Sermon VIII
ON THE LOST SHEEP
Luke 15:1–7. Then drew near unto him all the publicans and sinners for to hear him, &c.
IN this text, dearly beloved, 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, viz., 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 and a contemner of the word of God. Howbeit this is much more miserable, that all think they have thoroughly learned it; to the knowledge whereof every one will seem to have attained, thinking 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 himself, neither doth it 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, as soon as we think we have attained to the knowledge of the chiefest doctrine, 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. But before I declare the article or chief point here taught, I think it good that the beginning of this chapter be diligently considered. St. Luke sheweth what gave Christ cause to make this sermon, where he saith, "Then drew near unto him all the publicans and sinners for to hear him." In which words he plainly signifieth with what men Christ kept company, 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: for they were commonly called Publicans, at that time, to whom the Romans let out some city or custom, for a certain sum of money: as the Turks and Venetians do at this day, for which a certain sum of money is yearly paid, and whatsoever they shall scrape together by 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 might have some gain thereby. And seeing that a sum of money to be paid for some city or office was not small, they by all means dealt unjustly, and used extortion in all things, in all places, and with all persons. For the lords and masters held them so strictly, that they could not get much thereby, if they dealt rightly and justly, and oppressed no man. Hence they had a very evil report, that they were most unjust exactors, and endued with small honesty and integrity of life: the rest in general were called sinners, which otherwise lived dishonestly and wretchedly, and 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, as before they had known him by report to be excellent and famous both in words and deeds. However, 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 coveting 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 his enemies, neither refuse nor 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. On the contrary, the Pharisees and Scribes, which were counted most righteous and holy, are such poisonous beasts, that they are not only sore displeased at Christ, whom they can abide neither to see nor hear, but also they cannot be content, that miserable sinners should come unto him, and hear him,
whereby they being led by repentance might amend: yea, they also murmur, and reprove Christ, for that he admitted and received publicans and sinners; saying, Behold is this that holy and famous man? who will now say that he is of God, when he has society with wicked wretches? yea, rather he is a drinker of wine and a glutton, a friend to publicans and sinners. Such a report he is constrained to bear of the holy Pharisees, not that he gave himself to gluttony and surfeiting, or to feed excessively and follow riotous pleasure 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, and 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 not 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 indeed 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 always be his masters, and prescribe unto him rules whereby to live, and behave himself in this life; therefore in this place they murmur that he did not apply himself unto them; neither did disdain the company and conversation of such sinners according to their example. Now Christ also is somewhat stout, plainly shewing here, that he cannot suffer the mastership of any, but that he is altogether free and exempt from the commands of all, as commonly in the gospels we see him to be at his own will and pleasure, who nevertheless was both gentler and more serviceable than all others: but when they would deal with him by laws, and be his masters, then all friendship ceased, for he leapt back, like the adamant laid upon the anvil and stricken, speaking and doing the contrary of that which they require of him, though they seem to speak even right well, alleging the word of God, as they do in this place, where they come and say, thou must do thus, thou must follow the conversation of honest men, thou must fly the company of wicked men.
This truly is a substantial doctrine, and confirmed by testimony of the scripture: for Moses himself commandeth the Jews to avoid evil men, and take away evil from among them: by this text they confirm their sayings, and come with their Moses, and would make Christ subject to their laws, and have him ruled by them; 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, for, being hunted, he suffereth himself to be wounded, to be stricken with darts, and to be slain, but not to be taken; so doth Christ also, who although he be set upon by laws, yet doth he not suffer them, but breaketh through as through a spider's web, rebuking them most sharply: as Matt. 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 examples, Matt. 16, where he declareth to his apostles that he shall suffer and be crucified, but Peter admonished him to be of good cheer, and setteth before him in the precept of charities, saying, "Master, pity thyself;" there again he doth earnestly and sharply blame and rebuke his admonisher, and saith, "Get thee behind me, Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men." And in short, 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 always giveth such answers, as with which he represseth the exactors, neither will he keep any law as though he were compelled to do it; on the contrary, when he doth anything of his own accord, then no law is so little or so light, whereunto he doth not willingly obey, and doth much more than it requireth; there can none be found more gentle and serviceable than he, if he be not urged or controlled of any: moreover, he so far humbled himself, that he washed the feet of Judas which betrayed him, according as he himself speaketh, "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 Judæa, Samaria, Galilee, and in the night slept on the
ground, fasted forty days, and took no rest, 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, but 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, neither is there any more stout or more serviceable than he, who can 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 anything of him, but he being permitted to do voluntarily and of his own accord.
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 himself; and as he cannot suffer himself 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, that our conscience may know nothing concerning any law, whose judgment and controlment it may abide to suffer: neither ought we any otherwise to be affected according to the state of the inward conscience, than if no law had been given or made; yea, as if neither ten commandments, nor one, either of God, or of bishop, or of Cæsar, were given to us, that we may plainly say, I know nothing of any law, neither will I know anything; for in that state and condition, wherein we Christians are, our works, and the works of all men 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 is 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, viz., in flesh and blood before the world, it doth nothing pertain unto this place: wherefore 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 against it, and do as he seeth Christ do here and elsewhere, where he useth stoutness and earnestness of mind, that no Moses or exactor of the law can prevail anything 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.
We are not able to do so; for the devil mightily assaults us, and as often as he setteth upon the conscience of man, he driveth him to that point, that he entereth into a dispute with him, what he hath done or not done; then such a dispute beginneth, wherein is debated of our sin and righteousness, even then man is brought into a dangerous case and into the mire, where he sticketh, neither can he escape or rid himself out, but is forthwith deeper and deeper plunged; for he is laden with a heavy burden, which he is not able to bear, wherefore he walketh musing, gnawing, and consuming his mind, neither can he get any quietness thereof; which I plainly feel in myself, neither can I wrestle out, and deliver myself by any travel, although I labour always, trying all means to escape out of this gulf, 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 gulph it is, out of which no man is able to escape, although he joins the help of all men to himself, as they can bear me witness which have made trial hereof, and do as yet daily try it; the cause is our nature, which will have to do with works and laws, and hear what they say, and follow them that say, Why doth he eat with publicans and sinners? if he did not eat and drink with us, he should do well. Also, why do thy disciples pluck the ears
of corn on the Sabbath day, &c., with whom it will have to do so long, till the law saith, now thou art righteous; for it can attain to no higher understanding, than that the doctrine of the law is the chiefest doctrine, and that the righteousness thereof is the best life before God. In it therefore it continually remaineth captive and bound, nor can it by any means deliver itself out of this prison, being not able to pacify and appease the law, that it doth not exact anything of it, or reprehend it in anything, but it is compelled to be captive therein as in a perpetual prison, and the longer it strives and fights with the law, so much the worse, until at the last it be wholly subdued.
What therefore must I do, the law assaulting and urging my conscience, especially when I perceive myself not to do that which it requireth? I answer, even that which Christ doth here, who admitteth or acknowledgeth no law, although brought out of the law of God. So learn thou also to do, that thou mayest boldly say to the law, Leave off, Law, to dispute with me, I have nothing to do with thee; and for that very cause, for which thou comest to dispute with me, and to inquire of me, how good and righteous I am, I will not hear thee; for it maketh no matter what I am, or what I ought to do, and what not to do, but what Christ himself is, ought to do, and doth; for now we are in the bride-chamber, where only the bridegroom and the bride must have to do, and it behoveth not thee to come thither, nor to intermeddle with anything there; 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, 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 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; a bride therefore alone, all the rest being excluded, must reign in the bride-chamber with Christ, in whom she hath all things at once, neither needeth she anything more, which is necessary to salvation: wherefore the law
must be excluded and utterly rejected and cast off, 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 where 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, and was buried for me, &c., unto whom both Moses' law, and Cæsar's, and 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: behold, Christ would in this place resemble this liberty unto us, that as Christians we suffer no master in our conscience, trusting constantly to this one thing, that we are baptized, and called unto Christ, and by him justified and sanctified, whereupon we may say, he is my righteousness, my treasure, my work 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 you will, surely ye shall find no place for them in me. Thus may a man defend himself, and stand against the suggestions and temptations of the devil, and of sin 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 heart afraid, then it is 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, and therefore let me alone, and talk nothing of them; for here I will vouchsafe to hear neither Moses nor the Pharisee, 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 tarry abroad, and busy herself in the kitchen and about the household affairs. And in fine, I will not trouble the quietness of my conscience.
But what shall I say, whereas in the mean time I daily sin, which surely is evil? I answer, indeed it is true I am a sinner, and do unjustly, but I must not therefore despair, as though I were subject to condemnation, yea, or tremble because of the rigour of the law; for by faith I apprehended him, which hath apprehended me, and apply myself unto him, which hath embraced me in baptism, and hath put me in his bosom, and by the preaching of the gospel hath called me to the communion of all his good things, bidding me to believe in him. Now as I have apprehended him by faith, then may I be bold to bid the Pharisees, and Moses with his tables, all the lawyers with their books, all men with their works, hold their peace and give place. No law hath then any power to convince or accuse me; for in this Christ I have all things abundantly, whatsoever can be required in me.
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. Their 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 himself saith, That he is that man that 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 than the law commandeth to be done, and teacheth thee to do the same, by his example. He is of such an heroical spirit, that he will not be under the law, yet doth he of his own accord more than 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. 2:16, admonisheth, saying, "As free, and not using your liberty for a cloak of maliciousness, but as the servants of God." And Paul, Rom. 6:18, "Being then made free from sin, ye became the servants of righteousness." These are they, which do all things with a free conscience, without the law, and unconstrained; for when the
gospel is truly in the heart, it maketh a man to be such an one, as doth not look while the law cometh, but is so full of joy in Christ, that he is carried unto good works, doing well to all men, as much as he is able, and that of his own accord, before the law cometh into his mind. Moreover he bestoweth both body and life, having no regard what he must therefore suffer, and so he is full of good works, which voluntarily flowing as it were out of a continual fountain are derived unto many: As Christ being compelled, doth not abide to take up so much as a straw, but uncompelled giveth himself to be crucified for me, and for the whole world, dying for the lost sheep.
Howbeit it is very necessary to discern these things well, when it is come to hand-strokes, and within the throwing of the dart, as it is said, the law and sin disputing now with thy concience, then see that thou do boldly repress Moses, and bid him keep silence, sending him abroad to the old man. Drive him into Moses' school, that he may dispute with him, and say Dost thou hear? Thou art too slow and sluggish in giving and serving thy neighbour. When Christ is to be served of thee, thou wilt more willingly serve thy belly; thou wilt come in no peril for Christ's sake, thou dost deceitfully rob thy neighbour circumventing him by what means soever thou canst: For that sluggish ass flying labour, and following only idleness and wantonness, use the tables of stone, whom even against his will, constrain to go on in his duty. Wherefore when thou shalt set upon me, in that thing which is right and meet (thou must say unto Moses) I will willingly hear thee, and follow thy admonitions, namely, according to the outward man and in outward life, where thou mayest bear rule like a school-master, and as one governing a family: Where thou hast power to command me, to be obedient, modest, patient, good to my neighbour, dutiful and liberal to the poor, and to celebrate God with praises poured forth to his glory; moreover to be content for his word sake to abide the contumelies and slanders of all persons, and to suffer any kind of injury of the world. With all which I am not greatly moved, yea, I would do more things than I am able to do according to the outward man, for the Spirit, by the testimony of Christ, is willing and ready; although the flesh be weak. But if thou
wilt go so far, whether it is unlawful for thee to come into my heart and conscience, there will I neither see nor hear thee; for there I have an unspeakable treasure, whose name is Christ, and in fine, whatsoever pertaineth to bridle the outward man, thou canst not lay on a sufficient burden, but thou must not burthen the conscience at all; for he that enjoyeth Christ is above all laws, as Paul saith, the law is not given for the just, who notwithstanding in the mean time doth more things than he is able to fulfil in the flesh: For according to the law, we are sinners, and concerning our person we must abide under it; but through Christ we are far above the law. 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 and honest: However, I will not deny that he doth this, that he sheweth unto them their duties, which otherwise they would willingly fulfil and satisfy, but the flesh doth not so willing and with that readiness it ought, follow the spirit. In which respect they are to be admonished and urged, the conscience nevertheless remaining free, so that the law hath no power to accuse them; wherefore such doctrine and 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 and office.
As for the rest, which are not Christians, they must be ruled by Moses' laws, and burdened with them both outwardly and 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 are the rash multitude of the unruly common sort of obstinate people, who do not regard or understand the liberty of Christ, although they can babble and glory of many things concerning the gospel, and they notwithstanding do abuse it only to the lust of their mind; let them know that they are under the discipline and correction of Moses: 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 sufficiently know it. But they only are capable hereof,
which are busied with the disputation of the conscience and the law, of sin and of the wrath of God, in consideration whereof they become astonished, feeling the words of the heart speaking thus: Alas! how wretchedly have I led my life? What account shall I make unto God? and so they are too fearful and amazed; the other more than 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, and 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 and the wrath of God, so much they become more indurate. There must therefore be another master to amend these, namely the slayer and tormentor, who may teach them, being unwilling to do well in the name of the Lord and with favour, in the name of another to do that that becometh them with no favour, the reward also of hell fire, and all miseries being set before them.
Howbeit Christ doth here and every where else, both by doctrine and also by his own example teach us, which feel our sin and burden of the law, and would willingly be Christians, to accustom ourselves to fight against it, and drive it from us unto others; to give up no place to the devil, who would by the law break up the bride-chamber of Christ, and thrust himself into his place; that is, take away from the conscience her joy and comfort, whereby he may draw man into despair, that he may not be able cheerfully to lift up his heart and head before God: For this is the heart of Christians, whom it behoveth to know and learn more things, than 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, and dispute with us out of Moses; with whom when he goeth about such things, we must not dispute in many works, but must forthwith appeal from Moses to Christ, and cleave to him: For all his travels and 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. Wherefore thou must again
and again take heed that thou suffer not thyself to be plucked out of this haven, neither to be enticed out of this circle; and although he shall lay many things against thee out of the law, as it is the word of God, it is meet that thou obey, yet mayest thou answer him and say, Dost thou not hear, that I will now know or hear nothing concerning the law? For we are now in that circle and haven, wherein it is not inquired what I must do 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 inseparably 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 understandeth 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 at the same time fulfil all laws; 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 all we are not a little astonished, which it had been better for us not to have heard.
Again in outward things also we give ourselves to liberty more than is convenient, whereas the body should be kept under and bridled with works, whereby it might be compelled to bear whatsoever should be grievous unto it, when as yet it oftentimes sinneth, yet so, that sin abide without, where it must abide, and have his Moses, who always may be near unto it, with his exactions; however inwardly, let no sin or law bear rule to reign, but let Christ alone rule, and reign by mere grace, joy, and comfort. So all things should be done rightly, and man
should be apt and fit to all good things, both to do and also to suffer, with a glad and obedient heart, by faith not feigned, in the grace of God through Christ: wherefore let the conscience bear rule over all laws, let the flesh be subject to every law. Now he that is skilful in 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 been long exercised therein; for it is such an art as no man knoweth, but they which are Christians, to the learning whereof they are compelled to be scholars all their life long. Therefore far 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, 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, than by those 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 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, and bring forth any fruit thereby, although they hear it; therefore let us keep it, whereof they take away nothing from us, but that they hear a vain noise and sound of it.
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 sin: Now consequently I think it good diligently to consider this excellent parable of Christ, where he saith, Luke 15:4, "What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?" Christ is not only of a great mind, who will not follow the words and mastership of them, but bringeth probable
causes of his greatness, with wisdom repelling their objections, and stopping their mouths, so that they cannot murmur against him. Moreover, he convinceth them by their own examples and deeds, and concludeth, that they ought for good cause to be utterly ashamed, being bold to speak unto him, and reprehend that in him, in so great a matter, which they themselves do in a much less; for by what means could he more readily answer them, than if he should say, Well 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; there is nothing that you yourselves do not for one lost sheep, who, leaving ninety and nine in the wilderness, (that is, in the field and at the fold,) run to seek that which is lost, neither do ye leave off seeking, until ye have found it, and brought it home? And you count it to be well 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 and breathing in the earth. Why therefore are you not utterly ashamed of your doings, presuming to reprehend me in this work, which you yourselves are forced to commend? Wherefore if ye reprove and find fault with me, you yourselves are first to be reproved and found fault with. This is rightly to have answered, and with honour to have stopped the mouths of these fault finders, the causes being sufficiently shewed, why they ought not here to find fault with or controul him. They have well yielded unto him with shame, as it is meet, and have gained nothing by their mastership than utter shame and ignominy; for it is a shame for such masters, and an exceeding great abomination, that they stick not to arrogate so much upon themselves, as to teach that man and admonish him of his duty, who of God is appointed a master over all.
But it ought so to fall out, 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 well deserveth, that God 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 goad. 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 cannot get gain thereby, for Christ is most impatient of all their mastership and doctrine; so also a Christian must by no means suffer them, for 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, inasmuch as he hath fallen from Christ. Therefore we must endeavour to hold Christ fast, having no regard, although all the world should 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 free from all mastership, contending to be the only master and controller of all men, that either in favour they may reverently acknowledge him for their Lord and Master, and themselves for fools, or in fury and indignation, being subject to the reproach of all men, may utterly perish.
But I have said before, that the present doctrine for the 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 into despair. Before these this amiable image is to be set, by which they may receive comfort and cheerfulness of mind; as for others which live with a secure mind, and little know what anguish and spiritual sorrow is, they are to be led to Moses to the tormentor. This is an image most pleasant and amiable, and more artificially painted, than 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 and comprehend it in words. Wherefore it is to be apprehended in the heart by faith; nevertheless we must speak something of it, that we may give cause and occasion to others to think and consider more earnestly thereof.
I also, saith he, have an hundred sheep, that is, that little flock of all Christendom, of which number one is lost, and fallen from the communion of Christians: Now dost thou require to know the affection of my mind? Then must thou bestow thy diligence, to paint out well and artfully 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; 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) 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. 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, and sendeth forth servants to seek, wheresoever 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 wholly in the help and safe keeping of the shepherd, inasmuch as it cannot help itself, but being destitute of a shepherd, perisheth. Moreover it is also fearful and ready to go astray, and as soon as it hath wandered out of the way, and from the shepherd, forthwith cometh into peril of life, and cannot tarry, although it cometh to another flock, and a strange shepherd calleth it, it goeth on through thorny and sedgy places, through waters and fens, until it come in danger of the wolf, or 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 exceedingly rejoice, being
delivered from all evil. Moreover, neither doth the shepherd therefore seek it, that when he hath found it he may wrathfully fight with it, or handle it ill for that it hath gone astray, or cast it to the wolf to be torn to pieces; but all his care and thought is, that he may most gently allure it to himself, and deal with it most lovingly, viz., lay it on his shoulders and carry it, until he hath brought it unto the rest of the flock.
This is that picture, resembled in this simple creature, whereby Christ shews us, what affection of mind he bears towards us, and also what we ought to promise ourselves concerning him; for since 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 set before thyself the sheep pertaining to this shepherd, then shalt thou truly understand how much greater and earnest care he hath taken to preserve it, with how great study and diligence, 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 shewed, 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; for with a man that hath lost his shepherd, and heareth him not, the case standeth as with the lost sheep, which being estranged from its 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 its own shepherd, yet it findeth him not; it runneth from corner to corner, straying up and down, and wandereth further out of the way; neither is it succoured with any comfort or help, before it hear the voice of the true shepherd: We learn this to be true by daily experience, and every man tryeth it in his own heart; for the gospel of Christ being taken away, or not exercised, some false master, or author of some sect, in another place some fantastical 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 sheweth himself so, as though he were the true shepherd. But by the means of these the sheep is entangled only with greater errors, until it wandereth altogether out of the way: to these cometh the devil also with his cogitations, which he craftily putteth into the heart. Alas! if thou had done this or that, or had not done, &c., with all which he practiseth nothing else, but that he may make it fall into great 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 shall be taught, counselled, and 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.
Hence it appears that it is exceeding necessary and convenient, that we learn to know Christ well, that we do not behold him as a cruel tyrant or 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 as soon as it beholdeth him is cheered and put in hope of help, and is no more in fear or solitariness, but forthwith 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 is my shepherd, and I, alas! the lost sheep, which hath strayed in the desert, but am troubled with anguish of mind for my wretched life, desiring, with most fervent affection, to have God favourable unto me, and peace in my conscience; but truly I understand he is no less desirous of me than I
am of him; I labour to come unto him, and he is careful and desirous that he may bring me unto himself.
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 cannot be, that we should abhor and fear him, but we should 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 another coming between, either of Moses or of any other whatsoever, doth nothing but disquiet the conscience, so that it cannot find any peace or quietness. Therefore Christ saith, Matt. 11:28, "Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: 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 whatsoever 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 words than of Christ. For this is that lost and miserable sheep, of whom no other master is to be borne with, 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: but surely in this place the doctrine of both, or the voice of Moses and of Christ, must be well discerned; 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 the troubled conscience by the law after this sort; be of good cheer, for thou hast not committed
homicide, neither hast thou defiled thyself with adultery, neither hast thou perpetrated any other heinous offence, or done it with a good will, &c. This also is a comfort, but endureth a very small time, neither can it sustain the assaults and violence of the enemy, nor bringeth or containeth it any thing but confidence of itself, wherewith the miserable sheep is nothing helped; for it remaineth as much wandering and lost as before, neither can it help itself, or come to his own shepherd; but if we will help and succour it, we must show it the true shepherd, who cometh to seek it, that having found it he may bring it home, and exhibit his voice unto it.
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 sins as much as possible thou canst, make me a man-slayer and parricide, or the worst man of all men; for now I will neither hear thee with an astonished mind, nor follow thee: but that is the sum of my comfort and salvation, I confidently trust, that I have such a shepherd as seeketh me of his own accord, and having laid me on his shoulders carrieth me. Let us enter into dispute hereof if thou art so disposed, not how righteous or unrighteous I am, but how I have come unto Christ; 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 and 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; so in this thing also thou must observe the same difference, that thou rightly distribute these things, and give every one his portion as a prudent householder. For thou must keep the doctrine 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 lightneth and thundereth from Mount Sinai, who
terrifieth the people of Israel, bringeth them into the desert, and drowneth King Pharaoh in the Red Sea; 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, and well and diligently repeat to the miserable conscience, how he sheweth himself toward the lost sheep, viz., that he is the gentle and good shepherd, which is exceeding careful for the lost sheep, so that leaving all the rest, he travelleth to find that one, and to bring it again into the way, neither doth he leave off till he hath brought it home; for it is a 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 and provoke thee by his sweet gospel to come unto him, and suffer thyself to be laid upon his shoulders and carried, and to be called his well-beloved sheep.
As for them that live securely and pleasantly, and have no regard whether God be angry or pleased, they are not to be called lost sheep, but rather wild goats, which suffer not themselves either to be fed or ruled: but he, to whom his sins are a burthen, and 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, and desireth to be helped, as David doth, Psalm 119:176, "I have gone astray like a lost sheep, seek thy servant," &c. In the mouth of these this sugar and these pleasant delicates have a good taste, with which the heart is refreshed, that it fall not into despair, 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 it be very well, as also it is meet, that we do not contrary, to the law, 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, but only a momentary tickling of the outer skin, not during and piercing; for the devil coming and 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 tenfold more, wherein thou hast done amiss, yea, even in the most pure works he can find much impurity, and turn all into sin; wherefore we must in no wise trust unto such comfort, but must rather refuse it and say, whether I be good or evil at this present I do not dispute, but will reserve it rather unto that place, where it shall be taught and intreated concerning works; but in this circle wherein I now stand, there is no place to intreat of works and integrity of life, but of Christ and his works, which he doth towards me a lost sheep. Wherefore if thou demand whether I be good or honest, I answer plainly, no; but if thou demand whether Christ be good and righteous, that undoubtedly I am able to confirm, and him I set for my goodness and righteousness, unto whom also alone I courageously appeal. For in his name I am baptised, of which thing I have a seal and testimony, viz., that I am his sheep, and that he is that good shepherd, seeking his lost sheep, and dealing with me without all law, exacting nothing of me, neither as Moses urgeth, troubleth and and forceth me, but sheweth unto me his mere and sweet grace, while he submitteth himself to me, and layeth me on his shoulders, and carrieth me; why therefore should I fear the thunderings of Moses and of the devil, when as I rest in his safe custody, which hath given unto me his righteousness and all other things, which holdeth and carrieth me, so that there is now no more danger lest I perish, I remaining a sheep and denying not my shepherd, but reposing myself wholly in him? thus hast thou Christ most lovingly set forth unto thee; now only faith is required, whereof there is great need; for this doctrine is excellent, and replenished with most sweet comfort, but this is wanting that the use thereof is not felt, where it ought to be felt; for when the sheep go astray, that is, when a man feeling himself grieved with his sins, and cannot tell where to abide, and is cast of the devil into a great fear of mind, then he always runneth unto the contrary, neither can he comprehend, or conceive in mind, that this is true, all things falling out of his mind which he heard here, because of the
present feeling and fear. For the devil hath blinded his eyes, neither can he perceive any thing else but the wrath and indignation of God. Wherewith his heart is so burdened, that he is not able to raise up himself in mind, and to turn his eyes any other where: nay, he lieth so drowned in it, that Christ appeareth no otherwise unto him but as an angry judge, as he hath hitherto been painted out, and is so beaten into the hearts of all by the wicked Papists, sitting on the rainbow, with a sword coming out of his mouth.
For this is one of the most deceitful crafts of the devil, yea, and of his mischiefs which he practiseth against the miserable sheep, to blind his eyes, that he may not know any more his own shepherd, and under a pretence of Christ to lead a man to Moses, disputing as much of Christ, as he had accustomed to do before of Moses. Wherefore we have need of a strong and firm faith, that we may believe these things to be true, when a man himself must dispute even against himself; for the sense is vehement of itself, whereunto the devil also cometh marvellously amplifying sin and terror, the greatness and anguish whereof is able to consume, even the marrow in the bones, yea, and the heart in the body. It cannot therefore be perfectly learned so soon as some think. In prosperity it is easily believed that Christ is sweet and amiable, but anguish and terror coming upon and overwhelming the mind, man is blind, and without good understanding, and will judge only according to the sense and understanding of his own heart, which he followeth and confirmeth himself in his own error; for he is taken therein, and can think no otherwise, but that it is true, nevertheless it is not so. Now it were a point of this art, for a man thus to say unto his heart, If thou confess thyself to be a lost sheep, thou sayest right; but that thou wilt therefore run from Christ, and so think of him in thy mind, as though he were a man, which would chase and terrify thee, it is a suggestion and temptation of the devil; for if thou didst rightly consider him, and confess him as thy true shepherd, then wouldst thou not fly from his sight, neither wouldst conceive terror in thy mind, but with all cheerfulness and boldness wouldst run unto him; for surely he is not therefore ready at hand that he may condemn thee, but he cometh to thee, seeking thee, that
having laid thee on his shoulders he may carry thee, and exempt and deliver thee from sins, errors, the devil, and his power, yea, and from all peril. Thou perceivest therefore that thou art a sinner, and hast deserved indignation, so much more earnestly is that shepherd to be sought and called for of thee, that he may deliver thee from it; of whom consider no otherwise in thy mind, than the sheep doth of his own shepherd, whom it cannot fear, but seeing and hearing him becometh glad and cheerful, although it hath run from him, so that for this deed it hath a sufficient cause to fear: the whole matter therefore consisteth only in this, that thou do perfectly learn Christ aright, and consider him according to the word of God, and not according to the proper cogitations of thy mind, and thine own senses; for the cogitations of men are false and lying, but his words are true and cannot deceive: wherefore the word alone is to be engraven in our heart, and we must cleave unto it with a constant mind, whereby we may reprove our own heart of lying; for it alone must be true, and all things else that are contrary to it, false and vain.
But truly this is an art, whereof I am ignorant, but much more those other light spirits, who boast many things of it, as they that know all things when they have once heard any thing thereof, and nevertheless they do not perceive or try so much as any whit of it: for it is an easy thing to speak and preach of it, but how hard a thing it is to prove it indeed, they only have experience, who earnestly make trial thereof.
This is a most amiable demonstration of our Christ, described by himself in this gospel, wherein he hath most abundantly poured forth the flames of his most fervent heart and affection toward us, shewing that he hath exceeding great care and regard to recover his sheep, which alone leaving ninety and nine, he seeketh and enquireth diligently for, not to terrify it and beat it, but that he may help it, and having found it, may bring it home, and with his loving and sweet voice and speaking unto it, may cheer it, being miserable and afflicted in conscience. By all which thou seest, how acceptable a thing thou shalt do unto him, if thou trust and cleave unto him with
thy whole heart, and promise to thyself from him all goodness and love. Secondly, thou plainly seest this also, how by all manner of outward signs and means, he poureth forth his joy and unspeakable goodness, and also having found his sheep how loving he sheweth himself, for surely he dealeth not with it by any law, as by his right he might deal, and drive it before him as he doth the rest, or suffer it to go by him; but he doth none of these, but layeth it upon his shoulders, and all the journey carrieth it through the desert, taking all the labour and trouble upon himself, that at the least wise the sheep may rest. Neither doth he it grudgingly, but willingly, for he is full of joy for his sheep recovered.
Now mark this also, how well it goeth with the sheep, with how great quietness and ease it lieth on the shepherd's shoulders, neither doth it unwillingly see itself resting so sweetly, being delivered from the difficulty of the journey, as also void of all fear both of dogs and wolves, that is, of all errors and lies, yea, and of all perils and mischiefs: and this surely deserveth to be called a very pleasant picture, exceeding amiable and comfortable to be looked upon. No otherwise doth our Lord Jesus Christ deal with us, while he delivereth us, which he hath once done corporally, by his passion and death, but now doth often the same by his power, and spiritually by the preaching of his word. Wherefore he layeth us upon his shoulders, carrieth and defendeth us, so that we are safe from all perils of death and the devil, which although they terrify us, and shew themselves so, as though they would devour us, yet prevail they nothing; for whereas we are carried, it is a safeguard unto us, and the same exempteth us from all dangers, and putteth away all fear; as the sheep lying upon the shepherd's shoulders, is little careful, though the dogs bark, and the wolf craftily goeth up and down, but rather hanging down the head, is quiet and sleepeth soundly; so we also, if we stand and abide unmoveable in this article, I believe in Jesus Christ our Lord, who suffered, died, rose again for us, &c., there is no cause why we should be careful lest we perish, or be devoured of the devil, though he open his jaws never so wide; for we are not then in our own way, neither walk we upon our own feet, but we hang upon
the neck of our shepherd, and lie upon his own shoulders, where we are safe enough.
For sin, death, and hell, although indeed they be terrible, yet dare they not set upon him, otherwise if it were not for this, we should be miserable sheep, which should forthwith be brought into a lamentable and wretched case. For even as a sheep cannot take heed and foresee to itself, that it stray not out of the way, unless it be led of the shepherd, and when it hath strayed and is lost, cannot by itself come again to the shepherd, but must be sought and inquired for of him, until he hath found it, and so must be laid upon his shoulders, and brought home again, lest that it be again frayed and chased from him, or catched of the wolf and rent in pieces; so we also ourselves can profit ourselves neither by help nor counsel, that we might obtain peace and quietness of conscience, and escape out of the hands of the devil, death, and hell, except Christ himself repeat his word unto us, and call us again unto him; and although we come unto him, and now stand in faith, yet it is not in our power to keep ourselves therein, or to stand by our own strength, unless he often by the power of his word, hold, lift up, and carry us, for the devil always imagineth and purposeth deceit and destruction towards us, going about like a roaring lion, seeking whom he may devour, as St. Peter witnesseth. Here is no place to boast of free-will, or of our own strength, which is none, neither in beginning any thing, neither in going forward, much less in persevering or continuing in it, but Christ our shepherd alone doth all things. But we are sure that while we lie upon the shoulders of Christ, we shall remain safe from all terror and distress; for he will not suffer us to be plucked or taken from his neck, neither will he himself cast us off, being so glad and joyful, that he hath found his lost sheep, and brought it again to the rest of the flock; and in fine here is no terror or trouble, but mere life and grace, whereby he handleth his sheep most lovingly and gently.
But on the contrary, Moses, not as a shepherd of miserable and weak sheep, but as a master of stronger cattle, driveth his herds with a staff and rod, three days' journey through the desert, until they be
tired and weary with walking; of this shepherd those hardened and wild ones are to be tamed and bridled; and we also, when we shall be under Moses, to wit, according to the flesh and the outward life, must go, and do that which the law requireth. But in that we are, and are called Christians, we must by no means suffer, that any work be laid upon us or exacted of us, but must give ourselves only to Christ, to be carried and gently lifted up, not upon horses and chariots, but even upon his own shoulders; which cometh to pass, when he suffereth the word to be preached unto us, and we believe the same, that he died for us, and on the cross he bore our sins in his own body, that he hath overthrown the devil, death, and sin, and put them under his feet, and hath made and opened unto us entrance to eternal life. We must not have respect to our own life, how righteous and strong we are, but we must study upon this one thing, that we may rest, lying upon his shoulders: in this circle we must have no care of sin, death, life, or pensiveness, inasmuch as we have all things to the full in Christ, who heareth and keepeth us. Now he is not content that with such great travail he seeketh his sheep, and having found it he carrieth it with incredible joy, he maketh festival days, and exceedingly rejoiceth, calling together his neighbours and friends, that they may rejoice with him; yea, he affirmeth, that God also in heaven with the whole heavenly host, do rejoice over one sinner that repenteth. In which words he sheweth who he is, which deserveth to be called the lost sheep, namely, such a sinner, as being led by repentance of his former life, most fervently desiring to be delivered from sins, and earnestly endeavouring to come unto Christ; such a one hath a miserable and troubled, yea, a contrite and humbled heart, and an afflicted conscience, the devil by all means fighteth against, and presseth it, that it is almost overcome with distresses, &c., but Christ assisteth and comforteth him, for he seeketh no sheep but that which is lost, and cannot help itself. Can Christ be preached with greater gentleness, or more effectual consolation of words; or what should he do more to cheer the mind of a sinner, and confirm in him a sure confidence towards himself? We see him set forth by himself to us miserable sinners, as a most loving shepherd, who most sorrowfully seeketh his sheep being lost, and most joyfully bringeth
them again, being found, and taketh so great joy, that with him all the angels and saints rejoice over us.
Now he that firmly believeth these things would, without doubt, through Christ receive true comfort and joy; as here he hath a certain promise, that if he surely cleave unto Christ, and rest upon his shoulders, he shall be an acceptable and welcome guest in the kingdom of heaven, and shall be received with exceeding great joy. But we being troubled with sorrow and anguish of conscience, have a far different feeling and affection, when the heart thinks that all the angels stand behind us with drawn swords, which so troubles us, that we can conceive no cheerfulness of mind, neither of God, nor of the angels; and there are some which can behold no creature with a glad mind, fearing the beholding of the sun, yea, being sore afraid at the noise of a leaf; all which proceed from hence, they trouble and vex themselves with their own thoughts, out of which they would willingly wrestle, sparing no labour, that they might feel that uprightness and integrity, which would be void of fear; but if thou be desirous to conceive true comfort and joy in thy heart, then see that thou diligently and well print this amiable image of the most loving shepherd, and the word of the gospel, and seek it where it is to be sought, that is in Christ, and no where else; for in this man thou shalt find all things, so that thou abide in him, and rest upon his shoulders; but whatsoever comfort can be obtained without him, it cometh not from the heart, although thou call the help of all creatures, and shouldest also partake of the pleasure and joy of the whole world.