euer Amen The seuenth chapter of the seuenth consideration which is of the good aboue vs. I Speake nothing of the eternall and heauenly good thinges which the blessed enioy in the manifest sight of God or at the least I speake of them in faith and as they may be comprehended of vs So this seuenth consideration is of Iesus Christ the King of glorye raysed from the deade as the seuenth consideration of euills was of him suffering dead and buried Here we may see the chiefe ioy of our hart and certaine and sure good thinges here is no euil at all because Christ being raised from the dead dyeth no more death hath no more dominion ouer him This is the furnace of loue and the fire of God in Sion as Esai sayth For Christ is borne vnto vs and not onely that but also giuen vnto vs Wherefore his resurrection is mine and all thinges that he hath wrought therby And as the Apostle most notably glorieth Rom. 8 Howe shall he not with him giue vs all thinges But what hathe he wrought by rysing agayne He hath destroyed sinne set vp righteousnes swallowed vp death restored life ouercome hell and purchased eternall glorie These thinges are inestimable so that the minde of man dare scarce beleeue that they are giuen vnto him as Iacob Gen. 45 when he hearde that his sonne Ioseph was aliue and gouernour ouer the lande of Egypt as it were awaking out of a deepe sleepe he did not beleeue them that tolde him vntill they telling vnto him all the wordes of Ioseph which he had sayd vnto them shewed him also all the charretts which Ioseph had sent to carie him So surely it is harde to beleeue that so great good thinges are in Christ bestowed vpon bs that are vnworthye vnlesse in many wordes he declare the same vnto vs and as he made him selfe manifest to his Disciples by often appearing vnto them so he teach vs so to beleeue as it were by charrets that is by vse and experience It is a most goodly and pleasaunt charret that of God he is made vnto vs wisedome righteousnes sanctification and redemption as the Apostle sayth 1. Cor. 1. For I am a sinner but I am caried in his righteousnes which is giuen vnto me I am vncleane but his holines is my sanctification wherein I am sweetely caried I am foolish but his wisedom carieth me I am damnable but his liberty is my redemption so that a Christian which beleueth may glory of the merits of Christ and of all his good thinges no otherwise then if he him self had done them so properly do they belong vnto him so that he dare now quietly looke for euen the iudgement of God which notwithstanding is intolerable So great a thing is faith so great good things doth it obtaine for vs so glorious sonnes of God doth it make vs For we can not be sonnes vnlesse we inherit the good thinges of our father A Christian therefore may boldly say Death where is thy victorie death where is thy stinge that is sinne for the stinge of death is sinne and the strength of sinne is the law but thankes be vnto God which hath giuen vs victorie through our Lord Iesus Christ that is the lawe maketh vs sinners sinne maketh vs guiltie of death Who hath ouercome these two Our owne righteousnes our owne life No surely but Iesus Christ raysed from death who hath condemned sinne death hath imparted his righteousnes vnto vs hath giuen vs his merites hath layed his hand vpon vs so that we are in good case and doe fulfill the law and ouercome sinne and death for which honour prayse and thankes be to God for euer Amen This therfore is the last consideration whereby we are now lifted vp not onely aboue our owne euills but also aboue our owne good thinges and doe now enioy the good thinges of an other gotten by an others labour who before were oppressed with the euills caused by the sinne of an other and increased by our owne We enioy I say the righteousnes of Christ wherby he him selfe is righteous because we cleaue vnto it by which he pleaseth God and maketh intercession for vs maketh him selfe wholy ours being our most gratious Priest and Patron As vnpossible therefore as it is that Christ in his righteousnes should not please so vnpossible is it that we should not please by our faith whereby we cleaue to his righteousnes Whereby it commeth to passe that a Christian is omnipotent Lorde of all possessing all thinges doing all thinges wholy without any sinne And although it so be that he haue sinnes yet can it not be that they should hurt him but they are remitted because of the inuincible righteousnes of Christ which swalloweth vp all sinnes whereunto our faith trusteth firmely beleuing that Christ is such a one vnto vs as we saye For he that doth not beleue that heareth in vaine acknowledgeth not Christ neither knoweth whereunto he profiteth or serueth Wherefore euen this one consideration if there were no other may minister vnto vs so much comfort if it be well and duely had that we may not onely not be grieued at our euils but also reioyce in tribulations scarce feeling them by reason of the ioy which we haue in Christ Of which ioy our Christ our Lorde and God blessed for euer make vs partakers Amen By these my cogitations most famous Prince witnessing after a sort the duety of my small abilitie I commende me to your most noble grace being ready to performe greater thinges if the power of my spirit were according to my desire For I will alwayes be a dettour both to euery of my neighbours but especially to your most noble Grace whom our Lord Iesus Christ by his gracious goodnes long preserue among vs at the last bring to him selfe by a blessed and happy ende Amen Your Graces most humble and obedient subiect MARTIN LVTHER * That is fourteen or that which consisteth of that number Man hath hell in him selfe which is the greatest euill in him VVhy God scourgeth euery sonne whom he receiueth Godsuffereth not maÌ„ to feele his greatest euill and why The comfort of the first consideration Frutes of the greatest euill which is in man. Feare what it is The euil to come It ought greatly to comfort vs moue vs to loue and praise God that we being in dauÌ„ger of so many euils few or none come vnto vs. Death the most terrible most certaine euil to come yet the time of the comming therof most vncertaine VVhat euil to come Christians ought to feare True Christians conâ—ene death all euils that they may be deliuered froÌ„ the euill of sinne VVe shall then chiefly perceiue the goodnes of God toward vs the care which he hath ouer vs when we coÌ„sider our life past VVe ought greatly to be comforted in the present euil when we coÌ„sider from how many euills God hath preserued vs in our life
death which as pure myrre taketh away at once all the stincke of sinne sweete mild gentle acceptable How shal this come to passe Euen while thou hearest that Iesus Christ the Sonne of God hath by his most holy suffering consecrated made holy all passions euen death it self hath blessed malediction hath glorified ignominie hath enriched pouerty So that death is compelled to be the gate of life malediction the beginning of blessednes ignominie the way to glory Now how canst thou be so hard harted vnthākful that thou wouldest not euen wish for loue all the passions which by the most pure and holy flesh and blood of Christ are sanctified made harmeles wholsom blessed and happy vnto thee For if by the touching of his most pure flesh he hath sanctified all waters to baptisme how much more by the touching of the same his most pure flesh and blood hath he sanctified all death all sufferings all iniuries all sclaunders all ignominie to the baptisme of the spirit or blood as he sayth of the same baptisme of suffering Luke 12 I must be baptised with a baptisme howe am I grieued till it be ended Thou seest how he is disquieted how he is grieued how he thirsteth to sanctifie make amiable passions death For he saw that we were terrified with passions he saw that we did greatly feare dread death Therfore as a most louing shepeheard and faithfull phisition minding to moderate this euil he maketh hast with griefe desireth to die by suffering to commēd the same vnto vs. So that the death of a Christian is to be counted like the brasen serpent that Moses set vp which in euery respect resembled the forme of a serpent but was wholy without life without motion without venim without stinging so the righteous seeme in the eyes of the vnwise to die but they are in peace We are like to them that die neither doth our death appeare any otherwise then the death of others notwithstanding it is an other thinge for death is deade vnto vs So also all our other sufferinges are like the sufferings of others howbeit in appearance onely but in very deede our sufferings are the beginnings of rest as death is the beginning of life And this is that which Christ sayth Iohn 8 If a man keepe my worde he shall neuer see death Howe commeth it to passe that he shall neuer see it because he dying beginneth to liue so by reason of the life which he seeth he can not see death For here the night shineth as the day for that the light of the life beginning is more cleare then of the death ending These thinges are certaine to all them that beleeue in Christ but to them that doe not beleeue they are otherwise Wherefore if thou wouldest kisse loue and embrace the coate of Christ the vessells waterpots and whatsoeuer thinges Christ hath touched and which he hath vsed for most sweete relicks as consecrated by his touching vsing them why doost thou not much more loue embrace kisse paynes troubles of the world ignominie and death not only consecrated by his touching but also embrued and blessed with his most precious blood moreouer embraced with harty wil and exceeding loue which vehemently moued him thereunto especially seeing that in these thou hast farre greater benefits rewards good things then in those relicks For by these thou obtaynest victory of death and hell and of all thy sinnes and not by them O if a man might haue beheld the hart of Christ when hanging on the crosse he was distressed that he might make death dead contēptible how earnestly sweetely he embraced death paines for the fearfull and them that dread death paynes how willingly he droonke of this cup to the sicke that we also might not be afraide to drinke thereof while we see that no euill but onely good came vnto him by risinge againe without doubt it would be pure myrre distilling from his lippes moste pleasaunt and sweete as the sauour and goodlines of the lillies Hereof speaketh Peter in his first Epistle and 4. chapter Forasmuch as Christ hath suffered for vs in the fleshe arme your selues likewise with the same mynde And Paule sayth Hebr. 12 Consider him that endured suche speaking against of sinners least ye should be wearied faint in your mindes Wherefore if in the former considerations which are of things set as yet beneath vs or by vs we haue learned to suffer euill patiently surely by this last which is of that that is now aboue not by vs we lifting vp our harts vnto Christ and being made victors ouer all euills are taught not onely to suffer them but to loue wishe seeke thē And the farther a man is of from this affection of so much lesse force is the crosse of Christ in him as it is in them that vse the signe of the crosse and Christes passion against euills and death that they may not suffer nor die endeuoring to attaine vnto that which is quite contrary to the crosse and death of Christ Wherefore in this seuenth consideration it must needes be swallowed vp and consumed whatsoeuer euill we suffer so that now it doe not onely not grieue but also delight howbeit if this cōsideration perse the hart be fixed in the inward affection of the mind Thus much concerning the former table the latter followeth VVE will deuide the second table into seuen considerations also contrary to the former whereof the first shall be of the inward good The second of that which is to come The thirde of that which is paste The fourth of that which is beneath vs The sift of that which is on the left hande The sixt of that which is on the right hande The seuenth of that which is aboue vs. THE FIRST CHAPTER of the first consideration which is of the inward good WHo is able to number euen those good thinges onely which euery one possesseth in his one person First how many are the giftes of the bodye as beautie strength health quicknes of sense whereunto in the male kinde may be added the moste noble sex whereby he is fit to doe many things both priuate and publike and to atchieue many notable exploytes whereunto a woman is vnapt Nowe what a great matter is it if by the blessing of God thou enioyest these excellent gifts ten twenty thirty yeares with pleasure at the last art troubled in some one of them for the space of ten daies It is a common saying among notorious offenders It is but one ill howres matter and agayne A good howre is worth an ill howre What shal be sayd of vs who enioy many good howres and wil not suffer euil so much as one howre We see therefore in how great plenty we enioy the benefits of God and with how fewe euills we are scarce touched at the least the most of vs Our most gratious God not content
whatsoeuer of these do not come it is to be counted for aduasitage for no smal cōfort against that euill that chaunceth so that thou art here compelled to say with Ieremie it is through the mercies of the Lorde that we are not destroyed For whatsoeuer of them doth not chaunce it chaunceth not the right hand of the Highest letting or prohibiting it which mightely preserueth vs on euery side as it is declared in Iob so that Satan and euils doe euen grudge and beare it vnpatiently that they are letted and prohibited Wherfore we see how sweetely the Lord is to be loued as often as any thing chaunceth vnto vs forasmuch as by this one euil our most louing father admonisheth vs to consider howe many euils are ready to assaile vs if he did not stay and let them as if he sayd Satan and a huge heape of euills desire to sifte thee but I haue set boundes to the sea and haue sayd vnto it hitherto shall thy swelling waues come and here shall they stay as he sayth in Iob chap. 28. But none of them shall come perhaps the will of God being so howbeit that which of all terrible things is sayd to be the greatest namely death shall most certainely come and nothing is more vncertaine then the hower thereof Which euil is so great that we see that many men had rather liue euen with all the foresayd euils then they being ended to dye once And to this one the Scripture also wheras it contemneth the rest referreth feare saying Remember the end and thou shalt neuer do amisse Consider how many meditations howe many bookes how many meanes and remedies are ordained hereunto so that with the remembrance of this onely euill it is vsual to fray men from sinnes and make the world contemptible to lighten sufferings and euills and to comfort the afflicted by comparing their euills with so horrible great an euill which shall at one time or other of necessitie come There is no man who would not wish to suffer all euills if thereby he might auoide the euill of death This the Sainctes also haue feared this Christ suffered with feare and sweat like dropps of blood So that the diuine mercy hath bene careful to strengthen comfort the weake faint harted in nothing more then in this euill as we shall see hereafter As for Christians they haue a speciall and proper cause to feare the euill to come which exceedeth all the other euils this is that which the Apostle setteth forth I. Cor. 10. saying Let him that thinketh he standeth take heede lest he fal So slipperie is the way so mighty is the enemy being armed with our owne proper strength that is with the aydes of the flesh of all euill affections accompanied with infinite hands companies of the world with delights pleasures on the right hand with troubles the euil wils of men on the left beside that art a thousand wayes to hurt seduce destroy whereof he is most kilfull We liue so that we are not sure of our good purpose so much as a moment Cyprian speaking of many such things in his epistle of mortalitie teacheth that death is to be wished as a speedy helper to auoyde these euils And for the most part where men haue a good hart duely reuolue in their minde these infinite perils we see them despising life and death that is all the aforesaide euills wish to be losed that they may be also losed from this euill of sinnes wherein they are as we haue sayd in the first chapter and into which they may fall whereof we speake nowe And surely these are two most weighty reasons to moue vs not onely to wish for death but also to contemne all euills not to beare one euil onely lightly if the Lorde shall giue to any to be moued with them for it is the gift of God to be moued with them For what true Christian will not wish euen to dye and not only to be sicke who seeth and feeleth that he while he liueth in healthe is not onely in sinnes and continually may and daily doth fall into moe and so without intermission doth contrary to the moste louing will of his most louing Father With this vehemencie of indignation Paule beinge moued as it is declared Rom. 7. when he had complayned that he did not the good which he woulde but the euill which he would not cryed out O wretched man that I am who shall deliuer me from the bodye of this death The grace of God sayth he by Iesus Christ c. He litle loueth God his Father who doth not choose rather the euill of death then this euill of sinning seing that he hath ordayned death hereunto that this euil may at the last haue an ende and death may be the minister of life and righteousnes whereof shal be spoken hereafter The third chapter of the third consideration which is of the euill past or behind vs. HErein more then in the rest notably shineth the sweete mercye of God the father which is able to comfort vs in all our distresse For euery man neuer feeleth the hand of God more present vpon him then when he calleth to minde the yeares of his life past Sainct Augustine saith If a man should choose either to dye or to leade againe his life past he would choose rather to die considering so great perills euils which he hath scarce and hardely auoided Which saying is most true if it be well duely weyed For here a man may see how often he hath without his owne studye without his owne care yea without and contrary to his desire done and suffered many thinges whereof he did not so much as thinke before they were done or in doing that the worke being ended he is then first compelled to say Howe hath it come to passe that I haue done these thinges which I did not thinke on or thought of other thinges so that the prouerbe is true Man purposeth but God disposeth that is altereth and bringeth to passe an other thinge then man purposeth that euen in this one thinge we can not denie that our life and actions are gouerned directed not by our owne wisedom but by the maruelous power counsel goodnes of god Hereby we perceiue howe often God hath bene with vs when we neither saw nor felt it and how truely Peter sayd Cast all your care on him for he careth for you Wherfore if there were no bookes nor sermons yet our life it selfe led through so many euills and perills if it be well considered doth abundātly commend the goodnes of God to be present with vs most sweete vnto vs who hath farre otherwise then we either thought or felt borne vs as it were in his bosome and as Moses sayth Deut. 32 The Lord hath kept him as the apple of his eye he hath led him about and caried him on his shoulders And hereunon came those