grieuous to be borne but my burden is not so grieuous it is light and tolerable ye may easily beare it Our wisemen saye now that the yoke of Christ is more grieuous then the yoke of the Lawe was and they alleage the fift chapter of Matthewe But Christ dothe there interprete the Lawe how it ought to be vnderstood he doth not make lawes but sayth that murders and adulteries proceede from an euell and vncleane heart And so he doth onely expounde the Lawe of Moses and prescribeth not any lawes there Why the yoke of Christ is saide to be easie But the yoke of Christ is therefore easie and his burden light because he taketh awaye not onely ceremoniall and mans lawes but euen the whole lawe the curse synne death and what soeuer maye come vnto vs from the Lawe all this Christ taketh awaye from me and endueth me with his spirit by the motion and instinct whereof I doe gladly willingly and with pleasure performe all the duties of the Lawe It is therefore also called easie sweete and light for that he himselfe helpeth vs and taketh part of the burden if we be not of strength sufficient It appeareth in deede grieuous and intolerable to the world but it is otherwise when there is one ready to ease the burden It is a common saying it is good to sing with a fit compainō you two will easily beare the burden although one alone were not of strēgh sufficiēt to beare it Thus much shall suffize for the exposition of this Gospell **** A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON THE FEAST OF S. PHILIP AND IAMES Iohn 14. Verse 1. IEsus said vnto his disciples Let not your heart be troubled ye beleeue in God beleeue also in me 2. In my Fathers house are manie dwelling places if it were not so I would haue tould you I go to prepare a place for you 3. And if I go to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may ye be also 4. And whither I go ye know and the waye ye knowe 5. Thomas said vnto him Lord we know not whither thou goest how can we then knowe the waye 6. Iesus said vnto him I am the Waie the Truth and the Life No man commeth vnto the Father but by me 7. If ye had knowne me ye should haue knowne my Father also and from hence forth ye know him and haue seene him 8. Philippe said vnto him Lord shew vs thy Father and it suffiseth vs. 9. Iesus said vnto him Haue I bin so long time with you and hast thou not knowne me Philip he that hath seene me hath seene my Father how then sayest thou Shewe vs thy Father 10. Beleeuest thou not that I am in the Father and the Father is in me The wordes that I speake vnto you I speake not of my selfe but the Father that dwelleth in me he doth the workes 11. Beleeue me that I am in the Father and the Father is in me at the least beleeue me for the verie workes sake 12. Verely verely I say vnto you he that beleeueth in me the workes that I do he shall do also and greater then these shalhe do for I go vnto my Father 13. And whatsoeuer ye aske in my Name that will I do that the Father may be glorified in the Sonne 14. If ye shall aske any thing in my name I will doe it The summe of this Gospell 1 IN this Gospell is contained a comfort against offence that tempteth vs through the crosse and persecution 2 Without the merit of Christ no man commeth to glorie Therefore he sayth In my Fathers house are many dwelling places For many are elect frō euerlasting of God the Father which notwithstanding can not come vnto glorie without Christ 3 The Disciples beleeued in Christ yet did they not vnderstād that he should come vnto glorie by death Wherein we must marke that fayth being vnperfect in the Apostles and Disciples of Christ is a comfort vnto vs if we rest vpon the foundation Christ 4 In Philip we see a verie grosse fayth for he will see and know by experience Wherefore Christ sayth If ye will not beleeue my wordes at the last beleeue the workes that the Father is in me and I in the Father 5 These wordes I say vnto you he that beleeueth in me the workes that I do he shall do also c. shew that Christ shall reigne in vs when he is glorified with the Father 6 And thus we see that in all this Gospell Christ requireth nothing els of them that be his but fayth The exposition of this Gospell IN the beginning of this Gospell Christ declareth wherefore he came and what office he executeth which is properly the preaching of the Gospell to wit that he is he which prepareth dwelling places with the Father and wil when he commeth againe receiue vs vnto himselfe Moreouer he sayth that he is the way the truth and the life which he afterward more plainly expresseth when he sayth No man commeth vnto the Father but by me Also when he sayth If ye had knowne me ye should haue knowne my Father also Hereunto moreouer pertaineth that which he sayth vnto Philip He that hath seene me hath seene my Father This is the chiefe and the greatest thing in this Gospell vnto which all are to be referred Hereof we ought to learne that we are not iustified by our owne strength neither saued by our owne merits but are sanctified by the spirit of Christ and saued by grace that Christ is the way leading to saluation We will discusse and examine this Gospell throughout as God shall giue vs grace These wordes the Lord spake vnto his Disciples after his Supper when he was now about to depart from them Forasmuch as he had said many thinges vnto them of his departure and passion they were after a sort troubled and terrified wherefore the Lord beginneth louingly to comfort thē saying Let not your heart be troubled As if he would say I perceiue that my departure dothe grieue you and that ye are therefore troubled But seeing it can not be otherwise be not discomforted there is no cause why ye should therefore be troubled I will come againe vnto you Notwithstanding ye shall see many thinges in me before whereat ye wil be offended they shal crucifie me and vnworthely handle me But be not ye troubled because of these thinges be not afrayde it wil be better shortly after the will of the Father is such Howbeit flesh can not do otherwise but be offended if it seeth Christ to be crucified it byandby reuolteth from him it beleeueth him not neither counteth him for a Sauiour Which also it doth when it seeth holy men suffer persecution to be afflicted and tormented for then it thinketh that God hath no care of them Against this offence Christ aforehand confirmeth his Disciples and sayth Ye beleeue in God beleeue also in
Angels should alwayes haue to do with vs there should not be so much fayth neither should it be so pleasaunt as when we are taught and guided by them that are partakers of our nature whom we do better know and with whom we do more familiarly associat our selues And so that there may be some by whom other also may be conuerted both by doctrine and good examples it is not meete that we should by and by after Baptisme be taken into heauen wherein notwithstanding we are already admitted citizens A practize of Satan Antichrist to delude mē with Purgatory Hereupon if one weye all things rightly it can not be douted that it is a practize and miracle of Satan and Antichrist that so much is spent for Purgatories sake such faith as this being put quite out of mens myndes For men are taught by their workes to saue themselues from Purgatorie or at the least to deliuer themselues out from thence as though saluation were not yet giuen vs and it were necessarie to come vnto it by other meanes then by faith alone which howe it disagreeth with the Scripture and a Christian life there is no man that doth not see but he that seeth nothing in the Scripture For thus the holy Scriptures do teach euerie where that who soeuer doth not receiue saluation by meere grace through fayth before all workes he shall neuer be partaker thereof And that who soeuer referre their good workes not to the profite of their neighbours but to their owne commoditie being more carefull of their owne saluation then of their neighbours haue no good workes at all All the workes of these are voide of fayth and infected with pernitious errour It had bin greatly to be wished that Purgatorie had neuer bin inuented and neuer mention made thereof in the pulpit for it hath bin cause of such hinderance to Christian veritie and syncere truth as can not be recouered For we see it now brought to passe by the meanes of Satan that almost al prayers are directed to onely Purgatorie with this vngodly and pestilent opinion whereby miserable men thinke that they shal be redeemed from thence and obtaine saluation by the workes of men Whereby the riches of Baptisme and fayth are had in no reputatiō and they at the last of Christians become Heathen O most pernitious abomination Christians should be taught as Christ and Paul teach them that after Baptisme and absolution from synnes they should so liue that they should be ready euery houre to receiue death with desire looking for the reuelation of saluation already receiued Now by the opinion of Purgatorie they are made secure and slothfull so that they differre the study of godlines euen to their death and thinke by contrition and confession they shall amend all things as though there were some synnes remaining for which they must go into Purgatorie they hope that by Masses for the departed and other bequests that they are persuaded to make in their testamēts or last willes they shal be redeemed out of purgatorie but these miserable men are in these things vtterly deceiued and shall at length trie them to be farre otherwise By the washing of the new birth He setteth forth the grace of God giuen to vs in Baptisme with wordes verie full of praise and commendation He calleth Baptisme a washing whereby not the feete and handes but the whole man is at once washed purified and saued so that to the summe and inheritaunce of saluation there is neede of nothing but onely fayth in this grace of God that it may remaine and be acknowledged the worke of grace alone that we are saued without all our workes and merits and so also there may remaine in vs pure loue praise giuing of thankes and glorie of the diuine mercie without all glorie and pleasing of our selues in our owne strength and endeuour as it hath bin already sayd often and at large Humane righteousnes is also a washing but not whereby the whole man is so washed but that Pharisaicall washing whereby onely the apparell and vessells which are outward are made cleane whereof it is spoken Matth. 23. Whereby it commeth to passe that men seeme vnto themselues pure but inwardly neuertheles they remaine ful of filthines Baptisme what maner of washing it is Therefore he called Baptisme not a corporall or outward washing but the washing of regeneration or new birth by which not those thinges that are outward are washed and onely the outward man made cleane but the whole nature of man is altered and changed into an other nature that is the carnall natiuitie is thereby destroyed with all the inheritaunce of synnes and perdition Saluation cōmeth not by workes Whereby he againe witnesseth that our saluation is giuen vs at once so that it is not to be gotten by workes For not one or two members are wont to be borne as the handes or feete but the whole man which can not worke this that he may be borne a man but is first borne that he may worke Likewise our workes do not purifie or saue vs but when as before we are pure iustified and saued we worke freely those things which may be profit to our neighbour and honour to God And this is the simple and pure knowledge of the diuine grace whereby a man learneth to know both God and himselfe to praise God alone to humble and cast downe himselfe to trust in God to despeire of himselfe This doctrine of saluation they maruelously hinder which vrge men with lawes precepts and workes and teach them to seeke thereby to be saued He that is truely baptized is become a new creature And the renewing That this washing and new birth may be more fully vnderstood he hath added the renewing that thou maiest vnderstand that he that is truly baptized is become a new man and a new creature endued with a new disposition which now is farre otherwise affected loueth liueth speaketh and doth farre otherwise thē he was wont or could before So the Apostle sayth Gal. 6 In Christ neither circumcision auaileth any thing nor vncircumcision that is no workes of the Lawe are of any value or importaunce but a new creature As if he should say Saluatiō can not be perfected by ioyning togither certaine good workes but the whole man must be at once renewed and his nature chaūged whereupon true good workes will follow of themselues not by peecemeale but togither with great plentie Of this new birth whereby the whole man is renewed Christ speaketh Ioh. 3 He that is not borne againe can not see the kingdome of God Here againe it manifestly appeareth that nothing is here done by our workes but that it behoueth that man how great soeuer he be must die and be chaunged into an other which is done in Baptisme if we beleeue The cōdemned shal be borne again but not renewed The condemned also shal be borne againe in the last day but they shal not
be that he will suffer them to be bestowed on him and pray vnto God for him so I may enioy peace and haue no trouble or contention with any man and perhaps I may so profit him that he wil change his life vnto the better and amend Otherwise surely loue being diuided or separated I haue more bitternes and sorrow by them whom I hate then I haue ioy and profit by them whom I loue and keepe companie with And this is sayd to trouble the fountaine or water from whence pure loue can not flowe As it is certaine that the Iewes also did against whom Paule speaketh in this place for they loued them onely of whom they were loued whereby they defiled the synceritie of loue with mans affections and therefore their hart could not be pure But whereby is the hart purified I aunswere Wherby the hart is purified it can not be purified by any other thing better then by that soueraine puritie which is the word of God Receiue that into thy mind and order thy life according to the rule thereof and thy hart is purified As in this place see thou set the word before thee Thou shalt loue thy neighbour as thy selfe follow that which it commaundeth and by and by thou shalt see whether it purgeth clenseth whatsoeuer desire there is in thee of thyne owne profit or whatsoeuer loue of thy selfe For commaunding thee to loue thy neighbour it maketh exception of none either friend or foe Albeit some man be euill and hath bene oftentimes iniurious vnto thee notwithstanding he doth not therefore lose this name that he is not to be called thy neighbour but neuertheles remaineth thy fleshe and blood and is comprehended in these wordes thou shalt loue thy neighbour c. Therefore I say if thou shalt consider him and so behaue thy self toward him as the word teacheth thee then is thy hart made pure and loue sincere so that thou makest no false difference of persons neither otherwise considerest him then an other which is good and one of thy familiars In deede we can not deny this to be true that an honest man is more worthy to be loued vnto whome also euery one doth more willingly applye him selfe by nature then vnto the conuersation of wicked men whose familiaritie there is no good man that doth not abhorre howbeit flesh and blood is the cause that true and Christian loue is not among vs. For a Christian must not deriue his loue from the person as the world doth as some yong man seeing a maide is in loue with her because of her fayrenes and beautie and a couetous man taketh his loue and desire of his money a Lorde or Prince of honour and power c. For all such loue is sayd to be feyned and proceeding not from whence it ought cleauing to the good thinges wherewith he seeth the person adorned neither doth it continue any longer then that which he loueth continueth and as long as he may enioy it True loue But true loue ought to be such as floweth out of a continuall fountaine and proceedeth from the bottom of the hart as a fresh and continuall water alwayes springing forth which can not be stopped and is neuer dryed vp This loue sayth after this sort I loue thee not for thy honestie or dishonestie for I doe not deriue my loue from thy honestie as from a strange fountaine but out of myne owne fountaine that is out of the word of God which is planted in my hart which commaundeth me to loue my neighbour From hence loue plentifully floweth open to al which haue neede thereof watering all both friendes and foes yea chiefly prepared and ready for foes inasmuch as they haue more neede that they may by my meanes be brought to amendement I praying for them and doing according to my abilitie that which I am able that they also leauing their euill wayes may be deliuered from sinnes and the snares of the Deuill And this is sayd to be loue flowing from the hart and not deriued from without for he that is endued with such loue findeth no such thinge in him whom he loueth from whence he should deriue it But because he is a Christian because he layeth hold on the word which is altogither pure by it selfe by the power of it his hart also is made pure and replenished with true loue Whereupon he poureth forâ—h the treasures of his loue toward euery man neyther is he moued or turned awaye with the person of any whether he be good or euill Behold thus should they preach which will rightly teach loue required of the lawe whereof our bablers knowe nothing neither haue any regard thereof albeit they talke many thinges of the lawe and dispute much of loue They doe not see no they doe not so much as once thinke that loue must be such that it flow out of the hart that the fountaine must be first pure and cleare This neuer descendeth into their hart although they heare read and teach many things of it They are occupied with very vncertayne and vnprofitable cogitations yea rather with dead dreames Wherefore whatsoeuer is preached of workes and of a good life True good workes that onely is well done which proceedeth from the worde of God a pure hart and a true faith This thou mayst see in all states how euery one ought in his calling to doe the office inioyned him and exercise the workes of loue A seruaunt labouring thinking no more then thus My Lorde or Maister payeth me my wages for which onely I serue him otherwise I would not vouchsafe to looke vpon him c hath not a pure hart for he doth not serue but for a peece of bread or for his hyre which being taken away his seruice also ceasseth How a good seruaunt ought to be affected But if he were a right true Christian he would rather be thus affected I will not therefore serue because my Maister payeth me wages because he is honest or vnhonest c but therefore Ephes 6.5 because the word of God doth thus speake vnto me Seruaunts be obedient vnto your Maisters as vnto Christ c. This seruice proceedeth of it owne accord out of the hart which layeth hold on the word and greatly esteemeth it saying I wil serue my Maister and take my wages but this shal be the chiefest thing for which I do this seruice that I may serue my God and Lord Iesus Christ who hath layd the condition and state of a seruaunt vpon me which I knowe doth please him in me c. Here thou seest a true worke proceeding out of a pure hart So also let a Lord or Prince and they which haue the charge of gouerning the common weale thinke thus God hath committed vnto me the office of a Magistrate that I should be a ruler now if I will haue regard vnto this onely that I may enioy my dignitie riches and power it is
He that sleepeth naturally neither seeth nor feeleth any of those good thinges that are in the world but lieth among those thinges which are euen next adioyning vnto him as it were dead seruing to no vse neither regarding any thing at all For albeit he liue in himselfe yet is he as dead to all other Againe in stede of true thinges he is in dreames wholy occupied with vaine images and formes of thinges which appeare true and is so foolish that he embraceth those vaine formes and thinketh them to be true thinges But when he waketh those images do togither vanish awaye and the man beginneth to be occupied with true thinges After the same maner almost it is when one is as it were swallowed vp of vngodlines for he sleepeth and is like a dead man before God neither seeth he neither feeleth any of the good thinges which are good thinges in deede namely those spirituall good thinges which are promised offered him by the Gospell albeit they be iust by him For those thinges are seene and felt by faith alone otherwise they are remoued from all sight and feeling Wherefore as long as by reason of the sleep of his vnbeleefe he can haue neither any regard or sense of true good thinges which are verie neere him through the Gospell he busieth himselfe with the false good thinges of this world as riches promotions and pleasures which being compared vnto eternall life vnto heauenly ioy and that perfect saluation which commeth to the godly are altogither as dreames and as those vaine visions compared to naturall thinges whereof they are onely representations But when man awaketh and hath receiued faith all regard and desire of those false good thinges of this present life vanisheth awaye and he acknowledgeth that they are nothing els but meere vanitie and falshood euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe Hereof the 76. Psalme speaketh They haue slept their sleepe and they whose handes were mightie haue found nothing And Psal 73 Like as a dreame when one awaketh so shalt thou make their image to vanish out of the citie And Esay 29 As whē a hungrie mā dreameth that he is eating yet whē he awaketh his soule is emptie or as when a thirstie man dreameth that he is drinking and when he awaketh he is yet faint and his soule hath appetite euen so shall the multitude of all nations be that fighteth against mount Sion See how contemptuously and disdainfully the Prophet speaketh of the chiefe power riches pleasures and promotions of the world and likeneth them to dreames and most vaine visions wherewith they which are asleepe are deluded What other durst say that the good thinges riches and power of these Kings Princes and rich men are nothing els but dreames when as for them men mingle earth with heauen fyer with water raging without measure and ende in the world But the cause hereof is for that they yet sleepe therefore they do yet see nothing hereof as they want fayth so also are they destitute of this light For now is our saluation neerer then whē we beleued What meane these wordes did we beleeue before The promise of God concerning saluation by his Sonne and do we not beleeue now Here we must call to minde that which Paul writeth Rom. 1 that God promised the Gospell by his Prophets in the holy Scriptures cōcerning his Sonne Iesus Christ our Lord that all should by him be saued according to that which was said vnto Abraham Gen. 22 In thy seede shal all the nations of the earth be blessed This blessing promised to Abraham in his seede is nothing els but grace and saluation in Christ offered to the whole world by the Gospell which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham that is as he is man his flesh and blood by whom and in whom shal be blessed as many as beleeue in him and call vpon him This promise was afterward by the Prophets continually more and more declared and preached for they did all write of the comming of Christ of the grace which he should bring and of the Gospell which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne who by this faith were saued and obtained saluation in Christ and through Christ Hereunto Paul now had respect when he said Our saluation is now neerer then when we beleeued For that which he saith is thus much in effect We beleeued in time past that the promise made vnto Abraham should be fulfilled now is it fulfilled and those thinges that we beleeued should come to passe are now present Christ is come the Gospell is reuealed and published and the blessing which we looked for is spred ouer the world all thinges which we taried for and beleeued being promised are come And hereby the Apostle signified the spirituall daye whereof he speaketh afterward which is properly the beginning and manifestation of the Gospell whereof we will hereafter speake Now by this that those thinges which we beleeued should be fulfilled are now fulfilled our faith is not any whit made voide or frustrate but much more sound and perfect For as they of the olde time before Christes incarnation beleeued the promise of God which should be fulfilled so do we beleeue that the same is fulfilled The faith of them which liued before Christes incarnation theirs which liue after it all one in it selfe and the faith is altogether the same in it selfe but that our faith followed theirs as the fulfilling followeth also the promise For either faith trusteth in the seede of Abraham that is in Christ theirs before his incarnation ours after it Wherefore he that should at this day beleeue with the Iewes that Christ is to come should make God a lyer as though he had not yet fulfilled his promise which he hath fulfilled and being fulfilled would haue it published and preached So also should saluation be yet farre from the beleeuers which we should looke for being as yet to come in the time that shall hereafter follow Of this double faith Paul speaketh Rom. 1 By the Gospell righteousnes which God giueth is reuealed from faith to faith What meaneth this from faith to faith nothing els but that albeit the faith of the Fathers and our faith is the same whereby it is beleeued in Christ either to come or which hath already appeared yet the Gospell doth lead from their faith to ours so that it is now necessarie not onely to beleeue the promise that was to be fulfilled but also that it is fulfilled which it did not behoue Abraham and the other Fathers to beleeue although they had the same Christ which we haue For there is one faith one spirit one Christ one communion of all Saincts this difference onely there is betweene vs that they went before Christ we follow him We haue
which are in the world but rather all sortes of men that we haue regard to be of a patient mind as wel toward enemies as friendes as well toward seruaunts as Maisters small as great poore as rich straungers as them at home toward them that we know not as toward them with whom we are familiar For there are some which behaue them selues very gentlely and patiently toward straungers but toward them that are in the house with them or with whome they alwayes keepe company there are none more obstinate or froward then they And how many are there The most part are ready to make their patient mind known to the rich and their friendes but not to the poore and their enemies which at great and rich mens handes take all thinges in good part interpret euery thinge at the best and most gently beare whatsoeuer they say or doe but toward the poore and abiects they shewe no gentlenes or meekenes neither take any thinge of them in good part So we are all ready to doe for our children parents friends kinsmen and most fauourably interprete and willingly beare whatsoeuer they haue committed Howe often doe we euen prayse the manifest vices of our friend or at the least winke at them and apply our selues most fitly vnto them but to our enemies aduersaries we impart none of this fauour in them we can find nothing that is good nothing that is to be borne nothing that can be interpreted in the better part but we disprayse euery thing take it at the worst Against such parted and vnperfect patient mindes Paule here speaketh saying Let your patient mind be knowne vnto all men he wil haue our patient mind and right Christian meekenes to be perfect and entire toward all whether they be enemies or friendes he will haue vs suffer and take in good part all things of all men without all respect either of persons or deserts And such without dout will our patient mind be if it be true and not counterfet no otherwise then gold remaineth gold whether a godly or vngodly man possesse it and the siluer which Iudas who betrayed the Lorde had was not turned into ashes but remayned that which it was as truely all the good creatures of God whosoeuer haue them doe continue toward all thinges that which they are So a patient mind which is syncere comming of the spirit continueth like it selfe whether it light vpon enemies or friends poore men or rich But our nature which is full of deceit plainly corrupt doth so behaue it selfe as if that which is gold in the hande of Peter were turned into a cole in the hande of Iudas and it is wont to be patient and plyant toward riche men great personages straungers freinds and not toward euerie one wherefore it is false vaine lying hypocriticall and nothing but deceit and mockerie before God Hereof now learne how vnpossible sound and entire that is spirituall meeknes and a patient minde is vnto nature and how few there be which marke this euell by reason of that deceitfull meekenes and patient minde though in outward shew verie goodly which they shew vnto certaine thinking that they do well and iustly in that they are more hard and impatient toward some For so their defiled and filthie nature teacheth them by her goodly reason which alwayes iudgeth and doeth against the spirit and those thinges that are of the spirit because as Paul sayth Rom. 8 They that are after the flesh sauour the thinges of the flesh But to conclude it is manifest that the Apostle hath comprehended in these few wordes the whole life worthy of a Christian which he ought to leade toward his neighbour For he that is of a patient minde pliant and meeke in deede studieth to deserue well of all men as well concerning the body as concerning the soule as well in deede as in wordes and doth also beare with a most patient minde the offences and malice of others Where such a minde is there is also loue ioye peace long suffering gentlenes goodnes what soeuer is the frute of the spirit Gal. 5. But here flesh murmureth If we should endeuour to be so meeke and patient saith the flesh that we should take all things in good part of all men it would come to passe that no mā should be able to keepe a peece of breade safely in peace for the vniust which would abuse our meekenes patiēt mind they would take away all things yea they would not suffer vs to liue Marke how comfortably aboundātly the Apostle doth satisfie this distrusting foolish cogitation euen from this place vnto the ende of this text The Lord is at hand As though he said We must make our patient mynde knowen vnto all without feare least any abuse it to our hurt hinderance if there were no Lord or no God one might feare when by his meekenes and patient minde he compteth all thinges alike and taketh all thinges in good part that that would be damage and hurt vnto him but now there not onely is a Lord which gouerneth all things most iustly but he is also at hand he can not forget or forsake thee be thou onely of a patient minde and gentle toward all let him haue the care of thee nourish and preserue thee He hath giuen Christ the eternall good how should not he also giue thinges necessarie for the belly He hath farre more then can be taken away from thee and thou forasmuch as thou hast Christ hast much more then the whole world Hereunto pertaineth that which is saide Psal 55 Cast thy burden vpon the Lord and he shall nourish thee And 1. Pet. 5 Cast all your care on him for he careth for you And Christ sayth Matth. 6 Behold the foules of the aier and lilies of the field c. all which agree with the present consolation of the Apostle and haue the same meaning which these wordes here haue The Lord is at hand Christians must not be carefull but must cast their care on God who careth for them Be nothing carefull That is take no care at all for your selues let God care for you whoe knoweth and is able to do it whom ye haue now knowne that he is good and gracious The heathen haue not without a cause care of this present life inasmuch as they are ignorant and do not beleeue that they haue a God who hath care of all as Christ Matth. 6. said Be not carefull for your life what ye shall eat or what ye shall drinke nor yet for your body what ye shall put on for after all these thinges seeke the Gentiles but your heauenly Father knoweth that ye haue neede of all these thinges Wherefore let the whole world take from thee and do thee iniurie thou shalt alwayes haue sufficient and it can not be that thou shouldest perish with any aduersitie vnles they haue first taken from thee thy God but who
can take him from thee if thou thy selfe doost not cast him of There is no cause therefore that we should be carefull seing that he is our father and prouideth for vs which hath all thinges in his own hand euen those which seeme to take away those things that be ours from vs and to endamage and hurt vs wherein soeuer they are able But we haue exceeding great cause alwayes to reioyce in the Lord when we are of a patient mynde toward all men forasmuch as we are certaine if so be that we beleeue that it can by no meanes come to passe that good thinges should be wanting vnto vs hauing Almightie God our fauourable and carefull father whom they that haue not let vs suffer them to be troubled with carke and care It ought to be our onely care how we may be voyde of care and be found alwayes ioyfull in God and meeke and of a patient mynde toward men So without dout we shall trie that which Dauid tried saying I haue been young now am olde Psal 37.25 and yet saw I neuer the righteous forsaken nor his seede begging their bread And that which he sayth Psal 40 The Lord careth for me But in all thinges let your requestes be shewed vnto God in prayer supplication with giuing of thankes In these wordes the Apostle teacheth how our care is to be cast vpon God and the meaning of that which he sayth is this How the godly must cast their care vpon God Onely be not carefull but if any thing chaunce which may make you carefull as in deede innumerable such are wont to come vnto those that liue in the world so behaue your selues that ye attempt nothing at all with your care what soeuer that shal be which chaunceth vnto you but casting of care turne your selues with prayer and supplication vnto God and desire him that he will bring to passe and finish that which your selues otherwise should in vaine haue attempted with your care to accomplish Howbeit desire this with giuing of thankes forasmuch as ye haue such a God as hath care of you and vnto whom ye may safely commit all carke and care for you But he that will not so behaue himselfe when any thing happeneth but will first weye all thinges by his owne reason and order them according to his owne iudgement and so take to himselfe the care of his thinges he shall wrap himselfe in innumerable discommodities he shall loze all ioy and quietnes thereby and yet shall preuaile nothing but labour in vaine plunge himselfe so much more in troubles and miseries that he shall not be able to escape out of them againe which we learne daily both by our owne and by other mens experience Now that which Paule here admonisheth concerning prayer tendeth vnto this end lest that any man should neglect all thinges commit them to God and he himselfe sleepe and do nothing at all no not so much as once pray for them for he that should vse this slouthfulnes albeit he were now quiet shall easily be wrapped in cares whereof he shall not be able to ridde himselfe we must do our endeuour and not sleepe and therefore it is that many thinges be incident which are wont to bring carefulnes whereby we might be as it were compelled to pray vnto God Wherefore Paule hath not in vaine ioyned togither these two Be nothing carefull and In all thinges let your requestes be shewed vnto God in prayer and supplication with giuing of thankes Nothing and All do in deede greatly differ howbeit the Apostle therefore put them togither that he might signifie that it can not be but that many and innumerable thinges be incident which are wont to bring carke and care but that in all them we ought to admit no carefulnes but alwayes flie vnto prayer and commit them all vnto God desire of him those thinges whereof we haue neede Now we must here see how our prayer must be framed and what is the true maner of praying The Apostle setteth downe foure thinges prayer supplication giuing of thinkes and requests or petitions Prayer Prayer is those wordes or speche wherein as sometimes some thing is desired so also other thinges are declared as is the Lords Prayer and the Psalmes Supplicatiō Supplication is when the petition is vrged or made more earnest by some thing as when one prayeth for his father or for some other thinge which is deare and excellent vnto him as when we praye vnto God by his mercy by his sonne by his promise by his name c. As Salomon Psal 132 Lord remember Dauid and all his trouble And Paule Rom. 12 I beseech you by the mercies of God And 2. Cor. 10 I beseech you by the mekenes and gentlenes of Christ A petition or request c. A petition or request is when we name that which is desired and for which prayer and supplication is made as in the Lordes Prayer all that composition of wordes is called prayer but those seuen thinges for which we pray as halowed be thy name thy kingdome come c. are petitions According to that saying Matth. 7 Aske and it shal be giuen you seeke and ye shall fynde knocke and it shal be opened vnto you For whosoeuer asketh receiueth and he that seeketh fyndeth and to him that knocketh it shal be opened Giuing of thankes is when the benefites of God are rehearsed Giuing of thankes whereby faith in God is strengthened and stirred vp so much more confidently to looke for that which is desired for which we do praie Wherefore prayer vrgeth or earnestly asketh by supplication but is strengthened and made sweete acceptable by giuing of thankes and so by this strength and sweetnes it preuaileth and obtaineth what soeuer it asketh This maner of prayer we read to haue bin vsed in the Church and among the holy fathers of the old Testament which were wont alwayes in their prayers to aske with supplication and giuing of thankes The same also we see in the Lordes Prayer which beginneth with giuing of thankes and with prayse when as euen in the beginning thereof we confes God a father vnto whom the godly mynde hath accesse by his fatherly loue and by the loue of his sonne vnto which supplication nothing may be compared wherefore it is both the best and most excellent prayer of all which may be had Moreouer in these wordes Paule hath verie well expressed the mysterie of the golden censer of the old Testament The mystery of the golden censer declared whereof we read many thinges in the bookes of Moses It was lawfull for the Priestes only to burne incense now all we which beleeue in Christ are Priestes wherefore it is lawfull for all vs and for vs onely to burne the incense of prayers The censer that golden vessel is the wordes which we vtter in prayer surely golden and precious as those are whereof the Lordes
how goodly an order doth Paul here instruct a Christian man First he teacheth him to be glad and ioyfull in the Lord by faith secondly to shew himselfe meeke and gentle to all his neighbours And if thou say how can I do that without losse or hinderance he aunswereth The Lord is at hand If thou againe obiect But what if men persecute me and euen bereue me of that I haue He addeth be nothing carefull but let thy petitions be shewed vnto God Where if the flesh againe murmur what if in the meane season I be oppressed and spoiled he concludeth that there shal be nothing lesse the peace of God shall preserue and keepe thee whereof I must now entreat somewhat The peace of God By the peace of God is not meant here that peace whereby God is peaceable and quiet in himselfe but that which he giueth vnto vs and poureth into our heartes euen as also it is called the word of God which he giueth vs that we may preache it and beleeue it So when he giueth this peace vnto vs it is called the peace of God euen because we haue the same with him when in the world notwithstanding we suffer affliction Now this peace passeth all vnderstanding reason and knowledge of man which is not so to be vnderstood as though man can not at all perceiue or know it for if we haue peace with God truly it must be felt in our heart and conscience otherwise our heartes and myndes could not be preserued by it but it is thus to be vnderstood ▪ When tribulation commeth vpon them which know not to flie vnto God with prayer and supplication but trust to their owne wisedome and care whereby they seeke peace but that which reason is able to know which is that whereby tribulation taketh an end and is chaunged with outward tranquillicie this peace doth not passe reason but is agreable vnto it inasmuch as it is sought and found out of it Wherefore they that are voyd of fayth are exceedingly disquieted and troubled vntill according to the reason of the flesh they obtaine this peace by heardly deliuering or ridding themselues of aduersitie not regarding whether they bring that to passe by force or by crafte as he that hath receiued a wound seeketh to haue it healed The peace which the faithfull enioy c. But they that reioyce syncerely in the Lord it is sufficiēt for them that they know that they haue God fauourable vnto them and haue assured peace with him they abyde willingly in tribulation being nothing carefull for that peace of reason by the remouing of outward troubles but they endure them valiantly looking to be strengthned inwardly by faith taking no care whether the aduersities which they suffer shall remaine a short or a long time whether they shal be temporall or cōtinuing neither are disquieted with caring what ende they shall haue They cōmit all things to God seeking not to know when how where or by whom he wil giue them quietnes Wherefore God againe sheweth them this fauour that he maketh the end of their triall to be such and with so great commoditie as no man could either suspect or wish for Loe this is that peace of the crosse the peace of God the peace of conscience true Christian peace which maketh that a man outwardly also as much as is in him liueth quietly and peaceably with all men troubleth no man This peace reason is not able by any meanes to know or comprehend that a man vnder the crosse may haue quietnes of minde and ioy of heart and peace euen in the very inuasion of his enemies this is the gift and worke of God knowen to none but to him that hath it and hath tried it Whereas Paul said Rom. 15.13 Now the God of hope fill you with all ioy peace in beleeuing that which he calleth in these wordes peace in beleeuing he calleth in our present text the peace of God Moreouer Paul signifieth in these wordes that whosoeuer will reioyce in the Lord by faith and be meeke and of a patient minde toward all by loue the Deuell vndoutedly is against him The Deuell laboureth to hinder and stay the godly proceedings of the faithfull and will raise vp some crosse that he may driue him from so Christian a purpose wherefore the Apostle will haue euerie one to be prepared against this assault of Satan and to place his peace there where Satan can not trouble it namely in God and not thinke how he may cast of the crosse but suffer the aduersarie to take on and rage as he list he in the meane season patiently looking for the Lord that he comming may make an ende of aduersitie and trouble for by this meanes his mynde heart and conscience are preserued and kept in peace Neither can patience endure where the heart is not confirmed with this peace for that he only which hath this peace doth throughly perswade himselfe that God is fauourable vnto him carefull for him and maketh no accompt what chaunceth vnto him from creatures Moreouer let no man vnderstand here the heartes and mindes to be the will and knowledge of nature but as Paule himselfe interpreteth the heartes and mindes in Christ Iesu that is such as we haue in Christ of Christ and vnder Christ These are the heartes and mindes which faith and loue cause with which they that be endued do behaue themselues most godly toward God and most louingly and gently toward their neighbour Toward God they so behaue themselues that they beleeue in him and loue him with their whole heart and are also most ready with their whole heart and with all their cogitations to do those thinges which shal be acceptable to God and their neighbours as much as yea more then they are able Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines erecting a false hope there against by the deuises and imaginations of men wherewith the minde is seduced that it may seeke to be comforted and holpen of it selfe or other creatures which if it do surely he hath drawne such a man from the care of God and wrapped him in his owne vaine care Thus hast thou godly reader out of this short text a most plentifull instruction of Christian life how thou must liue toward God and thy neighbour namely that thou must beleeue that God is all thinges vnto thee and thou againe must be all thinges vnto thy neighbours that thou must shewe thy selfe such a one to thy neighbour as God hath shewed himselfe to thee that thou must receiue of God and giue to thy neighbour All which are contained in faith and loue the whole summe of all Christianitie A SERMON OF D. MARTIN LVTHER CONCERNING THEM THAT BE VNDER THE Law and them that be vnder Grace Gal. 4. Verse 1. THen I saye that the heire as long as he is a childe
they are void of faith whereby it moueth them to seeke helpe some other where and not to presume of their owne strength to satisfie it For it requireth a ready will and hartes of sonnes which alone can satisfie it it vtterly refuseth seruaunts and them that be vnwilling But these of Cains broode doe not onely of their owne accord confesse that they want this faith which maketh the sonnes of God but also they persecute it they feele and know also ful wel how vnwillingly they beare the lawe and had rather to be free from it neuertheles they thinke that they shal become righteous by these their vnwilling and constrained workes They will continue seruaunts will not be chaunged into sonnes and yet they would enioy the goods of a straunge father They do all thinges cleane out of order wheras by the law they ought to learne that they are seruaunts and vnwilling to doe that which is good and therefore should by faith aspire to the state of sonnes notwithstanding they goe so farre that they seeke to satisfie and fulfill it by their owne works onely And thereby they doe altogither hinder the ende of the law and striue against faith and grace whereunto if they were not blind the law would direct and driue them And so they continue alwayes a blinde blockish and miserable people These thinges Paule teacheth Rom. 3. and 7. and doth freely pronounce that no man is iustified before God by the works of the lawe No man is iustified by the lawe adding no other cause hereof then this for that the knowledge of sinne only commeth by the law If thou wilt know howe this commeth to passe consider well some one of Cains brood and thou shalt by and by see it verified First he worketh his workes according to the lawe with great griefe and labour and yet he therewith confesseth that he is vncertaine whether he be the sonne of God and holy Yea he condemneth and curseth this faith as the most pernitious arrogancie and errour of all other and will continue in his douting vntil he be made certaine by his workes Here thou seest plainly that such a man is not good or righteous seeing that he wanteth this faith and beleefe that he is counted acceptable before God and his sonne yea he is an enemie of this faith and therefore of righteousnes also Wherefore neither can his workes be counted good although they pretend a faire shew of fulfilling the lawe And thus is it easie to vnderstand that which Paule sayth that no man is iustified before God by the workes of the lawe For the worker must be iustified before God before he worketh any good thing although before men which esteeme a man by outward thinges and not by the mind they are counted righteous which apply them selues to the doing of good workes For men iudge the worker by the works God iudgeth the workes by the worker Nowe the first precept requireth that we acknowledge worship one God that is that we trust and rest in him alone which in deede is the true faith whereby we become the sonnes of God But how easie is it by this precept to know that sinne is both in him of Cains brood in thy selfe inasmuch as both of you want such a faith euen by your owne nature which thou couldest not know but by meanes of this law And this is that which Paul meaneth when he sayth That by the law commeth the knowledge of sinne Rom. 3.20 Now thou canst be deliuered from this euill of infidelitie neither by thyne owne power nor by the power of the lawe wherefore all thy workes whereby thou goest about to satisfie the lawe can be nothing but workes of the lawe of farre lesse importance then that they are able to iustifie thee before God who counteth them only righteous which truly beleeue in him for they onely acknowledge him the true God are his sonnes and doe truely fulfill the law But if thou shouldest euen kill thy selfe with workes yet is it so farre of that thy hart can obtaine this faith thereby that thy workes are euen a hinderance that thou canst not knowe it yea they are a cause that thou doost persecute it Hereupon it is that he that studieth to fulfill the law without faith is afflicted for the deuils sake and not for Gods sake and continueth a persecutour both of faith and of the lawe vntill he come to him selfe and doth plainly ceasse to trust in him selfe and in his owne workes doth giue this glory vnto God who iustifieth the vngodly acknowledgeth him selfe to be nothing and figheth for God his grace whereof he doth now know being taught by the law that he hath neede Then faith and grace come and fil him being emptie satisfie him being hungry by and by follow good workes which are truely good Neither are they now the workes of the law but of the spirit of faith and grace and they are called in the Scriptures the workes of God which he worketh in vs. For whatsoeuer we do of our owne power strength All that we doe of our selues being not assisted by the grace of God is euill and is not wrought in vs by his grace without dout it is a worke of the law and auaileth nothing to iustification but is both euill and hated of God because of the infidelitie wherein it is done Againe whatsoeuer he of Cains brood worketh he doth nothing from his hart nothing freely and with a willing mind except he be as it were hyred with some reward or be commaunded to doe some such thinge whereunto he ought otherwise to be ready of him selfe Euen as an euill and vnthriftie seruaunt suffereth him selfe to be brought to no worke vnles he be hyred with a reward or commaunded whereunto he ought otherwise to be willing of himselfe Nowe how vnpleasaunt is it to a man to haue such seruaunts But they of Cains brood be plainly such they would do no good worke at all if they were not either compelled by the feare of hell or allured by the hope of present good thinges Whereby againe thou seest that these haue no mind to the law they gape only for gaine or are moued with feare whereby they bewray them selues that they doe rather hate the law from their hart and had leuer that there were no law at all Wherefore it is plainly manifest that they are not good and consequently that neither their workes be good for how should euill men worke good workes Moreouer those their workes which in apparance shew seeme to be good are either wrested from them by feare or are bought with promises An euill hart can doe nothing that is good But this naughtines of the hart vnwillingnes to doe good the lawe bewrayeth when it teacheth that God doth not greatly esteeme what the hand doth but what the hart doth which seeing it hateth the law that is good who wil deny it to be most euill Surely it
But he loueth vs also after an other speciall maner in that he hath giuen his sonne for vs. Ioh. 3. For he hath aboundantly bestowed vpon vs all temporall and also eternall good things yea his owne self and hath as it were poured him selfe with all that he is hath and can into vs who were sinners vnworthy enemies and seruaunts of Satan so that he could not doe and giue vnto vs more greater thinges Now he whom this diuine fire of loue which filleth heauen and earth and yet is not comprehended doth not kindle inflame to loue likewise his neighbour whosoeuer he be friend or enemy he I say wil neither by law precepts doctrine threatnings and force be euer moued to godlines loue VValke sayth the Apostle in loue whereby he signifieth that our life should be nothing els In what kind of loue we must walke but meere loue Howbeit he will not haue vs walke in the loue of the world which in loue seeketh those things which are his owne and loueth so long as there is any thing wherby it looketh for commoditie and lucre Therefore he sayth Euen as Christ hath loued vs who neither sought nor could looke for any profit or commoditie of vs and yet he loued vs so greatly that he gaue him selfe for vs and not onely his other good things which he giueth vs daily and he so gaue him selfe for vs that he might be an oblation and sacrifice to obtayne the good will and fauour of the father toward vs and to bring to passe that we might now haue God a mercifull and fauourable father being become his true children and heires c. So also it behoueth vs to giue and lend not onely to our friendes but also to our enemies neither to count this sufficient but to be ready also euen to dye both for friendes and foes thinking nothing else but that we may serue and profit our neighbours both in body and goods as long as we shall be in the pilgrimage of this life seeing that we possesse all thinges being giuen vnto vs by Christ To be an offering and a sacrifice of a sweete smelling sauour to God This maner of speech Paul borowed out of the old Testament wherein those corporall sacrifices are written eftsoones to haue yeelded to the Lorde a sweete sauour that is to haue bene acceptable vnto him The sacrifices of the olde Testament accepted for Christes sake who was to come Christ the onely sacrifice which God accepteth wherby we are acceptable vnto him Notwithstanding that was not because of the worke and sacrifice in it selfe as the Iewes falsely thought therefore were very often reproued of the Prophets but for Christes sake who was to come the one and onely sacrifice of a good sauour whom all those sacrifices of the lawe did shadow forth and represent Wherefore that which Paule here sayth is as much as if he had sayd All the sacrifices of the olde Testament haue an ende they can nowe be of no price Christ him selfe is the onely sacrifice which yeeldeth vnto God a sweete smelling sauour that is is pleasing and acceptable vnto him whereby we are assured that we are acceptable vnto God and do please him Wherefore there is no other sacrifice in the Church which may be offered for vs beside this onely sacrifice which being once offered hath at once satisfied for the sinnes of all the elect And although we after the example of this sacrifice doe offer our bodies to God as Paule teacheth Rom. 12 yet we offer them not either for our selues or for other forasmuch as that is proper to Christ the onely sacrifice whereby the saluation of all is obtayned Wherefore those thinges smell moste stinkingly before God whatsoeuer men offer with this mind as though they would satisfie for their own sinnes or for the sinnes of other whereof we both haue and will elsewhere speake more But fornication and all vncleannes or couetousnes let it not be once named among you Vncleannes By the name of vncleannes beside fornication he vnderstandeth all lust lecherous filthines which is committed out of matrimonie which for the filthines of them he doth not vouchsafe to rehearse by name as Rom. 1. he speaketh very grossely of them Although in matrimonie also a meane may be exceeded it is the dutie of Christians so to moderate the vse of mariage that they require performe due loue beneuolēce only for auoiding fornication but we are fallen so farre that they are most rare which come togither onely for procreation of children and to auoid fornication which surely were best and should very well become vs. Nowe the Apostle sayth let it not be once named among you that is be so farre from these euils that they may not so much as be spoken of of you There is often falling among Christiās through infirmitie how true Christians deale in this case Albeit it will neuer come to passe in this exile that none among Christians be weake do not oftentimes fall yet true Christians will neuer winke at those things they will reproue amend put away couer cure whatsoeuer such thing shal burst forth amongst them that the heathen may not be offended and say See what vices the Christians suffer among them selues howe vncleane and lewde a life doe they leade thinking that all their whole life is defiled with like vices as is their owne We must needes confesse that among Christians some doe eftsoones fal which we must needes beare it is wel if onely the better part liueth well winketh not at their sinnes neither teacheth them but rather reproueth and amendeth them So Paule exhorteth Gal. 6. that they which are spirituall wil restore them that offend with the spirit of meekenes And he sharply reproueth the Corinthians for that they did lightly passe ouer many sinnes of certaine persons For sinne being reprehended punished is now counted as no sinne neither can the Church be blamed because of it After the same sort heede must be taken that couetousnes be not named among Christians that is that they become not infamous by the name thereof which they shal bring to passe if when it chaūceth that couetous mē be amongst them or one vseth deceit toward an other in their busines and affaires or some contend in iudgement for those outward things if I say they doe not winke hereat but do reproue correct such that the sinceritie of the doctrine of the Gospell may obtaine due estimation among the people there may be no cause opēly to dispraise our ministerie 2. Cor. 6. These things I haue spoken because of them who as soone as they see that all thinges do not resemble shew forth a holines among Christians that some doe stumble fall do thinke that there is no Christian left that the Gospel is to no purpose that all things are taught and done in vaine As though the life of
Christians were nowe without fight victorie due triumph ouer sinne being obtained whē as rather it is a warfare and a continuall fight Where as therefore they do now sight and are in the campe it is no meruell if some flie away if some be wounded if some fal yea be euen slaine outright Warre is not made without perill and hurt if it be earnest warre As it becommeth Saincts This he addeth to his exhortation Christians are Saincts therefore must be pure not defiled with vncleannes couetousnes c. as a reason cause shewing why it lieth vpon Christians to take heede that they be not diffamed by these names For they are Saincts now it becommeth such to be chast bountiful ready to giue to teach and doe the same Thou seest here that Paul calleth Christians Saincts while they remain yet in this life are pressed with flesh blood from which nothing cōmeth but sinne which he doth vndoutedly not for their good workes but because of the sanctifying bloode of Christ as he witnesseth 1. Cor 6 But ye are washed but ye are sāctified but ye are iustified in the name of the Lord Iesus by the Spirit of our God Forasmuch therefore as we are Saincts it is meete that we should shew the same in our workes albeit we be as yet weake neuertheles we must daily endeuour to liue purely farre frō couetousnes to the praise glory of God the edifying of our neighbours euen that Heathen Neither filthines Al vnchast lewd words of bauderie Lewd vncleane and bawdy talke forbidden vncleannes lecherous matters he calleth filthines of which wordes aboundance is wont to be poured forth in Innes victailing houses in the time of eating drinking playing These the Grecians vsed very freely and accustomably more then others as their owne Poets other writers do sufficiently witnes But he especially reproueth here those lewde and wanton wordes which are spoken openly without shame which stirre vp wicked and vnchast thoughts and are cause of many offences especially being spoken amonge youth according to that saying 1. Cor. 15.33 Euill speakings corrupt good manners as the Apostle writeth to the Corinthians And if any Christians should be so careles of their tongue that such wordes should come from them such must be chastised of the Church and if they doe not amend they must not be suffered lest because of them the whole Church be ill reported of as though these things were either taught among Christiās or suffered to be vnpunished as it is wont to be among the Heathen Foolish talking prohibited Neither foolish talking Fables and other trifling speeches iests are called foolish talking which the Grecians also were wont to vse more then other nations being very witty to inuent such vaine speeches Of this sort are those tales which our women maidens are wont to tell spinning at the distaffe also the termes and verses of iuglers and such like fellowes and many common songes which are partly euen filthy partly containe other trifling and vaine things But especially it is vnseemely and vnconuenient for Christians to vse such foolish and trifling talke when they come togither to heare the word of God or to read and serch the Scriptures and yet notwithstanding almost euen such folly hapneth among them whē many come togither For albeit they begin with serious matters neuertheles they are meruelous easily brought vnto trifles from earnest and holy matters to ridiculous and vaine speeches wherewith both the time is spent in vaine and better things are neglected So haue they bene wont certaine yeares hitherto at euery feast of Easter in the tyme of preaching to tel some ridiculous tale to stirre vp the people from sleepe They did not vnlike at the feast of the natiuitie of Christ vsing songes or carrolls wherein they sayd they made discourses of the birth and infancie of Iesus howbeit ridiculous meeter and wordes mouing rather laughter then deuotion as they called it Also they soong many fained fables of the wise men whom they made 3. Kings of the passion of the Lord of the punishmēt of Dorothea many other all which were nothing but foolish talking vain inuētions altogither vnworthy of Christians To the nūber of these I might well adde those histories of Saincts which they call the legends and that flood of lies of miracles and pilgrimages to images and moniments of Saincts Masses and worshippings of Saincts indulgences and innumerable other not so much foolish as vngodly inuentions which in the assemblies of the Church were wont to be chiefly extolled in the pulpit which were so contrary to godlines that they deserue much rather to be called the wicked inuētions of Satan then foolish imaginations of mē For they did not as ridiculous lies are wont to do corrupt good maners onely of which Paule speaketh especially here but they did wholy ouerthrow faith and put out of place the word of God so that they did not only not beseme Saincts but did plainly abolish all Sainctes Those former therefore were fables and tales of men which are not beleeued neither esteemed any thing of but rather laught at although in the mean season they corrupt good maners withdraw Christians from serious matters and make them slack and slothful But these latter are deuilish fables which are beleeued for a truth and counted for serious yea and heauenly matters when as notwithstanding they be nothing els but fained deuises of Satan whereby he with his angells deludeth and mocketh vs. Neither iesting Hereby he vnderstandeth all pleasaunt speeches which they whom they call iesters are wont to vse to make men mery which by pleasaunt discourses and mery tearmes doe moue laughter stirre vp mens minds to mirth cheerefulnes which is wont to be vsuall in ciuill bankers and when ciuill companions meete togither This iesting the Heathen counted for a vertue especially Aristotle Iesting neither allowed nor vsed among Christians But Paul among Christians giueth it place among vices For Christians haue other speeches wherby they may recreat and cheere them selues in Christ which also do bring some profit with them although it easily hapneth that many Christians do offend oftentimes herein But they that are true Christians doe neuer praise it neither doe suffer that any should giue him selfe to this iesting and study to exceede therein but they reproue and prohibit him especially in the Church in the time of preaching and teaching For Christ hath witnessed Matth. 12.36 that we shall in the last day giue an account of euery idle worde It is meete in deede that Christians be an elegant amiable people but therewithall graue that there may be seene in them a seuere gentlenes and a gentle seueritie as the life of Christ is described vnto vs in the Gospells Things which are not comely but rather giuing of thankes This comprehendeth all idle words which want a proper name
neglect the time then shall there be no place neither for helpe nor counsell As if he sayd Thou standest here adorned with sumptuous and goodly buildings and there are in thee mighty citizens which are both secure and merie thinking that no daunger hangeth ouer them but after the space of forty yeares thou shalt be destroyed Which the Lorde plainly foretelleth in these wordes The dayes shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall make thee euen vvith the ground and thy children vvhich are in thee and they shall not leaue in thee a stone vpon a stone because thou knevvest not that season of thy visitation The careles securitie of the Iewes Now the Iewes as they supposed stoode vnmoueable safe resting vpon the promise of God so that they thought no otherwise but that they should perseuerantly continue so for euer they were secure and thought thus with them selues God will not send such thinges vnto vs we haue the temple wherein God him selfe is resident We haue also plenty of excellent men money and other thinges Goe to then who can doe any hurt or harme to vs Moreouer the Emperour and people of Rome hauing taken the citie seeing it furnished with so many and so great munitions and goodly and excellent buildings merueiled greatly and confessed that it was vnpossible that so great a citie should be taken vnlesse it had bene the speciall will of God Their boasting therefore and confidence in their owne false opinion deceiued them Howbeit the Lord did more earnestly and deepely consider the matter then they when he sayd O Ierusalem if thou knewest those thinges that are knowne to me thou wouldest haue a care of thy peace peace in the Scriptures is when the matters and affaires of any haue good successe thou thinkest that thou hast glad and merie dayes that it is well with thee and that thy affaires are in a prosperous state but if thou knewest howe thine enemies shall by siege afflict thee keepe thee in on euery side and bring thee into such distresse that they shall make thee euen with the ground destroy all thy buildings and leaue not a stone vpon a stone thou wouldest surely conueniently receiue the word whereby thou mightest enioy both true peace and all good thinges The reading of the historie of the destruction of this city doth make much to the right vnderstanding of this text A description of Gods wrath and most grieuous vengeance poured vpon the Iewes for their contēpt and disobedience God had plainly so ordained that at the feast of Easter at which time they came to Ierusalem out of all quarters the citie should be besieged and there were then gathered togither as Iosephus reporteth about thirty hundred thousand mē vpon whom the Lorde would shewe his grieuous indignation and wrath All the Apostles and Christians were departed and gone into the cuntrie of Herod not farre from Ierusalem The Lord tooke out the wheate and put the chaffe togither on an heape nowe there was so great a multitude of people that they might seeme to exceede not onely a citie but euen a kingdom And they were driuen into so great calamitie that all their vittells were spent and none at al left vnto them so that they were constrained to eate the strings of their bowes olde shoes dressing them in such maner as they could yea through the exceeding famine they were driuen to kil their owne children the souldiers tooke the flesh of children rosted from the mothers smelling the sauour of the rosted flesh two streetes of pigeons dunge was vnto them in steede of salte and was also very deare finally there was so great miserie so great slaughter and shedding of blood that it would not haue bene meruell for a stone to haue bene moued with pitie He that had seene it would haue thought that God could not haue bene so grieuously angry and so greatly haue afflicted a people Both houses and streets were filled with carkases dead through famine Notwithstanding the Iewes remained stil so obstinate and without vnderstanding that they gloried of God and would not yeelde them selues vntil the Emperour set vpon them with his whole power and tooke the citie which they were able to keepe no lenger And when as some of them were so craftie that they deuoured golde that it might not be takē from them the Romane souldiers thought that they had all so done whereupon they flewe about two thousand and hauing ript their bellies sought for golde There was such a slaughter manquelling made that it seemed a miserable thing euen to the Gentiles wherefore Cesar commaunded that they should not be so slaine but led captiue and sould The Iewes were then sould so cheape that thirty were bought for a penny they were then dispersed through the whole world and were coūted the most abiect people of all other as also at this day they are the most contemptible nation in the earth For they liue spred here and there without cities and cuntries of their owne neither can they be againe gathered togither into one place so that they shall neuer be able any more to erect their Priesthood and kingdom as they hope they shall Thus God reuenged the death of Christ all the Prophets thus were they recompensed for that they knewe not the time of their visitation Wherfore let vs be here admonished The example of the Iewes ought to admonish and moue other to know the time of their visitation for it belongeth not onely vnto vs but euen vnto all Germanie It is no iesting matter or sport neither is there any cause why we should perswade our selues that it will fall out otherwise with vs. The Iewes would not beleeue that euill should come vpon them vntil they had sufficiently tried it And we at this day are visited by the benefite of God he hath opened vnto vs a treasure his sacred and holy Gospell whereby we know his will and see how much we were subiect to the power of Satan but no man wil receiue this Gospell yea we contemne it and that which is more miserable we persecute and blaspheme it God is patient it pleaseth him to trie vs a while if we be not watchfull so that the word be againe taken from vs the same wrath and indignation which was poured forth vpon the Iewes shal also be poured forth vpon vs. For there is the same Word the same God the same Christ at this day that there was at that time whereupon vndoubtedly the punishment shal be the same or at the least as grieuous both in soule and body We make almost a sport trifling matter of the Gospel For no man embraceth it from his hart no man frameth his maners according vnto it Which is a manifest argument of blindnes O thing surely most miserable I feare lest the matter will shortly come to that passe that