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Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.

pp. 92–12151 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:205p. 92

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.

A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.

:206p. 92–93

Luke 15. Verse 1. Then resorted unto him all the Publicans and sinners to hear him. 2. Therefore the Pharisees and Scribes murmured, saying: He receiveth sinners and eateth with them. 3. Then spake he this parable to them saying: 4. What man of you having an hundred sheep, if he lose one of them, doth not ⟨p. 93⟩leave ninety and nine in the wilderness, 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. 6. And when he cometh home, he calleth together his friends and neighbours, saying unto them: Rejoice with me: for I have found my sheep which was lost. 7. I say unto you, that likewise joy shall be in heaven for one sinner that repenteth, more then for ninety & nine just men, which need none amendment of life.

Luke 15. Verse 1. THen resorted vnto him all the Publicans and sinners to heare him. 2. Therefore the Pharises and Scribes murmured, saying: He receiueth sinners and eateth with them. 3. Then spake he this parable to them saying: 4. What man of you hauing an hundred sheepe, if he lose one of them, doth not ⟨p. 93⟩leaue ninety and nine in the wildernes, and go after that which is lost, vntill he find it? 5. And when he hath found it, he layeth it on his shoulders with ioy. 6. And when he commeth home, he calleth togither his friendes and neighbours, saying vnto them: Reioyce with me: for I haue found my sheepe which was lost. 7. I say vnto you, that likewise ioy shall be in heauen for one sinner that repenteth, more then for ninetie & nine iust men, which neede none amendement of life.

:207

Special and chosen sermons of D. Martin Luther collected out of his writings and…Martin Luther, 1578

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.

pp. 92–12151 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:205p. 92

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.

A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.

:206p. 92–93

:207

IN this text, dearly beloved,¹ even that doctrine is contained, which we are persuaded, and glory to be our chief doctrine, and which by best right deserveth to be called christian doctrine, to wit of grace and forgiveness of sins, set down against the doctrine of the law, and of works. But it is a very shameful thing, that a sermon so excellent, and replenished with so great comfort and joy, should be heard of a man that is wicked & a contemner of the word of God. This is much more miserable, that all think they have so soon throughly learned it, to the knowledge whereof every one will seem to have attained, thinking that there is nothing in it, which he doth not perfectly understand, and that there is no need to spend any more study in learning it. Although it be not grievous to God him self, neither doth it irk or weary him, every year repeating it, or rather every day exercising it, as though he knew to preach nothing else, being unskilful and ignorant of all other kind of doctrine. 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.

IN this text, dearely beloued,¹ euen that doctrine is contayned, which we are perswaded, and glory to be our chiefe doctrine, and which by best right deserueth to be called christian doctrine, to wit of grace and forgiuenes of sinnes, set downe against the doctrine of the law, and of workes. But it is a very shamefull thinge, that a sermon so excellent, and replenished with so great comfort and ioy, should be heard of a man that is wicked & a contemner of the word of God. This is much more miserable, that all thinke they haue so soone throughly learned it, to the knowledge whereof euery one will seeme to haue attained, thinking that there is nothing in it, which he doth not perfectly vnderstād, and that there is no neede to spend any more studie in learning it. Although it be not grieuous to God him selfe, neither doth it yrke or wearie him, euery yeare repeating it, or rather euery day exercising it, as though he knewe to preach nothing else, being vnskilfull and ignorant of all other kind of doctrine. And we miserable and wretched men doe so soone as we thinke attaine to the knowledge of the chiefest doctrine, that forthwith it is wearisom and tedious vnto vs to repeat it, whereby all pleasure and loue of the worde of God dieth and is extinguished in vs.

1What kind of doctrine this text containeth.What kinde of doctrine this text cō taineth.

:208p. 93–94

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. Luke setteth in stead of a preface, & showeth ⟨p. 94⟩what gave Christ cause to make this sermon, where he saith: Then resorted unto him all the Publicans and sinners to hear him. In which words he plainly signifieth with what men Christ kept company,¹ namely with them, which in the sight of all men lived as it did not become them, and were openly called sinners and evil persons. Whereby it appeareth that the Pharisees seemed to have sufficient cause to find fault with Christ, for that he, which would be counted holy, did familiarly keep company with such men.² For they were commonly called Publicans at that time, to whom the Romans did let out some city or custom, 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, for which a certain sum of money is yearly to be payed, and what soever they shall scrape together by unjust exactions above this sum, that is their own. 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. And seeing 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, and used extortion in all things, in all places, and with all persons. For the Lords and masters held them so hardly and straightly, that they could not get much thereby, if they would deal rightly and justly, and oppress no man with unjust exactions. Whereupon they had a very evil report abroad, that they were most unjust exactors, and endued with small honesty and integrity of life. Likewise the rest in general were called sinners, which otherwise lived dishonestly and wretchedly, & were defiled with filthy offences, as with covetousness, with whoredom, with surfeiting and drunkenness, and such like. 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.

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 ⟨p. 94⟩what gaue Christ cause to make this sermon, where he sayth: Then resorted vnto him all the Publicans and sinners to heare him. In which wordes he plainly signifieth with what mē Christ kept companie,¹ 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 haue sufficient cause to finde fault with Christ, for that he, which would be counted holy, did familiarly keepe companie with such men.² 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 haue 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 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.

1With what kind of men Christ was conversant.With what kind of men Christ was conuersant.
2Publicans what they were.

:209p. 94–95

Howbeit it is certain that in them although they seemed even desperate, there was a spark of virtue and honesty, inasmuch as they longed after Christ, both covering to hear his doctrine, and also earnestly desiring to see the works which he did, when before they knew him to be a good man, and heard no ill report either of his doctrine or works, so that their life did far differ from his. Nevertheless they are so well disposed, that they are not ⟨p. 95⟩his enemies, neither refuse or fly his company, 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.¹ Contrariwise the Pharisees and Scribes, which were counted most righteous and holy, are such poysonfull beasts, that they are not only sore displeased at Christ, whom they can abide neither to see nor hear, 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: Yea they do also beside this, murmur, and reprove Christ, for that he admitted unto him, and received Publicans 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,² a friend to Publicans and sinners.

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 ⟨p. 95⟩his enemies, neither refuse or flie his company, 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.¹ 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 vnto 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 vnto 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,² a freind to Publicans and sinners.

1The malicious dealing of the Scribes & Pharisees.The malitious dealing of ye Scribes & Pharisees.
2Luke 7.34.

:210p. 95

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, but only because he admitted such into his company, and did not contemptuously reject them. For in their opinion he should have gone with a sad and austere countenance, in base apparel, & have remained severed from the conversation and company of men, and refused their fellowship, lest that by familiar custom with them, he should be defiled, and should have done as they were accustomed to do after the manner of holy men. 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. Which in deed plainly appeareth Luke 7. in the Pharisee murmuring against Christ, because he suffered himself to be touched of the sinful woman. And it was they, that would alway be his masters, & prescribe unto him rules whereby to live, and behave himself in this life. Therefore in this place they murmur, for that he did not apply himself unto them, neither did disdain the company & conversation of such sinners according to their example.

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 onely because he admitted such into his company, and did not contemptuously reiect them. For in their opinion he should haue gone with a sad and austere countenance, in base apparell, & haue 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 haue 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 vnto him rules whereby to liue, and behaue himselfe in this life. Therefore in this place they murmur, for that he did not applie himselfe vnto thē, neither did disdaine ye cō pany & conuersation of such sinners according to their example.

:211p. 95–96

Now Christ also is somewhat stout, plainly showing here,¹ that he can suffer the mastership of none, 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 ⟨p. 96⟩all the rest. But when as they would deal with him by laws, & be his masters, then all friendship ceased, for he did not otherwise leap back, then the adamant laid upon the anvil & stricken, speaking and doing only the contrary of that which they require of him, although they seem to speak even rightly and well, alleging thereunto also the word of God. As they do here, where they come and say: thou must do thus, thou must follow the conversation of honest men, thou must flee the company of wicked men. This truly is a substantial doctrine, and confirmed by testimony of the Scripture. For Moses him self commandeth the Jews, to avoid evil men, & take away evil from among them. By this text they confirm their sayings, & come with their Moses,² and would make Christ subject to their laws, and have him ruled by them.

Now Christ also is somewhat stout, plainly shewing here,¹ 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 ⟨p. 96⟩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 vpon ye anuyle & striken, speaking and doing onely 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,² and would make Christ subiect to their lawes, and haue him ruled by them.

1The stoutne of Christ.
2Christ compared to the Unicorn.Christ compared to the Vnicorne.

:212p. 96

But Christ nevertheless will be at his own liberty. 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. He suffereth him self to be wounded, to be stricken with darts, and to be slain,¹ to be taken he doth not suffer him self. No otherwise doth Christ also, who although he be set upon by laws, yet doth he not suffer them, but breaketh through as through a spiders web, rebuking them most sharply. As Matth. 12. where they found fault with his Disciples, because they had plucked the ears of corn on the Sabbath day, alleging the commandment of God that the Sabbath was to be kept holy, &c. he avoucheth the clean contrary, tearing in sunder the commandment, affirming the contrary both in words, 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 charity, saying: Master, pity thy self, there again he doth earnestly and sharply blame and rebuke his admonisher, and saith: Get thee behind me, Satan: thou understandest not the things that are of God, but the things that are of men.

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,¹ to be taken he doth not suffer him selfe. No otherwise doth Christ also, who although he be set vpon 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.

1Christ is impatient of laws.Christ is impatient of lawes.

:213p. 96–97

And in a sum, he is most impatient of all laws wherewith they deal with him, he will be most free from all commandments, and acknowledged to be the Lord of them. He alway giveth such answers, as with which he represseth the exactors, neither will he keep any law as though he were compelled to do ⟨p. 97⟩it. Contrariwise, when he doth any thing of his own accord, then no law is so little or so light, whereunto he doth not willingly obey, and doth much more then it requireth. Wherefore there can none be found more gentle and serviceable then he, if he be urged with the controlment or exaction of none. Moreover he doth so far humble him self,¹ that he washeth the feet of Judas which betrayed him, according as he him self speaketh of him self: I came not to be served, but to serve others, &c. which is manifest to them that consider his life, how he walked abroad in Judea, Samaria, Galilee, and in the night stepped on the ground, fasted forty days, and took no rest at all, but patiently sustained so much labour, that they feared lest he should be ravished in mind, or finally bring some hurt to his body. He doth all things that he can, but that he refuseth to be compelled, and suffereth no laws to be prescribed unto him, which if any set before him, he most stoutly resisteth and striveth against them. So he is both of a most stout and of a most mild spirit,² neither is there any more stout, nor more serviceable then he, who can abide to do none of those things that are exacted of him, and nevertheless doth all things even most abundantly, and as it were overfloweth with a flood of good works, and watereth all things, no man commanding him, or by way of controlment exacting and requiring any thing of him, but he being permitted to do voluntarily and of his own accord.

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 ⟨p. 97⟩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,¹ that he washeth the feete of Iudas which betrayed him, according as he him selfe speaketh of him selfe: I came not to be serued, but to serue others, &c. which is manifest to them that consider his life, howe he walked abroade in Iudea, Samaria, Galile, and in the night stept on the ground, fasted forty dayes, and tooke no rest at all, but patiently sustained so much labour, that they feared lest he should be rauished in minde, or finally bringe some hurt to his body. He doth all thinges that he can, but that he refuseth to be compelled, and suffereth no lawes to be prescribed vnto him, which if any set before him, he most stoutely resisteth and striueth against them. So he is both of a most stoute and of a most milde spirit,² 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.

1Christ humble and serviceable. Matth. 20.28Christ humble and seruiceable. Matth. 20.28
2Christ both of a most stout and also of a most mild spirit.

:214p. 97–98

These things are done for our example, that we may learn what a true Christian man is after the spirit, lest we judge him according to the law, and according to our own wisdom and understanding. For Christ is therefore our Lord, that he may make such men of us, as he is him self. And as he can not suffer him self to be tied and bound with laws, but will be Lord of laws, yea and of all things, so also ought not the conscience of a Christian to suffer them. For we are so much made free by Christ,¹ that our conscience may know nothing concerning any law, whose judgement & controlment it may abide to suffer. Neither ought we any otherwise to be affected according to the state of the inward conscience, then if no law had been 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: I know nothing ⟨p. 98⟩of any law, neither will I know any thing. For in that state and condition, wherein we Christians are, our works, & the works of all men do cease, yea and all laws also. For where there is no work, neither can there be any law, requiring a work and saying: this thing was to be done of thee, this to be left undone. But we through Christ are wholly free from all works, and righteous by mere grace and mercy, whereby we live only before God. And this is our treasure, whereby we are Christians, and live and stand before God. For how we ought to live in outward conversation, to wit in flesh and blood before the world, it doth nothing pertain unto this place.

These thinges are done for our example, that we may learne what a true Christian man is after the spirit, lest we iudge him according to the lawe, and according to our owne wisedom and vnderstanding. For Christ is therefore our Lorde, that he may make such men of vs, as he is him selfe. And as he can not suffer him selfe to be tied and bound with lawes, but will be Lorde of lawes, yea and of all thinges, so also ought not the conscience of a Christiā to suffer them. For we are so much made free by Christ,¹ 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 vs, that we may plainly say: I know nothing ⟨p. 98⟩of any law, neyther wil I know any thing. For in that state and condition, wherein we Christians are, our workes, & the workes of all men doe cease, yea and all lawes also. For where there is no worke, neither can there be any law, requiring a worke and saying: this thing was to be done of thee, this to be left vndone. But we through Christ are wholly free from all workes, and righteous by meere grace and mercy, whereby we liue onely before God. And this is our treasure, whereby we are Christians, and liue and stand before God. For how we ought to liue in outward conuersation, to wit in fleshe and blood before the world, it doth nothing pertaine vnto this place.

1The conscience of a Christian must not be bound with laws.The conscience of a Christian must not be bound with lawes.

:215p. 98–99

¹Wherefore a Christian must learn so to rule his conscience, that he suffer it not to be held captive or entangled with any law. But whosoever will bind and hold it with any law, let him stoutly and boldly strive there against, and do as he seeth Christ do here and else where, where he useth so great stoutness and earnestness of mind, that no Moses or Exactor of the law can prevail any thing with him, although otherwise he be most humble, most sweet and gentle of all men. 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.² We are not able to do so: For the Devil mightily assaileth us, and as often as he setteth upon the conscience of man, he driveth him to that point, that he entereth disputation with him, what he hath done or not done. Then such a disputation beginneth, 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, neither can he escape or rid him self out, but is forthwith deeper and deeper plunged in. For he is laden with a heavy burden, which he is not able to bear, wherefore he walketh musing, gnawing & consuming his mind, neither can he get any quietness thereof. Which I do plainly feel in my self, neither can I wrestle out, and deliver my self by any travel, although I labour always, assaying all means to escape out of this golf, that I may answer the law, 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. But all endeavour and study is in vain: for such a deep pit and dangerous golf it is, out of which no man is able to escape, ⟨p. 99⟩although he join the helps of all men to him self, as they can bear me witness which have made trial hereof, and do as yet daily try it.

¹Wherefore 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.² We are not able to doe so: For the Deuill mightely assaileth vs, and as often as he setteth vpon the conscience of man, he driueth him to that point, that he entreth disputation with him, what he hath done or not done. Then such a disputation beginneth, as wherein is debated of our sinne and righteousnes, euen then man is brought into a daungerous case and into the myre, where be sticketh, neither can he escape or rid him self out, but is forthwith deeper and deeper plunged in. For he is laden with a heauy burden, which he is not able to beare, wherefore he walketh musing, gnawing & consuming his minde, neither can he get any quietnes thereof. Which I doe plainely feele in my selfe, neither can I wrastle out, and deliuer my selfe by any trauell, although I labour alwayes, assaying all meanes to escape out of this goulfe, that I may aunswere the lawe, and obtaine so much, that it may keepe silence, and say, now at length thou hast done so much, wherewith I am constrayned to be content. But all endeuour and study is in vayne: for such a deepe pit and daungerous goulfe it is, out of which no man is able to escape, ⟨p. 99⟩although he ioyne the helpes of all men to him self, as they can beare me witnes which haue made triall hereof, and doe as yet daily trie it.

1A Christian must not suffer his con science to be held captive of any law.A Christian must not suffer his cō science to be held captiue of any lawe.
2We of our selves are not able to pacify and appease the law.We of our selues are not able to pacifie and appease the lawe.

:218p. 99–100

But nevertheless it now and then knocketh and saith: in the mean season notwithstanding good works must be done of thee, the commandments of God must be kept,¹ if thou wilt obtain salvation. Answer again: but thou hearest that it is not now time to speak of them: for now I have obtained my righteousness and the sum of all my salvation without my ⟨p. 100⟩works in Christ my Lord, and am already saved before thou camest, therefore I have no need of thy presence. For as I have said, where works prevail nothing, neither is the law there of any importance or weight, and where there is no law, neither is there any sin. The bride therefore alone, all the rest being excluded, must reign in the bridechamber with Christ, in whom she hath all things at once, neither needeth she any thing more, which is necessary to salvation. Wherefore the law must be excluded and utterly rejected, yea and cast of, as often as it will invade and set upon the conscience. For surely it ought not to meddle therewith, neither cometh it in time, when it will have much to do there, where it ought to have nothing to do, and whither it ought in no wise to come. For the conscience resteth in this article of our Christian faith, I believe in Jesus Christ my Lord, which suffered, died, & was buried for me, &c. unto whom both Moses law, & Caesars, & divine laws ought to give place. All that therefore is boldly to be chased from me, whatsoever will dispute with me of sins, righteousness, and such like things.

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,¹ if thou wilt obtaine saluation. Aunswere againe: but thou hearest that it is not nowe tyme to speake of them: for now I haue obtayned my righteousnes and the summe of all my saluation without my ⟨p. 100⟩workes in Christ my Lorde, and am already saued before thou camest, therefore I haue no neede of thy presence. For as I haue 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 vpon the conscience. 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, 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. vnto whom both Moses law, & Cesars, & diuine lawes ought to giue place. All that therfore is boldly to be chased from me, whatsoeuer will dispute with me of sinnes, righteousnes, and such like thinges.

1How we must answer the law when it is instant upon us.How we must aūswere the law whē it is instant vpon vs.

:219p. 100–101

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, and called unto Christ, and by him justified and sanctified, whereupon we may say: 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, &c. then may ye take them from whence ye will, surely ye shall find no place for them in me. Thus may a man defend him self, and stand against the suggestions and tentations of the Devil, and of sins either past or present. Wherefore Moses and Christ are far to be separated asunder, as also works and faith, the conscience and the outward life, so that if the law will set upon me, and make my hart afraid, then is it time to send it away, and if it will not give place, to thrust it out by force, and to say: I will willingly do good works, and will go forward as much as I am able for that time that I live among men, but here I will know nothing at all of them in my conscience, & therefore let me alone, & prate nothing of them. For here I will ⟨p. 101⟩vouchsafe to hear neither Moses nor the Pharisees, but Christ alone doth obtain place to reign here. I will like unto Mary, sit at his feet to hear his word, but let Martha carry abroad, 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.

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, and called vnto 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 haue 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 vpon me, and make my hart afrayde, then is it tyme to sende it away, and if it will not giue 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 ⟨p. 101⟩vouchsafe to heare neither Moses nor the Pharisees, but Christ alone doth obtaine place to reigne here. I will like vnto 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.

:221p. 101–102

This, I say, is the doctrine and art of Christians, the scope and end whereof is this, even to reign with Christ. But blockish men do not understand it, taking hereupon occasion to live more freely, as they list, saying: what need is there that I should do good works, forasmuch as Christ hath abrogated the law, &c.¹ 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 mark what he doth more. For here he him self saith: that he is that man which seeketh the miserable and lost sheep, which also he witnesseth by his present deed, by receiving sinners and Publicans, and by preaching unto them. Whereby thou seest that he doth fulfil much more then the law commandeth to be done, and teacheth thee to do the same by his example. He is of such an heroical stomach, that he will not be under the law, yet doth he of his own accord moe things then the law requireth. Do thou so also, neither look when thou shalt be forced and driven on by the law, but without the law and of thine own accord do that which is needful to be done, as Peter 1. Pet. 2 ⟨p. 102⟩admonisheth saying: 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, ye are made the servants of righteousness. These are they, which do all things with a free conscience without the law, and unconstrained.

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.¹ 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 vnto 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 vnder 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 ⟨p. 102⟩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.

1Albeit we be free from the law, we must nevertheless do good works after the example of Christ.Albeit we be free from the law, we must neuertheles doe good workes after the example of Christ.

:226p. 103–104

So Moses without Christ must exercise his gross works, whereby he may compel men which are not yet Christians, to be honest civilly before the world: for he doth not make Christians righteous & honest. Howbeit I will not deny that he doth this, that he showeth unto them their duties, which otherwise they would willingly fulfil & satisfy, yea & do moe things also, but that the flesh doth not so willingly & with that readiness wherewith it ought, follow the spirit. 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. 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. As for the rest which are not Christians,¹ they must be ruled by Moses laws, & 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, although they do it not with a patient and willing mind. Of which kind the rash multitude of the unruly common sort & the obstinate people is, who do not regard or understand the liberty of Christ, although they can babble & glory of many things concerning the Gospel, & they notwithstanding do abuse it only to the lust of their mind: let ⟨p. 104⟩them know that they are under the discipline and correction of Moses.

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 vnto 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 haue 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 euery man may be admonished of his state & office. As for the rest which are not Christians,¹ 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 ⟨p. 104⟩them know that they are vnder the discipline and correction of Moses.

1Who they be which must be under the discipline of Moses.Who they be which must be vnder the discipline of Moses.

:227p. 104

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, or that they otherwise do sufficiently know it. 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 astonied, feeling the words of the hart speaking thus: 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. And the case standeth very unequally with both, for they which should have nothing to do with the law, do most of all wrestle with it, & alone feel it. But others of whom only the law should be felt, are nothing moved with it: yea the more grievously they are terrified by the law & the wrath of God, by so much they become more indurate. 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 becometh them, with no favour, the reward also of hell fire and of all miseries being set before them.

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, or that they otherwise do sufficiently knowe it. 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: 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. 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. But others of whom onely 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.

:228p. 104–105

Howbeit Christ both here and every where else (as it is said) both by doctrine & also by his own example teacheth us, which feel our sins and the burden of the law, and would willingly be Christians, to accustom our selves to fight against it, & drive it from us unto others, to give no place to the Devil, who would by the law break up the bridechamber of Christ, 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 hart and head before God. For this is the art of Christians whom it behoveth to know and learn moe things,¹ then that profane and blockish common sort knoweth and understandeth, that we may know well the manner how to fight with the devil, and to bear his assault, as often as he shall set upon us, & dispute with us out of Moses. With whom when he goeth about such things, we must not dispute in many words, but must forthwith ⟨p. 105⟩appeal from Moses to Christ, and cleave to him. For all his travails & deceits tend unto this end, that he may craftily pluck us from Christ, and draw us unto Moses. For he knoweth full well, the matter being brought to that point, the victory shall be on his side.

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, 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 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,¹ 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 vpon vs, & dispute with vs out of Moses. With whome when he goeth about such things, we must not dispute in many wordes, but must forthwith ⟨p. 105⟩appeale from Moses to Christ, and cleaue to him. For all his trauaills & deceits tend vnto this end, that he may craftely plucke vs from Christ, and draw vs vnto Moses. For he knoweth full well, the matter being brought to that point, the victorie shalbe on his side.

1Christians must know how to fight against the devil and to bear his assaults.Christians must knowe how to fight against the deuill and to beare his assaults.

:229p. 105–106

Wherefore thou must again and again take heed that thou suffer not thy self to be plucked out of this haven,¹ neither to be enticed out of this circle. 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, yet mayest thou answer him and say: doest 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 enquired what I must do; or leave undone, but by what means we obtain to have God gentle and favourable unto us, and how we get remission of sins. 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: 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. Behold, he that understood this art well, should be a right and perfect man, as Christ was, so far above all laws, that he might be bold to call Peter Satan, and the Pharisees fools, and leaders of the blind, and put Moses himself to silence, and so live altogether without the law, and yet in the mean season fulfil all laws: furthermore be obstinate and stout against all that will enforce and constrain him, and yet notwithstanding of his own accord profit and obey all. 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 saith. At whose threatenings also we are not a little astonied, which it had bin better for us not to have heard. Again in outward things also we give our selves to liberty more then is convenient, whereas the body should be kept under & bridled with works, whereby it might be compelled to bear what soever should be grievous unto it, when as yet it oftentimes sinneth, yet so, that sin abide without, where it must abide, & have his Moses, who ⟨p. 106⟩always may be near unto it with his exactions. Howbeit inwardly let no sin or law bear rule, or reign, but let Christ alone rule and reign by mere grace, joy and comfort.

Wherefore thou must againe and againe take heede that thou suffer not thy selfe to be plucked out of this hauen,¹ 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 haue God gentle and fauourable vnto vs, 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 vpon 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 vs, 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 vs not to haue heard. Againe in outward things also we giue our selues to libertie more then is conuenient, whereas the body should be kept vnder & bridled with workes, whereby it might be compelled to beare what soeuer should be grieuous vnto it, when as yet it oftentimes sinneth, yet so, that sinne abide without, where it must abide, & haue his Moses, who ⟨p. 106⟩alwaies may be nere vnto 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.

1We must take most diligent heed that the devil pluck us not from Christ to Moses.We must take most diligent heede that the deuell plucke vs not from Christ to Moses.

:231p. 106

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, and that he conceive not a false persuasion of knowledge. For I and my like do not yet understand it, as we ought to understand it, although we be most expert of all, and have bin longest exercised therein. For (as I have said) it is such an art, as no man knoweth, but they which are Christians, to the learning whereof notwithstanding they are compelled to be scholars all there life long. Wherefore most far of from the knowing hereof are those secure spirits, who alone know all things, but who in very deed beside that false persuasion of knowledge, know nothing at all, and by this very persuasion they are farthest of all drawn from this art and from the whole Gospel. Neither is there any thing more grievous, no nor a greater hurt can be brought unto Christianity, 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, as serve neither God nor men, hear neither the law nor the Gospel, but contemn the law with a secure mind, and loath the Gospel with hearing it, always seeking after new doctrine. But truly we teach nothing for their sakes, inasmuch as they are not worthy of our doctrine, and are so punished of God, that they can never learn it, & bring forth any fruit thereby, although they hear it. Therefore let us only keep it, whereof they do take away nothing at all from us, but that they hear a vain noise and sound of it.

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, 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 haue bin longest exercised therein. For (as I haue 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 vnto Christianitie, 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, 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 vs only keepe it, whereof they do take away nothing at all from vs, but that they heare a vaine noyse and sounde of it.

:232p. 106–107

And thus much for the first part of this sermon, in which Christ teacheth by his own example, 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. Now consequently I think it good diligently to consider this excellent and goodly parable of Christ,¹ where he beginneth and saith: What man of you having ⟨p. 107⟩an hundred sheep, if he lose one of them, doeth not leave ninety and nine in the wilderness, 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, but he bringeth probable causes also of his stoutness, with great cunning refelling their objections, and stopping their mouths, so, that they can murmur nothing against him. Moreover he convinceth them by their own example and deed, and concludeth, that they ought for good cause to be utterly ashamed, being bold to speak unto him, & reprehend that in him in so great a matter, which they themselves do in a much less. For by what means could he better and more readily answer them, then if he should say:² Will you, O excellent and most wise masters, command this thing, and teach me to drive away and alienate from me miserable sinners, which long after me, and come to hear me, when as there is nothing that you your selves do not for one lost sheep's sake, who leaving ninety and nine in the wilderness (that is in the field and at the fold) do run to seek that which is lost, neither do ye leave of seeking, until such time, as ye have found it, and brought it home? And you count it to be well and commendably done, for which if any should find fault with you, without doubt ye would reprove him as mad and beside himself. And should not I as a Saviour of souls do likewise with men, as you do with a lost sheep? seeing there is no comparison even of one soul to all the creatures living & breathing in the earth. Why therefore are you not utterly ashamed of your doings, presuming to reprehend me in this work, which you your selves commend, and are forced to commend? Wherefore if ye reprove and find fault with me, you your selves are first to be reproved and found fault with.

And thus much for the first part of this sermō, in which Christ teacheth by his owne example, 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. Nowe consequently I thinke it good diligently to consider this excellent and goodly parable of Christ,¹ where he beginneth and sayth: What man of you hauing ⟨p. 107⟩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 onely 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 vnto 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:² 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 haue 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.

1Luke 15.3.
2How Christ answered the Scribes and Pharisees when they murmured for that he received sinners unto him.How Christ aunswered the Scribes and Pharisees when they murmured for that he receiued sinners vnto him.

:233p. 107–108

This is rightly to have answered, and with honour to have stopped the mouths of these controllers & fault finders, the causes being sufficiently showed, why they ought not here to find fault with him or control him. They have well surely yielded unto him with shame enough, as it is meet, and have gained nothing else by their mastership and controlment then utter shame and ignominy. For it is a shame to such masters, yea and an exceeding great abomination, that they stick not to arrogate so much unto themselves, as to teach that man, and admonish him of his duty, who of God is appointed a master over ⟨p. 108⟩all. But it ought so to fall out, as I have said, that he which will rule and judge a Christian by his mastership, and endeavoureth to bring him from his baptism and the article of Christ, to be ruled by his wisdom or law, doth not only become a fool, but is also the author of extreme abomination and homicide. For he worketh shame to the temple and sanctuary of God, and with devilish rashness invadeth his kingdom, where he alone with the holy Ghost must reign. Wherefore he very well deserveth, that God again bring him to shame and ignominy before the whole world, seeing that he taketh to himself mastership in that place, where only Christ ought to be master, and not unworthily to his great evil he kicketh against the prick.

This is rightly to haue aunswered, and with honour to haue 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 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. For it is a shame to such maisters, yea and an exceeding great abomination, that they sticke not to arrogate so much vnto themselues, as to teache that man, and admonish him of his dutie, who of God is appointed a maister ouer ⟨p. 108⟩all. But it ought so to fall out, as I haue 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 onely 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.

:234p. 108

Wherefore it is not good to jest with Christians, for they are Saints, and let him that is wise, not be too busy with that man, whose name is Christ, for he can get no gain thereby, for Christ is most impatient of all their mastership and doctrine. So also a Christian must by no means suffer them, or if he suffer them, giving place to such suggestions, to wit, thou oughtest to have done this or that, or as yet thou oughtest to do it, then is his case become exceeding ill,¹ inasmuch as he hath fallen from Christ. 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, and hold the true understanding of the article concerning him, we shall easily overcome all such masters and teachers. For this Christ will be 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, and themselves for fools, or in fury and indignation being subject to the reproach of all men, may utterly perish.

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 haue done this or that, or as yet thou oughtest to do it, then is his case become exceeding ill,¹ inasmuch as he hath fallen from Christ. 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, 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 onely 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.

1We must in any wise cleave fast unto Christ.We must in any wise cleaue fast vnto Christ.

:235p. 108–109

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, and unruly common sort, to whom we do not preach it, but to those only, which strive with terror and anguish of conscience, or stand in peril and danger of death, and dispute with the devil concerning their sins committed, whereby he would drive them unto desperation. Before these this amiable image is to be set, whereby they may receive comfort and cheerfulness of mind. As for others which live ⟨p. 109⟩with a secure mind, and do little know what anguish and spiritual sorrowfulness is, they are to be led to Moses to the tormentor. For it is an image most pleasant and amiable, and more artificially painted, then any Apelles is able to paint with his pencil. Neither doth any man excel in such eloquence of speech, that he is able sufficiently to declare & comprehend it in words. Wherefore it is to be apprehended in the heart by faith, as much as may be. Nevertheless we must speak something of it, that we may give cause and occasion to other to think and consider more earnestly thereof.

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, and vnrulely common sort, to whom we do not preach it, but to those onely, 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 vnto desperation. Before these this amiable image is to be set, whereby they may receiue comfort and cheerefulnes of minde. As for others which liue ⟨p. 109⟩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 giue cause and occasion to other to thinke and consider more earnestly thereof.

:236p. 109–110

I also, saith he, have an hundred sheep, that is, that little 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 mind? then must thou bestow thy diligence, to paint out well and cunningly both the shepherd and the lost sheep. 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, and is not a little careful, how he may find the sheep when it is lost, and bring it home again,¹ and with no less desire the sheep longeth after the shepherd. Whom if it understand to be his own shepherd (as by nature it doth understand) it feareth him not, but runneth unto him with great confidence, and being full of good hope, goeth before him, Yea as soon as ever it heareth his voice, it answereth by bleating.² On the other side also the shepherd hath great care and desire to find again the lost sheep, which hath strayed from him. Both he himself seeketh, & sendeth forth servants to seek there, whithersoever he thinketh it is strayed, neither doth he leave seeking, until having found it, he hath brought it home. 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, but being destitute of a shepherd, is constrained to perish. Moreover, it is also fearful and ready to go stray, and as soon as it hath wandered out of the way, and from the shepherd, forthwith cometh into peril of life, & can not tarry, although being brought, it cometh to an other flock, and a strange shepherd calleth it, nevertheless it goeth on through thorny and sedgy places, through waters and fens, until it come in danger ⟨p. 110⟩of the wolf, or wasted by some other mischief utterly perisheth. And although it be brought into by ways and deserts, and is now thought to be lost, notwithstanding it hath this hope, 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.

I also, sayth he, haue 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,¹ 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 vnto 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.² 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 onely 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 ⟨p. 110⟩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.

1How the sheep is affected toward his shepherd.How the sheep is affected towarde his shepeheard.
2The affection of the shepherd toward his sheep.The affectiō of the shepeheard toward his sheepe.

:238p. 110

This is that picture, resembled in this creature & silly beast, whereby Christ showeth unto us, what affection of mind he beareth, and what he doth toward us, and also what we ought to promise our selves 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, love, and consolation. Therefore see that thou also do set before thy self the sheep pertaining to this shepherd, then shalt thou truly understand, how much greater and vehementer care he hath taken to preserve it, 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. For he will have his marvellous and continual kindness, and the unspeakable flames of his most fervent love to be showed, or rather poured forth upon miserable, fearful and trembling consciences, which unfeignedly lament their sins, and desire to be delivered from them, and such are his true sheep.

This is that picture, resembled in this creature & silly beast, whereby Christ sheweth vnto vs, what affection of mynde he beareth, and what he doth toward vs, 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, loue, 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 haue his maruelous and continuall kindenes, and the vnspeakeable flames of his most feruent loue to be shewed, 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.

:239p. 110–111

¹For with a man that hath lost this shepherd, and heareth him not, the case standeth as with the lost sheep, which being estranged from his shepherd, strayeth more and more from him. And although it be called by the voices of others, and runneth unto them, thinking that it shall find his own shepherd, yet failing of his purpose it findeth him not, but alway runneth from corner to corner, straying up and down, and still wandereth farther out of the way. Neither it is succoured with any comfort or help, before it hear the voice of the true shepherd sounding again in his ears: even as we learn the same to be true by daily experience, and every man trieth it in his own ⟨p. 111⟩heart. For the Gospel of Christ being taken away or not exercised, here some false master, or author of some sect, in an other place some fanatical fellow thrusteth in himself, one perverteth the Supper of the Lord, the other baptism, one teacheth this, the other that, of a singular holiness of life, both which allureth to himself the miserable and straying sheep, and showeth himself so, as though he were he true shepherd. But by the means of these the sheep is entangled only with greater errors, until it wandereth quite and altogether out of the way. To these cometh the devil also with his cogitations, which he craftily putteth into the heart: Alas, if thou hadst done this or that, or hadst not done, &c. with all which he practiseth nothing else, but that he may make it fall into greater errors, that it may not know where to abide. And this truly falleth out, Christ being removed out of sight, and the article of him being extinguished. Whatsoever moreover shall be taught, counselled, & showed, by what means soever, all things nevertheless become worse and draw near unto destruction, unless the true shepherd come with his voice, and call back and bring again the straying sheep.

¹For 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 vnto 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 ⟨p. 111⟩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 onely 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 vnto destruction, vnles the true shepeheard come with his voice, and call backe and bring againe the straying sheepe.

1The parable of the shepherd & the lost sheep resembleth Christ, & the Christian that is strayed out of the way.The parable of the shepeheard & the lost sheepe resembleth Christ, & the Christiā that is strayed out of the way.

:240p. 111–112

Hereupon it appeareth that it is exceeding necessary & convenient, that we learn to know Christ well,¹ 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, and the devil himself showeth him to the hearts of men no otherwise to be thought upon and considered) who hath drawn his sword already against us: But as the sheep doth naturally look on the shepherd, not as on him, of whom it shall be terrified, chased, and slain, but so soon as it beholdeth him, is cheered and put in hope of help, & is no more in fear or solitariness, but forthwith speedily goeth to him with all boldness: So also when we desire to conceive a trust and hope of help, and to be strengthened and eased with comfort, 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, and toss us up and down, and that only article must be heard and comprehended in mind, which Christ so lovingly and comfortably painteth in our heart, as by any means it can be painted, that I may with all confidence and boldness say: The Lord Jesus Christ ⟨p. 112⟩is my only shepherd, and I (alas) the lost sheep, which hath strayed in the desert, 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, & also to have peace in my conscience. But truly I understand here, that he is no less desirous of me, then I am of him. I labour with great carefulness to come unto him, and he is careful and desireth greatly that he may bring me again unto himself.

Hereupon it appeareth that it is exceeding necessarie & conuenient, that we learne to know Christ well,¹ 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, 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: 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 vs, all voices of other shepeheards not regarded, which draw vs only into errours, 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, as by any meanes it can be painted, that I may with all confidence and boldnes say: The Lord Iesus Christ ⟨p. 112⟩is my onely 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 haue God fauourable vnto me, & also to haue 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 vnto him, and he is carefull and desyreth greatly that he may bring me againe vnto himselfe.

1It is very necessary to learn to know Christ a right.It is very necessarie to learne to know Christ a right.

:241p. 112

If we were certainly thus persuaded of his affection toward us, and did grave in our mind that it so greatly desireth after us, and is so sweetly poured forth upon us, it can not be, that we should abhor and fear him, 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. For the doctrine of an other coming between, either of Moses or of any one what soever, doth nothing else but trouble and disquiet the conscience,¹ so that it can never find any peace or quietness. Therefore Christ saith Matth. 11. Come unto me all ye that are weary and laden, and I will ease you. Take my yoke on you, and ye shall find rest unto your souls, &c. As though he said: run and seek in what places soever ye will, hear and learn what soever can be preached unto you, yet shall ye find no quietness of heart, ye shall find no peace but in me alone. We will easily permit good works to be preached, a righteous life to be taught, the ten commandments to be delivered by instruction, and all things else which serve to the amendment of life, but so far only, as they are taught to the unruly and untractable common sort, also to force and bridle the wantonness of our old Adam. But they which preach to the conscience wrapped in anguishes and terrors because of sin, ought to preach no other word then of Christ. For this is that lost and miserable sheep, of whom no other master is to be borne or had, but that only shepherd Christ, who neither urgeth it with the law, nor is eager upon it, 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, as we shall hear by and by more at large.

If we were certainly thus perswaded of his affection towarde vs, and did graue in our minde that it so greatly desireth after vs, and is so sweetely poured forth vpon vs, it can not be, that we should abhorre and feare him, 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. 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,¹ so that it can neuer fynde any peace or quietnes. Therefore Christ sayth Matth. 11. Come vnto me all ye that are wearie and laden, and I will ease you. Take my yoke on you, and ye shall fynde rest vnto your soules, &c. As though he saide: runne and seeke in what places soeuer ye will, heare and learne what soeuer can be preached vnto 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 onely, 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 onely shepeheard Christ, who neither vrgeth it with the lawe, nor is eger vpon it, 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, as we shall heare by and by more at large.

1No peace or quietness but in Christ alone.No peace or quietnes but in Christ alone.

:242p. 112–113

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 ⟨p. 113⟩well discerned.¹ For Moses ought to have no entrance to the lost sheep, no nor by any means 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 law after this sort: be of a good cheer, for thou hast not committed homicide, neither hast thou defiled thy self with adultery, neither hast thou perpetrated any other heinous offence, or done it with a good will, &c. This also is a comfort, but which can endure a very small time, neither can it sustain the assaults and violence of the enemy, neither bringeth it or containeth any thing else but confidence of it self, wherewith the miserable sheep is holpen nothing. For it remaineth as much wandering and lost as before, neither can it help it self, or come to his own shepherd. But if we will help & succour it, we must show unto it the true shepherd, who cometh to seek it, that having found it he may bring it home again, and exhibit his voice unto it to be heard. Hereby it may obtain true and effectual consolation, and be bold to answer Moses, and say: Now truly I have not any care either of thy comfort or terror, and if it please thee, amplify my since as much as possibly thou canst, make me a manslayer and parricide, or the worst man of all men. For now I will neither hear thee with an astonied mind, nor follow thee. But this is the sum of my comfort and salvation, whereunto also I do confidently trust, that I have such a shepherd as seeketh me of his own accord, and having laid me on his shoulders carieth me. Let us enter disputation hereof if thou art so disposed, not how righteous or unrighteous I am, but how I have come unto Christ.

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 ⟨p. 113⟩well discerned.¹ For Moses ought to haue 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 vnto it the true shepeheard, who commeth to seeke it, that hauing found it he may bring it home againe, and exhibit his voice vnto it to be heard. Hereby it may obtaine true and effectuall consolation, and be bold to aunswere Moses, and say: 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, 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 haue such a shepeheard as seeketh me of his owne accord, and hauing layd me on his shoulders carieth me. Let vs enter disputation hereof if thou art so disposed, not how righteous or vnrighteous I am, but how I haue come vnto Christ.

1The difference between the doctrine of Moses and of Christ must be throughly known of Christians.The differēce betwene the doctrine of Moses and of Christ must be throughly knowne of Christians.

:243p. 113–114

Wherefore we must always preach according to the capacity and quality of the hearers. For I have said that this doctrine is not fit for a blockish and untractable man. As it is not meet that a laborious thresher should be fed with delicates, wherewith the sick are to be strengthened and refreshed, but the hireling is to be fed with brown bread and cheese, & with water. The other dainty meats and easy of digestion thou must reserve for the sick or children, which are able to digest no gross meat:¹ So in this thing also thou must observe the same difference, that thou do rightly distribute these things, and give unto every one his portion as a prudent householder. For thou must keep the doctrine ⟨p. 114⟩of Moses and of the Law, until thou light upon unruly, hardened, and untractable men, which lead 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 heard, who lighteneth and thundereth from the mount Sinai, who terrifieth the people of Israel, bringeth them into the desert, and drowneth king Pharaoh in the red sea.² But when thou shalt light upon troubled hearts, and weak and afflicted consciences, which are now become lost sheep, then speak not a word concerning Moses and all the works of God done in the law, but let thy talk be only of the works done by Christ in the time of grace, & well and diligently repeat to the miserable conscience, how he showeth himself toward the lost sheep, to wit, that he is the gentle & good shepherd, which is exceeding careful for the lost sheep, so that leaving all the rest, he traveleth to find that one, and to bring it again into the way, neither doth he leave of till he hath brought it home. For it is a very great grief unto him, that any man should be in sin, and therefore be troubled and fear, neither would he that any should remain therein, and so perish. Wherefore he doth most lovingly allure & provoke thee by his sweet Gospel to come unto him, & suffer thy self to be laid upon his shoulders and carried, and to be called his well-beloved sheep.

Wherefore we must alwayes preach according to the capacitie and qualitie of the hearers. For I haue 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:¹ So in this thing also thou must obserue the same differēce, that thou do rightly distribute these things, and giue vnto euerie one his portiō as a prudēt householder. For thou must keepe the doctrine ⟨p. 114⟩of Moses and of the Lawe, vntill thou light vpon vnruly, hardened, 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 drowneth king Pharao in the red sea.² But when thou shalt light vpon 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 vnto 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 vnto him, & suffer thy selfe to be layd vpō his shoulders and caried, and to be called his welbeloued sheepe.

1Unto whom Moses law must be preached.Vnto whom Moses lawe must be preached.
2How weak and afflicted consciences must be preached unto.How weake and afflicted consciences must be preached vnto.

:244p. 114–115

As for them that live securely and pleasantly, & have no regard whether God be angry or pleased, they are not to be called lost sheep,¹ but rather wild goats, which suffer not themselves either to be fed or ruled. But he, to whom his since are a burden, & who fighteth in the fight of faith, where he is not in danger to lose Moses, but Christ himself, and the principal article, that is, where the conscience is in anguish, and fear, whether it hath God gentle and favourable, this is that very man, who with groaning and sighs seeketh out and crieth for his shepherd, & desireth to be holpen, as David doth Psal. 119. I have gone astray like a sheep that is lost: oh seek thy servant, &c. In the mouth of these this sugar & these pleasant delicates have a good taste, with which the heart is refreshed, that it fall not into desperation, but being again recreated with such a consolation, is lifted up, not by Moses but by Christ. 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. Although ⟨p. 115⟩it be very well, as also it is meet, that we do not contrary to the law practise thievery, that we steal not, that we commit not homicide, or otherwise do injury and hurt to our neighbour. Howbeit that is not the right comfort of the heart,² but only a momentane tickling of the utmost skin, not during & piercing. For the devil coming & setting upon the heart, all comfort is utterly taken away. And although in some point thou hast done well and rightly, he nevertheless again bringeth ten fold more, wherein thou hast done amiss, yea even in the most pure works he can find much impurity, and turn all into sin.

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,¹ 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 haue gone astray like a sheepe that is lost: 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, 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 ⟨p. 115⟩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,² but onely a momentane tickling of the vtmost skinne, not during & pearsing. For the deuell comming & setting vpon 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.

1The lost sheep.The lost sheepe.
2No true comfort of conscience to be had by the law.No true comfort of conscience to be had by the lawe.

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.

A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A SERMON OF D. MARTIN LUTHER OF THE LOST SHEEP.

A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE.