Collected Sermons, lost sheep
A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.
Luke 15.
Verſe 1. THen reſorted vntounto him all the Publicans and ſinners to heare him.
2. Therefore the Phariſes and Scribes murmured, ſaying: He receiueth ſinners and eateth with them.
3. Then ſpake he this parable to them ſaying:
4. What man of you hauing an hundred ſheepe, if he loſe one of them, doth not leaue ninety and nine in the wildernes, and go after that which is loſt, vntill he find it?
5. And when he hath found it, he layeth it on his ſhoulders with ioy.
6. And when he commeth home, he calleth togither his friendes and neighbours, ſaying vntounto them: Reioyce with me: for I hauehave found my ſheepe which was loſt.
7. I ſay vntounto you, that likewiſe ioy ſhall be in heauen for one ſinner that repenteth, more then for ninetie & nine iuſt men, which neede none amendement of life.
IN this text, dearely beloued,What kinde of doctrine this text cō taineth. euen that doctrine is contayned, which we are perſwaded, and glory to be our chiefe doctrine, and which by beſt right deſerueth to be called chriſtian doctrine, to wit of grace and forgiuenes of ſinnes, ſet downe againſt the doctrine of the law, and of workes. But it is a very ſhamefull thinge, that a ſermon ſo excellent, and repleniſhed with ſo great comfort and ioy, ſhould be heard of a man that is wicked & a contemner of the word of God. This is much more miſerable, that all thinke they hauehave ſo ſoone throughly learned it, to the knowledge whereof eueryevery one will ſeeme to hauehave attained, thinking that there is nothing in it, which he doth not perfectly vnderſtād, and that there is no neede to ſpend any more ſtudie in learning it. Although it be not grieuous to God him ſelfe, neither doth it yrke or wearie him, eueryevery yeare repeating it, or rather eueryevery day exerciſing it, as though he knewe to preach nothing elſe, being vnſkilfull and ignorant of all other kind of doctrine. And we miſerable and wretched men doe ſo ſoone as we thinke attaine to the knowledge of the chiefeſt doctrine, that forthwith it is weariſom and tedious vntounto vsus to repeat it, whereby all pleaſure and louelove of the worde of God dieth and is extinguiſhed in vsus.
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, & ſheweth what gaue Chriſt cauſe to make this ſermon, where he ſayth: Then reſorted vntounto him all the Publicans and ſinners to heare him. In which wordes he plainly ſignifieth with what mē Chriſt kept companie,With what kind of men Chriſt was conuerſant. namely with them, which in the ſight of all men liued as it did not become them, and were openly called ſinners and euell perſons. Whereby it appeareth that the Phariſees ſemed to hauehave ſufficient cauſe to finde fault with Chriſt, for that he, which would be counted holy, did familiarly keepe companie with ſuch men.Publicans what they were. For they were commonly called Publicans at that time, to whom the Romās did let out ſome citie or cuſtome, or ſome charge or ouerſight in matters, for a certain ſumme of money: as the Turke or Venetians do now commit to ſome one ſome citie or office, for which a certain ſumme of money is yearly to be payed, and what ſoeuer they ſhall ſcrape togither by vniuſt exactions aboue this ſumme, that is their owne. So alſo the aforeſaid Publicans did, which ſo gathered thoſe tributes and money wherewith they were charged, that they themſelues alſo might hauehave ſome gaine thereby. And ſeing that a ſumme of money to be paide for ſome citie or office was not ſmall, they deſirous to gaine thereby, did by all meanes deale vniuſtly, and vſed extortion in all thinges, in all places, and with all perſons. For the Lordes and maiſters held them ſo hardly and ſtraightly, that they could not get much thereby, if they would deale rightly and iuſtly, and oppreſſe no man with vniuſt exactions. Whereupon they had a verie euell report abroad, that they were moſt vniuſt exactors, and endued with ſmall honeſtie and integritie of life. Likewiſe the reſt in generall were called ſinners, which otherwiſe liued diſhoneſtly and wretchedly, & were defiled with filthie offences, as with couetouſnes, with whoredome, with ſurfetting and drunkennes, and ſuch like. Such reſort here vntounto Chriſt, and come to heare him, when as before they had knowen him by report to be excellent and famous both in wordes and deedes.
Howbeit it is certaine that in them although they ſemed euen deſperate, there was a ſparke of vertue and honeſtie, in aſmuch as they longed after Chriſt, both couering to heare his doctrine, and alſo earneſtly deſiring to ſee the workes which he did, when before they knewe him to be a good man, and heard no ill report either of his doctrine or workes, ſo that their life did farre differ from his. Neuertheles they are ſo wel diſpoſed, that they are not his enemies, neither refuſe or flie his company, but runne vntounto him, not of any euell purpoſe or intent, but to ſee and heare ſome good thing, whereby they may amend their life.The malitious dealing of ye Scribes & Phariſees. Contrariwiſe the Phariſes and Scribes, which were counted moſt righteous and holy, are ſuch poyſonfull beaſtes, that they are not only ſore diſpleaſed at Chriſt, whom they cā abide neither to ſee nor heare, but alſo they can not be content, that miſerable ſinners ſhould come vntounto him, and heare him, whereby they being led by repentance might amend: Yea they do alſo beſide this, murmur, and reproue Chriſt, for that he admitted vntounto him, and receiued Publicās and ſinners, ſaying: Behold, is this that holy and famous man? Who will now ſay that he is of God, when as he hath ſociety with ſo wicked wretches? yea rather he is a drinker of wine and a glutton, as they ſay elſewhere,Luke 7.34. a freind to Publicans and ſinners.
Such a report he is 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, but onelyonly becauſe he admitted ſuch into his company, and did not contemptuouſly reiect them. For in their opinion he ſhould hauehave gone with a ſad and auſtere countenance, in baſe apparell, & hauehave remained ſeuered from the conuerſation and companie of men, and refuſed their felowſhippe, leſt that by familiar cuſtome with them, he ſhould be defiled, and ſhould hauehave done as they were accuſtomed to do after ye maner of holy men. Of whom Eſaie writeth, that they ſtudied for ſuch puritie, that they did feare and ſuffer againſt their will euen the touching of a ſinner. Which in deede plainly appeareth Luke 7. in the Phariſe murmuring againſt Chriſt, becauſe he ſuffred himſelfe to be touched of the ſinfull woman. And it was they, that would alway be his maiſters, & preſcribe vntounto him rules whereby to liue, and behaue himſelfe in this life. Therefore in this place they murmur, for that he did not applie himſelfe vntounto thē, neither did diſdaine ye cō pany & conuerſation of ſuch ſinners according to their example.
Now Chriſt alſo is ſomewhat ſtout, plainly ſhewing here,The ſtoutne of Chriſt. that he can ſuffer ye maiſterſhip of none, but that he is altogither free & exempt from the commaundements of all, as commonly in the Goſpels we ſee him to be at his owne will & pleaſure, who neuertheles otherwiſe was both gētler and alſo more ſeruiceable then all the reſt. But when as they would deale with him by lawes, & be his maiſters, thē all friendſhip ceaſſed, for he did not otherwiſe leape back, then the adamant layd vponupon ye anuyle & ſtriken, ſpeaking and doing onelyonly the contrary of that which they require of him, although they ſeeme to ſpeake euen rightly and well, alleaging thereunto alſo the worde of God. As they doe here, where they come and ſay: thou muſt doe thus, thou muſt follow the conuerſation of honeſt men, thou muſt flee the companye of wicked men. This truly is a ſubſtantial doctrine, and confirmed by teſtimony of the Scripture. For Moſes him ſelfe commaundeth the Iewes, to auoid euill men, & take away euil from amonge them. By this text they confirme their ſayings, & come with their Moſes,Chriſt compared to the Vnicorne. and would make Chriſt ſubiect to their lawes, and hauehave him ruled by them.
But Chriſt neuertheles will be at his owne libertie. And he is not vnlike the Vnicorne, which beaſt men deny that he can be taken aliue, with what kind of hunting ſoeuer he be aſſayled. He ſuffereth him ſelfe to be wounded, to be ſtriken with darts, and to be ſlayne,Chriſt is impatient of lawes. to be taken he doth not ſuffer him ſelfe. No otherwiſe doth Chriſt alſo, who although he be ſet vponupon by lawes, yet doth he not ſuffer them, but breaketh through as through a ſpiders web, rebuking them moſt ſharpely. As Matth. 12. where they found fault with his Diſciples, becauſe they had plucked 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. Alſo Matth. 16, where he declareth to his Apoſtles that he ſhall ſuffer and be crucified, but Peter admoniſheth him to be of a good there, and ſetteth before him the precept of charitie, ſaying: Maiſter, pitie thy ſelfe, there againe he doth earneſtly and ſharpely blame and rebuke his admoniſher, and ſayth: Get thee behinde me, Satan: thou vnderſtandeſt not the thinges that are of God, but the thinges that are of men.
And in a ſumme, he is moſt impatient of all lawes wherewith they deale with him, he will be moſt free from all commaundements, and acknowledged to be the Lord of them. He alway giueth ſuch aunſwers, as with which he repreſſeth the exactors, neither wil he keepe any law as though he were compelled to do it. Contrariwiſe, when he doth any thinge of his owne accorde, then no law is ſo litle or ſo light, whereunto he doth not willingly obey, and doth much more then it requireth. Wherefore there can none be founde more gentle and ſeruiceable then he, if he be vrged with the controlement or exaction of none. Moreouer he doth ſo farre humble him ſelfe,Chriſt humble and ſeruiceable. Matth. 20.28 that he waſheth the feete of Iudas which betrayed him, according as he him ſelfe ſpeaketh of him ſelfe: I came not to be ſerued, but to ſerue others, &c. which is manifeſt to them that conſider his life, howe he walked abroade in Iudea, Samaria, Galile, and in the night ſtept on the ground, faſted forty dayes, and tooke no reſt at all, but patiently ſuſtained ſo much labour, that they feared leſt he ſhould be rauiſhed in minde, or finally bringe ſome hurt to his body. He doth all thinges that he can, but that he refuſeth to be compelled, and ſuffereth no lawes to be preſcribed vntounto him, which if any ſet before him, he moſt ſtoutely reſiſteth and ſtriueth againſt them. So he is both of a moſt ſtoute and of a moſt milde ſpirit,Chriſt both of a moſt ſtout and alſo of a moſt mild ſpirit. neyther is there any more ſtoute, nor more ſeruiceable then he, whoe can abide to doe none of thoſe thinges that are exacted of him, and neuertheles doth all thinges euen moſt aboundantly, and as it were ouerfloweth with a floud of good workes, and watereth all thinges, no man commaunding him, or by way of controlement exacting and requiring any thinge of him, but he beinge permitted to doe voluntarily and of his owne accord.
Theſe thinges are done for our example, that we may learne what a true Chriſtian man is after the ſpirit, leſt we iudge him according to the lawe, and according to our owne wiſedom and vnderſtanding. For Chriſt is therefore our Lorde, that he may make ſuch men of vsus, as he is him ſelfe. And as he can not ſuffer him ſelfe to be tied and bound with lawes, but will be Lorde of lawes, yea and of all thinges, ſo alſo ought not the conſcience of a Chriſtiā to ſuffer them. For we are ſo much made free by Chriſt,The conſcience of a Chriſtian muſt not be bound with lawes. that our conſcience may know nothing cōcerning any law, whoſe iudgement & controlement it may abide to ſuffer. Neither ought we any otherwiſe to be affected according to the ſtate of ye inward conſcience, then if no lawe had bene giuen or made: yea as if neither x. cōmaundements, nor one, either of God, or of Biſhop, or of Ceſar were giuē to vsus, that we may plainly ſay: I know nothing of any law, neyther wil I know any thing. For in that ſtate and condition, wherein we Chriſtians are, our workes, & the workes of all men doe ceaſe, yea and all lawes alſo. For where there is no worke, neither can there be any law, requiring a worke and ſaying: this thing was to be done of thee, this to be left vndone. But we through Chriſt are wholly free from all workes, and righteous by meere grace and mercy, whereby we liue onelyonly before God. And this is our treaſure, whereby we are Chriſtians, and liue and ſtand before God. For how we ought to liue in outward conuerſation, to wit in fleſhe and blood before the world, it doth nothing pertaine vntounto this place.
A Chriſtian muſt not ſuffer his cō ſcience to be held captiue of any lawe.Wherefore a Chriſtian muſt learne ſo to rule his conſcience, that he ſuffer it not to be held captiue or entangled with any law. But whoſoeuer will bind and hold it with any law, let him ſtoutly and boldely ſtriue there againſt, and doe as he ſeeth Chriſt doe here and elſe where, where he vſeth ſo great ſtoutnes and earneſtnes of minde, that no Moſes or Exactor of the lawe can preuaile any thinge with him, although otherwiſe he be moſt humble, moſt ſweete and gentle of all men. Howbeit this art is aboue meaſure high and excellent, which none but he vnderſtandeth, whereof he is the Maiſter, who knoweth howe to appeaſe all lawes and teachers of lawes.We of our ſelues are not able to pacifie and appeaſe the lawe. We are not able to doe ſo: For the Deuill mightely aſſaileth vsus, and as often as he ſetteth vponupon the conſcience of man, he driueth him to that point, that he entreth diſputation with him, what he hath done or not done. Then ſuch a diſputation beginneth, as wherein is debated of our ſinne and righteouſnes, euen then man is brought into a daungerous caſe and into the myre, where be ſticketh, neither can he eſcape or rid him ſelf out, but is forthwith deeper and deeper plunged in. For he is laden with a heauy burden, which he is not able to beare, wherefore he walketh muſing, gnawing & conſuming his minde, neither can he get any quietnes thereof. Which I doe plainely feele in my ſelfe, neither can I wraſtle out, and deliuer my ſelfe by any trauell, although I labour alwayes, aſſaying all meanes to eſcape out of this goulfe, that I may aunſwere the lawe, and obtaine ſo much, that it may keepe ſilence, and ſay, now at length thou haſt done ſo much, wherewith I am conſtrayned to be content. But all endeuour and ſtudy is in vayne: for ſuch a deepe pit and daungerous goulfe it is, out of which no man is able to eſcape, although he ioyne the helpes of all men to him ſelf, as they can beare me witnes which hauehave made triall hereof, and doe as yet daily trie it.
The cauſe is our nature, which will hauehave to doe with workes and lawes, and heare what they ſay, and followe them that ſay: Why doth he eate with Publicanes and ſinners? if he did eate and drinke with vsus, he ſhould do wel. Alſo: why do thy Diſciples plucke the eares of corne on the Sabbath day? &c. with whom it will hauehave to do ſo long, til the law ſayth: now thou art righteous. For it can attaine to no higher vnderſtanding, then that the doctrine of the law is the chiefeſt doctrine, and that the righteouſnes thereof is the beſt life before God. In it it continually remaineth ſo captiue yea and bound, neither can it by any meanes deliuer it ſelf out of this priſon, being not able to pacifie and appeaſe the law, that it doe not exact any thinge of it, or reprehend it in any thing, but it is compelled to be captiue therein as in a perpetuall priſon, and the longer it ſtriueth and fighteth with the lawe, into ſo much worſe caſe doth it alwayes come, vntill at the laſt it be wholy ſubdued.
What therfore muſt I do,What a Chriſtian muſt do when the law vrgeth his conſcience. the law aſſailing & vrging my conſcience, eſpecially when I perceiue my ſelfe not to do that which it requireth? I aunſwere, euen that which Chriſt doth here, who admitteth or acknowledgeth no law, although brought out of the law of God. So learne thou alſo to doe, that thou mayeſt boldely ſay to the lawe, leaue of lawe to diſpute with me, I hauehave nothing to doe with thee. And for that very ſame cauſe, for which thou commeſt to diſpute with me, and to enquire of me, 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, and what not to doe, but what Chriſt him ſelfe is, ought to doe, and doeth. For nowe we are in the bridechamber, where onelyonly the bridegrome and the bride muſt hauehave to doe, and it behoueth not thee to come thither, nor to intermeddle any thing there.
But neuertheles it now and then knocketh and ſayth: in the meane ſeaſon notwithſtanding good workes muſt be done of thee, the commaundements of God muſt be kept,How we muſt aūſwere the law whē it is inſtant vponupon vsus. if thou wilt obtaine ſaluation. Aunſwere againe: but thou heareſt that it is not nowe tyme to ſpeake of them: for now I hauehave obtayned my righteouſnes and the ſumme of all my ſaluation without my workes in Chriſt my Lorde, and am already ſaued before thou cameſt, therefore I hauehave no neede of thy preſence. For as I hauehave ſayd, where workes preuayle nothing, neyther is the law there of any importance or weight, and where there is no law, neither is there any ſinne. The bride therefore alone, all the reſt beinge excluded, muſt reigne in the bridechamber with Chriſt, in whom ſhee hath all thinges at once, neyther needeth ſhee any thinge more, which is neceſſary to ſaluation. Wherefore the lawe muſt be excluded and vtterly reiected, yea and caſt of, as often as it will inuade and ſet vponupon the conſcience. For ſurely it ought not to medle therewith, neither commeth it in tyme, when it will hauehave muche to doe there, where it ought to hauehave nothing to doe, and whither it ought in no wiſe to come. For the conſcience reſteth in this article of our Chriſtian faith, I beleue in Ieſus Chriſt my Lord, which ſuffered, died, & was buried for me, &c. vntounto whom both Moſes law, & Ceſars, & diuine lawes ought to giuegive place. All that therfore is boldly to be chaſed from me, whatſoeuer will diſpute with me of ſinnes, righteouſnes, and ſuch like thinges.
Beholde, Chriſt would in this place reſemble this libertie vntounto vsus, that as Chriſtians we ſuffer no maiſter in our conſcience, truſting moſt conſtantly to this one thinge, that we are baptiſed, and called vntounto Chriſt, and by him iuſtified and ſanctified, whereupon we may ſay: 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 hauehave other righteouſnes, workes, lawe, &c. then may ye take them from whence ye will, ſurely ye ſhall finde no place for them in me. Thus may a man defend him ſelf, and ſtande againſt the ſuggeſtions and tentations of the Deuill, and of ſinnes either paſt or preſent. Wherefore Moſes and Chriſt are farre to be ſeparated aſunder, as alſo workes and faith, the conſcience and the outward life, ſo that if the lawe will ſette vponupon me, and make my hart afrayde, then is it tyme to ſende it away, and if it will not giuegive place, to thruſt it out by force, and to ſay: I will willingly doe good workes, and will goe forward as much as I am able for that time that I liue amonge men, but here I wil know nothing at al of them in my cōſcience, & therefore let me alone, & prate nothing of them. For here I will vouchſafe to heare neither Moſes nor the Phariſees, but Chriſt alone doth obtaine place to reigne here. I will like vntounto Marie, ſit at his feete to heare his worde, but let Martha cary abroade, 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.
But what ſhall I ſay,An obiection whereas in the meane ſeaſon I doe daily ſinne, which ſurely is euill? I aunſwere, in deede it is true,The aunſwer I am a ſinner, and I do vniuſtly, but I muſt not therefore deſpeire, as though I were ſubiect to condemnation, yea or tremble becauſe of the rigour of the lawe. For by faith I apprehend him, which hath apprehended me, and apply my ſelfe vntounto him, which hath embraced me in baptiſme, 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. Nowe when as I hauehave apprehended him by faith, then may I be bold to bid the Phariſees, and Moſes with his tables, all Lawyers with their bookes, all men with their workes holde their peace and giuegive place. No law hath then any power to conuince or accuſe me: for in this Chriſt I hauehave all thinges aboundantly, whatſoeuer can be required in me.
This, I ſay, is the doctrine and arte of Chriſtians, the ſcope and ende whereof is this, euen to reigne with Chriſt. But blockiſh men doe not vnderſtand it, taking hereupon occaſion to liue more freely, as they liſt, ſaying: what neede is there that I ſhould do good works, foraſmuch as Chriſt hath abrogated the law, &c.Albeit we be free from the law, we muſt neuertheles doe good workes after the example of Chriſt. There fooliſh babbling is in no wiſe to be borne, for Chriſt is on the other part alſo to be conſidered of thee, and thou muſt marke what he doth more. For here he him ſelfe ſayth: 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 vntounto them. Whereby thou ſeeſt that he doth fulfill much more then the law commaundeth to be done, and teacheth thee to doe the ſame by his example. He is of ſuch an heroicall ſtomacke, that he will not be vnderunder the lawe, yet doth he of his owne accorde moe thinges then the law requireth. Doe thou ſo alſo, neither looke when thou ſhalt be forced and driuen on by the lawe, but without the lawe and of thine owne accorde doe that which is needefull to be done, as Peter 1. Pet. 2 admoniſheth ſaying: 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. Theſe are they, which do all thinges with a free conſcience without the lawe, and vnconſtrained.
For where the Goſpell is truely in the hart, it maketh a man to be ſuch a one, as doth not looke while the law commeth, but is ſo full of ioy in Chriſt, that he is with ſpeede caried vntounto good works, doing well to all men, as much as he is able, & that of his owne accorde, before the law commeth into his minde. Moreouer he beſtoweth both body and life, hauing no regard, what he muſt therefore ſuffer, and ſo he is full of good workes which voluntarily flowing as it were out of a continuall fountaine are deriued vntounto many: As Chriſt being compelled, doth not abide to take vp ſo much as a ſtrawe, but vncompelled giueth him ſelfe to be crucified for me, and for the whole worlde, dying for the loſt ſheepe.
Howebeit it is very neceſſary to diſcerne theſe thinges well, when it is come to hand ſtrokes and within the throwing of the dart, as it is ſaid, the law and ſinnes diſputing now with thy conſcience, then ſee that thou doe boldly repreſſe Moſes, and bid him keepe ſilence,The old mā muſt be driuen into Moſes ſchole. ſending him abroade to the olde man. Driue him into Moſes ſchole, that he may diſpute with him and ſay: Dooſt thou heare? thou art too ſlowe and ſluggiſh in giuing and ſeruing thy neighbour. When Chriſt is to be ſerued of thee, thou wilt more willingly ſerue thy belly: thou wilt come in no perill for Chriſtes ſake, thou dooſt deceitfully robbe thy neighbour circū uenting him by what meanes ſoeuer thou canſt. For that ſluggiſh aſſe flying labour, and following onelyonly idlenes and wantonnes, vſe the tables of ſtone, whom euen againſt his will, conſtrayne to goe on in his duety.
Wherefore when thou ſhalt ſet vponupon me, in that thinge which is right and meete (thou muſt ſay vntounto Moſes) I will willingly heare thee,We muſt admit Moſes to deale with the outward man, but not with the cō ſcience. and follow thy admonitions, namely according to the outward man, and in outward life, where thou maiſt beare rule like a ſcholemaiſter, & as one gouerning a familie: Where thou haſt power to cōmaund me, to be obedient, modeſt, patient, good to my neighbour, dutifull and liberal toward the poore, & to celebrate God with praiſes poured forth to his glorie: moreouer to be content for his words ſake to abide the contumelies & ſclaunders of all perſons, & to ſuffer eueryevery kind of iniurie of the world. 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. For the ſpirit, by the teſtimonye of Chriſt, is willing, and ready, although the fleſh be weake.
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. For there I hauehave an other both great & vnſpeakeable treaſure, whoſe name is Chriſt. And in a ſumme, whatſoeuer pertaineth to bridle ye outward man, thou canſt not lay on a ſufficient burden thereof: but thou muſt burden the conſcience nothing at all. For he that enioyeth Chriſt, is aboue all lawes, as Paul ſaith: the lawe is not giuen for the iuſt, who notwithſtanding in the meane time doth more thinges, then he is able to fulfill in the fleſh. For according to the lawe we are ſinners, and concerning our perſon we muſt abide vnderunder it. But through Chriſt we are farre aboue the lawe.
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: for he doth not make Chriſtians righteous & honeſt. Howbeit I will not deny yt he doth this, that he ſheweth vntounto them their duties, which otherwiſe they would willingly fulfil & ſatisfie, yea & doe moe things alſo, but that the fleſh doth not ſo willingly & wt that readines wherwith it ought, follow the ſpirit. In which reſpect they are to be admoniſhed and vrged, the conſcience neuertheles remaining free, ſo that the law hauehave no power to accuſe them. Wherfore ſuch doctrine & admonition ought to be among Chriſtians (as it is certaine yt among the Apoſtles there was) whereby eueryevery man may be admoniſhed of his ſtate & office. As for the reſt which are not Chriſtians,Who they be which muſt be vnderunder the diſcipline of Moſes. they muſt be ruled by Moſes lawes, & 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, although they do it not with a patient and willing mind. 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, although they can babble & glory of many things concerning the Goſpell, & they notwithſtanding do abuſe it only to ye luſt of their mind: let them know that they are vnderunder the diſcipline and correction of Moſes.
For they are not ſuch men, as are capable of this doctrine, which liue with ſuch a ſecure mind, that they thinke, they hauehave no neede of the Goſpel, or that they otherwiſe do ſufficiently knowe it. But they onelyonly 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: Alas, how wretchedly hauehave I led my life? what account ſhal I make vntounto 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. And the caſe ſtandeth very vnequally with both, for they which ſhould hauehave nothing to do with the law, do moſt of all wraſtle wt it, & alone feele it. But others of whom onelyonly ye law ſhould be felt, are nothing moued with it: yea the more grieuouſly they are terrified by the lawe & the wrath of God, by ſo much they become more indurate. 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.
Howbeit Chriſt both here and eueryevery where elſe (as it is ſaid) both by doctrine & alſo by his owne example teacheth vsus, which feele our ſinnes and the burden of the lawe, and would willingly be Chriſtians, to accuſtome our ſelues to fight againſt it, & driue it from vsus vntounto others, to giuegive no place to the Deuil, who would by the lawe breake vppe the bridechamber of Chriſt, 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. For this is the arte of Chriſtians whom it behoueth to knowe and learne moe thinges,Chriſtians muſt knowe how to fight againſt the deuill and to beare his aſſaults. then that prophane and blockiſhe common ſorte knoweth and vnderſtandeth, that we may knowe well the maner how to fight with the deuill, and to beare his aſſault, as often as he ſhall ſet vponupon vsus, & diſpute with vsus out of Moſes. 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. For all his trauaills & deceits tend vntounto this end, that he may craftely plucke vsus from Chriſt, and draw vsus vntounto Moſes. For he knoweth full well, the matter being brought to that point, the victorie ſhalbe on his ſide.
Wherefore thou muſt againe and againe take heede that thou ſuffer not thy ſelfe to be plucked out of this hauen,We muſt take moſt diligent heede that the deuell plucke vsus not from Chriſt to Moſes. neither to be entiſed out of this circle. 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, yet maiſt thou aunſwere him and ſay: 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; or leaue vndone, but by what means we obtaine to hauehave God gentle and fauourable vntounto vsus, and how we get remiſſion of ſinnes. 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: 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 vponupon me. Beholde, he that vnderſtood this art well, ſhould be a right and perfect man, as Chriſt was, ſo farre aboue all lawes, that he might be bold to call Peter Satan, and the Phariſees fooles, and leaders of the blynde, and put Moſes himſelfe to ſilence, and ſo liue altogether without the lawe, and yet in the meane ſeaſon fulfill all lawes: furthermore be obſtinate and ſtout againſt all that will enforce and conſtraine him, and yet notwithſtanding of his owne accord profite and obey all. But truly herein conſiſteth all the defect, that we do neuer fully and perfectly learne this arte, the deuell ſo letting and hindering vsus, that we go prepoſterouſly to worke, being too ready and willing to heare all things whatſoeuer the lawe ſayth. At whoſe threatnings alſo we are not a litle aſtonied, which it had bin better for vsus not to hauehave heard. Againe in outward things alſo we giuegive our ſelues to libertie more then is conuenient, whereas the body ſhould be kept vnderunder & bridled with workes, whereby it might be compelled to beare what ſoeuer ſhould be grieuous vntounto it, when as yet it oftentimes ſinneth, yet ſo, that ſinne abide without, where it muſt abide, & hauehave his Moſes, who alwaies may be nere vntounto it with his exactiōs. Howbeit inwardly let no ſinne or law beare rule, or reigne, but let Chriſt alone rule and reigne by mere grace, ioy and comfort. So all thinges ſhould be done rightly, and man ſhould be apt and fit to all good thinges, both to do, and alſo to ſuffer, with a glad and obedient heart by faith not feyned in the grace of God through Chriſt. Wherefore let the conſcience beare rule ouer all lawes, let the fleſh be ſubiect to euerie law.
Now he that is ſkilfull of this arte, let him giuegive thankes to God, and take heede that he be not too wiſe in it, and that he conceiue not a falſe perſuaſion of knowledge. For I and my like do not yet vnderſtand it, as we ought to vnderſtand it, although we be moſt expert of all, and hauehave bin longeſt exerciſed therein. For (as I hauehave ſaid) it is ſuch an art, as no man knoweth, but they which are Chriſtians, to ye learning wherof notwithſtāding they are compelled to be ſcholers all there life longe. Wherefore moſt farre of from the knowing hereof are thoſe ſecure ſpirits, who alone know all things, but who in very deed beſide that falſe perſwaſiō of knowledge, know nothing at all, and by this verie perſwaſion they are fartheſt of all drawne from this art and from the whole Goſpell. Neither is there any thing more grieuous, no nor a greater hurt can be brought vntounto Chriſtianitie, then by theſe pettie doctours and maiſters, which ſeeme vntounto themſelues to hauehave ſome wiſedome. For they fill all corners of the world with ſects and factions, being ſuch men, as ſerue neither God nor men, heare neither the lawe nor the Goſpell, but contemne the lawe with a ſecure mynde, and loath the Goſpell with hearing it, alwayes ſeeking after new doctrine. But truly we teach nothing for their ſakes, inaſmuch as they are not worthie of our doctrine, and are ſo puniſhed of God, that they can neuer learne it, & bring forth any frute thereby, although they heare it. Therefore let vsus only keepe it, whereof they do take away nothing at all from vsus, but that they heare a vaine noyſe and ſounde of it.
And thus much for the firſt part of this ſermō, in which Chriſt teacheth by his owne example, how eueryevery man ought to keepe his conſcience free from all diſputation of the lawe, and terrour of the wrath of God and of ſinnes. Nowe conſequently I thinke it good diligently to conſider this excellent and goodly parable of Chriſt,Luke 15.3. where he beginneth and ſayth: What man of you hauing an hūdreth sheepe, if he loſe one of them, doeth not leaue ninetie and nine in the wildernes, and go after that which is loſt vntill he find it? Chriſt is not onelyonly of a ſtout mynde, who will not follow the wordes and maiſterſhip of them, 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. 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 vntounto him, & reprehēd that in him in ſo great a matter, which they themſelues do in a much leſſe. For by what meanes could he better and more readily aunſwere them, then if he ſhould ſay:How Chriſt aunſwered the Scribes and Phariſees when they murmured for that he receiued ſinners vntounto him. 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, 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, neither do ye leaue of ſeeking, vntill ſuch time, as ye hauehave found it, and brought it home? And you count it to be well and commendably done, for which if any ſhould finde fault with you, without dout ye would reproue him as mad and beſide himſelfe. 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. Why therefore are you not vtterly aſhamed of your doings, preſuming to reprehend me in this worke, which you your ſelues commend, 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. This is rightly to hauehave aunſwered, and with honour to hauehave ſtopped the mouthes of theſe controllers & fault finders, the cauſes being ſufficiently ſhewed, why they ought not here to finde fault with him or controlle him. They hauehave well ſurely yeelded vntounto him with ſhame enough, as it is meete, and hauehave gained nothing els by their maiſterſhip and controllement then vtter ſhame and ignominie. For it is a ſhame to ſuch maiſters, yea and an exceeding great abomination, that they ſticke not to arrogate ſo much vntounto themſelues, as to teache that man, and admoniſh him of his dutie, who of God is appointed a maiſter ouer all. But it ought ſo to fall out, as I hauehave ſaid, that he which will rule and iudge a Chriſtian by his maiſterſhip, and endeuoureth to bring him from his baptiſme and the article of Chriſt, to be ruled by his wiſedome or law, doth not onelyonly become a foole, but is alſo the author of extreme abomination and homicide. 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. 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, and not vnworthely to his great euell he kicketh againſt the pricke.
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, for he can get no gaine thereby, for Chriſt is moſt impatient of all their maiſterſhip and doctrine. 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 hauehave done this or that, or as yet thou oughteſt to do it, then is his caſe become exceeding ill,We muſt in any wiſe cleaue faſt vntounto Chriſt. inaſmuch as he hath fallen from Chriſt. Therefore we muſt endeuour, to hold Chriſt faſt, hauing no regard, although all the world ſhall teach vsus. For if we ſhall abide with him, and hold the true vnderſtanding of the article concerning him, we ſhall eaſily ouercome all ſuch maiſters and teachers. For this Chriſt wilbe moſt free from all controlement & maiſterſhip, contending to be the onelyonly maiſter and controller of all men, that either in fauour they may reuerently acknowledge him for the Lord and maiſter, and themſelues for fooles, or in furie and indignation being ſubiect to the reproch of all men, may vtterly periſh.
But I hauehave 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, and vnrulely common ſort, to whom we do not preach it, but to thoſe onelyonly, which ſtriue with terrour and anguiſh of conſcience, or ſtand in perill and daunger of death, and diſpute with the deuell cōcerning their ſinnes committed, whereby he would driue them vntounto deſperation. Before theſe this amiable image is to be ſet, whereby they may receiue comfort and cheerefulnes of minde. 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. For it is an image moſt pleaſaunt and amiable, and more artificially painted, then any Apelles is able to paint with his penſill. Neither doth any man excell in ſuch eloquence of ſpeeche, that he is able ſufficiently to declare & comprehend it in wordes. Wherefore it is to be apprehended in the hearte by fayth, as much as may be. Neuertheles we muſt ſpeake ſomething of it, that we may giuegive cauſe and occaſion to other to thinke and conſider more earneſtly thereof.
I alſo, ſayth he, hauehave an hundred ſheepe, that is, that litle flock of all Chriſtiandom, of which number one is loſt, and fallen from the communion of Chriſtians. 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. 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, and is not a litle carefull, how he may finde the ſheepe when it is loſt, and bring it home againe,How the ſheep is affected towarde his ſhepeheard. and with no leſſe deſire the ſheepe longeth after the ſhepehearde. Whom if it vnderſtand to be his owne ſhepeheard (as by nature it doth vnderſtand) it feareth him not, but runneth vntounto him with great confidence, and being full of good hope, goeth before him, Yea as ſoone as euer it heareth his voice, it aunſwereth by bleating.The affectiō of the ſhepeheard toward his ſheepe. On the otherſide alſo the ſhepeheard hath greate care and deſire to finde againe the loſt ſhepe, which hath ſtrayed frō him. Both he himſelfe ſeeketh, & ſendeth forth ſeruaūts to ſeeke there, whitherſoeuer he thinketh it is ſtrayed, neither doth he leaue ſeeking, vntill hauing found it, he hath brought it home. For he is not ignoraunt how miſerable a liuing creature a ſolitary ſheep is, whoſe life conſiſteth onelyonly in the helpe and ſafe keeping of the ſhepeheard, inaſmuch as it can nothinge at all helpe it ſelfe, but being deſtitute of a ſhepeheard, is conſtrayned to periſh. Moreouer, it is alſo fearfull and ready to goe ſtray, and as ſoone as it hath wandered out of the way, and from the ſhepeheard, forthewith commeth into perill of life, & can not tary, although being brought, it commeth to an other flocke, and a ſtraunge ſhepeheard calleth it, neuertheles it goeth on through thornie and ſedgie places, through waters and fennes, vntill it come in daunger of ye woulfe, or waſted by ſome other miſchiefe vtterly periſheth. And although it be brought into by wayes and deſerts, and is now thought to be loſt, notwithſtāding it hath this hope, 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. Moreouer neither doth the ſhepeheard therefore ſeeke it, that when he hath found it, he may wrathfully fight with it, or handle it ill for that it hath gone aſtray, or caſt it to the woulfe to be torne in pieces, but all his care and thought is, that he may moſt gentlely allure it to himſelfe, and may deale with it moſt louingly, to wit, lay it on his ſhoulders and carie it, vntill he hath brought it vntounto the reſt of the flocke.
This is that picture, reſembled in this creature & ſilly beaſt, whereby Chriſt ſheweth vntounto vsus, what affection of mynde he beareth, and what he doth toward vsus, and alſo what we ought to promiſe our ſelues concerning him. 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, louelove, and conſolation. Therefore ſee that thou alſo do ſet before thy ſelfe the ſheepe pertaining to this ſhepeheard, then ſhalt thou truly vnderſtand, how much greater and vehementer care he hath taken to preſerue it, 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. For he will hauehave his maruelous and continuall kindenes, and the vnſpeakeable flames of his moſt feruent louelove to be ſhewed, or rather poured forth vponupon miſerable, fearefull and trembling conſciences, which vnfeynedly lament their ſinnes, and deſire to be deliuered from them, and ſuch are his true ſheepe.
The parable of the ſhepeheard & the loſt ſheepe reſembleth Chriſt, & the Chriſtiā that is ſtrayed out of the way.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. And although it be called by the voices of others, and runneth vntounto them, thinking that it ſhal fynde his owne ſhepeheard, yet failing of his purpoſe it findeth him not, but alway runneth from corner to corner, ſtraying vp and downe, and ſtil wandreth farther out of the way. Neither it is ſuccoured with any comfort or helpe, before it heare the voice of the true ſhepeheard ſounding againe in his eares: euen as we learne the ſame to be true by daily experience, and euerie man trieth it in his owne heart. For the Goſpell of Chriſt being taken away or not exerciſed, here ſome falſe maiſter, 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, and ſheweth himſelfe ſo, as though he were he true ſhepeheard. But by the means of theſe the ſheepe is entangled onelyonly with greater errours, vntill it wandreth quite and altogither out of the way. To theſe commeth the deuill alſo with his cogitations, which he craftely putteth into the heart: Alas, if thou hadſt done this or that, or hadſt not done, &c. with all which he practizeth nothing els, but that he may make it fall into greater errours, that it may not know where to abyde. And this truly falleth out, Chriſt being remoued out of ſight, and the article of him being extinguiſhed. Whatſoeuer moreouer ſhalbe taught, counſeled, & ſhewed, by what meanes ſoeuer, all thinges neuertheles become worſe and draw nere vntounto deſtruction, vnles the true ſhepeheard come with his voice, and call backe and bring againe the ſtraying ſheepe.
Hereupon it appeareth that it is exceeding neceſſarie & conuenient, that we learne to know Chriſt well,It is very neceſſarie to learne to know Chriſt a right. that we do not behold him as a cruell tyranne or as an angrie iudge (as the preachers hitherto hauehave ſet him forth to the people, and the deuel himſelfe ſheweth him to the hearts of mē no otherwiſe to be thought vponupon and cōſidered) who hath drawne his ſword already againſt vsus: But as the ſheepe doth naturally looke on the ſhepeheard, not as on him, of whom it ſhall be terrified, chaſed, and ſlaine, but ſo ſoone as it beholdeth him, is cheered and put in hope of helpe, & is no more in feare or ſolitarines, but forthwith ſpeedely goeth to him with all boldnes: So alſo when we deſire to conceyue a truſt and hope of helpe, and to be ſtrengthened and eaſed with comfort, then the voice of our ſhepeheard, that is of Chriſt, muſt be knowne and learned well of vsus, all voices of other ſhepeheards not regarded, which draw vsus only into errours, and toſſe vsus vp and downe, and that onelyonly article muſt be heard and comprehended in minde, which Chriſt ſo louingly and comfortably painteth in our heart, as by any meanes it can be painted, that I may with all confidence and boldnes ſay: The Lord Ieſus Chriſt is my onelyonly ſhepeheard, and I (alas) the loſt ſhepe, which hath ſtrayed in the deſert, but am troubled with no ſmall anguiſh of mynde for my wretched life, deſyring with moſt feruent affectiō, both to hauehave God fauourable vntounto me, & alſo to hauehave peace in my conſcience. But truely I vnderſtand here, that he is no leſſe deſirous of me, then I am of him. I labour with great carefullnes to come vntounto him, and he is carefull and deſyreth greatly that he may bring me againe vntounto himſelfe.
If we were certainly thus perſwaded of his affection towarde vsus, and did graue in our minde that it ſo greatly deſireth after vsus, and is ſo ſweetely poured forth vponupon vsus, it can not be, that we ſhould abhorre and feare him, but we would with a cheerefull minde runne vntounto him, and tary only with him, abyding to heare the doctrine or voice of no other. For the doctrine of an other cō ming betweene, either of Moſes or of any one what ſoeuer, doth nothing els but trouble and diſquiet the conſcience,No peace or quietnes but in Chriſt alone. ſo that it can neuer fynde any peace or quietnes. Therefore Chriſt ſayth Matth. 11. Come vntounto me all ye that are wearie and laden, and I will eaſe you. Take my yoke on you, and ye shall fynde reſt vntounto your ſoules, &c. As though he ſaide: runne and ſeeke in what places ſoeuer ye will, heare and learne what ſoeuer can be preached vntounto you, yet ſhall ye fynde no quietnes of heart, ye ſhall fynde no peace but in me alone. We wil eaſily permit good workes to be preached, a righteous life to be taught, the ten cō maundements to be deliuered by inſtruction, and all things els which ſerue to the amendement of life, but ſo farre onelyonly, as they are taught to the vnrulely and vntractable common ſort, alſo to force and bridle the wantonnes of our old Adam. But they which preach to the conſcience wrapped in anguiſhes and terrours becauſe of ſynne, ought to preach no other word then of Chriſt. For this is that loſt and miſerable ſhepe, of whom no other maiſter is to be borne or had, but that onelyonly ſhepeheard Chriſt, who neither vrgeth it with the lawe, nor is eger vponupon it, but moſt ſweetely and gently handleth it, and layeth the miſerable and ſinfull ſheepe vponupon his ſhoulders, doing that of his owne accord, which was to be done of the ſheepe, as we ſhall heare by and by more at large.
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.The differēce betwene the doctrine of Moſes and of Chriſt muſt be throughly knowne of Chriſtians. For Moſes ought to hauehave no entraunce to the loſt ſheepe, no nor by any meanes is to be admitted to it, although he preach beſt of all other. For if confounding theſe, we will comfort and erect the troubled conſcience by the lawe after this ſort: be of a good cheere, for thou haſt not committed homicide, neither haſt thou defiled thy ſelfe with adulterie, neither haſt thou perpetrated any other haynous offence, or done it with a good will, &c. This alſo is a comfort, but which can endure a verie ſmall time, neither can it ſuſtaine the aſſaults and violence of the enemie, neither bringeth it or containeth any thing els but confidence of it ſelfe, wherewith the miſerable ſheepe is holpen nothing. For it remayneth as much wandring and loſt as before, neither can it helpe it ſelfe, or come to his owne ſhepeheard. But if we will helpe & ſuccour it, we muſt ſhew vntounto it the true ſhepeheard, who commeth to ſeeke it, that hauing found it he may bring it home againe, and exhibit his voice vntounto it to be heard. Hereby it may obtaine true and effectuall conſolation, and be bold to aunſwere Moſes, and ſay: Now truely I hauehave 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, or the worſt man of all men. For now I will neither heare thee with an aſtonied minde, nor follow thee. But this is the ſumme of my comfort and ſaluation, whereunto alſo I do confidently truſt, that I hauehave ſuch a ſhepeheard as ſeeketh me of his owne accord, and hauing layd me on his ſhoulders carieth me. Let vsus enter diſputation hereof if thou art ſo diſpoſed, not how righteous or vnrighteous I am, but how I hauehave come vntounto Chriſt.
Wherefore we muſt alwayes preach according to the capacitie and qualitie of the hearers. For I hauehave ſayd that this doctrine is not fit for a blockiſh and vntractable man. As it is not meete yt a laborious threſher ſhould be fed with delicates, wherewith the ſicke are to be ſtrengthened and refreſhed, but the hyreling is to be fed with broune bread and cheſe, & with water. The other dainty meates and eaſy of digeſtion thou muſt reſerue for the ſicke or children, which are able to digeſt no groſſe meat:VntoUnto whom Moſes lawe muſt be preached. So in this thing alſo thou muſt obſerue the ſame differēce, that thou do rightly diſtribute theſe things, and giuegive vntounto euerie one his portiō as a prudēt houſeholder. For thou muſt keepe the doctrine of Moſes and of the Lawe, vntill thou light vponupon vnruly, hardened, and vntractable men, which lead their life ſecurely and without feare, ſet before theſe onelyonly ſtrong and common meates of threſhers to be eaten, that is, offer angrie Moſes vntounto them to be heard, who lighteneth and thundreth from the mount Sina, who terrifieth the people of Iſrael, bringeth them into the deſert, and drowneth king Pharao in the red ſea.How weake and afflicted conſciences muſt be preached vntounto. But when thou ſhalt light vponupon troubled hearts, and weake and afflicted conſciences, which are now become loſt ſheepe, then ſpeake not a word concerning Moſes and all the workes of God done in the lawe, but let thy talke be only of the workes done by Chriſt in the time of grace, & 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, ſo that leauing all the reſt, he traueleth to fynde that one, and to bring it againe into the way, neither doth he leaue of till he hath brought it home. For it is a verie great griefe vntounto him, that any man ſhould be in ſynne, and therefore be troubled and feare, neither would he that any ſhould remaine therein, and ſo periſh. Wherefore he doth moſt louingly allure & prouoke thee by his ſweete Goſpell to come vntounto him, & ſuffer thy ſelfe to be layd vpō his ſhoulders and caried, and to be called his welbeloued ſheepe.
As for them that liue ſecurely and pleaſauntly, & hauehave no regard whether God be angrie or pleaſed, they are not to be called loſt ſheepe,The loſt ſheepe. but rather wilde goats, which ſuffer not themſelues either to be fed or ruled. 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 Chriſt himſelfe, and the principall article, that is, where the conſcience is in anguiſh, 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, & deſireth to be holpē, as Dauid doth Pſal. 119. I hauehave gone aſtray like a sheepe that is loſt: oh ſeeke thy ſeruaunt, &c. In the mouth of theſe this ſuger & theſe pleaſaunt delicates hauehave a good taſt, with which the heart is refreſhed, that it fall not into deſperation, but being againe recreated with ſuch a conſolation, is lifted vp, not by Moſes but by Chriſt. 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. 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, or otherwiſe do iniurie and hurt to our neighbour. Howbeit that is not the right comfort of the heart,No true comfort of conſcience to be had by the lawe. but onelyonly a momentane tickling of the vtmoſt ſkinne, not during & pearſing. For the deuell comming & ſetting vponupon the heart, all comfort is vtterly taken away. And although in ſome point thou haſt done well and rightly, he neuertheles againe bringeth ten fold more, wherein thou haſt done amiſſe, yea euen in the moſt pure workes he can finde much impuritie, and turne all into ſinne.
Wherefore we muſt in no wiſe truſt vntounto ſuch comfort,We muſt not truſt to the comfort of ye law, but muſt reſort and cleaue faſt vntounto Chriſt. but muſt rather refuſe it and ſay: whether I be good or euell at this preſent I do not diſpute, but wil reſerue it rather vntounto that place, where it ſhalbe taught and entreated concerning workes. But in this circle wherein I now ſtand, there is no place to entreat of workes and integrity of life, but of Chriſt and his workes, which he dooth toward me a loſt ſheepe. Wherefore if thou demaund whether I be good or honeſt, I aunſwere plainly, no, but if thou demaund whether Chriſt be good and righteous, that vndoutedly I am able to confirme, and him I ſet for my goodnes and righteouſnes, vntounto whom alſo alone I couragiouſly appeale. For in his name I am baptized, of which thing I hauehave a ſeale and teſtimonie, to wit, that I am his ſhepe, & that he is that good ſhepeheard, ſeeking his loſt ſhepe, & dealing with me without all lawe, exacting nothing of me, neither as Moſes vrgeth, troubleth, and forceth me, but ſheweth vntounto me his meere & moſt ſweete grace, while he ſubmitteth himſelfe to me, & layeth me on his ſhoulders, and carieth me. Why therefore ſhould I feare the thundrings of Moſes and of the deuell, whē as I reſt in his ſafe cuſtody, which hath giuen vntounto me his righteouſnes and all other things, which holdeth and carieth me, ſo that there is now no more daunger leſt I periſh, I remaining a ſheepe and denying not my ſhepeheard, but repoſing my ſelfe wholy in him?
Thus haſt thou Chriſt moſt louingly ſet forth, vntounto thee. Now onelyonly faith is required, whereof there is great neede.A hard thing to feele true comfort of conſcience. For this doctrine is excellent, & repleniſhed with moſt ſweete conſolation and comfort, but this is wanting, that the vſe thereof is not felt, where it ought to be felt. For when the ſhepe goeth aſtray, that is, when a man feeleth himſelfe grieued with his ſynnes, and can not tell where to abyde, and is caſt of the deuell into a great feare of minde, then he alwayes runneth vntounto the contrary, neither can he comprehend or conceyue in minde, that this is true, all things falling out of his minde, which he heard here, becauſe of the preſent feeling and feare. For the deuell hath daſeled his eyes, neither can he perceiue any thing els but the wrath and indignation of God. Wherewith his heart is ſo burdened, that he is not able to raiſe vp himſelfe in minde, and to turne his eyes any other where. Nay he lyeth ſo drowned in it, that Chriſt appeareth no otherwiſe vntounto him but as an angrie iudge, as he hath hitherto beene painted out, and is ſo beaten into the hearts of all by the wicked Papiſts, ſitting on the rayne bowe, with a ſword comming out of his mouth. For this is one of the moſt decietfull crafts of the deuell, yea and of his miſchiefes which he practizeth againſt the miſerable ſhepe, to daſle his eyes, that he may not know any more his owne ſhepeheard, & vnderunder a pretence of Chriſt to leade a man to Moſes, diſputing as much of Chriſt, as he had accuſtomed to do before of Moſes. Wherefore we hauehave neede of a ſtrong & firme faith, that we may beleeue theſe things to be true, when a man himſelfe muſt diſpute euen againſt himſelfe. For the ſenſe is 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, yea and the heart in the body. It can not therefore be perfectly learned ſo ſoone as ſome thinke. In proſperitie it is eaſilie beleeued that Chriſt is ſweete and amiable, but anguiſh and terrour comming vponupon & ouer whelming the minde, man is blinde and without good vnderſtanding, and will iudge only according to the ſenſe and vnderſtanding of his owne heart, which he followeth, and confirmeth himſelfe in his owne errour. For he is taken therein, and can thinke no otherwiſe, but that it is true, and neuertheles it is not true.
Now it were a point of this art, for a man thus to ſay vntounto his heart,How a Chriſtian muſt ſpeake vntounto his owne heart. if thou confes thy ſelfe to be a loſt ſheepe, thou ſayeſt right: but that thou wilt therefore runne from Chriſt, and ſo thinke of him in thy minde, as though he were a man, which would chaſe and terrifie thee, it is a ſuggeſtion and tentation of the deuel. For if thou didſt rightly conſider him, and confes him as thy true ſhepeheard, then wouldeſt thou not flie from his ſight, neither wouldeſt conceiue terrour in thy minde, but with all cheerefulnes and boldnes wouldeſt runne vntounto him. For ſurely he is not therefore ready at hand that he may condemne thee, but he commeth to thee, ſeeking thee, that hauing layde thee on his ſhoulders, he may carie thee, and exempt & deliuer thee from ſinnes, errours, the deuill and his power, yea and from all perill. Thou perceiueſt therefore that thou art a ſinner, and haſt deſerued indignatiō, ſo much more earneſtly is that ſhepeheard to be ſought and called for of thee, that he may deliuer thee from it: of whom conſider no otherwiſe in thy minde, then the ſhepe doth of his owne ſhepeheard, whome it can not feare, but ſeing and hearing him becommeth glad and cheereful, although it hath runne from him, ſo that for this deede it hath a ſufficient cauſe to feare. The whole matter therefore conſiſteth onelyonly in this, that thou do perfectly learne Chriſt aright,We muſt cō ſider Chriſt according to the word of God. & cōſider him according to the word of God, and not according to the proper cogitatiōs of thy minde, and thine owne ſenſes. For the cogitations of men are falſe and lying, but his wordes are true and can not deceiue. Wherefore the worde alone is to be engrauen in our heart, and we muſt cleaue vntounto it with a conſtant mynde, whereby we may reproue our owne heart of lying. For it alone muſt be true, and all things els that are contrarie to it, falſe and vaine. But truly this is an arte, whereof I am ignoraunt, but much more thoſe other light ſpirites, who boaſte many thinges of it, as they that know all things, when as they hauehave euen once heard any thing thereof, and neuertheles they do not a litle perceiue or trie ſo much as any whit of it. For it is an eaſie thing to ſpeake and preach of it, but how hard a thing it is to proue it in deede, they onelyonly hauehave experience, who earneſtly make triall thereof.
This is a moſt amiable demonſtration of our Chriſt, deſcribed by himſelfe in this Goſpell, wherein he hath moſt aboundantly poured forth the flames of his moſt feruent heart, and affection toward vsus, ſhewing that he hath exceeding great care and regard to recouer his ſhepe, which alone leauing ninety and nine he ſeeketh and enquireth diligently for, not to terrifie it and beate it, but that he may helpe it, and hauing found it, may bring it home, and with his louing and ſweete voice and ſpeaking vntounto it may chere it being miſerable and afflicted in conſcience. By all which thou ſeeſt, how acceptable a thing thou ſhalt do vntounto him, if thou truſte and cleaue vntounto him with thy whole heart, and promiſe to thy ſelfe from him all goodnes and louelove.
Secondly thou plainly ſeeſt this alſo, how by all maner of outward ſignes & meanes he poureth forth his ioy and vnſpeakeable goodnes, and alſo hauing found his ſheepe how louing he ſheweth himſelfe. For ſurely he dealeth not with it by any law, as by his right he might deale, and driue it before him as he doth the reſt, or ſuffer it to go by him. Howbeit he doth none of theſe, but layeth it vponupon his ſhoulders, and all the iourny carieth it through the deſert, taking all the labour and trouble vponupon himſelfe, that at the leſt wiſe the ſheepe may reſt. Neither doth he it grudginly but willingly, for he is full of ioy for his ſheepe recouered. Now marke this alſo, how wel it goeth with the ſhepe, with how great quietnes and eaſe it lyeth on his ſhepeheards ſhoulders, neither doth it vnwillingly ſee it ſelfe reſting ſo ſweetly being deliuered from the difficulty of the iourney, as alſo voyd of all feare both of dogs and woulues, that is, of all errours and lyes, yea and of all perils and miſchiefes. And this ſurely deſerueth to be called a very pleaſaunt picture, exceeding amiable and comfortable to be looked vponupon.
No otherwiſe doth our Lord Ieſus Chriſt deale with vsus, whiles he deliuereth vsus, which he hath once done corporally by his paſſion and death, but now doth eftſoones the ſame by his power, and ſpiritually by the preaching of his word. Wherefore he layeth vsus vponupon his ſhoulders, carieth, and defendeth vsus, ſo that we are ſafe from all perils of death and the deuell, which albeit they terrifie vsus, and ſhew themſelues ſo, as though they would denour vsus, yet preuaile they nothing. For whereas we are caried, it is a ſafegard vntounto vsus, and the ſame exempteth vsus from all daungers, and putteth awaye all feare. As the ſhepe lying vponupon the ſhepeheards ſhoulders is litle careful, though the dogs barke much, and the woulfe craftily goeth vp and downe, but rather hanging downe the head is quiet and ſleepeth ſoundly.If we beleue aſſuredly in Chriſt Ieſus, we need not feare the deuell, rage he neuer ſo ſore. 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 vsus, &c. there is no cauſe why we ſhould be carefull leſt we periſh, or be deuoured of the deuell, though he open his iaws neuer ſo wide. For we are not then in our own waye, neither walke we vponupon our owne feete, but we hange vponupon the necke of our ſhepeheard, and lye vponupon his ſhoulders, where we are ſafe enough. For ſinne, death, and hell, although in deede they be terrible, yet dare they not ſet vponupon 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 euen as a ſhepe can not take heede and foreſee to it ſelfe, that it ſtray not out of the way, vnles it be led of the ſhepeheard, & when it hath ſtrayed and is loſt, can not by it ſelfe come againe to the ſhepeheard, 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, leſt that it be againe frayed and chaſed from him, or catcht of the woulfe and rent in pieces: So we alſo our ſelues can profite our ſelues neither by helpe, nor counſel, that we might obtaine peace and quietnes of conſcience, and eſcape out of the hands of the deuell, death, and hell, except Chriſt himſelfe repeat his word vntounto vsus, and call vsus againe vntounto him. And although we come vntounto him, and now ſtand in faith, yet is it not in our powre to keepe our ſelues therein, or to ſtand by our owne ſtrength, vnles he eftſoones by the power of his Word, hold, lift vp, and carie vsus, for that the deuell alwayes imagineth and purpoſeth deceit and deſtruction toward vsus, and goeth about like a roring lyon, ſeeking whom he may deuour, as S. Peter witneſſeth. Wherefore here is no place to boaſt of free will, or of our owne ſtrength, which is none, neither in beginning any thing, neither in going forward therein, much leſſe in perſeuering or continuing in it, but Chriſt our ſhepeheard alone doth all things.
Howbeit we are ſure hereof, that whiles we lye vponupon the ſhoulders of Chriſt, we ſhall remayne ſafe from all terrour and miſfortune. For he will not ſuffer vsus to be plucked or taken from his necke, neither will he himſelfe caſt vsus of, being ſo glad and ioyfull, that he hath found his loſt ſhepe, and brought it againe to the reſt of the flocke. 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. 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, vntill they be tyred and wearie with walking: of this ſhepeheard thoſe hardedened and wilde ones are to be tamed and bridled. And we alſo, when we ſhalbe vnderunder Moſes, to wit, according to the fleſh and the outward life, muſt goe, and do that which the law requireth. But in that we are, and are called Chriſtians, we muſt by no meanes ſuffer, that any worke be layed vponupon vsus, yea or exacted of vsus, but muſt giuegive our ſelues onelyonly to Chriſt to be caried and gentlely lifted vp, not vponupon horſes and charrets, but euen vponupon his onelyonly ſhoulders.Whē Chriſt carieth vsus vpō his ſhoulders. Which commeth to paſſe, as I hauehave ſayd, when he ſuffreth the word to be preached vntounto vsus, and we alſo beleeue the ſame, that he died for vsus, that on the croſſe he bare our ſinnes in his body, that he hath ouerthrowne the deuell, death, and ſynnes, and put them vnderunder his feete, and hath made and opened vntounto vsus entraunce to eternall life. Wherefore we muſt not hauehave reſpect to our owne life, how righteous and ſtrong we are, but we muſt ſtudie vponupon his one thing, that we may reſt lying vponupon his ſhoulders. In this circle we muſt hauehave no care of ſynne, death, life, or penſiuenes, inaſmuch as we hauehave all things to the full in Chriſt, who beareth and keepeth vsus.
Now he is not content with all theſe things, both that with ſuch great trauell he ſeeketh his ſhepe, and alſo that hauing found it,Exceeding ioy becauſe of the ſheepe which was loſt and is foūd againe. he carieth it with incredible ioy, but it being brought againe, he maketh feſtiual dayes, & exceedingly reioyceth, calling togither his neighbours and friendes that they may reioyce with him. Yea he affirmeth, that God alſo in heauen with the whole heauenly hoſt do reioyce ouer one ſynner that repenteth. In which wordes he ſheweth and declareth, who he is, which deſerueth to be called his loſt ſhepe, namely ſuch a ſynner, as being led by repentaunce of his former life, doth amend, moſt feruently deſyring to be deliuered from ſynnes, and earneſtly endeuouring to come vntounto Chriſt: ſuch a one hath a miſerable and troubled, yea and a contrite and humbled heart, 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, for he is ſuch a man, as ſeeketh no ſhepe but that which is loſt, and can not helpe it ſelfe.
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, and to confirme in him a ſure confidence toward himſelfe? For we ſee him ſet forth by himſelfe to vsus miſerable ſynners as a moſt louing ſhepeheard, who moſt ſorrowfully ſeeketh his ſheepe being loſt, 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 vsus.
Now he that could firmely beleeue theſe thinges, ſhould without dout through Chriſt receiue true comfort and ioy, foraſmuch as here he hath a certaine promiſe, that if he ſurely cleaue vntounto Chriſt, and reſt vponupon his ſhoulders, he ſhall be an acceptable and welcome gueſt in the kingdom of heauen, and ſhall be receyued with exceeding great ioye. But we being troubled with ſorrowe and anguiſh of conſcience, hauehave a farre other feeling and affection, when as the hart can thinke nothing elſe, but that all the Angells doe ſtand behind vsus with a drawne ſword, which feare ſo troubleth vsus, that we can conceiue no cheerefulnes in our minde, neither of God, nor of the Angells. And there are ſome alſo, which can behold no creature with a glad minde, fearing the beholding of the ſunne, yea being ſore afraid at the noyſe of a leafe. 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. 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, and the word of the Goſpell, and ſeeke it, where it is to be ſought, that is, in Chriſt and no where elſe:In Chriſt true ioy is to be found, & without him can be found no true ioy at all. for in this man thou ſhalt find all thinges, ſo that thou abide in his ſafe cuſtodie and vponupon his ſhoulders. But whatſoeuer comfort can be obtained without him, it commeth not from the hart, although thou call to helpe thee all the creatures, and ſhouldeſt alſo be partaker of the pleaſure and ioy of the whole worlde.