelous, that the son of God for this cause did come, was born of a woman,
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and made vnder the Lawe, that thou mightest become the sonne of God.
and made under the Law, that thou Mightest become the son of God.
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These are great benefites of God, & do cause in the elect a great trust and confidence in the goodnes of God,
These Are great benefits of God, & do cause in the elect a great trust and confidence in the Goodness of God,
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and a spirit which is afraide of nothing, but is bold and able to do all thinges.
and a Spirit which is afraid of nothing, but is bold and able to do all things.
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Contrariwise the religion of those of Cains broode, as it is a thing meruelous strait and carefull,
Contrariwise the Religion of those of Cains brood, as it is a thing marvelous strait and careful,
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so doth it make heartes exceeding fearfull, which serue to no vse, but are vnapt to all thinges, fit neither to suffer or do any thing, which tremble and are afraide euen at the shaking of the lease of a tree,
so does it make hearts exceeding fearful, which serve to no use, but Are unapt to all things, fit neither to suffer or do any thing, which tremble and Are afraid even At the shaking of the lease of a tree,
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as it was before spoken of them Leuit. 26.
as it was before spoken of them Levites 26.
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Wherefore thou must lay vp these wordes of the Apostle well in thy minde, thou must feele this crie of the spirit, which crieth so in the hearts of al ye faithful.
Wherefore thou must lay up these words of the Apostle well in thy mind, thou must feel this cry of the Spirit, which cries so in the hearts of all you faithful.
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For how shouldest thou not heare the crie of thine owne heart? Neither doth the Apostle say that he doth whisper, speake,
For how Shouldst thou not hear the cry of thine own heart? Neither does the Apostle say that he does whisper, speak,
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yea or syng, it is greater then all these which the spirit doth in thy heart, he crieth out a maine, that is, with all the heart.
yea or sing, it is greater then all these which the Spirit does in thy heart, he cries out a main, that is, with all the heart.
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Whereupon it is saide Rom. 8, that he maketh request for vs with sighes that can not be expressed,
Whereupon it is said Rom. 8, that he makes request for us with sighs that can not be expressed,
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and that he beareth witnes with our spirit that we are the children of God:
and that he bears witness with our Spirit that we Are the children of God:
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how therefore can it be, that our heart should not heare this crie, sighes, and testimonie of the spirit? Howbeit hereunto tentations and aduersitie are very profitable, they moue to crie,
how Therefore can it be, that our heart should not hear this cry, sighs, and testimony of the Spirit? Howbeit hereunto tentations and adversity Are very profitable, they move to cry,
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and do exceedingly stirre vp the spirit.
and do exceedingly stir up the Spirit.
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Notwithstanding we foolish men do greatly feare and flie the crosse, wherefore it is no meruell if we do neuer feele the crie of the spirit,
Notwithstanding we foolish men do greatly Fear and fly the cross, Wherefore it is no marvel if we do never feel the cry of the Spirit,
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and do continually remaine like them of Cains broode.
and do continually remain like them of Cains brood.
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But if thou doest not feele this crie, take heede that thou be not idle and flothfull,
But if thou dost not feel this cry, take heed that thou be not idle and flothfull,
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neither secure, pray instantly, for thou art in an euell case.
neither secure, pray instantly, for thou art in an evil case.
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And yet do not desire, that thou maist feele nothing but this crie of the spirit, thou must feele also an other terrible crie made, whereby thou mayst be prouoked and vrged to this crie of the spirit, which happeneth to all the saincts:
And yet do not desire, that thou Mayest feel nothing but this cry of the Spirit, thou must feel also an other terrible cry made, whereby thou Mayest be provoked and urged to this cry of the Spirit, which Happeneth to all the Saints:
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That is the crie of synnes, which call most strongly and instantly vnto desperation, but this crie must be ouercome of the spirit of Christ, by godly calling vpō the Father,
That is the cry of Sins, which call most strongly and instantly unto desperation, but this cry must be overcome of the Spirit of christ, by godly calling upon the Father,
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and crying for his grace, that the trust and confidence of grace may become greater then desperation.
and crying for his grace, that the trust and confidence of grace may become greater then desperation.
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Wherefore this crie of the spirit is nothing els, but to be with all our heart touched with a very strong, firme, Wherefore this cry of the Spirit is nothing Else, but to be with all our heart touched with a very strong, firm,
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and vnmoueable trust of most deare sonnes toward God, as our most tender and fauourable Father.
and Unmovable trust of most deer Sons towards God, as our most tender and favourable Father.
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Hereby we may see howe farre a Christian life exceedeth nature, which can doe nothing lesse then trust so in God, and call vpon him as a Father,
Hereby we may see how Far a Christian life exceeds nature, which can do nothing less then trust so in God, and call upon him as a Father,
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but is alwayes afraide, and vttereth a voyce which is a witnes of exceeding feare:
but is always afraid, and uttereth a voice which is a witness of exceeding Fear:
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Wo is me, how cruell and vntolerable a Iudge art thou, O God? howe heauy is thy iudgement vnto me? As Cain sayd Gen. 4: My iniquitie is more then that it may be forgiuen.
Woe is me, how cruel and untolerable a Judge art thou, Oh God? how heavy is thy judgement unto me? As Cain said Gen. 4: My iniquity is more then that it may be forgiven.
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Thou hast cast me out this day from the vpper face of the earth, and from thy face shall I be hid,
Thou hast cast me out this day from the upper face of the earth, and from thy face shall I be hid,
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yea it shal come to passe that euery one that findeth me shall slay me, &c. This is a terrible and dreadfull crye, which is necessarily heard of all such as be of Cains brood,yea it shall come to pass that every one that finds me shall slay me, etc. This is a terrible and dreadful cry, which is necessarily herd of all such as be of Cains brood,
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forasmuch as they trust to them selues and their owne workes, and put not their trust in the sonne of God,
forasmuch as they trust to them selves and their own works, and put not their trust in the son of God,
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neither were and consider that he was sent of the Father, made of a woman, made vnder the lawe, much lesse that all these thinges were done for their saluation.
neither were and Consider that he was sent of the Father, made of a woman, made under the law, much less that all these things were done for their salvation.
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They are continually tormented in their owne works, the miserable men doe in vaine goe about by them to helpe them selues,
They Are continually tormented in their own works, the miserable men do in vain go about by them to help them selves,
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And while their vngodlines is not herewith content, it beginneth to persecute euen the sonnes of God,
And while their ungodliness is not herewith content, it begins to persecute even the Sons of God,
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and doe in euery thing most confidently call vpon him.
and do in every thing most confidently call upon him.
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but that when the mind hath a while exercised it, and continued in it although assayled with tentations, it becommeth euen familiar and almost naturall, that we now enioy God as a domesticall Father,
but that when the mind hath a while exercised it, and continued in it although assailed with tentations, it becomes even familiar and almost natural, that we now enjoy God as a domestical Father,
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after adding Pater, that is Father, a familiar word and of their owne language, meaning to signifie hereby, that the beginning of so great trust in God is vnaccustomed and euen straunge vnto men,
After adding Pater, that is Father, a familiar word and of their own language, meaning to signify hereby, that the beginning of so great trust in God is unaccustomed and even strange unto men,
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And perhaps Paul had respect hereunto, when he first set downe Abba, which is a word straunge to them, to whom he wrote,
And perhaps Paul had respect hereunto, when he First Set down Abba, which is a word strange to them, to whom he wrote,
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neither must we euer ceasse from calling vpon this Father, but must most earnestly continue in this crie of the spirit, whereby we may obtaine a certen sure experience of his fatherly goodnes, by which our trust in him may be made most certaine and safe.
neither must we ever cease from calling upon this Father, but must most earnestly continue in this cry of the Spirit, whereby we may obtain a certain sure experience of his fatherly Goodness, by which our trust in him may be made most certain and safe.
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wherefore thother Father must be diligently doubled, that is, our trust and confidence must be confirmed,
Wherefore tother Father must be diligently doubled, that is, our trust and confidence must be confirmed,
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and omitteth no meanes to wrest from vs this trust of sonnes toward God our Father,
and omitteth no means to wrest from us this trust of Sons towards God our Father,
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Finally it is meete also to perseuer, which againe this doubling of the name of father doth note vnto vs. For as soone as we begin to call God Father, Satan with all his band moueth warre against vs,
Finally it is meet also to persever, which again this doubling of the name of father does note unto us For as soon as we begin to call God Father, Satan with all his band moves war against us,
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For the trust hereof ought to be no lesse certaine, then great and vnmoueable.
For the trust hereof ought to be no less certain, then great and Unmovable.
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as Ioseph did to Pharao Gen. 41. So here also the spirit twise calleth vpon the Father, whereby it may shewe the certaintie of his fatherly fauour and grace.
as Ioseph did to Pharaoh Gen. 41. So Here also the Spirit twice calls upon the Father, whereby it may show the certainty of his fatherly favour and grace.
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Againe such is the maner of the Scripture, to witnes the certaintie of a thing, sometime to double or iterate the words,
Again such is the manner of the Scripture, to witness the certainty of a thing, sometime to double or iterate the words,
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and with a voice both doubled, and exceedingly strained forth, that is, the trust of the grace of the Father ought to be most stronge and not able to be ouercome.
and with a voice both doubled, and exceedingly strained forth, that is, the trust of the grace of the Father ought to be most strong and not able to be overcome.
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Nowe because that sinne, and Cain doe alwayes goe about with desperation to stoppe this crie of the spirit for the grace of the father it is neede surely to crie most strongly,
Now Because that sin, and Cain do always go about with desperation to stop this cry of the Spirit for the grace of the father it is need surely to cry most strongly,
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For when as we cal any with great affection, & through no small necessitie, we are wont eftsoones to double his name.
For when as we call any with great affection, & through no small necessity, we Are wont eftsoons to double his name.
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First I thinke that he would hereby shewe the force and straining of this holy cry.
First I think that he would hereby show the force and straining of this holy cry.
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But what is the cause why the Apostle doth double the word, Father, that is, the crie of the spirit? I will by your leaue bringe forth my iudgement and opinion hereof. But what is the cause why the Apostle does double the word, Father, that is, the cry of the Spirit? I will by your leave bring forth my judgement and opinion hereof.
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Verse 70. As he spake by the mouth of his holy Prophets: which haue bene since the world began.Verse 70. As he spoke by the Mouth of his holy prophets: which have be since the world began.
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Therefore he hath raised vp this kingdom, that he might confirme his promise, whereby he had foretold that he would sometime rayse vp a kingdom, &c. And now that time is come, wherein he will fulfill that his promise.
Therefore he hath raised up this Kingdom, that he might confirm his promise, whereby he had foretold that he would sometime raise up a Kingdom, etc. And now that time is come, wherein he will fulfil that his promise.
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So Zacharias reduceth ye horne of saluation, the kingdom of Christ, to the olde Testament, that out of it he may bring witnesses of so strong and puissant a kingdom.
So Zacharias reduceth you horn of salvation, the Kingdom of christ, to the old Testament, that out of it he may bring Witnesses of so strong and puissant a Kingdom.
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For the Prophets from the time of Dauid did all prophesie, that the seede of Dauid should haue a kingdom in the earth, yet a spirituall kingdom: For the prophets from the time of David did all prophesy, that the seed of David should have a Kingdom in the earth, yet a spiritual Kingdom:
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and aboue the rest Esai and Ieremie foretold, that it should be such a kingdom, that the gouernment thereof should consist in the spirit & worde, to these especially Zacharias hath here respect.
and above the rest Isaiah and Ieremie foretold, that it should be such a Kingdom, that the government thereof should consist in the Spirit & word, to these especially Zacharias hath Here respect.
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The other as Osee, Micheas, and the rest, doe speake of the same kingdom, but not so manifestly.
The other as Hosea, Micheas, and the rest, do speak of the same Kingdom, but not so manifestly.
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Verse 71. That he would deliuer vs from our enemies, and from the handes of all that hate vs. The Euangelist hath hitherto generally rehearsed, what that kingdom of Christ is, whereof the Prophets prophesied.Verse 71. That he would deliver us from our enemies, and from the hands of all that hate us The Evangelist hath hitherto generally rehearsed, what that Kingdom of christ is, whereof the prophets prophesied.
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Nowe he speaketh of it also, but particularly, declaring wherein it consisteth. Now he speaks of it also, but particularly, declaring wherein it Consisteth.
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First in this, that he deliuereth vs from the handes of our enemies, yea and from all them that hate vs. Ye see here and vnderstand, most dearely beloued, that this verse doth witnes & most plainely declare, that we which are his people and kingdom, doe liue amongst enemies,
First in this, that he Delivereth us from the hands of our enemies, yea and from all them that hate us You see Here and understand, most dearly Beloved, that this verse does witness & most plainly declare, that we which Are his people and Kingdom, do live among enemies,
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and that no other is to be looked for of vs but to be hated of them:
and that no other is to be looked for of us but to be hated of them:
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That also the force, qualitie, and nature of this kingdom consisteth in this, that it deliuereth vs out of the handes of all them that hate vs,
That also the force, quality, and nature of this Kingdom Consisteth in this, that it Delivereth us out of the hands of all them that hate us,
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as the Prophet Dauid sayth Psal. 110. The Lord shall send the rod of thy power out of Sion:
as the Prophet David say Psalm 110. The Lord shall send the rod of thy power out of Sion:
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be thou ruler in the middes of thine enemies. be thou ruler in the mids of thine enemies.
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And Psal. 45. Thine arrowes are very sharpe, euen in the middes of the Kings enemies.
And Psalm 45. Thine arrows Are very sharp, even in the mids of the Kings enemies.
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It is a delight vnto Christ that his kingdom is set in the middes of the fight,
It is a delight unto christ that his Kingdom is Set in the mids of the fight,
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yea and in the middes of the haters thereof.
yea and in the mids of the haters thereof.
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These things are written for our comfort, that we which mind to serue vnder the Prince of this kingdom, be so instructed, that we looke for no other then is here prescribed and set forth vnto vs:
These things Are written for our Comfort, that we which mind to serve under the Prince of this Kingdom, be so instructed, that we look for no other then is Here prescribed and Set forth unto us:
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that we seeke not here to get vnto vs the fauour of the world, neither that we serue the world, that we seek not Here to get unto us the favour of the world, neither that we serve the world,
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and labour to haue no enemies therein.
and labour to have no enemies therein.
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For the words of Zacharias declare that it is the quality of this kingdom to deliuer from enemies.
For the words of Zacharias declare that it is the quality of this Kingdom to deliver from enemies.
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Now if it deliuereth vs from enemies, and as it were draweth vs out of the hands of them that hate vs,
Now if it Delivereth us from enemies, and as it were draws us out of the hands of them that hate us,
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surely it can not be a kingdom of peace, but such a kingdom as is subiect to the hatred and malice of the world.
surely it can not be a Kingdom of peace, but such a Kingdom as is Subject to the hatred and malice of the world.
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As ye see at this daye, that our enemies beare a deadly hatred vnto the light, which hath a litle shined forth, thankes be to Christ therefore.
As you see At this day, that our enemies bear a deadly hatred unto the Light, which hath a little shined forth, thanks be to christ Therefore.
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No man is any where so hated as a Christian. Both the Pope, and the furious Bishops with their false Apostles, also the raging Princes,
No man is any where so hated as a Christian. Both the Pope, and the furious Bishops with their false Apostles, also the raging Princes,
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moreouer the holy, learned, and wise of the world, all at this day doe most bitterly hate Christians.
moreover the holy, learned, and wise of the world, all At this day do most bitterly hate Christians.
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Neither are they content, that they be killed & slaine, but they would haue them extinguished and vtterly rooted out, that there may be no memorie of them,
Neither Are they content, that they be killed & slain, but they would have them extinguished and utterly rooted out, that there may be no memory of them,
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as they thinke, left among men. And this is the state, these are the badges, and cognisances of Christians:
as they think, left among men. And this is the state, these Are the badges, and cognizances of Christians:
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that when Satan by his ministers persecuteth vs, he thinketh quite to roote vs out.
that when Satan by his Ministers persecuteth us, he Thinketh quite to root us out.
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This verse also giueth vs to vnderstand, that Christ is our King, that he may saue and deliuer vs out of the handes of our enemies:
This verse also gives us to understand, that christ is our King, that he may save and deliver us out of the hands of our enemies:
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which he notably performeth, and sheweth his power in the middes of the worlde, in the middes of the force of flesh and Satan,
which he notably Performeth, and shows his power in the mids of the world, in the mids of the force of Flesh and Satan,
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when as peace and quietnes is no where left to a Christian, but in his Christ alone.
when as peace and quietness is no where left to a Christian, but in his christ alone.
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This also we must marke, that there is not one but many, which assayle & persecute Christians:
This also we must mark, that there is not one but many, which assail & persecute Christians:
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but yet that we shall not therefore be destroyed, forasmuch as we haue one, which is stronger both then the world and the Prince thereof as Iohn sayth.
but yet that we shall not Therefore be destroyed, forasmuch as we have one, which is Stronger both then the world and the Prince thereof as John say.
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Nowe whereas he promiseth vs, we know certainly, that he both will and is able to performe:
Now whereas he promises us, we know Certainly, that he both will and is able to perform:
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we shall in deede feele the assault, but he will not suffer vs to be destroyed or ouercome,
we shall in deed feel the assault, but he will not suffer us to be destroyed or overcome,
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so that we hope and trust in him. It followeth moreouer:
so that we hope and trust in him. It follows moreover:
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Verse 72. That he might shewe mercy towards our fathers, and remember his holy couenant.Verse 72. That he might show mercy towards our Father's, and Remember his holy Covenant.
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In the first booke of Moses is mentioned, how God promised to Abraham, that in his seede all ye nations of the earth should be blessed.
In the First book of Moses is mentioned, how God promised to Abraham, that in his seed all you Nations of the earth should be blessed.
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That is, that by Christ should come peace, grace, and blessing to all nations.
That is, that by christ should come peace, grace, and blessing to all Nations.
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Which promise was differred so long a time, that it appeared, that it was in vaine and abolished.
Which promise was differed so long a time, that it appeared, that it was in vain and abolished.
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So vnwise, as it seemeth to the worlde, doth God shewe him selfe in his matters,
So unwise, as it seems to the world, does God show him self in his matters,
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as though all thinges went backward.
as though all things went backward.
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Notwithstanding howsoeuer it was delayed and seemed, yet it is fulfilled and performed whatsoeuer was promised to Abraham,
Notwithstanding howsoever it was delayed and seemed, yet it is fulfilled and performed whatsoever was promised to Abraham,
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and God hath not onely deliuered him from his enemies, but hath bestowed vpon him all good thinges,
and God hath not only Delivered him from his enemies, but hath bestowed upon him all good things,
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yea hath giuen him selfe vnto him, and all that he hath.
yea hath given him self unto him, and all that he hath.
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And all this is therefore done, for that (as Zacharias here sayth) this mercy and goodnes was before promised and confirmed by an oth vnto them, which are long since dead,
And all this is Therefore done, for that (as Zacharias Here say) this mercy and Goodness was before promised and confirmed by an oath unto them, which Are long since dead,
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when as we yet were not.
when as we yet were not.
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He is mercifull therefore and fauourable, not because of our merits, as though he did owe it vnto our righteousnes,
He is merciful Therefore and favourable, not Because of our merits, as though he did owe it unto our righteousness,
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but of his onely grace, fauour, and mercy.
but of his only grace, favour, and mercy.
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These are horrible thundrings against our merits & workes, that we can not glory, that we haue deliuered our selues from sinnes, These Are horrible thunderings against our merits & works, that we can not glory, that we have Delivered our selves from Sins,
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or that we haue deserued his goodnes, and the preaching of the Gospell. No, it is not so.
or that we have deserved his Goodness, and the preaching of the Gospel. No, it is not so.
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Here is no place for boasting:
Here is no place for boasting:
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but this text sayth, that thou, O Lorde, didst promise certaine thowsands of yeares before I was borne, that thou wouldest doe it.
but this text say, that thou, Oh Lord, didst promise certain thowsands of Years before I was born, that thou Wouldst do it.
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Who did then desire him, that he would giue vs those thinges, when he had determined with him selfe to giue them? And vpon this promise the Prophets are bold and doe stay them selues,
Who did then desire him, that he would give us those things, when he had determined with him self to give them? And upon this promise the prophets Are bold and do stay them selves,
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for by it we attaine vnto true goodnes, that the mouth of euery one may be stopped, that he that wil glory, may glory in ye Lord.
for by it we attain unto true Goodness, that the Mouth of every one may be stopped, that he that will glory, may glory in you Lord.
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For thus the Lord may say:
For thus the Lord may say:
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that thou liuest in my kingdom, that thou enioyest my goodnes & grace, it is not to be imputed to thee, but vnto me:
that thou Livest in my Kingdom, that thou enjoyest my Goodness & grace, it is not to be imputed to thee, but unto me:
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I promised, and determined with my selfe to fulfill my promises, thou being ignorant thereof. And here the mouth of euery one is stopped.
I promised, and determined with my self to fulfil my promises, thou being ignorant thereof. And Here the Mouth of every one is stopped.
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So at this day also none of vs, vnto whom, thankes be to God, the Gospel hath shined, can glory that we obtained it by our owne meanes, labour, endeuour, or good conuersation.
So At this day also none of us, unto whom, thanks be to God, the Gospel hath shined, can glory that we obtained it by our own means, labour, endeavour, or good Conversation.
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For those which were counted the best workes, and the most excellent studies are disallowed and ouerthrowne,
For those which were counted the best works, and the most excellent studies Are disallowed and overthrown,
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as to celebrate Masse, to ioyne him selfe to this or that hypocriticall sect, which they call an order, &c. These the Gospell condemneth and reiecteth,
as to celebrate Mass, to join him self to this or that hypocritical sect, which they call an order, etc. These the Gospel Condemneth and rejects,
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and how can I attaine to the Gospell by that which it reiecteth? Wherefore this standeth sure and certaine, that all that we haue, is of the meere grace and goodnes of God,
and how can I attain to the Gospel by that which it rejects? Wherefore this Stands sure and certain, that all that we have, is of the mere grace and Goodness of God,
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so that with his honour and praise we may confesse, that we haue deserued farre otherwise,
so that with his honour and praise we may confess, that we have deserved Far otherwise,
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namely hell fire, if besides this he bestoweth any thing vpon vs, it is the gift of his grace and goodnes.
namely hell fire, if beside this he bestoweth any thing upon us, it is the gift of his grace and Goodness.
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And this is that which Zacharias sayth, that is was foretold by the Prophets, and both promised and confirmed by an oth to the fathers, that he would performe vnto vs the couenant made to Abraham. Thus he sayth to Abraham:
And this is that which Zacharias say, that is was foretold by the prophets, and both promised and confirmed by an oath to the Father's, that he would perform unto us the Covenant made to Abraham. Thus he say to Abraham:
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By my selfe haue I sworne, sayth the Lorde, that in blessing I will blesse thee. By my self have I sworn, say the Lord, that in blessing I will bless thee.
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And in thy seede, &c. Which words the Prophets diligently held, marked, hādled, & alwaies trusted vnto them,And in thy seed, etc. Which words the prophets diligently held, marked, handled, & always trusted unto them,
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for that he doth here solemnly sweare, that he might wholy assure vs, that he would poure forth his blessing vpon vs. And now the time is present, the hower is come, wherein, he hath sworne, that saluation should come vnto vs,
for that he does Here solemnly swear, that he might wholly assure us, that he would pour forth his blessing upon us And now the time is present, the hour is come, wherein, he hath sworn, that salvation should come unto us,
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as it is declared Mar. 16. Goe ye into all the world & preach the Gospell to euery creature:
as it is declared Mar. 16. Go you into all the world & preach the Gospel to every creature:
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he that shall beleue & be baptised, shall be saued:
he that shall believe & be baptised, shall be saved:
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but he that will not beleeue, shall be damned. Men surely haue not merited it, no not Abraham him selfe, who was not made partaker of the promise, seeing that he died long before the fulfilling thereof. but he that will not believe, shall be damned. Men surely have not merited it, no not Abraham him self, who was not made partaker of the promise, seeing that he died long before the fulfilling thereof.
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In spirit in deede and faith he was partaker of it, but he liued not so long, til the Gospel was reuealed to ye whole world The promise therfore was made vnto him,
In Spirit in deed and faith he was partaker of it, but he lived not so long, till the Gospel was revealed to you Whole world The promise Therefore was made unto him,
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although, as I haue sayd, he looked not for ye fulfilling therof in this life.
although, as I have said, he looked not for you fulfilling thereof in this life.
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That is, his life was not prolonged vntill the preaching of the Gospell in the whole world,
That is, his life was not prolonged until the preaching of the Gospel in the Whole world,
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although in faith he obtained the Gospell for him selfe.
although in faith he obtained the Gospel for him self.
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Wherefore it can not be sayd, that that promise was due to his merits, otherwise he must haue liued in the earth vntill the fulfilling thereof,
Wherefore it can not be said, that that promise was due to his merits, otherwise he must have lived in the earth until the fulfilling thereof,
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and a due price or reward must haue bene payd vnto him.
and a due price or reward must have be paid unto him.
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But now the performing of the promise was after his death, so that euery one must needes confesse, that that promise was not made to Abraham because of his merits.
But now the performing of the promise was After his death, so that every one must needs confess, that that promise was not made to Abraham Because of his merits.
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Againe, it can not be sayd, that the Gentiles which enioy this promise, haue obtained it by their merits, which then were not.
Again, it can not be said, that the Gentiles which enjoy this promise, have obtained it by their merits, which then were not.
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God promiseth to the fathers and performeth not, he performeth to the Gentiles, to whom notwithstāding no promise was made, who all at that time were not.
God promises to the Father's and Performeth not, he Performeth to the Gentiles, to whom notwithstanding no promise was made, who all At that time were not.
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God will alwayes retayne to him self his honour, and be the same God, although the wicked world can not be so perswaded.
God will always retain to him self his honour, and be the same God, although the wicked world can not be so persuaded.
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He chasteneth, reproueth, rebuketh, prouoketh, stirreth, allureth, doth whatsoeuer is to be done, but the worldlings rob him of his honour,
He Chasteneth, Reproveth, Rebuketh, provoketh, stirs, Allureth, does whatsoever is to be done, but the worldlings rob him of his honour,
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and attribute it to them selues, that is, they will not acknowledge, that whatsoeuer they possesse or haue, it commeth vnto them by the only grace of God.
and attribute it to them selves, that is, they will not acknowledge, that whatsoever they possess or have, it comes unto them by the only grace of God.
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When therefore we glory of such good thinges, & acknowledge not God to be the author and giuer of them, we make our selues as God, and him as our seruaunt.
When Therefore we glory of such good things, & acknowledge not God to be the author and giver of them, we make our selves as God, and him as our servant.
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So he is dishonoured, and the honour attributed vnto vs. But albeit we make marchandize of his honour,
So he is dishonoured, and the honour attributed unto us But albeit we make merchandise of his honour,
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yet he hath affirmed in the Scriptures, that he will keepe his honour and glorye onely to him selfe, that so he may be acknowledged to giue all things of his meere and only grace.
yet he hath affirmed in the Scriptures, that he will keep his honour and glory only to him self, that so he may be acknowledged to give all things of his mere and only grace.
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These thinges he that beleueth, doth also receiue them: he that doth not beleue, shall at the lēgth receiue his due reward. Zacharias sayth moreouer:
These things he that Believeth, does also receive them: he that does not believe, shall At the length receive his due reward. Zacharias say moreover:
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and may be also approued vnto vs, that we shoulde not be ignorant, that those thinges are not due to our merits.
and may be also approved unto us, that we should not be ignorant, that those things Are not due to our merits.
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Verse 73. That is, the oth which he sware to our father Abraham that he would giue vs.Verse 73. That is, the oath which he sware to our father Abraham that he would give us
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He will deliuer vs, not onely from all euill both of body and especially of soule,
He will deliver us, not only from all evil both of body and especially of soul,
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but also from our enemies, Satan, and men, & as a Christian must be as it were ouerwhelmed with all euills together,
but also from our enemies, Satan, and men, & as a Christian must be as it were overwhelmed with all evils together,
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so also he shal be againe wholy deliuered from all euils. And he sheweth that this grace and blessing was promised to their fathers.
so also he shall be again wholly Delivered from all evils. And he shows that this grace and blessing was promised to their Father's.
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Such is the maner of the Apostles also, that they often times haue recourse to the old Testament,
Such is the manner of the Apostles also, that they often times have recourse to the old Testament,
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as I haue sayd before, that God spake and promised by the mouth of the Prophets, &c. euen as Zacharias doth in this place. Some man may now say:
as I have said before, that God spoke and promised by the Mouth of the prophets, etc. even as Zacharias does in this place. some man may now say:
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They are dead, how therefore will he shew mercy vnto them? Againe, what neede is there to rehearse, that he woulde shew mercy to the fathers,
They Are dead, how Therefore will he show mercy unto them? Again, what need is there to rehearse, that he would show mercy to the Father's,
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when as it is declared in ye Prophets? But this is therefore done, that the truth of God may be shewed forth,
when as it is declared in you prophets? But this is Therefore done, that the truth of God may be showed forth,
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When thou desirest to be holy before God, trust not to thy life, vnlesse thou wilt perish for euer.
When thou Desirest to be holy before God, trust not to thy life, unless thou wilt perish for ever.
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Thus I must liue honestly outwardly, but inwardly rest and trust in him alone. It followeth moreouer how Zacharias turneth his speech to the child, and sayth:
Thus I must live honestly outwardly, but inwardly rest and trust in him alone. It follows moreover how Zacharias turns his speech to the child, and say:
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And albeit my conscience doth reproue me of sinne, yet I must still perseuer in this, that his holines is greater then my sinnes.
And albeit my conscience does reprove me of sin, yet I must still persever in this, that his holiness is greater then my Sins.
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for that Christ him selfe is holy.
for that christ him self is holy.
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but to say, that he is neither holy nor blessed? Wherefore if I be a Christian, I must confesse, that I am holy and a Christian for this cause,
but to say, that he is neither holy nor blessed? Wherefore if I be a Christian, I must confess, that I am holy and a Christian for this cause,
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If I should not attribute to the diuine mercy, that God him selfe doth saue me, what should this be else,
If I should not attribute to the divine mercy, that God him self does save me, what should this be Else,
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for he is therefore called Christ, for that he is our grace, mercy, redemption, and holines.
for he is Therefore called christ, for that he is our grace, mercy, redemption, and holiness.
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for he doth plainly dishonour Christ, and it is as much as to affirme that there is no Christ:
for he does plainly dishonour christ, and it is as much as to affirm that there is no christ:
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and denieth Christ, for whom it were better, that he were ten times an homicide, or an adulterer, then that he should thereby affirme him selfe to be a Christian, yea godly and holy:
and Denieth christ, for whom it were better, that he were ten times an homicide, or an adulterer, then that he should thereby affirm him self to be a Christian, yea godly and holy:
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But he that affirmeth that he is holy by his workes, is blasphemous against God, robbeth God of his honour, But he that Affirmeth that he is holy by his works, is blasphemous against God, robbeth God of his honour,
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but by the grace of Christ.
but by the grace of christ.
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Thus a Christian continueth the holy seruaunt of God without feare, not by his good workes and holy life,
Thus a Christian Continueth the holy servant of God without Fear, not by his good works and holy life,
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nor count so of it, as though thou doest merit any thing of God thereby.
nor count so of it, as though thou dost merit any thing of God thereby.
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which also may be acceptable before God, and yet that thou doe not therefore so greatly esteeme it,
which also may be acceptable before God, and yet that thou do not Therefore so greatly esteem it,
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nor to the left, and that thou lead a quiet, fayre, and amiable life in the sight of the world:
nor to the left, and that thou led a quiet, fair, and amiable life in the sighed of the world:
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Thou must therefore so prouide that thou remaine in the middle pathe, declining neither to the right hand,
Thou must Therefore so provide that thou remain in the middle path, declining neither to the right hand,
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And if thou lead an honest life, thou wilt sticke in it, and arrogate vnto thy selfe, which againe he can not suffer.
And if thou led an honest life, thou wilt stick in it, and arrogate unto thy self, which again he can not suffer.
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For neither can he suffer that, adiudging thee euen vnto hell therefore, if thou so doe.
For neither can he suffer that, adjudging thee even unto hell Therefore, if thou so do.
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and altogether to wallow in the myre. And yet notwithstanding God will not haue vs to lead our life filthily and dishonestly.
and altogether to wallow in the mire. And yet notwithstanding God will not have us to led our life filthily and dishonestly.
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What therefore must we then doe? They which haue respect onely to an honest and fayre life, it were better for them to be adulterers and adulteresses,
What Therefore must we then do? They which have respect only to an honest and fair life, it were better for them to be Adulterers and Adulteresses,
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Againe, a dishonest and ignominious life doth not become Christians, neither doth a delicate life become them.
Again, a dishonest and ignominious life does not become Christians, neither does a delicate life become them.
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which God neither can, neither wil by any meanes suffer:
which God neither can, neither will by any means suffer:
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For if we preach of an honest and godly life, the worlde by & by furiously attempteth without iudgement, to build ladders to heauen:
For if we preach of an honest and godly life, the world by & by furiously attempteth without judgement, to built ladders to heaven:
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Neither doe I know at this day how to order my selfe in this matter, not because of my owne person, but because of life.
Neither do I know At this day how to order my self in this matter, not Because of my own person, but Because of life.
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Nowe if it happen that we liue godlily and honestly outwardly, Satan by and by frameth his wickednes.
Now if it happen that we live godlily and honestly outwardly, Satan by and by frameth his wickedness.
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Neuertheles God requireth of vs, that we lead an honest life outwardly, and he that doth not so, shall at length finde his due punishment.
Nevertheless God requires of us, that we led an honest life outwardly, and he that does not so, shall At length find his due punishment.
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and be any more obedient, they falsly affirme euery where, that good workes are inhibited.
and be any more obedient, they falsely affirm every where, that good works Are inhibited.
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but in the giftes of God, euery one is slow to doe good, no man will liue an honest life,
but in the Gifts of God, every one is slow to do good, no man will live an honest life,
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For as soone as these thinges are taught in a sermon, that saluation consisteth not in our works or life,
For as soon as these things Are taught in a sermon, that salvation Consisteth not in our works or life,
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whether I should preach any more or no.
whither I should preach any more or no.
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And that this may be plaine, marke our life, consider our good conuersation and maners, weye how foolishly men apply them selues to the Gospell, that I am almost in dout,
And that this may be plain, mark our life, Consider our good Conversation and manners, weye how foolishly men apply them selves to the Gospel, that I am almost in doubt,
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for we must glory of our selues, as of most desperate wretches.
for we must glory of our selves, as of most desperate wretches.
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Thus he will haue vs to glory, that we are godly and holy, but not by our owne merit:
Thus he will have us to glory, that we Are godly and holy, but not by our own merit:
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& glory, that in Christ & by Christ I am good.
& glory, that in christ & by christ I am good.
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that so I may as it were transferre my selfe from my selfe, and perse into him,
that so I may as it were transfer my self from my self, and pierce into him,
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if I be not without feare and carefulnes, yet he is voyd of all feare and carefulnes:
if I be not without Fear and carefulness, yet he is void of all Fear and carefulness:
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If I be prophane, he is holy: if I be not ye seruaunt of God, he is the seruaunt of God:
If I be profane, he is holy: if I be not you servant of God, he is the servant of God:
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if so be that I of my selfe be not godly and righteous, yet he is godly and righteous for me:
if so be that I of my self be not godly and righteous, yet he is godly and righteous for me:
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and also for that, as thou hast promised to Abraham, thou doest for thy Christs sake, vouchsafe to shew thy mercy vnto me:
and also for that, as thou hast promised to Abraham, thou dost for thy Christ sake, vouchsafe to show thy mercy unto me:
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Neuertheles therefore I glory that I am godly, & thy seruaunt, for that thou doest giue vnto me continually,
Nevertheless Therefore I glory that I am godly, & thy servant, for that thou dost give unto me continually,
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Lorde, if thou shouldest call me to an account, I should not be able either by life or workes to stande in thy sight, no although I were euen Iohn the Baptist.
Lord, if thou Shouldst call me to an account, I should not be able either by life or works to stand in thy sighed, no although I were even John the Baptist.
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Wherefore our hart must be so affected that it say:
Wherefore our heart must be so affected that it say:
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For thou must trust to onely mercy and grace, and not to life or workes, otherwise thy case will be very ill.
For thou must trust to only mercy and grace, and not to life or works, otherwise thy case will be very ill.
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or Iohn, thou shalt finde euen them not to haue liued without sinne.
or John, thou shalt find even them not to have lived without sin.
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If thou wilt consider life, I will set also before thee the liues of S. Peter, Paule,
If thou wilt Consider life, I will Set also before thee the lives of S. Peter, Paul,
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But I finde it farre otherwise, if I set my life before my sight. Here life and the word must be separated farre asunder.
But I find it Far otherwise, if I Set my life before my sighed. Here life and the word must be separated Far asunder.
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and for this cause they striue, and at the last ouercome, that therefore they would euen die, in that confidence.
and for this cause they strive, and At the last overcome, that Therefore they would even die, in that confidence.
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Howsoeuer sinne is, yet I know no sinne by my selfe, neither am I subiect to death and hell,
Howsoever sin is, yet I know no sin by my self, neither am I Subject to death and hell,
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and they feele their sinnes, yet they are enforced to say:
and they feel their Sins, yet they Are Enforced to say:
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but of sincere Christians, which haue a good conscience, and in whose hartes the spirit of God abideth, whose conscience albeit it be frayle and weake,
but of sincere Christians, which have a good conscience, and in whose hearts the Spirit of God Abideth, whose conscience albeit it be frail and weak,
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and doe not knowe that I am holy? I speake not here of the common sort of Christians, such as I, and such like are:
and do not know that I am holy? I speak not Here of the Common sort of Christians, such as I, and such like Are:
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How am I his seruaunt, when as notwithstanding I feele in my selfe, that I serue the deuill,
How am I his servant, when as notwithstanding I feel in my self, that I serve the Devil,
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But this seemeth difficult and hard: God admitteth no sinne, my fearefull and weake conscience is against me.
But this seems difficult and hard: God admitteth no sin, my fearful and weak conscience is against me.
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but through Christ, who hath taken away my sinne, and made satisfaction for me. These thinges surely I ought to glory of, if I be a true Christian.
but through christ, who hath taken away my sin, and made satisfaction for me. These things surely I ought to glory of, if I be a true Christian.
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and am thy seruaunt, not for myne owne sake, who do as yet feele sinnes in my selfe,
and am thy servant, not for mine own sake, who do as yet feel Sins in my self,
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Lorde God maker of the whole worde, I am certaine that I am holy before thee,
Lord God maker of the Whole word, I am certain that I am holy before thee,
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but there is neede that there be yet a certain higher thinge, that I dare be bolde to say:
but there is need that there be yet a certain higher thing, that I Dare be bold to say:
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I see nothing but an honest life, although God require this also of vs, yet he will not be content therwith,
I see nothing but an honest life, although God require this also of us, yet he will not be content therewith,
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for we alwaies feele sinne, and our life is euer fraile.
for we always feel sin, and our life is ever frail.
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But what letteth that one dareth not challenge to him selfe this title? Euen a timorous conscience:
But what lets that one dareth not challenge to him self this title? Eve a timorous conscience:
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For of these thinges must a sincere Christian be partaker.
For of these things must a sincere Christian be partaker.
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and the seruaunt of God, destitute of no good thinges either of mind or body. Now he that cā not glory of these things, is not a Christian.
and the servant of God, destitute of no good things either of mind or body. Now he that can not glory of these things, is not a Christian.
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But what sinner is there which dareth challenge to him selfe this title? Let one come forth, which dareth auouch him selfe to be godly, righteous, holy,
But what sinner is there which dareth challenge to him self this title? Let one come forth, which dareth avouch him self to be godly, righteous, holy,
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Here the title and badges of a Christian are seene, & this is his cognisance, to wit, that being holy, he is the Minister of God without feare.
Here the title and badges of a Christian Are seen, & this is his cognisance, to wit, that being holy, he is the Minister of God without Fear.
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And herein we ought to persist, that we be holy, and without feare doe obey and serue him.
And herein we ought to persist, that we be holy, and without Fear do obey and serve him.
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That euen God sayth vnto me: Thou art godly, I am thy father, thou art my sonne.
That even God say unto me: Thou art godly, I am thy father, thou art my son.
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Neither remaineth there vnto me any worke, place, or garment, which I count prophane: for all thinges are alike vnto me, after that holines hath fully possessed my hart.
Neither remains there unto me any work, place, or garment, which I count profane: for all things Are alike unto me, After that holiness hath Fully possessed my heart.
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and the fielde as the house: The market is as much esteemed of it as the Monasterie, and contrariwise.
and the field as the house: The market is as much esteemed of it as the Monastery, and contrariwise.
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as Peter witnesseth Act. 15. When the hart is now pure, the house is vnto it as the fielde,
as Peter Witnesseth Act. 15. When the heart is now pure, the house is unto it as the field,
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for it is necessary that God onely purifie the hart by faith, and the holy Ghost,
for it is necessary that God only purify the heart by faith, and the holy Ghost,
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or that a monasterie may purifie it:
or that a monastery may purify it:
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For no man can attaine to this, that a gray garment may clense his hart from f•lth,
For no man can attain to this, that a grey garment may cleanse his heart from f•lth,
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but in Christ all thinges consist.
but in christ all things consist.
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a gray garment is holy, a red garment is prophane, forasmuch as I know, that not in a gray or any other garment,
a grey garment is holy, a read garment is profane, forasmuch as I know, that not in a grey or any other garment,
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but that he doth all thinges which God hath regarde vnto. Then I say no more:
but that he does all things which God hath regard unto. Then I say no more:
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To wit, when I beleeue, that Christ is my saluation, and that my workes can preuaile nothing hereunto:
To wit, when I believe, that christ is my salvation, and that my works can prevail nothing hereunto:
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It consisteth not in a graye garment, not in a blacke or white coule, but in a pure conscience.
It Consisteth not in a gray garment, not in a black or white Coal, but in a pure conscience.
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But there is an other maner of righteousnes then this whereof God esteemeth & accepteth, which also we must consider, now it is of this sorte:
But there is an other manner of righteousness then this whereof God esteems & Accepteth, which also we must Consider, now it is of this sort:
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yet the worlde refuseth to admit any other.
yet the world Refuseth to admit any other.
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This righteousnes & holines the world extolleth, which notwithstanding stincketh and is wholy vncleane before God, which he will haue euen to be vnknowne vnto vs,
This righteousness & holiness the world extolleth, which notwithstanding stinketh and is wholly unclean before God, which he will have even to be unknown unto us,
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and leaue true sincere workes vndone.
and leave true sincere works undone.
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howe they teach and instruct no man, howe they giue nothing to any, but catch vnto them selues both the blood and sweat of the poore,
how they teach and instruct no man, how they give nothing to any, but catch unto them selves both the blood and sweat of the poor,
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But beside these they doe not marke, how they pray with no earnestnes of hart,
But beside these they do not mark, how they pray with no earnestness of heart,
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O, what holines is there, where euen God him selfe dwelleth, where the holy Ghost the comforter abideth present? These thinges the world boasteth of, and greatly esteemeth.
O, what holiness is there, where even God him self dwells, where the holy Ghost the comforter Abideth present? These things the world boasts of, and greatly esteems.
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O holy and chast woman, which haue included them selues within the walls of Monasteries, which day & night kneeling vpon their knees say many rosaries, as they call them.
Oh holy and chaste woman, which have included them selves within the walls of Monasteries, which day & night kneeling upon their knees say many rosaries, as they call them.
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& incredulitie, troubled with an euil conscience, knowing almost nothing rightly of God. Thē the world cried openly: O that holy man:
& incredulity, troubled with an evil conscience, knowing almost nothing rightly of God. Them the world cried openly: Oh that holy man:
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hauing regarde onely to workes and the body, and not to the hart, where we were full of hatred, feare,
having regard only to works and the body, and not to the heart, where we were full of hatred, Fear,
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And thus sticking in a colourable shew of good works, we knewe none other but that we were holy from top to toe:
And thus sticking in a colourable show of good works, we knew none other but that we were holy from top to toe:
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and in a summe, to take vpon him monkish holines and religion.
and in a sum, to take upon him monkish holiness and Religion.
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Hitherto it hath bene the chiefe holines and righteousnes of all, which could be inuented, to runne into Monasteries, to put on monkish apparel, to be shauen, to weare a hempten girdle, to giue him selfe to fasting and prayer, to be clothed with heare cloth, to lye in wollen garments, to obserue an austere maner of liuing: Hitherto it hath be the chief holiness and righteousness of all, which could be invented, to run into Monasteries, to put on monkish apparel, to be shaven, to wear a hempten girdle, to give him self to fasting and prayer, to be clothed with hear cloth, to lie in woollen garments, to observe an austere manner of living:
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An other which we ought to auoide.
an other which we ought to avoid.
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Wherefore he comforteth vs here, declaring that there be two sortes of righteousnes and holines: One, which we ought to obserue diligently:
Wherefore he comforts us Here, declaring that there be two sorts of righteousness and holiness: One, which we ought to observe diligently:
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and so these two Champions are continually at variance betwene them selues. That which God calleth holy, seemeth to the world deuilish and vnrighteous.
and so these two Champions Are continually At variance between them selves. That which God calls holy, seems to the world devilish and unrighteous.
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For that which God calleth iust, the world calleth vniust: and that which it calleth right, God calleth crooked:
For that which God calls just, the world calls unjust: and that which it calls right, God calls crooked:
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euen as the worlde is wont nothing to esteeme God, and againe God litle to esteeme the world.
even as the world is wont nothing to esteem God, and again God little to esteem the world.
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wherby we haue to vnderstand, that both the righteousnes & holines of God are in no estimation before the world,
whereby we have to understand, that both the righteousness & holiness of God Are in no estimation before the world,
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of which one is acceptable before God: ye other before him is of no value:
of which one is acceptable before God: you other before him is of no valve:
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In holines and righteousnes before him. Here S. Luke diuideth righteousnes and holines into two sortes:In holiness and righteousness before him. Here S. Lycia Divideth righteousness and holiness into two sorts:
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and I shall be in safety. All the dayes of our life. All our life long, that is continually, without ceasing.
and I shall be in safety. All the days of our life. All our life long, that is continually, without ceasing.
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Lord, I am thine, thou shalt deale wel with me, graunt thou that my matters may goe forward according to thy will, onely be thou on my side,
Lord, I am thine, thou shalt deal well with me, grant thou that my matters may go forward according to thy will, only be thou on my side,
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for he alwayes trusteth in God, and sayth:
for he always Trusteth in God, and say:
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Againe, a true Christian is not in the worlde, albeit the world rage & fret cruelly against him:
Again, a true Christian is not in the world, albeit the world rage & fret cruelly against him:
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they had combats & conflicts with the world: they were troubled and molested, yea the whole world was against them.
they had combats & conflicts with the world: they were troubled and molested, yea the Whole world was against them.
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then him that is ignorant of Christ, of grace, and of faith. Christ and Paule had experience hereof:
then him that is ignorant of christ, of grace, and of faith. christ and Paul had experience hereof:
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That is, the worlde doth more intentiuely looke vnto him, and Satan more often and vehemently assaileth him,
That is, the world does more intentively look unto him, and Satan more often and vehemently assails him,
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and againe, no man is more occupied and hath to doe with the world then an entire Christian.
and again, no man is more occupied and hath to doe with the world then an entire Christian.
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So I am separated from the world, and notwithstanding doe still liue in the worlde. No man is lesse in the world then a sincere Christian:
So I am separated from the world, and notwithstanding do still live in the world. No man is less in the world then a sincere Christian:
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or inwardely, I may be certaine that I seeke his glorye, and endeuour to fulfill his will.
or inwardly, I may be certain that I seek his glory, and endeavour to fulfil his will.
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that I may liue so, and doe those workes, which I knowe certainly are acceptable before him, that in my whole life whatsoeuer I doe either outwardly,
that I may live so, and do those works, which I know Certainly Are acceptable before him, that in my Whole life whatsoever I do either outwardly,
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and which I shall know to be agreeable to his worde:
and which I shall know to be agreeable to his word:
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but that which is according to Gods will, to speake nothing at all but that which shall please him,
but that which is according to God's will, to speak nothing At all but that which shall please him,
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This is in deede to forsake the world, and to die vnto it, to liue without feare, to be occupied about no other thing,
This is in deed to forsake the world, and to die unto it, to live without Fear, to be occupied about no other thing,
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if sinne rage, and the worlde talke and prate many thinges, what then? let it do so vntill it be weary, I wil passe ouer these things as if I heard them not.
if sin rage, and the world talk and prate many things, what then? let it do so until it be weary, I will pass over these things as if I herd them not.
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What care I, if the world hate me, when as I displease not him that dwelleth in heauen? if this hatred continue euen dayly,
What care I, if the world hate me, when as I displease not him that dwells in heaven? if this hatred continue even daily,
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if thou despisest me, I also will despise thee: if thou makest no account of me, I againe will make small account of thee.
if thou Despisest me, I also will despise thee: if thou Makest no account of me, I again will make small account of thee.
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But with the same measure that thou measurest vnto me, I will measure to thee againe:
But with the same measure that thou measurest unto me, I will measure to thee again:
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That is, the worlde hath no care or regard of me, and my preaching and life is mocked and scorned of it.
That is, the world hath no care or regard of me, and my preaching and life is mocked and scorned of it.
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The world is crucified vnto me, and I vnto the worlde.
The world is Crucified unto me, and I unto the world.
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O flesh, sinne, death, ye are dead vnto me: and I againe am dead vnto you, that Christ may liue in me.
Oh Flesh, sin, death, you Are dead unto me: and I again am dead unto you, that christ may live in me.
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But a true Christian with shut eyes and eares sayth with Paule speaking to the Galathians:
But a true Christian with shut eyes and ears say with Paul speaking to the Galatians:
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or report euill of vs. Also when our fieldes haue no corne, no money is in our purse, we thinke our selues vtterly destitute and forsaken.
or report evil of us Also when our fields have no corn, no money is in our purse, we think our selves utterly destitute and forsaken.
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But herein we doe for the most part behaue our selues not as Christians, we iudge after our owne affection and sense, according as the world doth blame vs,
But herein we do for the most part behave our selves not as Christians, we judge After our own affection and sense, according as the world does blame us,
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thou must aske of God whatsoeuer thou needest, & serue him without feare, as our present text declareth.
thou must ask of God whatsoever thou Needest, & serve him without Fear, as our present text Declareth.
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nor any certaine place where to dwell and abide, but all these thinges shall not hurt thee:
nor any certain place where to dwell and abide, but all these things shall not hurt thee:
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So pouertie also is felt, when thou art pinched with hunger, & hast not wherewithall to fill thy belly, to maintaine thy wife and bringe vp thy children,
So poverty also is felt, when thou art pinched with hunger, & hast not wherewithal to fill thy belly, to maintain thy wife and bring up thy children,
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These thinges in deede are felt, but they doe not preuaile nor ouercome vs: for the hart notwithstanding remaineth safe and quiet in God.
These things in deed Are felt, but they do not prevail nor overcome us: for the heart notwithstanding remains safe and quiet in God.
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when as being reproched and sclaundered of the world, we stand as destitute, and haue none in this earth, to whom we may turne vs or resort for succour, but God alone.
when as being reproached and slandered of the world, we stand as destitute, and have none in this earth, to whom we may turn us or resort for succour, but God alone.
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but that we are greatly grieued when sinnes trouble vs, when the image or sight of death terrifieth vs,
but that we Are greatly grieved when Sins trouble us, when the image or sighed of death terrifieth us,
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Which doe not thou so vnderstand, as though we do not feele sinne at all,
Which do not thou so understand, as though we do not feel sin At all,
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that Satan doth not ouercome him: that the worlde can not preuaile against him. Such a hart is without all perill and feare, & plainly free from them.
that Satan does not overcome him: that the world can not prevail against him. Such a heart is without all peril and Fear, & plainly free from them.
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as we haue sayd a litle before. He is certaine that death hath no power in him:
as we have said a little before. He is certain that death hath no power in him:
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For a Christian is sure and certaine of the forgiuenes of his sinnes, although he as yet feeleth them,
For a Christian is sure and certain of the forgiveness of his Sins, although he as yet feeleth them,
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The words without feare, include in them, that we shall quietly enioy the good thinges of this present world, & of the world to come.
The words without Fear, include in them, that we shall quietly enjoy the good things of this present world, & of the world to come.
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Howbeit God hath bestowed this vpon vs, that we should hereafter serue him alone.
Howbeit God hath bestowed this upon us, that we should hereafter serve him alone.
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And this is a Christian thing, & an amiable kingdom, that a Christian shall leade his life without feare.
And this is a Christian thing, & an amiable Kingdom, that a Christian shall lead his life without Fear.
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We must vnderstand also that the deliuerance from our enemies tendeth hereunto, that we should alwayes obey him that deliuereth vs, without any feare.
We must understand also that the deliverance from our enemies tendeth hereunto, that we should always obey him that Delivereth us, without any Fear.
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and notwithstanding that it is not therefore destroyed, but that alwayes all the enemies and aduersaries thereof are ouercome.
and notwithstanding that it is not Therefore destroyed, but that always all the enemies and Adversaries thereof Are overcome.
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Whereas he sayth, that he will deliuer vs from all our enemies, it is againe thus to be vnderstood, that this kingdom is placed in the middes of enemies,
Whereas he say, that he will deliver us from all our enemies, it is again thus to be understood, that this Kingdom is placed in the mids of enemies,
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Wherefore it shall be meete that we apply hereunto spirituall eyes and eares, that we may more rightly consider and vnderstand the wordes.
Wherefore it shall be meet that we apply hereunto spiritual eyes and ears, that we may more rightly Consider and understand the words.
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But now I perceiue it to be otherwise, I heare that we must without feare serue him in holines & righteousnes, and so please him.
But now I perceive it to be otherwise, I hear that we must without Fear serve him in holiness & righteousness, and so please him.
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and whatsoeuer the world is delighted in.
and whatsoever the world is delighted in.
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I had thought that he woulde haue giuen vs some pretious thing, as a purse well stuffed with money, a rich wife, fayre and bewtifull children, goodly houses,
I had Thought that he would have given us Some precious thing, as a purse well stuffed with money, a rich wife, fair and beautiful children, goodly houses,
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Which to the world and our flesh sauoureth not well. For the world thus murmureth here:
Which to the world and our Flesh savoureth not well. For the world thus murmureth Here:
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thus sayth he, I will interpret vnto you, that being deliuered out of the handes of our enemies, we may serue him without feare all our life long in holines and righteousnes before him.
thus say he, I will interpret unto you, that being Delivered out of the hands of our enemies, we may serve him without Fear all our life long in holiness and righteousness before him.
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that is, the couenant made with Abraham, that in his seede all the nations of the earth should be blessed, &c. Which words of blessing,
that is, the Covenant made with Abraham, that in his seed all the Nations of the earth should be blessed, etc. Which words of blessing,
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Verse 75. All the dayes of our life, in holines and righteousnes before him. He hath defined the nature and propertie of this kingdom:Verse 75. All the days of our life, in holiness and righteousness before him. He hath defined the nature and property of this Kingdom:
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Verse 74. That we being deliuered out of the hands of our enemies, might serue him without feare,Verse 74. That we being Delivered out of the hands of our enemies, might serve him without Fear,
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He is at hande that followeth me, who is greater then I, him ye shall heare, him ye shall obey.
He is At hand that follows me, who is greater then I, him you shall hear, him you shall obey.
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well vnderstandeth the voice of Iohn, which is, prepare ye a way for the Lorde: Giue place to him:
well understandeth the voice of John, which is, prepare you a Way for the Lord: Give place to him:
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He now which acknowledgeth him selfe, and feeleth him selfe a sinner before, yea and to be nothing,
He now which acknowledgeth him self, and feeleth him self a sinner before, yea and to be nothing,
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Iohn therefore in this part teacheth men nothing else, but that they are sinners and altogether nothing.
John Therefore in this part Teaches men nothing Else, but that they Are Sinners and altogether nothing.
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and also to merit the same.
and also to merit the same.
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For he can not otherwise attaine vnto Christ, neither can stand together, to receiue the grace of God by gift,
For he can not otherwise attain unto christ, neither can stand together, to receive the grace of God by gift,
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This Lorde and King no man receiueth, vnles he be first humbled, that he thinke nothing of him self.
This Lord and King no man receiveth, unless he be First humbled, that he think nothing of him self.
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Which preparation is nothing else, but to bring people to ye Lorde the Sauiour. Christ is the grace, gift, King and horne of our saluation.
Which preparation is nothing Else, but to bring people to you Lord the Saviour. christ is the grace, gift, King and horn of our salvation.
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Now what shall be his office? This truely, to prepare a way for the Lord.
Now what shall be his office? This truly, to prepare a Way for the Lord.
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For the Gospell was begon to be preached, Baptisme was begon to be ministred, by the comming and ministery of Iohn, who ceassing, Christ began, both almost in the same yeare.
For the Gospel was begun to be preached, Baptism was begun to be ministered, by the coming and Ministry of John, who ceasing, christ began, both almost in the same year.
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But what maner of prophecie shall that be, how shall it be done: After this sort:
But what manner of prophecy shall that be, how shall it be done: After this sort:
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But this Prophet doth liue euen at that tyme, when the Lord him selfe commeth, and by and by followeth him.
But this Prophet does live even At that time, when the Lord him self comes, and by and by follows him.
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Thou shalt be the forerunner of the Lorde, & shalt prepare his wayes. When any Prince commeth, certaine goe before him, to prepare way and place for him, and say: Thou shalt be the forerunner of the Lord, & shalt prepare his ways. When any Prince comes, certain go before him, to prepare Way and place for him, and say:
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Giue place, depart out of the way: Iohn doing the like, runneth before and crieth vnto the people:
Give place, depart out of the Way: John doing the like, Runneth before and cries unto the people:
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Goe aside, turne out of the waye, giue place, the Lorde him selfe commeth. Such a seruaunt is Iohn, whom the Lord by and by followeth.
Go aside, turn out of the Way, give place, the Lord him self comes. Such a servant is John, whom the Lord by and by follows.
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Such thinges no Prophet at any time hath spokē, but they haue prophesied of these things, that a Prophet should somtime come, which should erect a kingdom that should continue for euer, &c. But all dyed, not one remayned, which did behold this being aliue.
Such things no Prophet At any time hath spoken, but they have prophesied of these things, that a Prophet should sometime come, which should erect a Kingdom that should continue for ever, etc. But all died, not one remained, which did behold this being alive.
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Verse 76. And thou child shalt be called the Prophet of the most High: for thou shalt goe before the face of the Lord to prepare his wayes. This shall be thy office:Verse 76. And thou child shalt be called the Prophet of the most High: for thou shalt go before the face of the Lord to prepare his ways. This shall be thy office:
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Thou shalt be the first, and shalt first begin: that is, thou shalt be the Prophet of the most High:
Thou shalt be the First, and shalt First begin: that is, thou shalt be the Prophet of the most High:
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The other office of Iohn which followeth, is, that he bringeth men to the knowledge of saluation,
The other office of John which follows, is, that he brings men to the knowledge of salvation,
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and sheweth with his finger that pascall Lambe, that taketh away our sinnes, that he may fasten them to the crosse with him selfe and abolish them.
and shows with his finger that Pascal Lamb, that Takes away our Sins, that he may fasten them to the cross with him self and Abolah them.
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Whereof Zacharias now goeth on to speake.
Whereof Zacharias now Goes on to speak.
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Which saluation or blessednes consisteth in this, not howe we may be famous through great aboundance of riches, glory, Which salvation or blessedness Consisteth in this, not how we may be famous through great abundance of riches, glory,
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and saueth vs by meere grace and mercy, as it followeth:
and Saveth us by mere grace and mercy, as it follows:
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So that this knowledge is, to vnderstand, how God forgiueth vs our sinnes without workes and merits,
So that this knowledge is, to understand, how God forgives us our Sins without works and merits,
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Now where remission of sinnes is, there is no merit, no reward or satisfaction, otherwise it could not be called remission of sinnes.
Now where remission of Sins is, there is no merit, no reward or satisfaction, otherwise it could not be called remission of Sins.
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but that we may obtaine remission of sinnes, and be made partakers of the grace of God.
but that we may obtain remission of Sins, and be made partakers of the grace of God.
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and power in earth, as the Iewes haue hitherto vnderstoode it:
and power in earth, as the Iewes have hitherto understood it:
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That is, thou shalt begin the office and ministery of the word, whereby is taught and learned how one is saued.
That is, thou shalt begin the office and Ministry of the word, whereby is taught and learned how one is saved.
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Verse 77. To giue knowledge of saluatiō vnto his people, by the remission of their sinnes.Verse 77. To give knowledge of salvation unto his people, by the remission of their Sins.
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and such mercy as commeth from the most inward affection and bowells. Notwithstanding this forgiuenes of sinne, which commeth vnto vs by mercye, is not without merit,
and such mercy as comes from the most inward affection and bowels. Notwithstanding this forgiveness of sin, which comes unto us by mercy, is not without merit,
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or of any of the Sainctes, but through the bottomles mercy of God, which Luke calleth the tender mercy,
or of any of the Saints, but through the bottomless mercy of God, which Lycia calls the tender mercy,
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For he sayth not yt forgiuenes of sinnes hath come by the prayers or workes of the fathers, For he say not that forgiveness of Sins hath come by the Prayers or works of the Father's,
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Verse 78. Through the tēder mercy of our God, wherby the day springe from an high hath visited vs. Here it appeareth that they which teach and obserue lawes, workes, and merits, doe striue against both the mercy of God & knowledge of saluation.Verse 78. Through the tender mercy of our God, whereby the day spring from an high hath visited us Here it appears that they which teach and observe laws, works, and merits, do strive against both the mercy of God & knowledge of salvation.
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on hie, that is, aboue all creatures, where nothinge is hier, but heighth alone, there is Christ in his diuinitie,
on high, that is, above all creatures, where nothing is hire, but height alone, there is christ in his divinity,
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Now he calleth him, the day springe from an hie, which signifieth vnto vs his diuinitie. And this is his meaning:
Now he calls him, the day spring from an high, which signifies unto us his divinity. And this is his meaning:
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as the morning or day springe.
as the morning or day spring.
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For he proceedeth from the father, as the beames doe from the sunne, whereof we haue elsewhere spoken at large.
For he Proceedeth from the father, as the beams do from the sun, whereof we have elsewhere spoken At large.
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but only vnmeasurable mercy, that Christ came to vs, and merited and obtained for vs such remission of sinnes vnto eternall saluation.
but only unmeasurable mercy, that christ Come to us, and merited and obtained for us such remission of Sins unto Eternal salvation.
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Therefore he sayth, Through which infinit & bottomles mercy the day springe from an high hath visited vs. Without all dout it was no merit,
Therefore he say, Through which infinite & bottomless mercy the day spring from an high hath visited us Without all doubt it was no merit,
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and that to vs, that he might dispatche it.
and that to us, that he might dispatch it.
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But Christ alone both was able, and satisfied for vs who of the infinit mercy of the father, was sent for ye same cause,
But christ alone both was able, and satisfied for us who of the infinite mercy of the father, was sent for you same cause,
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For God would that satisfaction should be made vnto him for our sinnes, and that his honour and lawe shoulde be performed, here we were able to doe nothing.
For God would that satisfaction should be made unto him for our Sins, and that his honour and law should be performed, Here we were able to do nothing.
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but a Mediatour commeth betwene, who hath in our steede deserued it for vs, which is Christ our Lorde.
but a Mediator comes between, who hath in our steed deserved it for us, which is christ our Lord.
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although it commeth to passe without our merit:
although it comes to pass without our merit:
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neither of sinne, death, hell, nor of any aduersitie, who heretofore haue rested, parte of vs in filthy vices, parte in good workes, notwithstanding we could on neither side enioy any quietnes or peace,
neither of sin, death, hell, nor of any adversity, who heretofore have rested, part of us in filthy vices, part in good works, notwithstanding we could on neither side enjoy any quietness or peace,
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also a kingdom of peace, ioy, quietnes, saluation and all goodnes. God graunt, that we may throughly know and feele the same. Amen.
also a Kingdom of peace, joy, quietness, salvation and all Goodness. God grant, that we may thoroughly know and feel the same. Amen.
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The way of peace haue they not knowne, &c. Thus ye haue heard how Zacharias doth in most goodly and fit wordes most liuely paint out the Gospel and kingdom of Christ, with all the frutes, colours & conditions thereof, that it is a word and kingdom of grace, of forgiuenes of sinnes,The Way of peace have they not known, etc. Thus you have herd how Zacharias does in most goodly and fit words most lively paint out the Gospel and Kingdom of christ, with all the fruits, colours & conditions thereof, that it is a word and Kingdom of grace, of forgiveness of Sins,
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but were compelled to despeire vnder Satan, and the feare of death, neither did we knowe howe to finde that way which leadeth vnto peace, according to the saying of the foureteenth Psalme:
but were compelled to despair under Satan, and the Fear of death, neither did we know how to find that Way which leads unto peace, according to the saying of the foureteenth Psalm:
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and allure them to him selfe, which were held captiue vnder Satan in the blindnes and darkenes of incredulitie, that so he might guide our feete into the way of peace, that is, he might gouerne our conscience well, quietly and cherefully in the kingdom of grace, that we may be afraid neither of Satan,
and allure them to him self, which were held captive under Satan in the blindness and darkness of incredulity, that so he might guide our feet into the Way of peace, that is, he might govern our conscience well, quietly and cheerfully in the Kingdom of grace, that we may be afraid neither of Satan,
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Christ therefore came, that he might be the light of the world, and by the Gospell might enlighten mens hartes,
christ Therefore Come, that he might be the Light of the world, and by the Gospel might enlighten men's hearts,
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The people that walked in darkenes, haue seene a great light, &c. His meaning therefore is this: The people that walked in darkness, have seen a great Light, etc. His meaning Therefore is this:
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but Luke agreeth here with ye saying of Esai, where he sayth:
but Lycia agreeth Here with you saying of Isaiah, where he say:
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& to guide our feete into the way of peace. Many of the fathers vnderstood this of Lymbus, as they call it:
& to guide our feet into the Way of peace. Many of the Father's understood this of Limbus, as they call it:
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Verse 79. To giue light to them that sit in darkenes, & in the shadow of death,Verse 79. To give Light to them that fit in darkness, & in the shadow of death,
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although freely and of meere goodnes, yet those thinges that are our owne, whether it be labour or part of our substance,
although freely and of mere Goodness, yet those things that Are our own, whither it be labour or part of our substance,
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and his chiefe and most pernitious Apostles.
and his chief and most pernicious Apostles.
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Wherefore let euery one that desireth to obtaine saluation, most diligently take heede of him and all his Apostles, no otherwise then of Satan him selfe,
Wherefore let every one that Desires to obtain salvation, most diligently take heed of him and all his Apostles, no otherwise then of Satan him self,
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& plainly extinguished the faith of sonnes, according as the Scripture hath in diuers places very manifestly prophesied of his kingdom.
& plainly extinguished the faith of Sons, according as the Scripture hath in diverse places very manifestly prophesied of his Kingdom.
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For the Pope with his Prelats and Monks, hath now too long a time with intruding and vrging his lawes, which are foolish and most pernitious, inasmuch as they doe euery where disagree with the word of God, seduced almost the whole world from the Gospell of Christ,
For the Pope with his Prelates and Monks, hath now too long a time with intruding and urging his laws, which Are foolish and most pernicious, inasmuch as they do every where disagree with the word of God, seduced almost the Whole world from the Gospel of christ,
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All which thinges are very necessary to be marked of vs also.
All which things Are very necessary to be marked of us also.
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And thus hath Paule called backe his Galathians from the teachers of workes, which preached nothing but the law, peruerting the Gospell of Christ.
And thus hath Paul called back his Galatians from the Teachers of works, which preached nothing but the law, perverting the Gospel of christ.
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euen as Christ hath bestowed those thinges that be his vpon vs.
even as christ hath bestowed those things that be his upon us
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Verse 7. Wherefore now thou art not a seruaunt, but a sonne: if thou be a sonne, thou art also an heire of God through Christ.Verse 7. Wherefore now thou art not a servant, but a son: if thou be a son, thou art also an heir of God through christ.
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Nowe, sayth he, that is after the comming of the spirit of the sonnes, after the knowledge of Christ, thou art not a seruaunt. Now, say he, that is After the coming of the Spirit of the Sons, After the knowledge of christ, thou art not a servant.
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For as it is sayd, a sonne and a seruaunt are so contrary one to an other, that the same man can not be both a sonne and a seruaunt.
For as it is said, a son and a servant Are so contrary one to an other, that the same man can not be both a son and a servant.
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A sonne is free and willing, a seruaunt is compelled and vnwilling: a sonne liueth, and resteth in faith: a seruaunt in works. A son is free and willing, a servant is compelled and unwilling: a son lives, and rests in faith: a servant in works.
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And so by this place also it appeareth, that we can obtaine no saluation of God by workes,
And so by this place also it appears, that we can obtain no salvation of God by works,
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but before thou workest that which is acceptable vnto him, it is necessary that thou haue receiued of him and possesse saluation and all things, that thereupon works may freely flow forth, to the honour of so gratious a father,
but before thou workest that which is acceptable unto him, it is necessary that thou have received of him and possess salvation and all things, that thereupon works may freely flow forth, to the honour of so gracious a father,
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and to the profit of thy neighbours, without any feare of punishment, or loking for reward.
and to the profit of thy neighbours, without any Fear of punishment, or looking for reward.
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This, that which Paule sayth, proueth: If thou be a sonne, thou art also an heire.
This, that which Paul say, Proves: If thou be a son, thou art also an heir.
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For it is sayd before, that we become the sonnes of God by faith, without any workes,
For it is said before, that we become the Sons of God by faith, without any works,
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& therefore heires also, as this place witnesseth: for by nature they that are sonnes, the same also are heires.
& Therefore Heirs also, as this place Witnesseth: for by nature they that Are Sons, the same also Are Heirs.
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But if this inheritance of the Father be nowe thyne by fayth, surely thou art riche in all good things,
But if this inheritance of the Father be now thine by faith, surely thou art rich in all good things,
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before thou hast wrought any thinge.
before thou hast wrought any thing.
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For howe should it be, yt by faith thou art the heire of God, wtout any works through onely grace,
For how should it be, that by faith thou art the heir of God, without any works through only grace,
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and that thou mayst againe first merit it by works? Wherefore the case standeth, as I often times say:
and that thou Mayest again First merit it by works? Wherefore the case Stands, as I often times say:
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To a man that is baptized and beleueth in Christ, the heauenly inheritance of the Father is already giuen at once, that is, all good thinges, they are only hid as yet by faith,
To a man that is baptised and Believeth in christ, the heavenly inheritance of the Father is already given At once, that is, all good things, they Are only hid as yet by faith,
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for that the maner of the present life can not suffer, that he shoulde enioye them being reuealed. Whereupon Paule sayth Rom. 8:
for that the manner of the present life can not suffer, that he should enjoy them being revealed. Whereupon Paul say Rom. 8:
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Ye are saued, but by hope, for ye doe not as yet see it, but doe yet waite,
You Are saved, but by hope, for you do not as yet see it, but do yet wait,
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when the possession of your good thinges shall be reuealed. And 1. Pet. 1. it is sayd:
when the possession of your good things shall be revealed. And 1. Pet. 1. it is said:
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Your saluation is reserued in heauen and prepared for you, to be shewed in the last time.
Your salvation is reserved in heaven and prepared for you, to be showed in the last time.
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Wherefore the workes of a Christian ought not to haue regard of merit, which is the maner of seruaunts, Wherefore the works of a Christian ought not to have regard of merit, which is the manner of Servants,
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but onely of the vse and commoditie of his neighbours, that he doe not liue and worke to him selfe,
but only of the use and commodity of his neighbours, that he do not live and work to him self,
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but to his neighbour, whereby he may truely liue to the glory of God. For by faith he is rich in all good thinges, and truely blessed.
but to his neighbour, whereby he may truly live to the glory of God. For by faith he is rich in all good things, and truly blessed.
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Nowe the Apostle addeth, through Christ, lest that any thinke that so great inheritance commeth vnto vs freely, and without al cost.
Now the Apostle adds, through christ, lest that any think that so great inheritance comes unto us freely, and without all cost.
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For although it be giuen vnto vs without our cost, and without all our merit,
For although it be given unto us without our cost, and without all our merit,
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yet it cost Christ a deare price, who, that he might purchase it for vs, was made vnder the lawe,
yet it cost christ a deer price, who, that he might purchase it for us, was made under the law,
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and satisfied it for vs both by life & also by death.
and satisfied it for us both by life & also by death.
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So those benefits which of loue we bestowe vpon our neighbour, doe come vnto him freely,
So those benefits which of love we bestow upon our neighbour, do come unto him freely,
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and without any charges or labour vnto him, notwithstanding they cost vs some thing, inasmuch as we bestow vpon him,
and without any charges or labour unto him, notwithstanding they cost us Some thing, inasmuch as we bestow upon him,
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No good could come vnto God hereby, but it was necessarie for vs that he should be made man,
No good could come unto God hereby, but it was necessary for us that he should be made man,
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and stirre them vp to beleeue in him.
and stir them up to believe in him.
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And therefore God himselfe ioyned himselfe to man, being made man, that he might more forcibly allure men into him,
And Therefore God himself joined himself to man, being made man, that he might more forcibly allure men into him,
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neither doth this honour belong to any other.
neither does this honour belong to any other.
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wherefore it is not the will of God that we should beleeue or repose our trust in any other thing,
Wherefore it is not the will of God that we should believe or repose our trust in any other thing,
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and which is the fountaine of all good thinges:
and which is the fountain of all good things:
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so, that it should be satisfied with any other then with it, whereof it was made,
so, that it should be satisfied with any other then with it, whereof it was made,
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For this cause the mynde of man neither may nor ought to enioy any other thing then that soueraigne good,
For this cause the mind of man neither may nor ought to enjoy any other thing then that sovereign good,
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as Christ himselfe pronounceth Ioh. 8: Except ye beleeue that I am he, ye shall dye in your synnes. And Ioh. 1: In it was life, and that life was the light of men.
as christ himself pronounceth John 8: Except you believe that I am he, you shall die in your Sins. And John 1: In it was life, and that life was the Light of men.
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and was sent of God, which he that beleeueth not is in a most miserable case,
and was sent of God, which he that Believeth not is in a most miserable case,
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First it is sufficiently taught in the Gospell of Iohn, that Christ is the sonne of God,
First it is sufficiently taught in the Gospel of John, that christ is the son of God,
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but for vs, that is, for our saluations sake. Let vs wey and consider these thinges in order.
but for us, that is, for our salvations sake. Let us weigh and Consider these things in order.
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and also verie man, borne of a Virgine, who alone hath fulfilled the Lawe, and that not for himselfe,
and also very man, born of a Virgae, who alone hath fulfilled the Law, and that not for himself,
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For it teacheth that it is not sufficient to beleeue that Christ is come, but that we must also beleeue that he was sent of God, is the sonne of God,
For it Teaches that it is not sufficient to believe that christ is come, but that we must also believe that he was sent of God, is the son of God,
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so that I greatly feare, that it shall not be handled of vs according to the worthines thereof.
so that I greatly Fear, that it shall not be handled of us according to the worthiness thereof.
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This place surely is verie copious, and containeth in it diuers thinges most worthie to be knowne,
This place surely is very copious, and Containeth in it diverse things most worthy to be known,
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& now the time of bondage is ended, that is, as the Apostle speaketh, the fulnes thereof is come.
& now the time of bondage is ended, that is, as the Apostle speaks, the fullness thereof is come.
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Wherefore as soone as thou beginnest to beleeue in Christ, he commeth vnto thee a deliuerer and Sauiour,
Wherefore as soon as thou beginnest to believe in christ, he comes unto thee a deliverer and Saviour,
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or in him being come, as it is now.
or in him being come, as it is now.
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but yet by fayth, either in Christ being to come, as it was before he was borne:
but yet by faith, either in christ being to come, as it was before he was born:
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All from the beginning of the world to the end must trust vnto the comming of Christ, whereby alone seruitude is chaunged with libertie,
All from the beginning of the world to the end must trust unto the coming of christ, whereby alone servitude is changed with liberty,
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although he is gone awaye againe in body long since: for they do not beleeue in him.
although he is gone away again in body long since: for they do not believe in him.
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forasmuch as by faith they felt him to be their true Sauiour and deliuerer, howbeit he is not yet come to our Iewes,
forasmuch as by faith they felt him to be their true Saviour and deliverer, howbeit he is not yet come to our Iewes,
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And so, whereas he should come to the holy men of olde time, he came euen then,
And so, whereas he should come to the holy men of old time, he Come even then,
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For Christ euen for this cause hath come vnto vs, that beleeuing in him, we may be restored to true libertie, by which faith they of the aunciēt time also obtained the libertie of the spirit.
For christ even for this cause hath come unto us, that believing in him, we may be restored to true liberty, by which faith they of the ancient time also obtained the liberty of the Spirit.
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And this in deede is that comming, whereby alone we obtaine the libertie of sonnes, without which that corporall comming would auaile nothing.
And this in deed is that coming, whereby alone we obtain the liberty of Sons, without which that corporal coming would avail nothing.
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so is it daily fulfilled to others, when they come vnto the knowledge of Christ, and do chaunge the seruitude of the Lawe with the faith of the sonnes.
so is it daily fulfilled to Others, when they come unto the knowledge of christ, and do change the servitude of the Law with the faith of the Sons.
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Now as this time was full come to the Iewes and ended, when Christ came in the flesh,
Now as this time was full come to the Iewes and ended, when christ Come in the Flesh,
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For Paul speaketh of the time, which was appointed of the father to the sonne, wherein he should liue vnder tuters.
For Paul speaks of the time, which was appointed of the father to the son, wherein he should live under tutors.
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Wherefore the Maister of sentences hath erred here, who interpreted the fulnes of time, the time of grace, which began at the birth of Christ, plaine contrarie to the Apostle, who whereas he hath written, the fulnes of time, this man hath interpreted it, the time of fulnes.
Wherefore the Master of sentences hath erred Here, who interpreted the fullness of time, the time of grace, which began At the birth of christ, plain contrary to the Apostle, who whereas he hath written, the fullness of time, this man hath interpreted it, the time of fullness.
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When the fulnes of time was come, that is, when the time was ended, that time, I say, wherein it behoued vs to liue children and seruaunts vnder the discipline of the Lawe. When the fullness of time was come, that is, when the time was ended, that time, I say, wherein it behooved us to live children and Servants under the discipline of the Law.
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Now this could not come vnto vs without any price, for it cost a verie great price, euen the sonne of God: The Apostle therefore sayth:
Now this could not come unto us without any price, for it cost a very great price, even the son of God: The Apostle Therefore say:
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and which is the author of our iustification.
and which is the author of our justification.
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neither that we can deserue it by nature, he sheweth him by whom we obtaine true righteousnes & faith,
neither that we can deserve it by nature, he shows him by whom we obtain true righteousness & faith,
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After Paule hath taught, that righteousnes and faith can not come to vs by the Law,
After Paul hath taught, that righteousness and faith can not come to us by the Law,
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Verse 5. That he might redeeme them which were vnder the law, that we might receiue the adoption of the sonnes.Verse 5. That he might Redeem them which were under the law, that we might receive the adoption of the Sons.
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Verse 4. But when the fulnes of time was come, God sent forth his Sonne made of a woman, and made vnder the law.Verse 4. But when the fullness of time was come, God sent forth his Son made of a woman, and made under the law.
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and also for that moreouer he most diligently obserued it, so that if the Law had had especiall dominion ouer him,
and also for that moreover he most diligently observed it, so that if the Law had had especial dominion over him,
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both for that he had ought nothing to the Lawe, if he had not obserued it,
both for that he had ought nothing to the Law, if he had not observed it,
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so that he suffered otherwise then he deserued in two respects:
so that he suffered otherwise then he deserved in two respects:
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but himselfe alone fulfilled it, yea and fulfilled it when as he ought nothing to it,
but himself alone fulfilled it, yea and fulfilled it when as he ought nothing to it,
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and had more then all, deserued the sentence thereof against transgressours, when as he did not onely not breake the Lawe,
and had more then all, deserved the sentence thereof against transgressors, when as he did not only not break the Law,
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But here Christ maketh intercession for them that be his, and the iudgement which we haue deserued, he taketh vpon himselfe, he suffered the punishment due vnto vs, willingly making himselfe subiect to death and the curse, that is, to eternall damnation, no otherwise then if he had transgressed the whole Lawe,
But Here christ makes Intercession for them that be his, and the judgement which we have deserved, he Takes upon himself, he suffered the punishment due unto us, willingly making himself Subject to death and the curse, that is, to Eternal damnation, no otherwise then if he had transgressed the Whole Law,
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For it curseth and condemneth all that do not performe it with their whole heart.
For it Curseth and Condemneth all that do not perform it with their Whole heart.
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so that there is no man subiect to the Lawe in respect of workes, and will, which is not also subiect to it in respect of the curse.
so that there is no man Subject to the Law in respect of works, and will, which is not also Subject to it in respect of the curse.
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(46) verses (DIV2)
502
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but that all men are against their willes held captiues of the Law, wherefore euerie one is subiect to death and to the curse,
but that all men Are against their wills held captives of the Law, Wherefore every one is Subject to death and to the curse,
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(46) verses (DIV2)
502
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as Paule Gal. 3. reciteth out of Moses Leuit. 18. Now it is declared at large before, that the Lawe is fulfilled of no man,
as Paul Gal. 3. reciteth out of Moses Levites 18. Now it is declared At large before, that the Law is fulfilled of no man,
c-acp np1 np1 crd vvz av pp-f np1 np1 crd av pn31 vbz vvn p-acp j c-acp, cst dt n1 vbz vvn pp-f dx n1,
(46) verses (DIV2)
502
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The Lawe condemneth to death and the eternall curse all those that continue not in all thinges that are written in the booke of the Lawe to do them,
The Law Condemneth to death and the Eternal curse all those that continue not in all things that Are written in the book of the Law to do them,
dt n1 vvz p-acp n1 cc dt j n1 d d cst vvb xx p-acp d n2 cst vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pno32,
(46) verses (DIV2)
502
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He did not onely performe those workes which the Lawe commaundeth, but he suffered the punishment also which was due to vs being transgressors thereof.
He did not only perform those works which the Law commandeth, but he suffered the punishment also which was due to us being transgressors thereof.
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(46) verses (DIV2)
502
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Christ made himselfe subiect to the punishment of the Lawe also for our sakes of his owne will.
christ made himself Subject to the punishment of the Law also for our sakes of his own will.
np1 vvd px31 j-jn p-acp dt n1 pp-f dt n1 av p-acp po12 n2 pp-f po31 d n1.
(46) verses (DIV2)
502
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for that we do workes according to the rule of the Lawe, of necessitie, yea and we do them with that will which the Lawe constraineth and vrgeth, in asmuch as we do not endeuour to do them of our owne accord.
for that we do works according to the Rule of the Law, of necessity, yea and we do them with that will which the Law constrains and urges, in as as we do not endeavour to do them of our own accord.
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(46) verses (DIV2)
502
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But we as well by will as by workes are vnder the Lawe by nature, But we as well by will as by works Are under the Law by nature,
cc-acp pns12 p-acp av p-acp n1 c-acp p-acp n2 vbr p-acp dt n1 p-acp n1,
(46) verses (DIV2)
502
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Wherefore in respect of his worke he was vnder the Lawe, but in respect of his will he was free from the Lawe.
Wherefore in respect of his work he was under the Law, but in respect of his will he was free from the Law.
c-crq p-acp n1 pp-f po31 n1 pns31 vbds p-acp dt n1, cc-acp p-acp n1 pp-f po31 n1 pns31 vbds j p-acp dt n1.
(46) verses (DIV2)
502
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whereas notwithstanding he was not vnder the Lawe as they, but of his owne free will:
whereas notwithstanding he was not under the Law as they, but of his own free will:
cs a-acp pns31 vbds xx p-acp dt n1 c-acp pns32, cc-acp pp-f po31 d j n1:
(46) verses (DIV2)
502
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He behaued himselfe outwardly in workes as they which are vnwillingly held vnder the Lawe,
He behaved himself outwardly in works as they which Are unwillingly held under the Law,
pns31 vvd px31 av-j p-acp n2 c-acp pns32 r-crq vbr av-j vvn p-acp dt n1,
(46) verses (DIV2)
502
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euen as also the seruile and constrained will of others is hidden. And so he both was vnder the Lawe, and not vnder the Lawe.
even as also the servile and constrained will of Others is hidden. And so he both was under the Law, and not under the Law.
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(46) verses (DIV2)
502
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In outward workes he was in the meane season altogether like vnto them which were vnder the Law, that is, which did the workes of the Law against their wills, inasmuch as his free spirit was hidden from others,
In outward works he was in the mean season altogether like unto them which were under the Law, that is, which did the works of the Law against their wills, inasmuch as his free Spirit was hidden from Others,
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(46) verses (DIV2)
502
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Howbeit he applied himselfe to these thinges freely of his owne will, not being either compelled by any feare, or allured by any hope.
Howbeit he applied himself to these things freely of his own will, not being either compelled by any Fear, or allured by any hope.
a-acp pns31 vvd px31 p-acp d n2 av-j pp-f po31 d n1, xx vbg d vvn p-acp d n1, cc vvn p-acp d n1.
(46) verses (DIV2)
502
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All which thinges he might haue omitted, being Lord of the Lawe, and ouer all:
All which things he might have omitted, being Lord of the Law, and over all:
av-d r-crq n2 pns31 vmd vhi vvn, vbg n1 pp-f dt n1, cc p-acp d:
(46) verses (DIV2)
502
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For he was circumcised, presented in the temple, and the time of the purification being finished, was obedient to his parents.
For he was circumcised, presented in the temple, and the time of the purification being finished, was obedient to his Parents.
p-acp pns31 vbds vvn, vvn p-acp dt n1, cc dt n1 pp-f dt n1 vbg vvn, vbds j p-acp po31 n2.
(46) verses (DIV2)
502
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both for that he did perfectly performe the workes of the Lawe, and also for that he suffered and ouercame the curse and punishment thereof for our sake.
both for that he did perfectly perform the works of the Law, and also for that he suffered and overcame the curse and punishment thereof for our sake.
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(46) verses (DIV2)
502
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Moreouer, that it may be made more plaine, after what sort Christ made himselfe subiect to the Lawe, we must vnderstand that he was made vnder the Lawe after two sorts: Moreover, that it may be made more plain, After what sort christ made himself Subject to the Law, we must understand that he was made under the Law After two sorts:
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(46) verses (DIV2)
502
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finally what good thinges soeuer thou doest, thou doest them from the heart, and with great pleasure.
finally what good things soever thou dost, thou dost them from the heart, and with great pleasure.
av-j r-crq j n2 av pns21 vd2, pns21 vd2 pno32 p-acp dt n1, cc p-acp j n1.
(46) verses (DIV2)
501
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or rather according to the wil of the holy Ghost ruling all thinges in thee:
or rather according to the will of the holy Ghost ruling all things in thee:
cc av-c vvg p-acp dt n1 pp-f dt j n1 vvg d n2 p-acp pno21:
(46) verses (DIV2)
501
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and thou mayst now go whither thou list, that is, thou mayst liue according to thine owne will,
and thou Mayest now go whither thou list, that is, thou Mayest live according to thine own will,
cc pns21 vm2 av vvi c-crq pns21 n1, cst vbz, pns21 vm2 vvi vvg p-acp po21 d n1,
(46) verses (DIV2)
501
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and so truly deliuereth thee from the captiuitie of the Lawe, those chaines of threatninges and promises fall of from thee,
and so truly Delivereth thee from the captivity of the Law, those chains of threatenings and promises fallen of from thee,
cc av av-j vvz pno21 p-acp dt n1 pp-f dt n1, d n2 pp-f n2-vvg cc n2 vvb pp-f p-acp pno21,
(46) verses (DIV2)
501
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Togither with this fayth commeth the spirit, he by and by maketh thee ready and willing to do with pleasure all thinges that the Lawe requireth:
Together with this faith comes the Spirit, he by and by makes thee ready and willing to do with pleasure all things that the Law requires:
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(46) verses (DIV2)
501
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and not to dout that he became man, and was made subiect to the lawe for thy saluations sake.
and not to doubt that he became man, and was made Subject to the law for thy salvations sake.
cc xx pc-acp vvi cst pns31 vvd n1, cc vbds vvn j-jn p-acp dt n1 p-acp po21 n2 n1.
(46) verses (DIV2)
501
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But this cleauing to him and following him is nothing els, then to beleeue in him,
But this cleaving to him and following him is nothing Else, then to believe in him,
p-acp d vvg p-acp pno31 cc vvg pno31 vbz pix av, av pc-acp vvi p-acp pno31,
(46) verses (DIV2)
501
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For he may easily go forth, who is held in the prison by no necessitie. If now we cleaue vnto him, and follow him, we also do goe forth.
For he may Easily go forth, who is held in the prison by no necessity. If now we cleave unto him, and follow him, we also do go forth.
p-acp pns31 vmb av-j vvi av, r-crq vbz vvn p-acp dt n1 p-acp dx n1. cs av pns12 vvb p-acp pno31, cc vvi pno31, pns12 av vdi vvi av.
(46) verses (DIV2)
501
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yea and doth them for our sake, that he may ioyne vs vnto him, and also bring vs out togither with himselfe.
yea and does them for our sake, that he may join us unto him, and also bring us out together with himself.
uh cc vdz pno32 p-acp po12 n1, cst pns31 vmb vvi pno12 p-acp pno31, cc av vvb pno12 av av p-acp px31.
(46) verses (DIV2)
501
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and willingly maketh himselfe subiect to the Lawe, and doth the workes of the Lawe of his owne accord, which we did bend our selues to do against our wills,
and willingly makes himself Subject to the Law, and does the works of the Law of his own accord, which we did bend our selves to do against our wills,
cc av-j vvz px31 j-jn p-acp dt n1, cc vdz dt n2 pp-f dt n1 pp-f po31 d n1, r-crq pns12 vdd vvi po12 n2 pc-acp vdi p-acp po12 n2,
(46) verses (DIV2)
501
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The keepers of this prison are the teachers of the Lawe, which declare the force of the Lawe vnto vs. So we being bound in the prison of the Lawe, Christ commeth vnto vs,
The keepers of this prison Are the Teachers of the Law, which declare the force of the Law unto us So we being bound in the prison of the Law, christ comes unto us,
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(46) verses (DIV2)
501
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and is tied and bound vnto honest thinges with these, as with two chaines.
and is tied and bound unto honest things with these, as with two chains.
cc vbz vvn cc vvn p-acp j n2 p-acp d, c-acp p-acp crd n2.
(46) verses (DIV2)
501
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Christ being absent, our conscience is held captiue of the Lawe, and being vnwilling of it selfe, is moued vnto good thinges by the threatninges and promises thereof,
christ being absent, our conscience is held captive of the Law, and being unwilling of it self, is moved unto good things by the threatenings and promises thereof,
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(46) verses (DIV2)
501
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he was there onely for Peters sake and not for his owne, and freely euen at his owne will, whom when Peter heard and folowed, it was free for him also to go forth of the prison, whereas before it was not. This prison is the Lawe: Peter is our conscience: The Angell is Christ.
he was there only for Peter's sake and not for his own, and freely even At his own will, whom when Peter herd and followed, it was free for him also to go forth of the prison, whereas before it was not. This prison is the Law: Peter is our conscience: The Angel is christ.
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(46) verses (DIV2)
501
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But the Angell went into the prison of his owne accord, whereupon it was free for him also to go forth when he would:
But the Angel went into the prison of his own accord, whereupon it was free for him also to go forth when he would:
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(46) verses (DIV2)
501
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for he could not go forth when he would.
for he could not go forth when he would.
c-acp pns31 vmd xx vvi av c-crq pns31 vmd.
(46) verses (DIV2)
501
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Both of them were then in the prison, but Peter was there being cast into it of Herode, not of his owne accord, wherein he was also to abide,
Both of them were then in the prison, but Peter was there being cast into it of Herod, not of his own accord, wherein he was also to abide,
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(46) verses (DIV2)
501
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Thou mayst see a resemblaunce hereof in Peter, and the Angell which came into the prison to Peter to deliuer him.
Thou Mayest see a resemblance hereof in Peter, and the Angel which Come into the prison to Peter to deliver him.
pns21 vm2 vvi dt n1 av p-acp np1, cc dt n1 r-crq vvd p-acp dt n1 p-acp np1 pc-acp vvi pno31.
(46) verses (DIV2)
501
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but we were vnder the Lawe, euen against our will.
but we were under the Law, even against our will.
cc-acp pns12 vbdr p-acp dt n1, av p-acp po12 n1.
(46) verses (DIV2)
500
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and he made himselfe subiect to it of his owne accord, that he might most diligently do all thinges that the Law requireth:
and he made himself Subject to it of his own accord, that he might most diligently do all things that the Law requires:
cc pns31 vvd px31 j-jn p-acp pn31 pp-f po31 d n1, cst pns31 vmd av-ds av-j vdi d n2 cst dt n1 vvz:
(46) verses (DIV2)
500
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It was free vnto Christ, to be vnder the Law, or not to be vnder it,
It was free unto christ, to be under the Law, or not to be under it,
pn31 vbds j p-acp np1, pc-acp vbi p-acp dt n1, cc xx pc-acp vbi p-acp pn31,
(46) verses (DIV2)
500
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as betweene these, To be subiect to the Lawe of free will, and, To be subiect to the Lawe by seruile constraint.
as between these, To be Subject to the Law of free will, and, To be Subject to the Law by servile constraint.
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(46) verses (DIV2)
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Wherefore there is as great difference betweene, To be made vnder the Lawe, and, To be vnder the Lawe by nature,
Wherefore there is as great difference between, To be made under the Law, and, To be under the Law by nature,
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(46) verses (DIV2)
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as Christ was willingly, not by nature, and against his will.
as christ was willingly, not by nature, and against his will.
c-acp np1 vbds av-j, xx p-acp n1, cc p-acp po31 n1.
(46) verses (DIV2)
500
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But we were vnder the Lawe, being the seruaunts of the Lawe by nature, and bearing the dominion thereof vnwillingly:
But we were under the Law, being the Servants of the Law by nature, and bearing the dominion thereof unwillingly:
cc-acp pns12 vbdr p-acp dt n1, vbg dt n2 pp-f dt n1 p-acp n1, cc vvg dt n1 av av-j:
(46) verses (DIV2)
500
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and was with his will made subiect vnto it of the Father, when as he might not haue bin vnder the Lawe.
and was with his will made Subject unto it of the Father, when as he might not have been under the Law.
cc vbds p-acp po31 n1 vvd j-jn p-acp pn31 pp-f dt n1, c-crq c-acp pns31 vmd xx vhi vbn p-acp dt n1.
(46) verses (DIV2)
500
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For whereas he sayth that Christ was made vnder the Lawe, he would signifie, that Christ did put himselfe vnder the Lawe of his owne accord,
For whereas he say that christ was made under the Law, he would signify, that christ did put himself under the Law of his own accord,
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(46) verses (DIV2)
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I aunswere, that the Apostle maketh a verie great differēce betweene Christ, who was made vnder the Lawe, and other men which are borne vnder the Lawe. I answer, that the Apostle makes a very great difference between christ, who was made under the Law, and other men which Are born under the Law.
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(46) verses (DIV2)
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why Paul sayth, that Christ was made vnder the Lawe.
why Paul say, that christ was made under the Law.
c-crq np1 vvz, cst np1 vbds vvn p-acp dt n1.
(46) verses (DIV2)
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and to obey the Law no otherwise then vnwillingly, so that none of them which are vnder the Lawe, are able to satisfie the Lawe,
and to obey the Law no otherwise then unwillingly, so that none of them which Are under the Law, Are able to satisfy the Law,
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(46) verses (DIV2)
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Forasmuch as to be vnder the Law, is to be subiect to the Lawe by compulsion,
Forasmuch as to be under the Law, is to be Subject to the Law by compulsion,
av c-acp pc-acp vbi p-acp dt n1, vbz pc-acp vbi j-jn p-acp dt n1 p-acp n1,
(46) verses (DIV2)
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Thus therefore we haue those fiue thinges, whereof Paul admonished vs in this so plentifull and fruitfull a place. But here riseth a questiō:
Thus Therefore we have those fiue things, whereof Paul admonished us in this so plentiful and fruitful a place. But Here Riseth a question:
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(46) verses (DIV2)
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both which come vnto vs by faith.
both which come unto us by faith.
d r-crq vvb p-acp pno12 p-acp n1.
(46) verses (DIV2)
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that Christ hath deliuered vs from the Lawe, for this, that we might receiue the adoption of the sonnes:
that christ hath Delivered us from the Law, for this, that we might receive the adoption of the Sons:
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(46) verses (DIV2)
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and doth verily obtaine that which he beleeueth: for both faith and this spirit of sonnes come togither. Whereupon Paul sayth here:
and does verily obtain that which he Believeth: for both faith and this Spirit of Sons come together. Whereupon Paul say Here:
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(46) verses (DIV2)
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and that he hath deliuered him already, he, I say, hath in deede receiued the spirit of libertie,
and that he hath Delivered him already, he, I say, hath in deed received the Spirit of liberty,
cc cst pns31 vhz vvn pno31 av, pns31, pns11 vvb, vhz p-acp n1 vvd dt n1 pp-f n1,
(46) verses (DIV2)
499
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For he that truly beleeueth, that Christ came for this cause, that he might deliuer vs from the Lawe,
For he that truly Believeth, that christ Come for this cause, that he might deliver us from the Law,
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(46) verses (DIV2)
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But by what meanes is this spirit giuen & libertie gotten? No otherwise then by faith. But by what means is this Spirit given & liberty got? No otherwise then by faith.
cc-acp p-acp r-crq n2 vbz d n1 vvn cc n1 vvn? uh-dx av av p-acp n1.
(46) verses (DIV2)
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and is caried thereunto of his owne nature. After which sort Adam and Eue were effected before they had synned.
and is carried thereunto of his own nature. After which sort Adam and Eue were effected before they had sinned.
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(46) verses (DIV2)
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and giuing a free spirit, which shall do all thinges willingly, without any respect either of the threatninges or the promises of the Lawe, no otherwise then if there were no lawe at all giuen,
and giving a free Spirit, which shall do all things willingly, without any respect either of the threatenings or the promises of the Law, no otherwise then if there were no law At all given,
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(46) verses (DIV2)
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That he might redeeme them which were vnder the Lawe, that is, might deliuer them from the Law ▪ Now he deliuereth from the Lawe by the meanes aforesaid, not by destroying or vtterly abolishing the Lawe, but by fulfilling it, That he might Redeem them which were under the Law, that is, might deliver them from the Law ▪ Now he Delivereth from the Law by the means aforesaid, not by destroying or utterly abolishing the Law, but by fulfilling it,
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and of vnwilling seruaunts make vs free sonnes: whereupon he saith:
and of unwilling Servants make us free Sons: whereupon he Says:
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The fifte thing therefore that Paul here commendeth vnto vs to be beleeued, is, that Christ for our sake was made vnder the Lawe, that he might deliuer vs from the bondage of the Law,
The Fifth thing Therefore that Paul Here commends unto us to be believed, is, that christ for our sake was made under the Law, that he might deliver us from the bondage of the Law,
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He was made vnder the Lawe, that he might redeeme them, which were vnder the Lawe. He was made under the Law, that he might Redeem them, which were under the Law.
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neither is any other able to do the same, vnles he receiue it of him, and by him: And therefore Paul saith here:
neither is any other able to do the same, unless he receive it of him, and by him: And Therefore Paul Says Here:
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Moreouer Christ hath so fulfilled the Lawe, that he onely of all mankynde hath of his owne accord satisfied it, being with no thing compelled or enforced thereunto,
Moreover christ hath so fulfilled the Law, that he only of all mankind hath of his own accord satisfied it, being with no thing compelled or Enforced thereunto,
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Whereupon in the 118. Psalme Christian people are said to be of a free will.
Whereupon in the 118. Psalm Christian people Are said to be of a free will.
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like vnto Abels, by Christ the blessed seede of Abraham. Whereof the 51. Psalme speaketh: Stablish me with thy free spirit.
like unto Abel's, by christ the blessed seed of Abraham. Whereof the 51. Psalm speaks: Establish me with thy free Spirit.
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The Lawe maketh a fearfull, that is, a right seruile and cainish spirit, but Grace giueth the free spirit of sonnes,
The Law makes a fearful, that is, a right servile and Cainish Spirit, but Grace gives the free Spirit of Sons,
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To the same effect pertaineth that saying also Rom. 8: Ye haue not receiued the spirit of bondage to feare againe, but ye haue receiued the Spirit of adoption of the sonnes.
To the same Effect pertaineth that saying also Rom. 8: You have not received the Spirit of bondage to Fear again, but you have received the Spirit of adoption of the Sons.
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Ye liue holily, being compelled or enforced with nothing, but of your free and of it selfe ready will.
You live holily, being compelled or Enforced with nothing, but of your free and of it self ready will.
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The same thing also he meaneth by that saying Rom. 6: Ye are not vnder the Lawe, but vnder Grace, that is, ye are sonnes, not seruaunts:
The same thing also he means by that saying Rom. 6: You Are not under the Law, but under Grace, that is, you Are Sons, not Servants:
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A righteous man of his owne accord doth good thinges, and abstaineth from euell, hauing no regard either of reward or of punishment.
A righteous man of his own accord does good things, and abstaineth from evil, having no regard either of reward or of punishment.
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Which is as much as if he had said:
Which is as much as if he had said:
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This onely is the true libertie of a Christian man, and the deliueraunce of him from the lawe, whereof Paul speaketh 1. Tim. 1: The Lawe is not giuen vnto a righteous man.
This only is the true liberty of a Christian man, and the deliverance of him from the law, whereof Paul speaks 1. Tim. 1: The Law is not given unto a righteous man.
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albeit there were no lawe at all, and all both hope of reward, and feare of punishment were awaye.
albeit there were no law At all, and all both hope of reward, and Fear of punishment were away.
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After the same sort altogither doth the godly man behaue himselfe concerning the workes of godlines, he is caried to the doing of them by that his new nature of the spirit,
After the same sort altogether does the godly man behave himself Concerning the works of godliness, he is carried to the doing of them by that his new nature of the Spirit,
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and are more naturall vnto it:
and Are more natural unto it:
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then that it doth therefore abstaine from such workes, vnto which in deede it so much more applieth if selfe as they are lesse commaunded,
then that it does Therefore abstain from such works, unto which in deed it so much more Applieth if self as they Are less commanded,
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and may not vnfitly be said, as concerning these thinges, not to be vnder a law, notwithstanding thereupon nothing lesse foloweth,
and may not unfitly be said, as Concerning these things, not to be under a law, notwithstanding thereupon nothing less Followeth,
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when the case so requireth, and when it is meete, without all respect either of reward or punishment:
when the case so requires, and when it is meet, without all respect either of reward or punishment:
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to go, to stand, to sit, and to do the other workes of nature, for that it is ready to do them of it owne nature,
to go, to stand, to fit, and to do the other works of nature, for that it is ready to do them of it own nature,
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For vnles thou do well vnderstand the nature of faith, thou shalt perceiue nothing or very litle in the writinges of Paul.
For unless thou do well understand the nature of faith, thou shalt perceive nothing or very little in the writings of Paul.
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forasmuch as the nature of faith is so vnknowen.
forasmuch as the nature of faith is so unknown.
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These thinges shall suffize to haue bin spoken concerning the exposition of this place of Paul, where about the matter it selfe required to spend so many wordes,
These things shall suffice to have been spoken Concerning the exposition of this place of Paul, where about the matter it self required to spend so many words,
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yea he greatly disalloweth of these, inasmuch as they trouble Christian libertie.
yea he greatly disalloweth of these, inasmuch as they trouble Christian liberty.
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or fasting, which some appoint to certaine dayes, of choise of apparell, of meates, of persons, of places and such like,
or fasting, which Some appoint to certain days, of choice of apparel, of Meats, of Persons, of places and such like,
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These he that is endued with faith, counteth his workes, hauing in the meane season no regard of Masses,
These he that is endued with faith, counteth his works, having in the mean season no regard of Masses,
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but what thinges soeuer the Lord either sendeth or commaundeth, or the necessitie and neede of our neighbour requireth, it suffreth and doth them with great willingnes & ioy.
but what things soever the Lord either sends or commandeth, or the necessity and need of our neighbour requires, it suffers and does them with great willingness & joy.
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Wherefore these men can not both thus sticke vnto their ordinances, and therewithall haue faith, which suffereth it selfe to be addicted to no certaine workes,
Wherefore these men can not both thus stick unto their ordinances, and therewithal have faith, which suffers it self to be addicted to no certain works,
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For all their life doth vtterly disagree with the fayth of the sonnes, and that which belongeth onely to fayth, to wit to iustifie and saue vs, they attribute to their workes.
For all their life does utterly disagree with the faith of the Sons, and that which belongeth only to faith, to wit to justify and save us, they attribute to their works.
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and if they did not obserue them, they should grieuously synne, they are vnto them a most certaine destruction, nothing but delusion and synne, whereby with their great affliction they draw vnto hell, where they shall fully suffer the vexations and torments vnder the Abbat the deuell, which being miserable and foolish men they haue here begon.
and if they did not observe them, they should grievously sin, they Are unto them a most certain destruction, nothing but delusion and sin, whereby with their great affliction they draw unto hell, where they shall Fully suffer the vexations and torments under the Abbot the Devil, which being miserable and foolish men they have Here begun.
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But now seing they are occupied in them with this double erroneous opinion, as though they were necessarie to saluation and righteousnes,
But now sing they Are occupied in them with this double erroneous opinion, as though they were necessary to salvation and righteousness,
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For we teach that the true fulfilling of the Lawe is by Christ.
For we teach that the true fulfilling of the Law is by christ.
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Againe that they would make themselues subiect to them of their owne accord, in no other respect,
Again that they would make themselves Subject to them of their own accord, in no other respect,
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and that all their ordinaunces & workes do auaile nothing hereunto.
and that all their ordinances & works do avail nothing hereunto.
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That is, that they would set the faith of Christ in the first place, and commit the rule of their heart vnto him, acknowledgeing that by that fayth onely they do obtaine righteousnes and saluation:
That is, that they would Set the faith of christ in the First place, and commit the Rule of their heart unto him, acknowledging that by that faith only they do obtain righteousness and salvation:
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and such like, as Christ obserued the lawe, by which meanes surely they should bring vnto them no damnation:
and such like, as christ observed the law, by which means surely they should bring unto them no damnation:
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were to be exhorted if there were as yet left any place with them for counsell and admonition, that they would obserue their ordinaunces, ceremonies, prayers, apparell,
were to be exhorted if there were as yet left any place with them for counsel and admonition, that they would observe their ordinances, ceremonies, Prayers, apparel,
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For the Lawe can not conuince them of synne, neither can death confound them: but by fayth they most happily passe from synne and death to righteousnes and life. Here Munkes, Nunnes &c:
For the Law can not convince them of sin, neither can death confound them: but by faith they most happily pass from sin and death to righteousness and life. Here Monks, Nuns etc.:
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Yet not so, that there is nowe no lawe or death, but that they do not now trouble the beleeuers any thinge, that is, they are as though they were not.
Yet not so, that there is now no law or death, but that they do not now trouble the believers any thing, that is, they Are as though they were not.
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This in deede is the true deliueraunce from the Lawe, and the damnation of the Lawe, that is, from synne and death, which deliueraunce commeth to vs by Christ.
This in deed is the true deliverance from the Law, and the damnation of the Law, that is, from sin and death, which deliverance comes to us by christ.
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for the greater thy fayth is, so much more ready also and willinge is thy mynde to those thinges, which God either sendeth or commaundeth.
for the greater thy faith is, so much more ready also and willing is thy mind to those things, which God either sends or commandeth.
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and most high prayse of God, with a reioycing and triumphing mynde? Which mynde if thou wantest, it is a certaine argument of a faint or surely a dead fayth:
and most high praise of God, with a rejoicing and triumphing mind? Which mind if thou Wantest, it is a certain argument of a faint or surely a dead faith:
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and be most sweetely delighted in him? What in any wise maye come to be done or suffered, which thou wouldest not willingly take vpon thee with exceeding ioye,
and be most sweetly delighted in him? What in any wise may come to be done or suffered, which thou Wouldst not willingly take upon thee with exceeding joy,
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What should God nowe adde vnto these? How can a mynde hearing these thinges containe it selfe, that it should not loue God againe with a most ardent affection,
What should God now add unto these? How can a mind hearing these things contain it self, that it should not love God again with a most Ardent affection,
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With which fayth also the spirit of the sonnes commeth, which beareth witnes with our spirit, that we are the sonnes and heires of God.
With which faith also the Spirit of the Sons comes, which bears witness with our Spirit, that we Are the Sons and Heirs of God.
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and being made blessed might enioye it:
and being made blessed might enjoy it:
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but by them he layd vp the treasure of saluation for vs, whereunto we should trust,
but by them he laid up the treasure of salvation for us, whereunto we should trust,
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For Christ did them not for himselfe, whom surely they could profit nothinge, he hauing no neede of any thinge,
For christ did them not for himself, whom surely they could profit nothing, he having no need of any thing,
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For as there is neede of no Lawe for the body, which may compell it to eate, to drinke, to digest, to sleepe;
For as there is need of no Law for the body, which may compel it to eat, to drink, to digest, to sleep;
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as in deede it doth, howbeit the new nature of the spirit, not that olde nature of the flesh.
as in deed it does, howbeit the new nature of the Spirit, not that old nature of the Flesh.
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but by free loue and with pleasure, euen as if no Law commaunded them, and their owne nature brought them hereunto,
but by free love and with pleasure, even as if no Law commanded them, and their own nature brought them hereunto,
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and omit those thinges that are good, but it is to do good thinges and abstaine from wicked thinges, not through compulsion or necessitie of the Lawe,
and omit those things that Are good, but it is to do good things and abstain from wicked things, not through compulsion or necessity of the Law,
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Wherefore not to be vnder the Lawe, is not, to be free from the Lawe, that they may do those things that are contrarie thereunto, Wherefore not to be under the Law, is not, to be free from the Law, that they may do those things that Are contrary thereunto,
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They that are such, are sonnes, whom not nature, but that onely blessed seede of Abraham, that is, Christ, could make such, renuing by his grace and spirit the heartes of them that beleeue in him.
They that Are such, Are Sons, whom not nature, but that only blessed seed of Abraham, that is, christ, could make such, renewing by his grace and Spirit the hearts of them that believe in him.
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(46) verses (DIV2)
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as, to shun those thinges that be euell, and applie themselues to honest studies and exercises.
as, to shun those things that be evil, and apply themselves to honest studies and exercises.
c-acp, pc-acp vvi d n2 cst vbb j-jn, cc vvi px32 p-acp j n2 cc n2.
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so that if there were no Lawe made, notwithstanding they would desire to liue no otherwise then the Lawe commaundeth:
so that if there were no Law made, notwithstanding they would desire to live no otherwise then the Law commandeth:
av cst cs a-acp vbdr dx n1 vvd, c-acp pns32 vmd vvi pc-acp vvi dx av av dt n1 vvz:
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and hate that which is dishonest, and are also from their heart delighted with the Lawe of God,
and hate that which is dishonest, and Are also from their heart delighted with the Law of God,
cc vvb d r-crq vbz j, cc vbr av p-acp po32 n1 vvd p-acp dt n1 pp-f np1,
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but euen for that they do of their voluntarie will beare a loue to honestie,
but even for that they do of their voluntary will bear a love to honesty,
cc-acp av-j c-acp cst pns32 vdb pp-f po32 j-jn vmb vvi dt n1 p-acp n1,
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and abstaine from euell, being neither terrified with ye threatninges of the Law, nor allured with the promises thereof,
and abstain from evil, being neither terrified with the threatenings of the Law, nor allured with the promises thereof,
cc vvi p-acp j-jn, vbg av-dx vvn p-acp dt n2-vvg pp-f dt n1, ccx vvn p-acp dt n2 av,
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But they that are not vnder the Lawe, that is, are not so against their wills in subiection vnder the dominion thereof, they of their owne accord do good workes, But they that Are not under the Law, that is, Are not so against their wills in subjection under the dominion thereof, they of their own accord do good works,
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(46) verses (DIV2)
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then seruaunts do their hard and cruell maister.
then Servants do their hard and cruel master.
cs n2 vdb po32 j cc j n1.
(46) verses (DIV2)
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wherefore being left wholy to our selues, we are seruaunts of the Lawe, neither do we heare it any otherwise,
Wherefore being left wholly to our selves, we Are Servants of the Law, neither do we hear it any otherwise,
c-crq vbg vvn av-jn pc-acp po12 n2, pns12 vbr n2 pp-f dt n1, av-dx vdb pns12 vvb pn31 d av,
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and hatred of euel, but onely for feare of punishment, and respect of reward:
and hatred of evil, but only for Fear of punishment, and respect of reward:
cc n1 pp-f n-jn, cc-acp av-j c-acp n1 pp-f n1, cc n1 pp-f n1:
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and do those thinges that be good, howbeit we do them not for the loue of goodnes,
and do those things that be good, howbeit we do them not for the love of Goodness,
cc vdb d n2 cst vbb j, cs pns12 vdb pno32 xx p-acp dt n1 pp-f n1,
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forasmuch as the Law stayeth vs with the threatninges and promises thereof, we do oftentimes abstaine from euell thinges,
forasmuch as the Law stays us with the threatenings and promises thereof, we do oftentimes abstain from evil things,
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and omit the thinges that are good, especially either tentation mouing vs, or occasion prouoking vs. But now,
and omit the things that Are good, especially either tentation moving us, or occasion provoking us But now,
cc vvi dt n2 cst vbr j, av-j d n1 vvg pno12, cc n1 vvg pno12 p-acp av,
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and hope of reward were awaye, and it were plainly free for vs to do what we list, we would do altogether those thinges that are euell,
and hope of reward were away, and it were plainly free for us to do what we list, we would do altogether those things that Are evil,
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We all finde our selues so affected, that if no Lawe did vrge vs, & both the feare of punishment,
We all find our selves so affected, that if no Law did urge us, & both the Fear of punishment,
pns12 d vvb po12 n2 av vvn, cst cs dx n1 vdd vvi pno12, cc d dt n1 pp-f n1,
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Now such are all men, that are not yet regenerate by Christ, which euerie one may easily learne with himselfe by experience, euerie mans own conscience shewing it vnto him.
Now such Are all men, that Are not yet regenerate by christ, which every one may Easily Learn with himself by experience, every men own conscience showing it unto him.
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Wherefore the Lawe hath dominion ouer them, whose seruaunts and captiues they are.
Wherefore the Law hath dominion over them, whose Servants and captives they Are.
c-crq dt n1 vhz n1 p-acp pno32, rg-crq n2 cc n2-jn pns32 vbr.
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or hope of reward, are vnder the Lawe, and are compelled to do good thinges and to be honest, being not brought hereunto of their owne voluntarie will.
or hope of reward, Are under the Law, and Are compelled to do good things and to be honest, being not brought hereunto of their own voluntary will.
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As many therefore as worke good workes, because the Lawe hath so commaunded, being brought thereunto either with feare of punishmēt,
As many Therefore as work good works, Because the Law hath so commanded, being brought thereunto either with Fear of punishment,
p-acp d av p-acp n1 j n2, c-acp dt n1 vhz av vvn, vbg vvn av av-d p-acp n1 pp-f n1,
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We must accustome our selues also to the maner of Paules speeche, that we may know assuredly who is vnder the Lawe, and who is not vnder the Lawe.
We must accustom our selves also to the manner of Paul's speech, that we may know assuredly who is under the Law, and who is not under the Law.
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Here we must note moreouer, that the Lawe can be fulfilled of no man, but of him which being free from the Lawe, is no more vnder it.
Here we must note moreover, that the Law can be fulfilled of no man, but of him which being free from the Law, is no more under it.
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when we disallow monasteries with their workes, & teach that they must first by faith become good and approued of God, whereby they may afterward do true good workes, by which both their flesh may be chastised, and their neighbours edified.
when we disallow monasteries with their works, & teach that they must First by faith become good and approved of God, whereby they may afterwards do true good works, by which both their Flesh may be chastised, and their neighbours edified.
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The like also is wont to be obiected to vs, as though we did forbid good workes,
The like also is wont to be objected to us, as though we did forbid good works,
dt j av vbz j pc-acp vbi vvn p-acp pno12, c-acp cs pns12 vdd vvi j n2,
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then that by them they might serue their neighbours, and subdue the arrogancie of the flesh.
then that by them they might serve their neighbours, and subdue the arrogancy of the Flesh.
av cst p-acp pno32 pns32 vmd vvi po32 n2, cc vvi dt n1 pp-f dt n1.
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and extolled faith, aunswering such an obiection, saith: Do we then make the Lawe of none effect? God forbid: yea we establish the Lawe.
and extolled faith, answering such an objection, Says: Do we then make the Law of none Effect? God forbid: yea we establish the Law.
cc vvd n1, vvg d dt n1, vvz: vdb pns12 av vvi dt n1 pp-f pi n1? np1 vvb: uh pns12 vvb dt n1.
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Whereby marke what an incomparable treasure faith bringeth vnto thee, whereby thou enioyest Christ and all his workes, that thou mayst trust vnto them no otherwise then if thou thy selfe hadst done them.
Whereby mark what an incomparable treasure faith brings unto thee, whereby thou enjoyest christ and all his works, that thou Mayest trust unto them no otherwise then if thou thy self Hadst done them.
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He willingly made himselfe subiect to the iudgement of the lawe, & did himselfe beare the sentēce pronounced against vs, that as many of vs as do beleeue in him, might be free for euer.
He willingly made himself Subject to the judgement of the law, & did himself bear the sentence pronounced against us, that as many of us as do believe in him, might be free for ever.
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and thereby he hath declared his vnspeakeable both goodnes and mercy toward vs, being made accursed for vs, that he might deliuer vs from the curse of the lawe.
and thereby he hath declared his unspeakable both Goodness and mercy towards us, being made accursed for us, that he might deliver us from the curse of the law.
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and that of no necessitie, but of his great loue toward vs:
and that of no necessity, but of his great love towards us:
cc d pp-f dx n1, cc-acp pp-f po31 j n1 p-acp pno12:
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for our sakes, for our sakes, I say, and not for his owne he performed that,
for our sakes, for our sakes, I say, and not for his own he performed that,
c-acp po12 n2, p-acp po12 n2, pns11 vvb, cc xx p-acp po31 d pns31 vvd cst,
(46) verses (DIV2)
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Hereof it now plainly appeareth, what this meaneth, that Christ was made vnder the Lawe, that he might redeeme them which liue vnder the lawe:
Hereof it now plainly appears, what this means, that christ was made under the Law, that he might Redeem them which live under the law:
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& also for that, if we had deserued nothing, yet being creatures we ought to be obedient to the will of our Creator.
& also for that, if we had deserved nothing, yet being creatures we ought to be obedient to the will of our Creator.
cc av p-acp d, cs pns12 vhd vvn pix, av vbg n2 pns12 vmd pc-acp vbi j p-acp dt n1 pp-f po12 n1.
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both for that by the transgression of the Lawe we haue deserued all the punishment thereof,
both for that by the Transgression of the Law we have deserved all the punishment thereof,
d c-acp cst p-acp dt n1 pp-f dt n1 pns12 vhb vvn d dt n1 av,
(46) verses (DIV2)
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The same is vsuall with Paul also, who, Rom. 3, when he had reiected the workes of the Lawe,
The same is usual with Paul also, who, Rom. 3, when he had rejected the works of the Law,
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and incline it vnto true good workes.
and incline it unto true good works.
cc vvi pn31 p-acp j j n2.
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yea and I will giue a spirit vnto them that be mine, which shal iustifie their heart by faith,
yea and I will give a Spirit unto them that be mine, which shall justify their heart by faith,
uh cc pns11 vmb vvi dt n1 p-acp pno32 d vbi png11, r-crq vmb vvi po32 n1 p-acp n1,
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Thinke not that I am come to destroy the Lawe, for I am not come to destroie, but to fulfill the Lawe: Think not that I am come to destroy the Law, for I am not come to destroy, but to fulfil the Law:
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Because therefore he would take awaye this false opinion of himselfe, he sayd:
Because Therefore he would take away this false opinion of himself, he said:
p-acp av pns31 vmd vvi av d j n1 pp-f px31, pns31 vvd:
(46) verses (DIV2)
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But when as Christ, going about to shewe, that the heart is required of the Lawe, did condemne the workes which proceeded not from a heart that is godly and consenting vnto the Lawe, he was accused of the Pharisees that he was come to destroie the Lawe.
But when as christ, going about to show, that the heart is required of the Law, did condemn the works which proceeded not from a heart that is godly and consenting unto the Law, he was accused of the Pharisees that he was come to destroy the Law.
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and so satisfie the Law for them, they should altogither perish by the curse of the Law.
and so satisfy the Law for them, they should altogether perish by the curse of the Law.
cc av vvi dt n1 p-acp pno32, pns32 vmd av vvi p-acp dt n1 pp-f dt n1.
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and vnles, whereas they themselues are not able, an other, to wit Christ, should performe that which the Lawe requireth,
and unless, whereas they themselves Are not able, an other, to wit christ, should perform that which the Law requires,
cc cs, cs pns32 px32 vbr xx j, dt n-jn, p-acp n1 np1, vmd vvi d r-crq dt n1 vvz,
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and seeing that the Lawe requireth the heart, which can not be performed of them, which are not as yet regenerate by the spirit, it must needes be, that all the sonnes of Adam are giltie of transgressing the Lawe,
and seeing that the Law requires the heart, which can not be performed of them, which Are not as yet regenerate by the Spirit, it must needs be, that all the Sons of Adam Are guilty of transgressing the Law,
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likewise that we can do nothing that God will approue, vnles we our selues be approued of him before:
likewise that we can do nothing that God will approve, unless we our selves be approved of him before:
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so it must needes be accursed, whatsoeuer they doe, for it is before proued at large, that he which is euell himselfe, can worke nothing that is good:
so it must needs be accursed, whatsoever they do, for it is before proved At large, that he which is evil himself, can work nothing that is good:
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For as men are by nature the children of wrath, and subiect to the curse,
For as men Are by nature the children of wrath, and Subject to the curse,
p-acp p-acp n2 vbr p-acp n1 dt n2 pp-f n1, cc j-jn p-acp dt n1,
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yet had he come in no daunger thereof. But on the other side whereas we suffer, we suffer by double right:
yet had he come in no danger thereof. But on the other side whereas we suffer, we suffer by double right:
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(46) verses (DIV2)
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for if by this seede of Abraham all men must be deliuered from the curse, it is necessarie that by it the Lawe be fulfilled.
for if by this seed of Abraham all men must be Delivered from the curse, it is necessary that by it the Law be fulfilled.
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This also the reason of the couenant requireth: This also the reason of the Covenant requires:
d av dt n1 pp-f dt n1 vvz:
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The fourth thing whereof the present place of the Apostle doth admonish vs, is, that Christ hath satisfied the Lawe for vs. Which he also witnesseth of himselfe Matth. 5: I am not come to destroye the Lawe, but to fulfill it.
The fourth thing whereof the present place of the Apostle does admonish us, is, that christ hath satisfied the Law for us Which he also Witnesseth of himself Matthew 5: I am not come to destroy the Law, but to fulfil it.
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Vnto which benefite the onely virginitie had not bin sufficient, yea it had bin euen vnprofitable.
Unto which benefit the only virginity had not been sufficient, yea it had been even unprofitable.
p-acp r-crq n1 dt j n1 vhd xx vbn j, uh pn31 vhd vbn av j.
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and the blessed frute of the wombe of Marie.
and the blessed fruit of the womb of Marie.
cc dt j-vvn n1 pp-f dt n1 pp-f np1.
(46) verses (DIV2)
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and by them he was brought forth, which was to put awaye all curse from them that beleeue in him, that so he might be both the blessed seede of Abraham,
and by them he was brought forth, which was to put away all curse from them that believe in him, that so he might be both the blessed seed of Abraham,
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(46) verses (DIV2)
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for that her most holy members, inasmuch as she was a woman, were aduaūced vnto this dignitie, that they were as meanes toward the fulfilling of the holy couenant of God,
for that her most holy members, inasmuch as she was a woman, were advanced unto this dignity, that they were as means towards the fulfilling of the holy Covenant of God,
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Wherefore although Marie be holily to be reuerenced by the name of virgine, yet by no comparison greater reuerence is due vnto her then by the name of woman,
Wherefore although Marie be holily to be reverenced by the name of Virgae, yet by no comparison greater Reverence is due unto her then by the name of woman,
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and is also the author of eternall blessing to thē that beleeue.
and is also the author of Eternal blessing to them that believe.
cc vbz av dt n1 pp-f j n1 p-acp pno32 cst vvb.
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and it came to passe, that Christ became both the true seede of Abraham, and yet free from all contagion of Adam,
and it Come to pass, that christ became both the true seed of Abraham, and yet free from all contagion of Adam,
cc pn31 vvd pc-acp vvi, cst np1 vvd d dt j n1 pp-f np1, cc av j p-acp d n1 pp-f np1,
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So was the couenant of God fulfilled on either side:
So was the Covenant of God fulfilled on either side:
np1 vbds dt n1 pp-f np1 vvn p-acp d n1:
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and also that he should be borne without the commixtion of man, a virgine being conceiued with child by the onely meanes of the holy Ghost, that being full of blessing, he might deriue the same vnto all beleeuers.
and also that he should be born without the commixtion of man, a Virgae being conceived with child by the only means of the holy Ghost, that being full of blessing, he might derive the same unto all believers.
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(46) verses (DIV2)
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and the right ofspring of Abraham:
and the right offspring of Abraham:
cc dt j-jn n1 pp-f np1:
(46) verses (DIV2)
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this meane was inuented, that he should of Marie being verie woman and the daughter of Abraham, be borne verie man,
this mean was invented, that he should of Marie being very woman and the daughter of Abraham, be born very man,
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& that also he should be borne pure from synne:
& that also he should be born pure from sin:
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Forasmuch then as the couenant of God promised to Abraham, did require these two thinges, both that Christ should be the true sonne of Abraham, that is, his seede, his true flesh and blood,
Forasmuch then as the Covenant of God promised to Abraham, did require these two things, both that christ should be the true son of Abraham, that is, his seed, his true Flesh and blood,
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For how should blessing be promised to come vnto all by Christ, if all were not subiect to the curse?
For how should blessing be promised to come unto all by christ, if all were not Subject to the curse?
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for that all men are by nature vnder the curse.
for that all men Are by nature under the curse.
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as the maner of the diuine couenant required. Whereupon it is gathered, that Christ could not be borne of the seede of man,
as the manner of the divine Covenant required. Whereupon it is gathered, that christ could not be born of the seed of man,
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but it behoued that Christ should be that blessed seede, whose blessing should be poured forth vpon all,
but it behooved that christ should be that blessed seed, whose blessing should be poured forth upon all,
cc-acp pn31 vvd cst np1 vmd vbi d j-vvn n1, rg-crq n1 vmd vbi vvn av p-acp d,
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For of the seede of a sinfull man, nothing could be borne, but that which is defiled with synne:
For of the seed of a sinful man, nothing could be born, but that which is defiled with sin:
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and therefore without the commixtion of man.
and Therefore without the commixtion of man.
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for that she being a virgine became a mother, the cause was, for that it behoued that Christ should be borne without synne,
for that she being a Virgae became a mother, the cause was, for that it behooved that christ should be born without sin,
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Neither was it considered in choosing her, that she was a virgine, but that she was a woman:
Neither was it considered in choosing her, that she was a Virgae, but that she was a woman:
av-d vbds pn31 vvn p-acp vvg pno31, cst pns31 vbds dt n1, cc-acp cst pns31 vbds dt n1:
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for this cause I say, the Apostle calleth her rather a woman then a virgine.
for this cause I say, the Apostle calls her rather a woman then a Virgae.
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but in that she was a woman she brought forth him which is saluation vnto all,
but in that she was a woman she brought forth him which is salvation unto all,
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and thereby the mother of Christ, then that she is a virgine, for that this is onely an ornament vnto her,
and thereby the mother of christ, then that she is a Virgae, for that this is only an ornament unto her,
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But because it is of greater importaunce to the Apostle, and vnto all vs, that Marie is a woman,
But Because it is of greater importance to the Apostle, and unto all us, that Marie is a woman,
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although she brought it forth alone, without the meanes of man, wherein she was declared both a singular virgin and woman.
although she brought it forth alone, without the means of man, wherein she was declared both a singular Virgae and woman.
cs pns31 vvd pn31 av av-j, p-acp dt n2 pp-f n1, c-crq pns31 vbds vvn d dt j n1 cc n1.
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For she brought forth fruite vnto vs, which belongeth to a mother, and not to a virgin,
For she brought forth fruit unto us, which belongeth to a mother, and not to a Virgae,
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and to bring forth, that is, to do the partes of a mother. Seeing therefore that Marie was a mother in deede, she is rightly called a womā.
and to bring forth, that is, to do the parts of a mother. Seeing Therefore that Marie was a mother in deed, she is rightly called a woman.
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but a woman signifieth a sex and certein condition, whereunto it belongeth to be with childe,
but a woman signifies a sex and certain condition, whereunto it belongeth to be with child,
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He would not say, of a virgine, for that a virgine is not a name of nature,
He would not say, of a Virgae, for that a Virgae is not a name of nature,
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This is that one man, which was borne onely of a woman.
This is that one man, which was born only of a woman.
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This Paule affirmeth when he sayth, that he was made of a woman, not of a man, as other are wont. This Paul Affirmeth when he say, that he was made of a woman, not of a man, as other Are wont.
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The third thing which is here set forth vnto vs to beleeue, is, that Marie the mother of Iesus is a virgine.
The third thing which is Here Set forth unto us to believe, is, that marry the mother of Iesus is a Virgae.
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they shall crie, but none shall heare them.
they shall cry, but none shall hear them.
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They which do here neglect him, as though he were made man for nought, and in the meane season do without a mediatour praie vnto God, who hath created heauen and earth, they shall pray in deede, but none shall helpe them:
They which do Here neglect him, as though he were made man for nought, and in the mean season do without a Mediator pray unto God, who hath created heaven and earth, they shall pray in deed, but none shall help them:
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here is the throne of grace and the true mercy seate, from which none is driuen or thrust which wt true faith resorteth vnto it.
Here is the throne of grace and the true mercy seat, from which none is driven or thrust which with true faith resorteth unto it.
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he that will seeke him here, shall fynde: he that will aske here shall be heard:
he that will seek him Here, shall find: he that will ask Here shall be herd:
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wherefore he hath humbled himselfe to vs, and taken vpon him that nature, which is best knowne and most familiar vnto vs, to wit, euen our owne. Here he looketh for vs: here he will receiue vs:
Wherefore he hath humbled himself to us, and taken upon him that nature, which is best known and most familiar unto us, to wit, even our own. Here he looks for us: Here he will receive us:
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The nature of God is otherwise higher, then that we are able to attaine vnto it,
The nature of God is otherwise higher, then that we Are able to attain unto it,
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This couenāt of God shal not be violated of because any. Thus Christ himselfe sayth, Ioh. 6: No man commeth to the Father, but by me.
This Covenant of God shall not be violated of Because any. Thus christ himself say, John 6: No man comes to the Father, but by me.
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This Christ alone is the mediatour & blessed seede, by whom thou must receiue blessing, otherwise thou shalt continue for euer in malediction.
This christ alone is the Mediator & blessed seed, by whom thou must receive blessing, otherwise thou shalt continue for ever in malediction.
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and neglecting Christ striue to come directly vnto God, as the Turkes and Iewes doe.
and neglecting christ strive to come directly unto God, as the Turkes and Iewes doe.
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Hereupon it appeareth that they preuaile nothing, which make a proper waye vnto themselues to God, by their owne workes and godlines,
Hereupon it appears that they prevail nothing, which make a proper Way unto themselves to God, by their own works and godliness,
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Gen. 22. Christ is this seede, and therefore the true sonne of Abraham, his flesh and blood.
Gen. 22. christ is this seed, and Therefore the true son of Abraham, his Flesh and blood.
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In thy seede shall all the nations of the earth be blessed. In thy seed shall all the Nations of the earth be blessed.
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and did also yeeld them to death for our sake. This is that couenaunt which was promised to Abraham:
and did also yield them to death for our sake. This is that Covenant which was promised to Abraham:
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But to eate and drinke his flesh and blood, is nothing els but to beleeue, that Christ tooke these vpō him in deed,
But to eat and drink his Flesh and blood, is nothing Else but to believe, that christ took these upon him in deed,
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Except ye eate the flesh of the sonne of man, and drinke his blood, ye haue no life in you. Except you eat the Flesh of the son of man, and drink his blood, you have no life in you.
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This it is necessarie that we beleeue as the Lord himselfe declareth Ioh. 6, in these wordes:
This it is necessary that we believe as the Lord himself Declareth John 6, in these words:
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A woman by nature bringeth forth nothing but verie man.
A woman by nature brings forth nothing but very man.
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made of a woman. For surely that that is made or borne of a woman, is man: made of a woman. For surely that that is made or born of a woman, is man:
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This Paul teacheth, when he sayth:
This Paul Teaches, when he say:
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The second thing which ought here to be considered, is, that Christ is verie man and the sonne of man.
The second thing which ought Here to be considered, is, that christ is very man and the son of man.
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Of the holy Ghost it shalbe spoken hereafter.
Of the holy Ghost it shall spoken hereafter.
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And so the Apostle teacheth here, that the Father and the Sonne are one God, and two persons.
And so the Apostle Teaches Here, that the Father and the Son Are one God, and two Persons.
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Againe, seeing that he is sent of God, and is his sonne, he must needes be an other person.
Again, seeing that he is sent of God, and is his son, he must needs be an other person.
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For to be the sonne of God is more then to be an Angell, as it is els where declared.
For to be the son of God is more then to be an Angel, as it is Else where declared.
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surely he is also true God.
surely he is also true God.
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Now if he be a sonne, he is more then a man or an Angell, which seeing they are the highest creatures,
Now if he be a son, he is more then a man or an Angel, which seeing they Are the highest creatures,
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God sent forth his Sonne, it is thereby manifest, that he was, before he came and was made man.God sent forth his Son, it is thereby manifest, that he was, before he Come and was made man.
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For we must beleeue in one God, who is the verie truth, and we without him can neither liue, nor obtaine saluation. Whereas therefore the Apostle sayth:
For we must believe in one God, who is the very truth, and we without him can neither live, nor obtain salvation. Whereas Therefore the Apostle say:
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so should we be depriued of life and saluation.
so should we be deprived of life and salvation.
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For if we should beleeue in Christ, and not in God, as God should be depriued of his honour,
For if we should believe in christ, and not in God, as God should be deprived of his honour,
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lest that we should beleeue in any other thing thē in God alone.
lest that we should believe in any other thing them in God alone.
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