be renewed they shall remaine vncleane as they were here and as they were borne of Adam Therefore that he might speake rightly of Baptisme he calleth it the washing of the new birth whereby they that are borne againe are also renewed Of this new birth many things are to be found here and there in the Scripture because of which also God calleth his word and Gospell a wombe and matrix as Esai 46 Hearken all ye that remaine of the house of Israell whom I haue borne in my wombe as mothers are wont to speake of their children He therefore that beleeueth the Gospell is as it were conceiued in the wombe of God from thence borne a new man and like vnto God Whereof we will in an other place speake more Now it shal be sufficient to haue learned by these words how our workes are nothing in fulfilling the cōmaundements of God and that it is a mad thinge to attribute here neuer so litle to our owne strength seeing that it is fayth alone whereby man is at once borne againe renewed Wherefore vnderstand this that good workes must folow a new creature but to attaine vnto righteousnes that new creature they are able to helpe nothing at all No otherwise is the grace of God wont to renew man How the grace of God reneweth man then as if God should turne some drie and withered blocke into a new greene and florishing tree which may afterward bringe forth frute plentifully For the grace of God is a great strong verie mightie and meruelous effectual thing it lyeth not in the minde The grace of God exceeding effectual and mighty in operation as the Schoolemen dreamed it sleepeth not or is borne as a painted table beareth a picture it selfe beareth guideth vrgeth draweth chaungeth and worketh all thinges in men so that euerie one may feele and haue experience of it It selfe in deede is hyd but the workes of it can not be hyd but do witnes of it as the leaues and frutes do of the tree of what nature it is Wherefore the Scholemen Thomas and Scotus do vngodlily detract from it who attribute no more vnto it then that it doth adorne the workes of nature and is a helpe that they be brought to perfection For it doth not adorne or helpe onely but it alone worketh those thinges that be good neither doth it worke them onely but doth rather chaunge and renew the person For it exhibiteth the washing of the new birth and of renewing not of workes onely but much rather of the whole man He that shall preach these things of grace shall truly and fully commend it Which Paul endeuoured to do when he said He hath saued vs by the washing of the new birth and renewing of the holy Ghost Nothing can be done here by ioyning of workes togither the nature must needes be chaunged whereupon it cōmeth to passe that they that truely beleeue must suffer many thinges for grace worketh in them declareth it selfe present Hereunto pertaineth that saying of the 111. Psal The workes of the Lord are great sought out of all them that haue pleasure therein What are these workes We are they by grace in Baptisme made the great new and regenerate workes of God Is it not a great thinge for a man by and by to be saued and deliuered from synnes death and hell therefore he sayth sought out of all them that haue pleasure therein For by this new birth God hath found out and done what soeuer men can desire For what els do men couet and desire but to obtaine saluation to be deliuered from synne death and hell Of the holy Ghost Lastly that he may the more expresse the greatnes and vertue of grace he attributeth this washing of the new birth and renewing to the holy Ghost For this washing is so great and of so weightie importaunce that no creature but the holy Ghost alone is able to perfourme it But how much most excellent Paul doost thou condemne free will the great good workes of the proud holy ones that is the merits of hypocrites In how hie a place doest thou set our saluation and again how doest thou bring it downe to vs and place◠it neere vs yea euen within vs Onely the washing of the newe birth renewing how purely syncerely doest thou set forth grace in these wordes Wherefore worke what soeuer and how much soeuer thou wilt it is vnpossible for a man to be renewed and the person chaunged without which no workes acceptable to God can be done but by the washing of the newe birth and the renewing of the holy Ghost That we may plainly see in those hypocriticall counterfaitours of workes For thou shalt fynde none harder none prouder none so rash and hastie spirits For they are broken and not renewed indurate obstinate confirmed by continuance couering in deede and some what adorning that old Adam by those their counterfaite good workes but in the meane season there doth not any whit appeare any chaunge of nature in them they continue still in the oldnes of their corrupt flesh O what a pestilent people is this and in how great indignation of God are they when as in the meane tyme they thinke that they sit in Gods lappe Washing of the new birth and renewing attributed to the holy Ghost Nowe whereas the Apostle attributeth this washing of the newe birth and renewing to the holy Ghost he sayth the same which Christ doth Iohn 3 where he sayth Except a man be borne againe of water and of the Spirit he can not enter into the kingdome of God For that which Christ signified by water the Apostle calleth the washing so both made mention of newe birth and of the holy Ghost And we must marke that that which is spoken here of the holy Ghost both by Christ and the Apostle must not be referred to that Papisticall confirmation as they call it for both of them referred to Baptisme that which is here mentioned concerning the holy Ghost who when the body is washed with water doth himselfe worke the newe birth and renewing by faith which Christ called to be borne againe of the spirit We read in the Actes of the Apostles that the Apostles did eftsoones lay their handes on them that were baptised and that so the holy Ghost came vpon them by a visible signe which the Papistes also snatch to their confirmation But as that was done that the beleeuers might by a visible signe be endued with the holy Ghost to preach the Gospell in diuers languages so it continued onely the time thereof vntill the doctrine of the Gospell was commended to the worlde by sufficient signes wherefore it is nowe long since worne out of vse but that a certaine ceremonie hath come from thence euen vnto vs of laying handes on them which are ordained Ministers or Preachers which is nowe brought into an vngodly and pernitious vse but of these thinges in an other place VVhich he
able to number And so the present wordes of the Apostle doe shewe neither needeth it any further declaration that by these six workes all thinges are to be vnderstood whereby they that are voyd of fayth and are yet in darkenes doe liue vnpurely as concerning themselues and vniustly toward their neighbours whose whole life is disordered and out course both toward themselues and toward other For there is no man that knoweth not what it is to be gluttonous and dronken that is either to eate or drinke aboue a measure necessarie for the body it is as well knowne what it is to sleepe in chambers and to be wanton that is to follow the pleasure of the body both with sleeping aboue measure and with other lewd and vnchast gestures and workes which are wont to be committed in chambers of full fedde well tipled idle and slouthfull bellies as well in the daye as in the night as well when they are alone as in the resort and companie of others All which thinges do require euen naturall darkenes and secret places and are signified of Paule by chambering and wantonnes But put ye on the Lord Iesus Christ In these wordes as it were in a summe he sheweth all the armour of light when as he exhorteth vs to put on Christ Christ is put on two maner of wayes Now Christ is put on of vs after two sortes first when we are clothed with his righteousnes which is done by fayth wherewith he that is endued beleeueth that Christ for him died and fulfilled all thinges For not ours but Christes righteousnes hath reconciled vs to the Father and deliuered vs from synnes And so to put on Christ pertaineth to the doctrine of faith which teacheth that Christ was giuen vnto vs and is vnto vs in stede of a pledge Whereof Paule speaketh Galat. 3 All ye that are baptized into Christ haue put on Christ The other maner of putting on Christ is when we wey and consider that he is giuen vnto vs also in steede of an example that we should shewe our selues seruiceable toward our neighbours being endued with the same vertues with which we by fayth acknowledge that he being adorned did serue vs that so we may resemble him in all points and of this maner of putting on Christ Paule speaketh here The same also he willeth vs to doe 1. Corinth 15. when he saith As we haue borne the image of the earthly so let vs now beare the image of the heauenly And Ephes 4 Cast ye of concerning the conuersation in time past that olde man which is corrupt through the deceiuable lustes and be renewed in the spirit of your mynde and put on the new man which after God is created vnto righteousnes and true holines Now in Christ we see nothing but the armour of light no gluttonie no drunkennes but fasting temperancie keeping vnder of the flesh by diuers labours traueling preaching praying and doing well to all men in him was no place for slouthfulnes or superfluous sleepe much lesse for wantonnes but a meruelous chastitie and puritie he accustomed himselfe to watche to rise early to lye on the ground in the field hauing neither house neither chamber nor bedde in him was noe wrath contention or brauling but altogether goodnes sweetnes meekenes charitie mercy patience c. Wherefore where as Paule sayth here briefly Put ye on the Lord Iesus Christ it is as much as that we should set him before vs as an example to follow Colos 3.12 He teacheth the Colossians the same thing in somewhat more wordes after this sort Now therefore as the elect of God holy and beloued put on the bowells of mercie kindnes humblenes of minde meekenes long suffering forbearing one an other forgiuing one an other if any man haue a quarrell to an other euen as Christ forgaue euen so doe ye And aboue all these thinges put on loue which is the bond of perfectnes and let the peace of God rule in your harts to the which ye are called in one body and be ye thankefull And Philip. 2 after that he had exhorted them to loue one an other and that euery man shoulde esteeme other better then him selfe and seeke to pleasure do for other he also setteth Christ before them as an example who shewed him selfe to vs our seruaunt sayth Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made him selfe of no reputation and tooke on him the forme of a seruaunt and was made like vnto men was found in shape as a man The summe therefore is this The armour of light the armour or weapons of light are good workes contrary to those workes of darkenes gluttonie drunkennes chambering wantonnes contention and enuying such workes are to fast to watch to pray to labour to suffer hunger thirst colde heat to be chast to vse modestie temperancie goodnes and that I doe not thrust in too many of myne owne wordes let vs heare Paule him selfe rehearsing them in order Gal. 5 The frute of the spirit is loue ioy peace long suffering gentlenes goodnes faith meekenes temperancie But he rehearseth them farre more at large 2. Cor. 6 saying VVe beseech you that ye receiue not the grace of God in vaine for he sayth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee behold nowe the accepted time behold now the day of saluation as if he sayd Our saluation is now nearer vnto vs then when we beleeued to wit that it would come to passe that these dayes of saluation in which the Gospell is preached abroad to the whole worlde shoulde appeare It is time therefore to arise out of sleepe Let vs giue no occasion of offence in any thinge that our ministerie be not reprehended But in all thinges let vs approue our selues as the Ministers of God in much patience in afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings by puritie by knowledge by long suffering by kindnes by the holy Ghost by loue vnfeyned By the word of truth by the power of God by the armour of righteousnes on the right hand and on the left By honour and dishonour by euill report and good report as deceiuers and yet true as vnknowne and yet knowne as dying and behold we liue as chastened and yet not killed as sorrowing and yet alway reioycing as poore and yet making many rich as hauing nothing and yet possessing all thinges See what a plentifull and very golden streame floweth out of the mouth of Paule Hereof I think we most plainely perceiue what is the armour of light wherewith we must be fenced and fortified both on the right hand and on the left A most excellent and perfect example for all Christians to follow Now this most fitly agreeth with the matter whereas
thing euerie man is ready to hurt and endamage them Neither do they possesse any thinge for although all thinges be not taken from them at once yet are they in that state that they daily looke for it Against these aduersities as enemies assailing vs on the left hād it is needfull that we be fortified fensed with the armour of God lest that we either despeire or faint The armour of God Now this armour is a sure and inuincible faith continuall consolation and exhortation of the word of God and a liuely hope and vndouted expectation of the helpe of God When being furnished with these we suffer all thinges patiently standing stedfast in our dutie we declare our selues the syncere ministers of God which the false Apostles and hypocrites can neuer do although they faine that they serue God On the right hand he setteth glorie praises Where against Christiās must be defēded with spirituall armour on the right hand that we are counted true knowne do liue are not killed do reioyce enriching many possessing all thinges For it alwayes falleth out that there be some which make account of Christians and reuerence them among whom they are well reported of and counted true in doctrine wherefore some are not wanting which ioyne themselues vnto them and do openly pretend friendship with them freely pronouncing them to be the ministers of God Neither do they die so oft as they are brought into daunger and being chastened are not alwayes killed Finally it commeth to passe by the consolation of the spirit that they do then most of all reioyce when they are in greatest affliction For their heart reioyceth in God which ioy bursteth forth and vttereth it selfe in wordes workes and gestures And albeit they be poore in corporall substaunce yet are they neuer famished with hunger but with the word of God do enrich verie many in spirit stand not in neede of any thing although they haue nothing for all thinges are in their handes for that all creatures must serue the beleeuers as Christ sayth To him that beleeueth all thinges are possible These things albeit they be the excellent giftes of God notwithstanding if the feare of God should be absent euen they should be turned into enemies vnto vs and therefore is it needefull that we be strongly fensed against them with the armour of God lest that they make vs waxe proud or insolently puffe vs vp A Christian man therefore is meruelously free and addicted to nothing but to God alone he setteth God onely before his eyes he endeuoureth to come straight vnto him by the midle and hie waye betweene those thinges which assaile on the right hand and on the left so that he is neither throwen downe by aduersitie nor puffed vp by prosperity but vseth both most rightly both to the glorie of God and profit of his neighbours We must sayth the Apostle liue such a life while it is the time of grace and of the liuely light of the Gospell lest that while this daye shineth we worke not and that shall haue shined vnto vs in vaine This is the true ministerie of God which onely he alloweth wherein he graunt that we may serue him and that most dutifully Amen A SERMON OF D. MARTIN LVTHER CONCERNING TENTATION Matth. 4. Verse 1. THen was Iesus led aside of the spirit into the wildernes to be tempted of the Deuell 2. And whē he had fasted forty daies and fortie nights he was afterward hungrie 3. Then came to him the tempter said if thou be the sonne of God commaund that these stones be made bread 4. But he aunswering said it is written Man shall not liue by bread only but by euerie word that proceedeth out of the mouth of God 5. Then the Deuell tooke him vp into the holy Citie and set him on a pinacle of the temple 6. And said vnto him If thou be the Sonne of God cast thy self down for it is written that he will giue his Angels charge ouer thee with their hāds they shal lift thee vp lest at any time thou shouldest dash thy foote against a stone 7. Iesus said vnto him it is written againe Thou shalt not tempt the Lord thy God 8. Again the Deuell tooke him vp into an exceeding hie mountain shewed him all the kingdomes of the world and the glorie of them 9. And said to him All these will I giue thee if thou wilt fall downe and worship me 10. Thē said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the Deuel left him and behold the Angels came and ministred vnto him THis text hath therefore bin appointed to be redde in the beginning of the solemne fast which hath hitherto bin commaunded for fortie dayes that the example of Christ being commēded to Christians they might thereby be prouoked to keepe that fast so much more religiously which surely was nothing but a vaine trifle First for that no mā is able to follow the example of Christ who liued without any meat fortie dayes and so many nights Christ rather followed the example of Moses herein then gaue vnto vs any example to follow Moses receiuing the Lawe was fortie dayes fortie nights in the mount Sinai without meat so lōg time would Christ also fast cōming to bring publish a new law Againe this fasting is a peruerse thing inasmuch as it was ordained of men For albeit Christ fasted fortie dayes yet haue we no word of his whereby he hath commaunded vs also to do the same He did many other thinges beside notwithstanding he will not haue vs also to do them those thinges that he hath commaunded vs to do those thinges I say we must endeuour to do that thereby we may obey his wil. A most wicked abuse of fasting But the most pestilent thing of all herein was that we tooke vpon vs and vsed fasting as a good and meritorious worke not to tame the flesh thereby but to satisfie for synnes and to procure the fauour of God vnto our selues Which wicked opiniō made our fasting so foule filthie and abominable before God that no feastings bankets gluttonie and dronkennes are so filthie and detestable before him it were better to drinke and bibbe daye night then so to fast And although this vngodly wicked intent had not defiled our fasting but that it had bin ordained for chastising that body Fasting must be left free neuertheles forasmuch as it was not left free that euerie one might haue taken it vpon him of his owne accord but was enforced by the lawes of man so that most which fasted fasted against their willes and with a grudging mynde it could not be but vaine and vnacceptable to God I speake not what other hurt it did in women with child in yong children in the weake and aged Wherefore we will more rightly consider this text and see what maner
death sinne and Satan why and free from Satan Howe commeth this to passe After this sorte Your brotherly charitie hath oftentimes heard heretofore that God leaueth in vs an appearance and feeling of death and the deuill so that my sinne disquieteth me and troubleth my conscience and would driue me vnto desperation Moreouer the iudgement of God terrifieth me death assaileth me as if it would deuoure me Satan is at hande and seeketh to suppresse me God suffereth these to remaine taketh them not quite away For this appearance must continue that we may perceiue and feele that we are nothing else of our selues but sinners subiect to sinne and Satan And yet vnder this appearance lieth hid life innocencie and dominion and victorie ouer sinne Satan hell c as Christ him selfe sayth Matth. 16. Thou art Peter and vpon this rocke will I build my Church the gates of hell shall not preuaile against it he sayth not they shall not assaile it nor fight against it for these two remayne to sinne and death Nowe it is also expedient that I feele the biting of sinne the terrour of the wrath of God the horrour of death yea and death it selfe But all this is a certaine outward appearance before my sight and the sight of the world The cōfort of Christians against sinne death and Satan which knowe and iudge none otherwise but that sinne death and Satan are present Notwithstanding in the meane season vnder that assault and terrour the word and spirit are encouraging me preseruing me assuring me that God is not angry with me that my sinne is forgiuen me that I shall neither dye nor be forsaken Vpon this foundation hope my hart doth wholy rest And no man hauing such a confidēce in God remaineth vnder sinne neither is drowned in death but is made a conquerour of sinne and death This is not to preuaile or ouercome for that albeit Satan attempteth yet he doth not get the victorie We call the house of Dauid a mortal house sinnefull and subiect to the deuill according to the maner of all flesh and blood and yet notwithstanding the horne of saluation is raysed vp in the same The kingdom of faith that men of that kingdom may enioy saluation and felicitie Hereby ye see that this kingdom is the kingdom of faith which can not be touched nor outwardly perceiued of any which one can not shewe to an other but euery one must haue it in him self that when he shall draw neare vnto death shal feele sinne or euen see death before him he may then in faith lay hold on this kingdom beleue that his sinnes are forgiuen him For Christ therefore died that thou mightest be in this kingdom of faith Wherefore sinne shal encounter with thee in vaine death is taken away Christ is with thee who can hurt thee who can do any euill vnto thee Here life and death sinne and innocencie Christ and Satan doe fight one with an other but Christ life innocencie doe ouercome and conquer This is soone spoken but not so easily felt yea the contrary surely is rather felt Wherefore if thou wilt esteeme and consider this kingdom according to the iudgement of the world thou shalt vtterly erre and be deceiued The world calleth that a good peaceable kingdom where all thinges are quiet prosperous and goe well forward where is safetie peace and innocencie outwardly But here is the kingdom of saluation and grace although it alwayes appeare otherwise Wherefore all these thinges are to be vnderstood in spirit and faith not to be iudged according to the person or outward appearance Neither ought it to seeme straunge that this kingdom doth flourish in the middes of sinnes the force of Satan death wherof Zacharias here singeth euen from the bottom of his hart and knoweth well how it commeth to passe faith and the spirit reuealing it Concerning sinne I haue seene or knowen none in whom it is not Euen the most holy are not free from sinne Rom. 7.18 Whomsoeuer thou settest before thee sinne will by and by appeare Paule a most holy Apostle affirmeth of him selfe that he feeleth sinne in his members VVill sayth he is present with me but I find no meanes to performe that which is good For I doe not the good thing which I would but the euil which I would not that do I. He wished in deede to be free from sinnes but yet he could not but liue in them And I and such like are also desirous to be exempted from sinnes but that can by no meanes be brought to passe we doe onely represse and keepe them vnder when we haue fallen into sinne we rise againe But as long as we are clothed with this flesh and beare the burden thereof about with vs so long sinne is not extinguished nor can be wholy subdued We may well goe about and endeuour to subdue it notwithstanding old Adam will leade his life also vntill he shall dye and come vnto the graue What shall I neede to say any more The kingdom of Christ is a certaine speciall kingdom wherein euery one of the Sainctes is compelled to make this confession Almighty God vnto whose power all thinges acknowledge them selues subiect I confesse my self to be a miserable sinner reuenge not I beseech thee my old iniquities Al also must sing this song Our father c. forgiue vs our trespasses as we forgiue them that trespasse against vs. Other righteous holy ones which knowe no measure or ende of their righteousnes and holines doe vnderstand nothing hereof and therefore this Gospell is not preached vnto them seeing that they thinke the kingdom of Christ to be such that there is no sinne at all in it but that all thinges in it are cleane pure they require such a Christian as is wholy cleane from all filth of sinne and without sinne as Christ him selfe such a one they shall neuer be able to finde Now he is a Christian who being a sinner confesseth him self a sinner who hateth the feeling of sinne striuing against it from his hart He is not a Christian which thinketh that he hath no sinne neither feeleth any But if thou knowest any such he is an Antichristian and not a true Christian The kingdom of Christ therefore consisteth among sinnes it is established there where he hath set it that is in the house of Dauid Yea set Dauid him selfe before your eyes and ye shal finde him to haue bene a sinner who notwithstanding is bold to glory that he is a seruant acceptable to his Lord. There is none of the faithfull which ought to be ashamed of this maner of praying vnto God or of any other not much vnlike vnto it Lorde forgiue vs our sinne is it therefore true that they haue sinne because they say so yea truely for if they should lye they should be the children of Satan But godly Christians are weary of this life greatly desiring the life
Lord knoweth the wayes of the righteous and their inheritance shall endure for euer They shall not be confounded in the perilous time and in the dayes of dearth they shall haue enough And againe I haue bene yonge and now am old and yet saw I neuer the righteous forsaken nor his seede begging bread All which thinges Christ bringeth with him for that we are and are called his brethren not because of any merit but of meere grace If we would print these things in our hart that we might throughly feele them it should goe well with vs but they goe in at one eare and out at an other This is that wherof S. Paule so greatly glorieth Rom. 8. As many as are led by the spirit of God they are the sonnes of God For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnes with our spirit that we are the children of God if we be children we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Moreouer this title ascendeth so high that mans mind is not able to comprehend it For vnles the spirit the comforter did impart this grace vnto vs no man should euer be able to say Christ is my brother For reason can not be bold so to say albeit one repeat it in wordes very often as the new spirits doe It is a higher thing then that it can be so spoken for except the hart feele it as it is requisite it should it shall be nothing but onely flatterie But if thou feele it inwardly in thy hart it will be so excellent a thing vnto thee that thou wilt much rather say nothing of it then speake and talke of it yea by reason of the greatnes of so good a thinge thou wilt perhaps dout as yet and be in an vncertaintye whether it be so or not They which onely cry out thus Christ is my brother are fanatical spirits who vainly pronounce words without any frute The case standeth farre otherwise and farre more maruelously with a true Christian so that he is thereby enforced to be amased neither dareth he either say or confesse any thing sufficiently thereof Wherefore we must endeuour that we doe not heare this onely with fleshly eares but that we feele it in our hart for then we will not be so rash but we shall be forthwith caried into an admiration thereof True and sincere Christians enter into the viewing and feare of them selues thinking thus O wretched and defiled creature which am drowned in sinnes am I now made worthy that the sonne of God should be my brother how doe I miserable wretch attayne to such a thing Thus he is by and by astonied and doth not well vnderstand the thing But a great studie and endeuour surely is required that a man may beleue this yea if it were felt as it ought in very deede a mā should forthwith dye thereupon For he can not vnderstand it according to his flesh and blood and the hart of man in this life is more narrow and straight then that it is able to comprehend so great thinges But in death when the hart shall be stretched out then I say we shall trie what we haue heard by the word In the Gospel of Iohn chap. 20. Christ doth farre more plainly declare vnto Marie Magdalen this vse and frute both of his death and also of his resurrection when he sayth Goe vnto my brethren and tell them I ascende vnto my father and your father vnto my God your God this is one of the most comfortable places whereof we may glory and boast As though Christ should say Marie get thee hence and declare vnto my Disciples which did flee from me which haue throughly deserued punishment and eternall condemnation that this resurrection of myne is for their good that is that I haue by my resurrection brought the matter to that passe that my father is their father and my God is their God They are but a fewe verie short wordes in deede but they containe great matter in them namely that we haue as great hope confidence reposed in God as his owne sonne him selfe Who can comprehend such exceeding ioye I will not say vtter it that a wretched and defiled sinner may be bolde to call God his father his God euen as Christ him selfe The author of the Epistle to the Hebrues chap. 2. did well remember the wordes of the Psalme and weied with him selfe how it speaketh of Christ who as he sayth is not ashamed to call the beleeuers brethren saying I will declare thy name vnto my brethren in the middest of the Church or congregation will I sing prayses to thee If any worldly Prince or noble man should humble him selfe so low that he would say to a theefe or robber or to one that is infected with the french pocks thou art my brother it would be a certaine notable thing which euery one would maruell at But whereas this king which sitteth in glory at the right hand of his father sayth of some poore man this is my brother that no man layeth vp in the bosome of his brest neither doth any man consider of it in his mind wherein notwithstanding our chiefe comfort and confidence consisteth against sinne death the deuils hell the law and against all sinister successe of thinges as well of the body as of the mind Moreouer forasmuch as we are flesh blood and therefore subiect to all kindes of aduersitie it followeth that the case should stand so also with our brother otherwise he should not be like vnto vs in all thinges Wherefore that he might be made conformable and like vnto vs Christ like vnto vs in all thinges except sinne he tasted and had experience of all things euen as we haue sinne only excepted that he might be our true brother and exhibite him self openly vnto vs. Which the Epistle to the Hebrues doth liuely set forth chap. 2. where it sayth Forasmuch then as the children are partakers of flesh blood he also him selfe likewise tooke part with them that he might destroy through death him that had the power of death that is the deuil that he might deliuer all thē which for feare of death were all their life time subiect to bondage For he tooke not on him the Angells nature but he tooke on him the seede of Abraham VVherefore in all thinges it behoued him to be made like vnto his brethren that he might be mercifull a faithfull hie Priest in thinges concerning God that he might make reconciliation for the sinnes of the people For in that he suffered and was tempted he is able to succour them that are tempted The profit The frute of Christes passion and resurrection vse and frute of the Lordes passion resurrection
Paule Rom. 6 Being made free from sinne ye are made the seruaunts of righteousnes These are they which do all thinges with a free conscience without the lawe and vnconstrained For where the Gospell is truely in the hart it maketh a man to be such a one as doth not looke while the law commeth but is so full of ioy in Christ that he is with speede caried vnto good works doing well to all men as much as he is able that of his owne accorde before the law commeth into his minde Moreouer he bestoweth both body and life hauing no regard what he must therefore suffer and so he is full of good workes which voluntarily flowing as it were out of a continuall fountaine are deriued vnto many As Christ being compelled doth not abide to take vp so much as a strawe but vncompelled giueth him selfe to be crucified for me and for the whole worlde dying for the lost sheepe Howebeit it is very necessary to discerne these thinges well when it is come to hand strokes and within the throwing of the dart as it is said the law and sinnes disputing now with thy conscience then see that thou doe boldly represse Moses and bid him keepe silence The old mā must be driuen into Moses schole sending him abroade to the olde man Driue him into Moses schole that he may dispute with him and say Doost thou heare thou art too slowe and sluggish in giuing and seruing thy neighbour When Christ is to be serued of thee thou wilt more willingly serue thy belly thou wilt come in no perill for Christes sake thou doost deceitfully robbe thy neighbour circūuenting him by what meanes soeuer thou canst For that sluggish asse flying labour and following onely idlenes and wantonnes vse the tables of stone whom euen against his will constrayne to goe on in his duety Wherefore when thou shalt set vpon me in that thinge which is right and meete thou must say vnto Moses I will willingly heare thee We must admit Moses to deale with the outward man but not with the cōscience and follow thy admonitions namely according to the outward man and in outward life where thou maist beare rule like a scholemaister as one gouerning a familie Where thou hast power to cōmaund me to be obedient modest patient good to my neighbour dutifull and liberal toward the poore to celebrate God with praises poured forth to his glorie moreouer to be content for his words sake to abide the contumelies sclaunders of all persons to suffer euery kind of iniurie of the world With all which I am not greatly moued yea I would doe more thinges then I am able to do according to the outward man For the spirit by the testimonye of Christ is willing and ready although the flesh be weake But if thou wilt go so farre whither it is vnlawfull for thee to come that is into my hart and conscience there will I neither see thee nor vouchsafe to heare thee For there I haue an other both great vnspeakeable treasure whose name is Christ And in a summe whatsoeuer pertaineth to bridle the outward man thou canst not lay on a sufficient burden thereof but thou must burden the conscience nothing at all For he that enioyeth Christ is aboue all lawes as Paul saith the lawe is not giuen for the iust who notwithstanding in the meane time doth more thinges then he is able to fulfill in the flesh For according to the lawe we are sinners and concerning our person we must abide vnder it But through Christ we are farre aboue the lawe So Moses without Christ must exercise his grosse workes whereby he may compel men which are not yet Christians to be honest ciuely before the world for he doth not make Christians righteous honest Howbeit I will not deny that he doth this that he sheweth vnto them their duties which otherwise they would willingly fulfil satisfie yea doe moe things also but that the flesh doth not so willingly with that readines wherwith it ought follow the spirit In which respect they are to be admonished and vrged the conscience neuertheles remaining free so that the law haue no power to accuse them Wherfore such doctrine admonition ought to be among Christians as it is certaine that among the Apostles there was whereby euery man may be admonished of his state office As for the rest which are not Christians Who they be which must be vnder the discipline of Moses they must be ruled by Moses lawes burdened with them both outwardly inwardly wherby they may be forced and afflicted that they may do that which is right forsaking that which is euill although they do it not with a patient and willing mind Of which kind the rash multitude of the vnruly commō sort the obstinat people is who do not regard or vnderstand the liberty of Christ although they can babble glory of many things concerning the Gospell they notwithstanding do abuse it only to the lust of their mind let them know that they are vnder the discipline and correction of Moses For they are not such men as are capable of this doctrine which liue with such a secure mind that they thinke they haue no neede of the Gospel or that they otherwise do sufficiently knowe it But they onely are capable hereof which are busied with the disputation of the conscience the law of sinnes of the wrath of God by consideration whereof they become astonied feeling the words of the hart speaking thus Alas how wretchedly haue I led my life what account shal I make vnto God so they be too much fearful amased the rest being more then is meete secure and presumptuous feeling no lawe nor sinne no nor any trouble at all And the case standeth very vnequally with both for they which should haue nothing to do with the law do most of all wrastle with it alone feele it But others of whom onely the law should be felt are nothing moued with it yea the more grieuously they are terrified by the lawe the wrath of God by so much they become more indurate There must therfore be an other maister to amend these namely the slayer tormentor who may teach thē being vnwilling to do wel in the name of the Lord with fauour in the name of an other to do that that becommeth them with no fauour the reward also of hell fire and of all miseries being set before them Howbeit Christ both here and euery where else as it is said both by doctrine also by his owne example teacheth vs which feele our sinnes and the burden of the lawe and would willingly be Christians to accustome our selues to fight against it driue it from vs vnto others to giue no place to the Deuil who would by the lawe breake vppe the bridechamber of Christ and thrust him selfe into his place that is
not all Christians suffered vnto some of which he hath committed the ministerie of his word faithfully to be executed and to other some hath enioyned the charge of hearing the same If there were no other cause beside this whereby we might be moued to heare learne Gods word but for that it is the good pleasure will and commaundement of God yet this one ought to be sufficient great weighty For it is our dutie as creatures to obey our Lorde and Creator and that with all readines of mynde inasmuch as he hath giuen vs so many good thinges and doth as yet daily giue vs moe for which we shall neuer be able to giue him sufficient worthie thankes Howbeit he is not content onely to haue commaunded vs to do this or to require it of vs as bounden dutie but promiseth also that great fruits and commodities shall redound to vs thereby affirming that by this meanes his greatest and highest worship is giuen vnto him For he is the great Lord whom we serue God is serued diuers waies but especially by preaching hearing his worde who hath many and diuers kindes of seruice and manifold maners of worship and whom we may serue diuers wayes But this onely seruice which is giuen to him by hearing the word doth excell all the rest For if any where a faithfull man of the countrie or a citizen or any which is otherwise in subiection doth serue his Lorde or maister he doth by the same seruice also serue God Likewise a childe a manseruaunt or a maydseruaunt if they be obedient and do diligently that which belongeth to their dutie also a Prince and parents if they gouerne well and do their dutie faithfully they all do serue God For it is his will and commaundement which he requireth to be fulfilled of vs. Of such seruices and kindes of worship the world is full For to euerie one in his state his workes are committed and inioyned of God whereby he daily both ought and may serue him that there may be left no place for excuse vnto any man as though he were ignoraunt how and wherefore he must serue God neither that any seeke after other thinges and inuent peculiar maners of seruing God which he hath neither ordained nor commaunded and in the meane season neglect that which he hath commaunded as we haue hitherto done in our blindenes But before all other seruices and doinges of duties he hath most highly esteemed and extolled this seruice both of them that heare God hath appointed time place person and what so euer is requisite that his word may be preached heard and them that preach his word And therefore hath ordained also a speciall day thereunto euerie weeke in which we must applie our selues to no other busines Albeit we serue God also by other labours all the weeke which he hath bound to no time or certaine daye But he hath chosen this daye specially which he hath seuerely commaunded to be kept whereby men maye haue time and leysure to performe this seruice lest any might flie vnto this complaint that he hath no leysure by reason of his labours and busines Moreouer he hath appointed speciall places also for this seruice as among vs temples and houses where we doe come togither Yea he hath instituted and kept the whole order of ministers hereunto giuing also other thinges which pertaine to the performing of the charge of this office as the knowledge of manye tounges and diuers giftes beside And briefely he hath commaunded the whole world by a certaine speciall precept that it thinke this worship or seruice holy and farre more excellent then the rest Which he will haue so to be delighted in of all Christians that it maye be manifest howe much he doeth esteeme it and howe acceptable vnto him the exercise and handlyng of his word is Most weightie causes which ought to me to heare Gods word These things I speake to stirre you vp and to admonish you why ye ought willingly to heare the word of God because it is not only the commaundement of God whereunto we must obey but we haue also most ample promises that it is a thinge acceptable to God and the greatest worship whereby we can doe honour vnto him And it so farre exceedeth other kindes of worship as the brightnes of the sunne exceedeth the brightnes of the other starres and the Sabbath day the other dayes in a summe as much as the heauenly kingdom excelleth the kingdoms of the worlde For here all thinges are holy and specially chosen the time place person and that because of the worde which sanctifieth all thinges vnto vs. Wherefore we must earnestly endeuour that we take heede vnto our selues that we fall not into sluggishnes slothfulnes neither that we be caried away with contempt and lothsomnes of hearing the word as those delicate and cloyed spirits which seeme vnto them selues already to be Maisters and exactly to know all thinges yea farre more perfectly then any can teache them Or as others also which are soone cloyed with it thinking why I haue heard this very often wherefore should I eftsoones heare the same songe They knowe not howe great meruelous a thing it is also howe great worship of God which they do so greatly contemne neglect with so great slothfulnes Wherefore they doe after vnspeakeable meanes prouoke God to wrath hauing his commaundement so in contempt and suffering his promise to be made voyd in them and as much as is in them impayring and hindering by their example so commendable a worship and seruice of God But admit it to be true which notwithstanding is not that thou doost vnderstand all thinges perfectly and as cunningly and skilfully as Christ him selfe yet thou seest how earnestly he performeth the office of preaching and applyeth him selfe vnto this worke whereof notwithstanding he was most skilful before and had not any whit neede thereof as we doe greatly neede it So Paule also a Prince of Apostles albeit he was exceedingly well learned so excellent a Doctor yet going through many countries did eftsoones and euery where preach neither was he wearied or cloyed We must not be wearie of hearing the word of God Wherefore it is meete that thou be nothing at all wearie of hearing this worde inasmuch as the ayde and helpe thereof is exceeding necessary for thee both against the deuil and all other tentations And although for thy instruction thou shouldest not neede it yet oughtest thou not to be wearied or cloyed that thou shouldest not bestowe a fewe howres in a day euery weeke vpon this worship and seruice of God seeing that before applying thy selfe to false worship when thou didst passe the whole day in temples and didst runne from temple to temple from altar to altar thou felst no tediousnes or wearines neither didst say as thou doost at this day O I haue heard no newe thinge I haue heard these thinges before But
didst thinke thus this day and yesterday I went to heare Masse and to morow I mind to goe to heare it againe How much more oughtest thou to doe this now knowing assuredly that this is the right seruice and worship of God to say Albeit I knew most perfectly as I doe not know yet to giue honour and shew obedience vnto God I will doe this seruice and because of his loue and prayse I will heare his word that my Lord may see by this chiefe worship wherewith I am especially delighted that I am willing to serue him For although no other frute or profit come vnto me thereby yet I may reioyce that I haue performed a most holy and acceptable worke vnto him whereunto other kindes of worships and seruices being compared are of small importance Now he that doth not care for these thinges neither is moued with them reuerently to thinke and highly to esteme of the word of God willingly and earnestly to heare and learne it whensoeuer opportunitie and meanes shall be offered I wil haue nothing to do with him For neither may I neither will I draw any man hereunto violently He that contemneth let him contemne still and remaine a swine as he is euen vntill that day when God wil kill him and throw him downe hedlong to hel For such a one can not be a good man neither is it a humane sinne but a certaine deuilish obstinacie A deuilish obstinacie to contemne the hearing of Gods word so greatly to contemne that whereunto God hath appoynted a place person time c. Whereunto moreouer he moueth vs by his commaundement louingly prouoketh vs by his promises stirreth vs vp and admonisheth vs by wordes and offereth all these of his owne accorde and to be bought with no price or treasure which is to be farre fetched or hardly come by the excellencie whereof can in deede be counteruailed with no gold Adde hereunto moreouer that it is a worship or seruice very easie to be done which may be performed without all labour or griefe but that thou must attentiuely heare the Preacher or apply thy mouth to speake and read then which labour none surely is more easie And albeit it is to be feared that thou shalt therefore beare the crosse and suffer persecution yet the worke it selfe is so ioyned with no difficultie as no other labour is no not euen that that is most easie If so be that it be not grieuous vnto thee to sit the whole day in a tauerne or an alehouse or otherwise with thy companions to trifle and sport thy selfe with filthy and vnseemely gestes and pastimes also to singe and prate and yet art not wearie neither feelest any labour thou mayst with as litle paine sit in the temple and heare the Preacher whereby thou seruest God and doost that which is acceptable vnto him What wouldest thou doe if thou shouldest at his commaundement cary stones in quarries or goe armed on pilgrimage to S. Iames or if some other laborious and painefull worke should be enioyned thee as hitherto it hath bene the custom among vs when as we would doe all thinges willingly whatsoeuer was enioyned vs when we were deceiued with meere trifles and most impudent delusions But so doth the Deuill blinde men in whom also he worketh a satietie and lothing of the word of God whereby it commeth to passe that they haue no regard what a treasure the word of God is but liue after a beastly sort contemning all good doctrine Let vs therfore at the last delight in these things thinking thus with our selues that as often as we reade or heare the word of God either priuatly or publikely of whom soeuer it be preached we apply our selues to the chiefe seruice of God which pleaseth God exceedingly well After this sort thou mayst inflame thy selfe to heare and God will inspire thee with his grace God maketh the seede of his worde frutefull in the diligent hearers therof that the seede of his word be not sowne in vaine but may bring forth plentifull frute For the word is neuer taught without frute whensoeuer it shal be diligently and attentiuely heard neither can it be but that by eftsoones hearing it thou shouldest become better And albeit for the present time thou seest or feelest no frute yet in processe of time thou shalt plainly perceiue feele it But it were long here to rehearse the frutes proceeding of the worde nay in deede they can not be all rehearsed These thinges I thought good to speake in steede of a preface before the wordes of S. Paule Exhortation to the hearing of Gods word very needefull to the intent to stirre vs vp more diligently to heare the worde of God and surely there is great neede of such an exhortation daily in euery sermon which also is much pertinent vnto the text which we presently haue in hande For Paule in this place reprehendeth curious spirits which go about by their owne wisedom to be maisters of the word of God and doe by and by falsely perswade them selues that they knowe it well and that they neede not any more the help of any teacher but turne them selues to trifleling and vaine iangling that they may bring forth some new thing which the common sort may be desirous to heare presuming also to be Maisters of the Scripture and of all men labouring to teache euery one and yet not vnderstanding what they speake or whereof they affirme For this is a plague and calamitie that followeth where the word of God is not handled diligently and seriously the learners being wearie of hearing and the teachers slothful in preaching Hereof it commeth that so great companies of hearers slide away and Churches become desolate Of which calamitie vaine talking spirits are the cause which promise new thinges that they may winne the hartes of the multitude vnto them selues boasting that they are Maisters of the Scripture and yet are alwayes such men as are ignorant forasmuch as they haue neuer tried what it is to teach other which we doe nowe plainly fee and the wrath of God is at hand ready to punish our contempt and vnthankefulnes Therefore Paule beginneth his Epistle to his Disciple Timothe so Vaine curious teachers that he should take heede that such teachers doe not arise which can talke many thinges of the lawe bringing many new questions and doctrines what is to be done how righteousnes is to be obtained all which they do for ostentations sake that they may be seene and praysed and seeme to be more learned then other and yet they neuer came so farre as to teach any certayne thinge or that which might be counted to be of any importance but doe all thinges confusedly and out of good order Such bablers vse onely these wordes that we must be honest that good workes must be done and God must be serued c. but they vnderstand not the sense of those wordes what they meane And being asked how
which strengthneth the knowledge that God hath taught him to wit that God is nothing els but a Sauiour abounding with grace who will be fauorable and mercifull to all them which call vpon him in this his Sonne Therefore the Lord sayth moreouer Verely verely I say vnto you He that beleeueth in me hath euerlasting life I am that breade of life Your Fathers did eate Manna in the vvildernes and are dead This is that bread vvhich cōmeth dovvne from heauen that he vvhich eateth of it should not die I am that liuing bread vvhich came dovvne from heauen if any man eate of this bread he shall liue for euer and the bread that I vvill giue is my flesh vvhich I vvill giue for the life of the vvorld In these wordes the soule findeth a table daintily furnished whereby it may stake all hunger For it knoweth assuredly that he that speaketh these wordes can not lye Wherefore if it commit it selfe confidently vnto him and cleaue to the word it resteth vpon him and so departeth not from this goodly table This is that supper to the preparing whereof the heauenly Father killed his oxen and fatlings and hath bidden vs all vnto it The liuing breade whereof the Lorde here maketh mention Christ the liuing bread whereon we must feede by faith is Christ him selfe whereby we are so fedde If we lay hold but of a morsell of this bread in our harts and keepe it we shall be satisfied for euer neither can we euer be plucked from God Moreouer such an eating is nothing els but to beleue in the Lord Christ that he is made vnto vs of God as Paule sayth 1. Cor 1. wisedom righteousnes sanctification and redemption He that eateth this meat liueth for euer Wherefore by and by after this text when the Iewes were at contention about these his wordes he sayth Verely verely I say vnto you Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you VVhosoeuer eateth my flesh drinketh my blood hath eternall life I vvill rayse him vp at the last day Manna which the fathers did eate in the desert as Christ here sayth could not saue from death but this bread maketh vs immortall If we beleeue in Christ death shall not hurt vs any thing at all yea there is no more death This the Lord meaneth by these wordes in an other place where he sayth to the Iewes Verely verely I say vnto you Ioh. 8.51 if a man keepe my word he shall neuer see death where it is certaine that he speaketh of the word of faith and of the Gospell But some man may say that holy men die notwithstanding An obiectiō for Abraham the holy Prophets are dead as the Iewes sayd vnto him I aunswere The death of Christians is onely a sleepe The aunswer as the Scripture also commonly calleth it for a Christian tasteth seeth no death that is he hath the feeling of no death For this Sauiour Christ Iesus in whom he beleeueth hath ouercome death that afterwards he shoulde not feele or tast it but death is vnto him onely a passage and gate to life as Christ him selfe witnesseth Ioh. 5 Verely verely I say vnto you he that heareth my vvord beleeueth in him that sent me hath euerlasting life shall not come into condemnation but hath passed from death to life Wherefore the life of a Christian is merie and on euery side replenished with ioy and the yoke of Christ is easie sweete But that it semeth heauy and grieuous vnto vs this is the cause for that the Father hath not yet drawne vs hereupon it commeth to passe that we take no pleasure thereof neither is the Gospell comfortable vnto vs. If so be that we would lay vp the wordes of Christ well in our hart they would be vnto vs an exceeding comfort And thus ye haue heard howe we must feede on this breade which came downe from heauen that is on the Lord Christ to wit by faith which we then do when we beleeue in him that he is our Sauiour The whole chapter out of which this text is taken commendeth vnto vs nothing els but spirituall meat For when the multitude followed Christ that they might againe eate and drinke which the Lord him selfe signifieth he taketh occasion of the corporal meat which they sought almost through the whole chapter speaketh of spirituall meat as he sayd The wordes which I speake are spirit and life Wherby he would signifie that he therfore fed them that they should beleeue in him as they did eate the bodily meat so they ought also to feede of the spirituall Here let vs weie and marke this that the Lord doth so gently and graciously apply him selfe to vs and offer him selfe in such gentle wordes that it ought worthely to moue our hartes to beleeue in him to wit that that bread was therefore giuen for vs inasmuch as it was behouefull that he should tast death and suffer hellish paines Also should beare sinnes which he neuer had committed as though he had committed them and had bene his owne and he did also the same willingly for our sakes and tooke vs as brethren and sisters The will of the heauenly Father This if we beleeue we doe the will of the heauenly Father which is nothing els but to beleeue in his Sonne so be saued As Christ him selfe sayth a litle before This is the will of him that sent me that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life It now therfore appeareth that he that hath faith doth the will of God and eateth of this heauenly bread As Augustine sayth What doost thou prepare thy mouth beleeue and thou hast eaten Of this spirituall supper the whole new Testament speaketh but especially in this place of Iohn The Sacrament of Christes body blood is a certaine testimonie and pledge of this true supper whereby we ought to strengthen our faith and to be assured that this body and this blood whereof we feede in the Sacrament deliuereth vs from synne death Satan and all euell But how may a man perceiue and know How a man maye know whether he be called to this spirituall supper that he also doth pertaine to this heauenly bread and is called to this spirituall supper let him consider the case in his owne heart which if he fynde so affected that it doth as it were feele a sweetenes in the promise of God and is vndoutedly perswaded that he is of the companie of them which pertaine to his supper he is assuredly such a one in deede For as we belteue so commeth it vnto vs. Such a man hath also by and by a regard of his neighbour Charitie towarde our neighbour the frute of true faith and helpeth him as his brother careth for him giueth vnto him lendeth him comforteth him briefly doth no otherwise to him then he
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
to Abel being thy selfe acceptable shalt offer acceptable giftes to the Lord. This faith as it is preached vnto thee for no merit of thine owne so is it giuen vnto thee for no deseruing of thine but of meere grace And this faith iustifieth thee thou being endued herewith the Lord remitteth all thy synnes and that by the contemplation of Christ his sonne in whom this faith beleeueth and trusteth Moreouer he giueth vnto such a faith his spirit which doth throughly chaunge a man and make him new so that now he hath other reason and an other will then before namely that which is ready vnto good Such a one worketh nothing but good workes neither can it be but good which he being good before shall do whereof I haue spoken somewhat before Wherefore nothing els is required vnto iustificatiō What is required to iustification then to heare Iesus Christ our Sauiour and to beleeue in him howbeit neither of these is the worke of nature but both of onely grace He therefore that goeth about to attaine hereunto by workes shutteth the way to the Gospell to faith grace Christ God and all thinges that helpe vnto saluation Againe vnto good workes there is neede onely of iustification which he that hath attained doth worke onely good workes and beside such a one none Hereof it sufficiētly appeareth that the beginning the thinges following and the order of mans saluation are after this sort First of all is required that thou heare the word of God next that thou beleeue then that thou do worke so at the last become saued and happie He which chaungeth this order without doute is not of God Paul also describeth this order Rom. 10 saying VVhosoeuer shall call vpon the Name of the Lord shal be saued But how shal they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a preacher and how shal they preach except they be sent Therefore Christ teacheth vs to pray the Lord of the haruest that he would send forth labourers into his haruest that is syncere preachers Whē we heare these preach the true word of God we may beleeue which faith iustifieth a man and maketh him godly in deede that he now calleth vpon God in the spirit of the sonnes and worketh nothing but that which is good and thus becōmeth a man saued Which is no other thing then if I say He that beleeueth shal be saued Againe he that worketh without faith is condemned as Christ saith He that doth not beleeue shal be condemned from which no workes shall deliuer him Confer now herewith those things which are wont commonly to be spoken of honestie and righteousnes Are they not wont thus to say I will endeuour that I may yet become honest It is meete surely that we study to lead an honest life and to do good workes Well admit this to be so But if one thē aske them how we may applie our selues vnto honestie and by what meanes we may attaine vnto it they aunswere that we must fast praie frequent temples auoide synnes c. Hypocriticall counterfet holines Hereupon one becommeth a Charterhouse Monke an other choseth some other order of monkes an other is consecrated a Priest some tormēt their flesh by wearing heare cloth other scourge their bodies with whipps other afflict themselues after other sorts But these are euen of Cains broode their workes are no whit better then the workes of Cain For the man himselfe continueth the same that he was before vngodly and without all iustification there is a certaine chaunge made only of outward workes of apparell of places c. Neither are these any other thē very apes of saincts for they do preposterously imitate the maners workes of saincts when as they themselues are nothing lesse thē saincts They scarce thinke of faith they presume onely of such workes as seeme good vnto thēselues thinking by thē to come vnto heauen Of whom Christ said Enter in at the straight gate for I say vnto you many seeke to enter in at it can not Why is this because they know not what this narrow gate is For it is faith which doth altogither annihilate or make a man nothing in his owne eyes requireth that he put no trust in any of his owne works but that he leane only to the grace of God be prepared for it to leaue suffer all things But those holy ones of Cains broode thinke their good workes to be the narrow gate are not therefore extenuated or made lesse whereby they might enter they do not leaue confidence in their workes but gathering them togither in great coules they hang them about them and so go about to enter in being burdened and as it were swollen bigge which is as possible for them as for a camell with his bounched backe to go through the eye of a needle Whē thou shalt begin to preach vnto these of faith they laugh and hisse at thee Doest thou count vs say they for Turkes and Heathen whom it behoueth now first to learne faith Is there such a companie of Priests Monkes and Nunnes is not faith knowne Who knoweth not what he ought to beleeue euen manifest synners know that And being after this sort animated and stirred vp they thinke that they be aboūdantly endued with faith and that the rest is now to be finished made perfect by workes Whereupon they make too small sclender account of faith as I haue said because they are ignorant both what faith is that it alone doth iustifie They call it faith when they beleeue those things which they haue heard of Christ which kynde of faith the Deuels also haue yet are nothing therefore iustified but this deserueth to be called rather an opinion of men then fayth For as we do oftentimes admonish it is not sufficient that thou maiest worthely be called a Christian to beleeue those things to be true which are preached of Christ which kinde of faith they of Cains broode also haue A true faith but thou must also nothing doute that thou art of the number of them vnto whom all those benefits of Christ are giuen exhibited Which he that beleeueth must plainly confes that he is holy godly righteous the sonne of God and certaine of saluation that by no merit of his owne but by the only mercy of God poured forth vpon him for Christes sake Which he beleeeueth to be so rich and plentifull as it is in deede that although he be as it were drowned in synnes he is notwithstāding thereby made holy the sonne of God Whereof if he should any thing dout he should procure exceeding ignominie reproch to baptisme which he hath receiued to the Lords supper also reproue the word grace of God of falshood Wherefore take heede that thou nothing dout that thou
that be his and the iudgement which we haue deserued he taketh vpon himselfe he suffered the punishment due vnto vs willingly making himselfe subiect to death and the curse that is to eternall damnation no otherwise then if he had transgressed the whole Lawe and had more then all deserued the sentence thereof against transgressours when as he did not onely not breake the Lawe but himselfe alone fulfilled it yea and fulfilled it when as he ought nothing to it so that he suffered otherwise then he deserued in two respects both for that he had ought nothing to the Lawe if he had not obserued it and also for that moreouer he most diligently obserued it so that if the Law had had especiall dominion ouer him yet had he come in no daunger thereof But on the other side whereas we suffer we suffer by double right both for that by the transgression of the Lawe we haue deserued all the punishment thereof also for that if we had deserued nothing yet being creatures we ought to be obedient to the will of our Creator Hereof it now plainly appeareth what this meaneth that Christ was made vnder the Lawe Why Christ was made vnder the Law that he might redeeme them which liue vnder the lawe for our sakes for our sakes I say and not for his owne he performed that and that of no necessitie but of his great loue toward vs and thereby he hath declared his vnspeakeable both goodnes and mercy toward vs being made accursed for vs that he might deliuer vs from the curse of the lawe He willingly made himselfe subiect to the iudgement of the lawe did himselfe beare the sentēce pronounced against vs that as many of vs as do beleeue in him might be free for euer Whereby marke what an incomparable treasure faith bringeth vnto thee By fayth we enioy an incomparable treasure whereby thou enioyest Christ and all his workes that thou mayst trust vnto them no otherwise then if thou thy selfe hadst done them For Christ did them not for himselfe whom surely they could profit nothinge he hauing no neede of any thinge but by them he layd vp the treasure of saluation for vs whereunto we should trust and being made blessed might enioye it With which fayth also the spirit of the sonnes commeth which beareth witnes with our spirit that we are the sonnes and heires of God What should God nowe adde vnto these How can a mynde hearing these thinges containe it selfe that it should not loue God againe with a most ardent affection and be most sweetely delighted in him What in any wise maye come to be done or suffered which thou wouldest not willingly take vpon thee with exceeding ioye and most high prayse of God with a reioycing and triumphing mynde Which mynde if thou wantest it is a certaine argument of a faint or surely a dead fayth for the greater thy fayth is so much more ready also and willinge is thy mynde to those thinges which God either sendeth or commaundeth This in deede is the true deliueraunce from the Lawe and the damnation of the Lawe that is from synne and death which deliueraunce commeth to vs by Christ Yet not so that there is nowe no lawe or death but that they do not now trouble the beleeuers any thinge that is they are as though they were not For the Lawe can not conuince them of synne neither can death confound them but by fayth they most happily passe from synne and death to righteousnes and life Here Munkes Nunnes c were to be exhorted if there were as yet left any place with them for counsell and admonition that they would obserue their ordinaunces How mens ordinances ceremonies c. are to be obserued ceremonies prayers apparell and such like as Christ obserued the lawe by which meanes surely they should bring vnto them no damnation That is that they would set the faith of Christ in the first place and commit the rule of their heart vnto him acknowledgeing that by that fayth onely they do obtaine righteousnes and saluation and that all their ordinaunces workes do auaile nothing hereunto Againe that they would make themselues subiect to them of their owne accord in no other respect then that by them they might serue their neighbours and subdue the arrogancie of the flesh But now seing they are occupied in them with this double erroneous opinion as though they were necessarie to saluation and righteousnes and if they did not obserue them they should grieuously synne they are vnto them a most certaine destruction nothing but delusion and synne whereby with their great affliction they draw vnto hell where they shall fully suffer the vexations and torments vnder the Abbat the deuell which being miserable and foolish men they haue here begon For all their life doth vtterly disagree with the fayth of the sonnes and that which belongeth onely to fayth to wit to iustifie and saue vs they attribute to their workes Wherefore these men can not both thus sticke vnto their ordinances and therewithall haue faith which suffereth it selfe to be addicted to no certaine workes but what thinges soeuer the Lord either sendeth or commaundeth or the necessitie and neede of our neighbour requireth it suffreth and doth them with great willingnes ioy These he that is endued with faith counteth his workes hauing in the meane season no regard of Masses or fasting which some appoint to certaine dayes of choise of apparell of meates of persons of places and such like yea he greatly disalloweth of these inasmuch as they trouble Christian libertie These thinges shall suffize to haue bin spoken concerning the exposition of this place of Paul where about the matter it selfe required to spend so many wordes forasmuch as the nature of faith is so vnknowen For vnles thou do well vnderstand the nature of faith thou shalt perceiue nothing or very litle in the writinges of Paul Verse 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father Here we see verie plainly that the holy Ghost commeth vnto the Saincts by no workes but by faith alone for Paul saith And because ye are sonnes God hath sent forth the Spirit 〈◊〉 Sōnes beleeue when seruaunts onely worke sonn̄es are free from the Lawe seruaunts are held vnder the Lawe as appeareth plainly by those thinges that are before spoken But how commeth it to passe that he saith Because ye are sonnes A question God hath sent forth the Spirit c. seeing it is before said that by the comming of the spirit we are chaunged from seruaunts vnto the state of sonnes so that the spirit must be first sent vnto vs before we are sonnes But here as though we could be sonnes before the comming of the spirit The answer he sayth Because ye are sonnes c. To this question we must aunswere that Paul speaketh here after the same sort that he
spake before Before the fulnes of time came we weare in bondage vnder the rudimēts of the world All the elect which are predestinate of the Lord that they shall become sonnes are counted in that place of sonnes with God Therefore he saith rightly Because ye are sonnes that is because the state of sonnes is appointed vnto you frō euerlasting God hath sent forth the Spirit of his Sonne to wit that he might finish it in you make you such as he hath long since of his goodnes determined that he should make you Moreouer he calleth him the spirit of that Sonne of God that he might continue in commending vnto vs this benefit of God that he hath chosen vs to be sonnes For Christ is the Sonne of God and that most beloued Now if the father giue vnto vs his spirit he will make vs like to his onely begotten sonne his true sonnes and heires that we may with certaine confidence crie with Christ Abba Father being his brethren and felow heires with him Wherin that Apostle surely hath notable set forth the goodnes of God which maketh vs partakers with Christ and causeth vs to haue all thinges common with him so that we liue and are ledde by the same spirit Moreouer these wordes of the Apostle do shew both that the holy Ghost is an other from Christ and yet doth proceede from him when as he calleth him his spirit The spirit in deede dwelleth in the godly and no man will say that he is their spirit as here Paul maketh him the holy spirit of Christ saying God hath sent forth that spirit of his Sonne that is of Christ For he is the spirit of God cometh from God to vs and is not ours vnles one will say after this sort my holy spirit as we say my God my Lord. Wherefore whereas he is here said to be holy spirit of Christ it proueth him to be God as of whom that spirit is sent is peculiarly counted his spirit Furthermore Christians may perceiue by this place whether they haue in themselues the holy Ghost How we may know whether the holy Ghost dwell in vs or not to wit this spirit of the sonne whether they heare his voice in themselues For Paul saith that he cryeth in the heares which he possesseth Abba Father a according as he sayth also Rom. 8 We haue receiued the Spirit of adoptiō whereby we crie Abba Father Now thou hearest this voyce when thou fyndest so much faith in thy selfe that thou doest assuredly without any doutinge presume not only that thy synnes be forgiuen thee but also that thou art the beloued sonne of God which being certaine of eternal saluatiō darest both call him father and be delighted in him with a ioyfull and most confident heart Thou must be so certaine hereof that thou canst not be more certaine of thy life must sooner suffer death and hellish torments then suffer this trust and confidence to be taken from thee For to dout any thing herein were no small reproch and contumelie to the death of Christ as though that had not obtained all thinges for vs and ought not farre more effectually to prouoke and encourage vs to haue a good trust in God then all our synnes and tentations are able to put vs out of hope and fray vs from it It may be in deede that thou shalt be so tempted that thou shalt feare and doute of thine adoption and thinke plainly that God is not a fauourable father but a wrathfull reuēger of synners as it fell out with Iob and many other saincts but in such a conflict this trust confidence that thou art a sonne ought to preuaile and ouercome or els thou shalt come into a miserable and desperate case When one of Cains broode heareth these thinges he is as it were beside himselfe by reason of admiration and astonishment Fye sayth he awaye with this arrogancie and this most pernitious errour God turne this mynde from me that I do not presume to thinke that I am the sonne of God I am a synner most miserable and wretched and I will neuer esteeme more of my selfe But thou which desirest to belong vnto Christ flie this kynde of men no otherwise then most hurtfull enemies of Christian faith and of thy saluation Though of our selues we be miserable synners yet we may assuredly perswade our selues that through Christ we are the sonnes of God We also know that we are synners and verie miserable and wretched but here we must not weye or consider what we either do or are but what Christ is and what he hath done for our sake It is not spoken here of our nature but of the grace of God which so farre exceedeth our synnes as heauen is higher then the earth and the east is distant from the west as the 103. Psalme sayth Now if it seeme vnto thee a great honour that thou art the sonne of God as in deede it is verie great cōsider that it is no lesse meruelous that the sonne of God for this cause did come was borne of a woman and made vnder the Lawe that thou mightest become the sonne of God These are great benefites of God do cause in the elect a great trust and confidence in the goodnes of God and a spirit which is afraide of nothing but is bold and able to do all thinges Contrariwise the religion of those of Cains broode as it is a thing meruelous strait and carefull so doth it make heartes exceeding fearfull which serue to no vse but are vnapt to all thinges fit neither to suffer or do any thing which tremble and are afraide euen at the shaking of the lease of a tree as it was before spoken of them Leuit. 26. Wherefore thou must lay vp these wordes of the Apostle well in thy minde thou must feele this crie of the spirit which crieth so in the hearts of al the faithful For how shouldest thou not heare the crie of thine owne heart Neither doth the Apostle say that he doth whisper speake yea or syng it is greater then all these which the spirit doth in thy heart he crieth out a maine that is with all the heart Whereupon it is saide Rom. 8 that he maketh request for vs with sighes that can not be expressed and that he beareth witnes with our spirit that we are the children of God how therefore can it be that our heart should not heare this crie sighes Aduersitie stirreth vp the spirit and testimonie of the spirit Howbeit hereunto tentations and aduersitie are very profitable they moue to crie and do exceedingly stirre vp the spirit Notwithstanding we foolish men do greatly feare and flie the crosse wherefore it is no meruell if we do neuer feele the crie of the spirit and do continually remaine like them of Cains broode But if thou doest not feele this crie take heede that thou be not idle and flothfull neither secure pray instantly for thou art
in an euell case And yet do not desire that thou maist feele nothing but this crie of the spirit thou must feele also an other terrible crie made whereby thou mayst be prouoked and vrged to this crie of the spirit which happeneth to all the saincts That is the crie of synnes which call most strongly and instantly vnto desperation but this crie must be ouercome of the spirit of Christ by godly calling vpō the Father and crying for his grace that the trust and confidence of grace may become greater then desperation The crie of the spirit Wherefore this crie of the spirit is nothing els but to be with all our heart touched with a very strong firme and vnmoueable trust of most deare sonnes toward God as our most tender and fauourable Father Hereby we may see howe farre a Christian life exceedeth nature which can doe nothing lesse then trust so in God A Christian life farre exceedeth nature The crie of them which trust in their owne works and not in Christ and call vpon him as a Father but is alwayes afraide and vttereth a voyce which is a witnes of exceeding feare Wo is me how cruell and vntolerable a Iudge art thou O God howe heauy is thy iudgement vnto me As Cain sayd Gen. 4 My iniquitie is more then that it may be forgiuen Thou hast cast me out this day from the vpper face of the earth and from thy face shall I be hid yea it shal come to passe that euery one that findeth me shall slay me c. This is a terrible and dreadfull crye which is necessarily heard of all such as be of Cains brood forasmuch as they trust to them selues and their owne workes and put not their trust in the sonne of God neither were and consider that he was sent of the Father made of a woman made vnder the lawe much lesse that all these thinges were done for their saluation They are continually tormented in their owne works the miserable men doe in vaine goe about by them to helpe them selues and to obtaine the grace of God And while their vngodlines is not herewith content it beginneth to persecute euen the sonnes of God as it is alwayes wont to doe yea at the last they growe vnto such crueltie that after the example of their father Cain they can not rest vntil they slay their righteous brother Abell in whome they doe also kill vnto them selues Christ Then the bloode of righteous Abel crieth vnto heauen against vnrighteous Cain neither ceasseth it to cry vntill the Lord hath reuenged it He asketh those Cains of their brother Abel yea of Christ but they deny all knowledge of Christ which labour not to become the sonnes of God and heires by Christ but to become righteous by their owne workes In the meane season the bloode of Christ continually crieth out against them euen nothing but punishment and vengeance when as for the elect it crieth by the spirit of Christ for nothing but grace reconciliation The Apostle vseth here a Sirian and a Greeke word saying Abba Pater For this word Abba in the Syrian tongue signifieth a Father by which name at this day the chiefe of Monasteries are wont to be called and by the same name Heremites in time past being holy men did call their Presidents at the last by vse it was also made a Latin word Wherefore that which Paul sayth is as much as Father Father or if thou hadst rather as My father Why the Apostle doubled the word Father But what is the cause why the Apostle doth double the word Father that is the crie of the spirit I will by your leaue bringe forth my iudgement and opinion hereof First I thinke that he would hereby shewe the force and straining of this holy cry For when as we cal any with great affection through no small necessitie we are wont eftsoones to double his name Nowe because that sinne and Cain doe alwayes goe about with desperation to stoppe this crie of the spirit for the grace of the father it is neede surely to crie most strongly and with a voice both doubled and exceedingly strained forth that is the trust of the grace of the Father ought to be most stronge and not able to be ouercome Againe such is the maner of the Scripture to witnes the certaintie of a thing sometime to double or iterate the words as Ioseph did to Pharao Gen. 41. So here also the spirit twise calleth vpon the Father whereby it may shewe the certaintie of his fatherly fauour and grace For the trust hereof ought to be no lesse certaine then great and vnmoueable Finally it is meete also to perseuer which againe this doubling of the name of father doth note vnto vs. For as soone as we begin to call God Father Satan with all his band moueth warre against vs and omitteth no meanes to wrest from vs this trust of sonnes toward God our Father wherefore thother Father must be diligently doubled that is our trust and confidence must be confirmed neither must we euer ceasse from calling vpon this Father but must most earnestly continue in this crie of the spirit whereby we may obtaine a certen sure experience of his fatherly goodnes by which our trust in him may be made most certaine and safe And perhaps Paul had respect hereunto when he first set downe Abba which is a word straunge to them to whom he wrote after adding Pater that is Father a familiar word and of their owne language meaning to signifie hereby that the beginning of so great trust in God is vnaccustomed and euen straunge vnto men but that when the mind hath a while exercised it and continued in it although assayled with tentations it becommeth euen familiar and almost naturall that we now enioy God as a domesticall Father and doe in euery thing most confidently call vpon him Verse 7. Wherefore now thou art not a seruaunt but a sonne if thou be a sonne thou art also an heire of God through Christ Nowe sayth he that is after the comming of the spirit of the sonnes after the knowledge of Christ thou art not a seruaunt For as it is sayd a sonne and a seruaunt are so contrary one to an other that the same man can not be both a sonne and a seruaunt A sonne and a seruaunt doe greatly differ We can not obtaine saluation by workes A sonne is free and willing a seruaunt is compelled and vnwilling a sonne liueth and resteth in faith a seruaunt in works And so by this place also it appeareth that we can obtaine no saluation of God by workes but before thou workest that which is acceptable vnto him it is necessary that thou haue receiued of him and possesse saluation and all things that thereupon works may freely flow forth to the honour of so gratious a father and to the profit of thy neighbours without any feare of punishment or loking for reward This that which Paule
come to passe Christ is in the ship therefore the sea so rageth the windes trouble vs the waues fall vpon vs as though they would drowne vs. But let them rage and be furious as much as they may it is certaine the sea and the windes doe obey Christ which is the other principall thinge which this text offereth Persecution shall extend no farther nor rage any lenger then he will and albeit the waues doe euen ouerwhelme vs yet must they be obedient at his becke He is Lorde ouer all wherefore nothing shall hurt vs he onely endue vs with his grace that we be not ouercome by vnbeliefe and so despeire Amen Whereas the men merueiled and praysed the Lorde as vnto whom the sea and windes doe obey The Gospel is more spread abroad and faith increased by persecution it signifieth that the Gospell and word of God is so farre from being extinguished by persecution that thereby it is spread farther abroad and faith also is increased and becommeth stronger Wherein it appeareth howe diuers the nature of this diuine good thinge is from the good thinges of the world which decay by calamitie and misfortune and are increased by prosperitie and fortunate affayres But the kingdom of Christ is increased and strengthened by tribulation and aduersitie but is diminished and weakned by peace and tranquillitie Whereupon Paule sayth 2. Cor. 12 The Lordes power is made perfect through weakenes which God performe in vs also Amen A SERMON OF D. MARTIN LVTHER WHEREIN IS ENTREATED OF THE LIFE OF A CHRISTIAN 2. Cor. 6. Verse 1. SO we therefore as workes togither beseech you that ye receiue not the grace of God in vaine 2. For he sayth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold now the day of saluation 3. Let vs giue no occasion of offēce in any thing that our ministerie be not reprehended 4. But in all things let vs behaue our felues as the Ministers of God in much patience in afflictions in necessities in distresses 5. In stripes in prisons in tumults in labours 6. In watchings in fastings in puritie in knowledge in long suffering in kindnes in the holy spirit in loue vnfeyned 7. In the word of truth in the power of God by the armour of righteousnes on the right hand and on the left 8. By honour and dishonour by euill report and good report as deceiuers and yet true 9. As vnknowne and yet knowne as dying and behold we liue as chastened yet not killed 10. As sorrowing yet alway reioicing as poore and yet make many rich as hauing nothing yet possessing all things THis is an admonition and exhortation to the Corinthians to apply them selues to those thinges which they did already knowe The wordes surely are easie to be vnderstood but hard to be done and in vse most rare For in such merueilous order and colours he painteth out Christian life as it can not be pleasaunt to the flesh to behold First he sayth The Ministers of the word workers togither with God As workers togither we beseech you He calleth the Ministers of the word togither workers as 1. Cor. 3. he also sayth VVe togither are Gods labourers ye are Gods husbandrie and Gods building Which is thus much in effect We preach and labour in the worde among you by teaching exhorting but God inwardly with his spirit doth blesse and giue the encrease lest that the outward labour in the word be in vaine And so God is the inward and true Maister which bringeth to passe all thinges whom we serue in the office of outward preaching Now he calleth him selfe his fellowes such togither workers lest they should contemne the outward word as though they either had not neede of it or had already sufficiētly attayned to the knowledge therof For although God can alone by his spirit without the outward word worke all things in the mindes of the elect yet he will not doe it but rather will vse togither working preachers worke by their word when where it pleaseth him Forasmuch therfore as it seemeth good vnto God to giue to Preachers this office name dignitie that they be counted workers togither with him it is not lawfull for any man to chalenge either that learning or holines vnto him self that he neglect euen neuer so simple a sermon wherein the word of God is preached much lesse that he contemne it for we know not when that time will come when God by his Preacher will vouchsafe to accomplish his worke in vs. The preaching of the Gospel doth not long cōtinue in one place sincere vncorrupt Secondly the Apostle admonisheth of the daunger of losing the light of the Gospel when he sayth that ye receiue not the grace of God in vaine Wherby he giueth vs to vnderstand that the preaching of the Gospel is not a perpetual continuing permanent doctrine but rather that it is like raine that sodainly commeth soone passeth away when as the Sunne and heat come by and by and take away al the moisture that is left thereof and afterward scorch and hurt thinges neuertheles This very experience proueth for no man shall be able to bringe forth euen one place in the world where the Gospell hath remained pure and sincere aboue the age of one man but continued and increased while those liued by whose ministerie it began they departing hence that also almost wholy departed and by and by after followed heretikes and false teachers with their delusions and false doctrine peruerting and corrupting all thinges So Moses foretold his Israelites that by and by after his death it should come to passe that they should depart from the way of the Lorde and corrupt their owne wayes which the booke of Iudges witnesseth to haue come to passe Moreouer the same booke sayth that as often as any iudge which had called againe the word of the Lord did die they fell againe forthwith to their vngodlines made all things worse and worse So Ioas the king continued in his dutie so long as Iehoiada the Priest liued who being dead he began by and by to be a King vnlike him selfe Act. 20 29. left the office of a good and godly King Neither fell it out otherwise after Christ had receiued his Apostles to him selfe almost the whole world was filled with heresies and false doctrine Which Paul pronounced before I know this saythes that after my departing shall grieuous wolues enter in among you ▪ not sparing the flocke c. So standeth the case at this day also the pure and sincere Gospel hath shined vnto vs the day of grace and saluation and the acceptable time are present but they shall shortly be ended if the world stand Moreouer to receiue grace in vaine can be nothing els What it is to receiue the grace of God in vaine then to heare the
pure and sincere word of God whereby the grace of God is preached and offered and notwithstanding to embrace it with no diligence neither to be chaunged or altered in life By this vnthankfull slothfulnes we deserue to haue it taken away againe as being vnworthy of it For we making so light of the Gospell are vndoutedly they which are bidden and called to the mariage but whiles being busied about other matters we despise this grace the good man of the house is angrie with vs sweareth that we shall neuer tast of his supper The same doth Paule now here admonish of that we take heede to our selues least that we receiue the Gospell vnthankfully without frute Yea Christ also admonished vs of the same VValke while ye haue the light Ioh. 12.35 least the darkenes come vpon you It ought surely to make vs more warie and heedefull euen for that we suffered so grieuous and pernitious darkenes vnder the Pope But we haue now forgotten all such thinges no thankfulnes no amendement is found among vs which how greatly to our owne hurt we neglect we shall shortly feele For he sayth I haue heard thee in a tyme accepted and in the day of saluation haue I succoured thee beholde nowe the accepted tyme. He describeth here the merueilous felicitie which is there where the Gospell flourisheth there is no wrath no reuengement all thinges are replenished with grace and saluation yea it is vnspeakeable howe great felicitie these wordes doe speake of Whereas he first sayth a tyme accepted A time accepted it is spoken by an Hebrewe figure and is as much as if thou say a gratious tyme and replenished with the fauour of God wherein God turneth away his anger and declareth nothing but loue toward vs and a ready will to helpe vs. Our sinnes are blotted out not onely those that be past but those also which as yet sticke in our flesh and that I may speake in a word the kingdom of mercie is present wherein nothing but forgiuenes of sinnes and restoring of grace is shewed heauen standeth open the right yeare of Iubile is come wherein all dettes are remitted and no grace is denied Whereupon he sayth In a time accepted haue I heard thee that is now I fauour thee am mercifull vnto thee whatsoeuer thou wilt haue pray for it and thou shalt obtayne it and certainly receiue it Onely let not the fault be in thy selfe pray while this time endureth The day of saluation Beholde nowe the day of saluation He calleth this the time and day of saluation that is of helpe and felicitie For we are not onely certayne hereof that God is mercifull and fauourable vnto vs and we acceptable vnto him but also as we beleeue and by faith are sure of his goodnes toward vs so he declareth in deede heareth them that crie vnto him helpeth and saueth them yea and maketh them plainly blessed We therefore worthely acknowledge and confesse this tyme to be the wished prosperous happie and very day of saluation For it behoueth that both be togither both that God fauour vs and also that he declare his fauour towards vs by worke or deede That he fauoureth vs the accepted tyme which is nowe present doth witnes that he doth also helpe vs and finish our saluation this other witnesseth to wit the day of saluation the day of helpe But as the state of the life of Christians is if thou wilt iudge according to the outward man thou wilt iudge it rather a tyme of affliction wrath and indignation wherein the Gospell is preached and wherein they liue then a time of grace and saluation Wherefore the wordes of the spirit must be spiritually vnderstood so shall we easily see perceiue that these noble and most pleasaunt names doe most rightly and properly belong to the tyme wherein the Gospell flourisheth that it is a tyme accepted that is full of grace and a time of saluation whereby surely all the riches and felicitie of Christes kingdom are notably commended and set forth vnto vs. Let vs giue no occasion of offence in any thinge Forasmuch therefore as there is so acceptable and gratious a tyme let vs sayth he vse it worthely and not receiue it in vayne First endeuouring to giue no occasion of offence to any man least that our office of preachinge Christ be reprehended No offence must be giuen whereby the Gospell may be reprehended Double occasion of offence may be giuen whereby the Gospel is reprehended whereby he sufficiently declareth what offence he meaneth namely that the doctrine of the Gospell may not be stumbled at as though he taught that which is not perfect and sound Nowe there may be giuen a double occasion of offence whereby the Gospell is reprehended one wherby the Heathen are offended when as some vnder a pretence of the Gospel seeke the libertie of the flesh wil not be obedient to magistrates turning the libertie of the spirit into fleshly licētiousnes These do meruelously offend the discreeter wiser sort of the Heathen and make that they hate the Gospell without a cause which they thinke doth teach this licentiousnes and so as it were with a certaine force they do by this their insolencie repell and driue them from the faith of Christ for they measuring all Christians by these do detest them as light men and troublers of the common wealth and therefore not to be suffered This offence therefore and this reprehension or rather hatred and persecution of the Gospel we acknowledge to come through these preposterous Christians An other offence is whereby euē Christians amōg themselues are sometime offended through the vnseasonable vse of Christian libertie in meates and other indifferent thinges whereat the weaker sort in faith do sometime stumble Whereof the Apostle hath giuen many preceptes 1. Cor. 8. Rom. 14. He exhorteth therefore here vnto that whereof he admonisheth in other wordes 1. Cor. 10 So behaue your selues that ye giue none offence neither to the Iewes nor to the Grecians nor to the Church of God euen as I please all men in all things not seeking mine owne profit but the profit of many that they might be saued The same he teacheth also Philip. 2. that euerie man looke not on his owne things but on the things of other men for so all offence should be easily taken away nay none at all should be giuen That our ministerie be not reprehended Though we cā not bring to passe that the word of God be not at all reprehended yet must we endeuour that it be not reprehended through our fault Who can bring to passe that our ministerie shall not be reprehended seeing that the Gospell is necessarily subiect to persecution no lesse then Christ himselfe In deede it is not in vs to make that the worde of God be not reprehended and persecuted of them which are ignoraunt of God and do not beleeue for it is a rocke of offence Esai 8. Rom.
in daunger by too much honger and watching or the true puritie of life by ouermuch abstinence from matrimoniall companie but we must vse these thinges with knowledge that is with conuenient wisedome and discretion that they may not any whit hurt but alwayes edifie Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes that they abstaine not ouermuch from mutuall companie lest that they be tempted of Satan In all these therefore in fastings watchings labours chastitie c the Apostle would prescribe and appoint no rule lawe or measure which the councels of the Pope and Monkes do but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion that euerie one may consider with himselfe how much or long he must labour fast watch or abstaine to this ende that the flesh may be camed and made obedient to the spirit In long suffering in kindnes in the holy Spirit What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith In the holy Spirit it may be vnderstood after two sorts either that he speaketh of the holy Ghost God himselfe or that he meaneth by the holy spirit the true force and maner of a spirituall life as though he would admonish in this maner Beware of an hypocriticall spirit which wil be counted for a holy spirit through a meruelous shew and craftie counterfaiting of spirituall thinges when it is in deede an vncleane prophane and an euell spirit and bringeth in nothing but sects and heresies A true spirituall life But liue ye in the true holy spirit which is giuen of God which giueth and maintaineth vnitie one mynde heart and affection whereof he speaketh also Eph. 4 Endeuour to keepe the vnitie of the spirit in the bond of peace They therefore which perseuer in the same true faith mynde and sentence behaue themselues as the ministers of God in the holy spirit being truly spirituall and liuing a spirituall life For a syncere spirituall life which is led by the assistaunce of the holy spirit of God is also led in the vnitie of myndes the hearts by faith being affected after the same sort In loue vnfained in the word of truth As he set the holy spirit against heretikes and false Prophets so he setteth vnfained loue against slouthfull and sluggish Christians who albeit they haue the same meaning and mynde in the true spirituall life as concerning opinions of doctrine yet are they remisse colde and faint in loue So he setteth the word of truth against them which abuse the word of God and interpret it according to their owne affectiōs that thereby they may get them a name and profit For as false spirits do contemne the word of the Scripture and preferre themselues before it so these do in deede boast of the word and wil be counted maisters of the Scripture but by their interpretations do peruert the sense and meaning thereof Against these Peter speaketh If any man speake let him speake as the wordes of God that is let him take heede that he be certaine that those wordes which he speaketh be the wordes of God and not his owne vaine imagination Now Paule calleth that here the word of truth which that is syncere word of God The word of truth not which is vnsyncere fained which forasmuch as it is ours is falsly called the word of God For that which we call the true right word the Hebrewes call the word of truth In the power of God In spirituall functions matters of saluation we must do nothing but that which we are certain that God worketh by vs. Of this power Peter also speaketh 1. Pet. 1. If any man minister let him do it as of the abilitie which God ministreth And Paule Coloss 1 Whereunto I also labour and striue according to his working which worketh in me mightely Againe Rom. 15 I dare not speake of anything which Christ hath not wrought by me to make the Gentiles obedient c. Christians must be certaine that they are the kingdome of God and do nothing at all especially in spirituall functions and those thinges that pertaine to the saluation of soules whereof they are not certaine that it is not they which worke but God that worketh by them For in the kingdome of God it is meete that God alone do speake commaund do dispose and worke all thinges This Christ ment wen he said Matth. 5 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen as the author of them which doth them and not you By the armour of righteousnes on the right hand and on the left by honour and dishonour c. This armour he describeth more at large in the Epistle to the Ephesians Thessalonians He rehearseth there the girdle of veritie The spiritual armour of a Christian the brest plate of righteousnes the shoes of preparation to preach the Gospell the shield of faith the helmet of saluation c. This armour of righteousnes he calleth in his Epistle to the Ephesians the armour of God both are to this ende that he may turne Christians from corporall and prophane armour and admonish them that they are a spirituall people and therefore must be furnished with spirituall armour wherewith they must alwayes fight a spirituall fight with spirituall enemies which here he rehearseth and sheweth that they do assaile vs both on the right hand and on the left The enemies of Christians which assaile them on the left hand On the left hand he setteth dishonour euell report and that we are counted as deceiuers vnknowen dying chastened sorrowing poore hauing nothing For all these thinges come vnto Christians they are openly defamed being reproched to their face and by infamie falsly accused and railed on counted as deceiuers and followers of most wicked trades They are as vnknowne although noble all refusing to be friends with them because of the perilous confession of the name of Christ yea it manie times commeth to passe that they that were their most familiar friends are ashamed of them for that they haue so euell a report and are verie ill spoken of among the chiefe richest wisest and mightiest of the world They are dying that is as sheepe appointed to the slaughter they looke for death euery moment by reason of the great hatred and enuie which the euell beare toward them being alwayes persecuted of the chiefe of the world They are chastened for it often times falleth out that they are striken and beaten and do by other discommodities trie how they are enuied of the world and how great indignation the mightie of the world beare against them They are as sorrowing for all outward thinges are against them and the whole world giueth many causes of griefes vnto them They are as poore for there is no man of the world which will giue them any
labour but he himselfe would by meanes of their sword and labour ouercome and vanquishe the enemies Here also it might be said that the souldier doth slaie and ouercome the enemie not by his sword alone but by the word which proceedeth out of the mouth of God Whereupō Dauid sayth Psal 44 I will not trust in my bow it is not my sword that can saue me And againe He is not delighted in any mans legges Psal 147.10 a man of great might is not deliuered by much strength a horse is but a vaine thing to saue a man c. Neuertheles God vseeh men swordes horses and bowes howbeit not by the power and strength of them but by them as by certaine meanes or instruments he himselfe fighteth ouercometh This he hath sufficiently declared oftentimes when he hath ouerthrowen the enemies and deliuered his people which suerly he daily doth when the case so requireth After the same sort God vseth bread also by it forasmuch as it is made for that vse he feedeth vs howbeit when it is wanting he neuertheles feedeth them that be his euen by his word without bread as he doth at other times by bread so that bread doth as it were worke vnder God as the Apostles and preachers of the word in spirituall and euangelicall meat serue vnder him as it is mentioned 1. Cor. 3. For as God vseth their ministerie to teache men A similitude he himselfe by his spirit speaking in their hearts through it and doing all thinges alone which he both is able to do and often times wont to do without the ministerie of the preachers of his word although he will not in the meane season haue the ministerie of his to be despised and so himselfe tempted so to the nourishing of our outward man he outwardly vseth bread although he doth make by his word inwardly that we be nourished and strengthened which he can as well do and is wont to do when bread is awaye that all our nourishment may be attributed to the word and not to bread which he vseth as an instrument but yet of no necessitie That I may speake briefly all creatures do as it were serue vnder him and are his instruments without which notwithstanding he is able and often times wont to worke by this meanes prouiding that we may depend on his word alone neither trusting more vnto him when we haue breade and other thinges which our life vseth neither lesse when we want them but may vse them with giuing of thankes when he bestoweth them vpon vs when otherwise may patiently be without them being certain neuertheles that we shall liue and be nourished in both times both when we haue them and when we haue them not And by this faith that vain and vngodly care of the bellie greedie desire of thinges and carefulnes of life are ouercome Tentation whereby we are moued to tempt God with presūptuous confidence Then the Deuell tooke him vp into the holie Citie c. This tentation is quite contrarie to the former He assaileth vs with such tentation also whereby he goeth about to moue vs to tempt God euen as he willeth Christ to cast him self downe from a pinnacle of the temple and so tempt God when there were ladders by which he might descend And that this tentation prouoketh to tempt God it is manifest euen by the aunswere of Christ who aunswereth Satan in this maner It is written Thou shalt not tempt the Lorde thy God Hereby he signifieth that the deuill would prouoke him to tempt God Now this tentation doth not amis follow the former For when the deuil perceiueth the hart that in pouertie and necessitie it trusteth in God he by and by maketh an end of tempting by care of the bellie and desire of things as being weaker then that by it he may ouerthrow one so stronge in faith He thinketh therefore with him selfe If he professe him selfe to be of so religious and assured a minde I will on this side also giue occasion to sinne And so he setteth vpon him on the right side affirming that that is to be beleeued which the Lorde hath neither spoken nor commaunded to be beleeued As is this If he should bring thee to such madnes that whē thou hast bread at home giuen thee of God as he of his goodnes giueth vnto vs euery day thou wouldest not vse it but wouldest procure to thy selfe necessitie and hunger saying I must trust in God I wil not feede on this earthly bread I will tarye till God giue me other from heauen This were to tempt God For he doth not commaund thee to beleeue that that thing shal come vnto thee wherof thou hast neede if it be already come of his liberalitie For why shouldest thou beleeue that he will giue that which thou hast already of his gift Thou seest therefore that the deuill doth here obiect a certaine necessitie and neede vnto Christ where there is none For there was a sufficient meane to descende from the pinnacle of the temple neither was it reason to attempt this newe vnaccustomed and vnnecessary meane whereunto Satan persuaded Moreouer allegorically we may by this doing of Satan perceiue his craft and suttletie He tooke Iesus sayth the Euangelist into the holy Citie and set him on a pinnacle of the temple By this tentation he replenisheth men with cogitations that seeme most holy Satan tempteth men vnto hypocriticall holines that they may thinke them selues most plentifully endued with faith and to stande in a very holy place when as notwithstanding they are sette not in the temple but on the temple that is not in the synceritie of fayth but in a vayne outward shew of faith Neuertheles he is in the meane season in the holy citie because that this kind of men is wont to be no where but among Christians where the word of the Lord and the preaching of faith is daily heard who also like vnto Satan haue sentences of Scripture in a readines as concerning the wordes although they alwayes peruert wrest them to their owne errour and false imaginations So Satan recited here vnto Christ out of the 91 Psalme that God doth commaund his Angels concerning his children that they keepe them lifting them vp with their hands But the deceiuer concealed that which is added that is Psal 91.11 in their wayes For thus hath the Psalme He will giue his Angells charge ouer thee to keepe thee in all thy wayes c. So that the custodie of Angells is not by the commaundement promised vnto vs vnles we walke in our wayes which he hath prescribed vs. If we walke in them we shal assuredly be kept of Angells Howbeit the deuill sayth nothing of the wayes of the Lord but promiseth by corrupting the saying of the Psalme that it is commaunded to the Angells to keepe vs in what wayes soeuer whereof the Lorde hath commaunded nothing And this is Satans seducing and persuasion to tempt God
often tymes doe notably excell and it is a practize of the deuill eftsoones to fayne him selfe ouercome in the first and third tentation that he may reigne victour by the second He can be content that they that be his doe often tymes suffer pouertie patiently and doe also contemne the world although they do neither of both with a simple hart and sincere faith Euery one therfore of these three tentations is grieuous and very hard but the middle one is most perilous of all for it assayleth the doctrine of faith and is spirituall and wont to deceiue in spirituall thinges The other two also doe assayle faith howebeit in these outward thinges as aduersitie prosperitie although they doe also vrge vs very sore For it can not be a litle grieuous to suffer pouerty to want bread and such other thinges necessary Agayne it is no lesse grieuous to neglect wholy to denye fauour glory riches friendes companions and other commodities which we haue But an entire and sound faith in the worde of God can performe both notably and if it be a strong faith An entire sound faith can both patiently beare aduersitie contemne the vaine glory delights of the world they seeme very easie and delectable vnto it We can not certainly know the order of these tentations which happened to Christ for that the Euangelists haue not described them after one order For Luke hath set that last which Matthew hath set in the middes that which Matthew hath set last Luke hath placed in the middes But there doth not so much consist in the order Notwithstanding when any wil teach the people concerning these tentations it were better to follow the order of Luke For he may fitly say and thus rehearse that Satan doth first tempt vs with pouertie and aduersitie wherby if he preuaile not that he tempteth vs with prosperity and glory which if he do in vaine that he assaileth vs with all his might and tempteth vs with errour lyes delusion and other spiritual suttleties Yet neither is this order alwayes obserued of Satan but he tempteth Christians sometime with the first sometime with the third tentation as he hath and seeth occasion Matthew was not careful to rehearse them in that order which they haue almost by their own nature and which may be commodious for him that shall teach of them Yea it may be that they happened not vnto Christ by any certain order but that he was assailed of Satan one day with this an other day with that during the space of those forty daies as Satan thought it most conuenient and meete for his purpose And behold the Angells came ministred vnto him This I thinke was done corporally that they hauing taken bodies appeared and ministred vnto him meate and drinke as his seruiters at the table and Ministers of all other thinges necessary for his life Yea and I thinke that the deuill also appeared vnto him in a corporall forme perhaps as an Angell For in that he tooke Christ and set him on a pinnacle of the temple also wheras in a moment he shewed him all the kingdoms of the world he sufficiently declared that he was more then a man such a one surely he shewed him selfe openly when he offered that he would giue vnto him those kingdoms and required that he would worship him And vndoutedly he did not appeare like a deuill when he did these thinges for he loueth to appeare after a fayre sort especially when he will lie and deceiue 1. Cor. 11.14 for then he transformeth him selfe into an Angell of light as Paule witnesseth Now this is written chiefly for our consolation In the time of tentation we must nothing dout of Gods help and deliuerance that we may not dout that many Angells shall minister vnto vs when one deuill tempteth vs if we fight valiantly For if we stand fast in faith it is so farre of that God will suffer vs to be troubled and pinched with pouertie more then is meete that he will sooner send his Angells to minister vnto vs to be our Butlers our Cookes and to helpe vs with their ministerie in all necessitie Neither are these thinges written for Christes cause whome they can not profit but they are written for vs that we may learne to beleeue that if the Angells ministred vnto him they shall also when the case so requireth minister vnto vs his brethren and members The Lord giue vs faith to beleeue this A SERMON OF D. MARTIN LVTHER CONCERNING THE LEADING OF A GODLY LIFE Ephes 5. Verse 1. BE ye therfore followers of God as deare children 2. And walke in loue euen as Christ hath loued vs and hath giuen him selfe for vs to be an offering a sacrifice of a sweet smelling sauour to God 3. But fornication all vncleannes or couetousnes let it not be once named among you as it becommeth Sainctes 4. Neither filthines neither foolish talking neither iesting which are things not comely but rather giuing of thankes 5. For this ye know that no whoremonger neyther vncleane person nor couetous person which is an idolater hath any inheritance in the kingdom of Christ and of God 6. Let no man deceiue you with vaine words for for such thinges commeth the wrath of God vpon the children of disobedience 7. Be not therefore companions with them 8. For ye were once darkenes but are now light in the Lord walke as children of light 9. For the frute of the Spirit is in all goodnes and righteousnes and truth THis text is exhortatorie wherein Paule according to his maner and accustomed care for the brethren exhorteth Christians not to leaue or slack the study and care of godlines and giue them selues to slothfulnes but to declare by their worke the word that they haue learned of him that is to shew it forth by the frutes of faith and make it plausible and honorable to the edifying of the Heathen lest that by the vices of them which professe the doctrine of the Gospell they take occasion to hate that doctrine and so be offended by them whom it did behoue to winne them vnto Christ Be ye therfore followers of God as deare children First therfore he exhorteth vs forasmuch as we are by Christ made the sonnes of God to imitate such a father as deare children Meruelous gently alluringly he speaketh vnto vs calling vs deare children that by the loue of God our father toward vs he may prouoke vs to loue him again and them whom he commaundeth vs to loue The loue of God toward vs. euen as he hath loued vs first But howe hath he loued vs Surely not after that common sort alone wherby in this life he nourisheth and sustaineth vs being vnworthy togither with al the vngodly making his sunne to arise on the good and on the euil and sending rayne on the iust and vniust wherof Christ speaketh Matth. 5 Be ye perfect as your Father is perfect
vncleane couetous persons vncleanes couetousnes c. This our light witnesseth that for such things the wrath of God commeth vpon vnbeleeuers whom he calleth the children of disobedience and therefore can not abide to beleeue the word of God to giue them selues to the obedience of faith This Paule declareth 1. Cor. 10. by many examples where he sayth that a great part of the people was slaine for fornication of which deede is spoken also Num. 25. For violence also couetousnes and vncleannes the whole world was destroyed by the flood Wherefore a sufficient sharpe yea and a certaine vengeance abideth them that are infected with these wickednesses Now he calleth them the children of disobedience that is of incredulitie which is as much as if he had sayd of them that haue reuolted from the faith and haue renounced Christ Hereby therefore we see and learne that he that doth not approue his faith by workes is no better then a Heathen yea worse inasmuch as he hath renounced Christ and denied the faith once receiued For this cause therefore the vengeance and wrath of God shal come vpon them that are such as we Germanes do now trie vnto whom God sendeth abundantly the pestilence famine cruell warres Let men take heede they giue no eare to those deceiuers which with vaine words promise that those sinnes shal escape vnpunished Let those slacke and slothfull Christians beware who although they be not blinde Heathen but know well that vncleannes and couetousnes are sinnes and thinke or teach no otherwise do neuertheles liue wickedly resting vpon faith whereby they hope that they shall obtaine saluation without workes forasmuch as workes do not saue Yea albeit they verie well know that faith without workes is a fained faith and that worthie frutes and good workes must needes follow where a true and sound faith is yet notwithstāding they liue securely in their synnes presuming of the grace and mercy of God nothing fearing God and his iudgement when as notwithstanding it is certaine that God doth require the mortification of the olde Adam and good frutes of good trees Although perhaps Paule speaketh not here properly of these but of thē which thinke and in vaine wordes teach that fornication couetousnes and such like are not synnes as the blynde Heathen did many do at this day vnder the name of Christians yet is it to be feared seing they liue no better then the heathen do be themselues fornicatours couetous persons that they shall feele the like vengeance of God with them yea so much more grieuous vēgeance as they doe know more certainly that those are synnes according to that saying Rom. 2 Thinkest thou this O thou man that condemnest them which do such thinges and doest the fame that thou shalt escape the iudgement of God after thine hardnes and heart that can not repent thou heapest vnto thy selfe wrath against the daye of wrath of the declaration of the iust iudgement of God c. Be not therefore companions with them For ye were once darkenes but are now light in the Lord walke as children of light So Peter also sayth that it is sufficient for vs that we haue spent the time past of our life after the lust of the Gentiles but from hence forth should haue nothing common with them but spend the rest of our life in the seruice and worship of God They which are not yet lightned by Christ are blinde and ignorant but they whom he hath lightened doe know both God their duty toward him When we were Gentiles we knew not that these were synnes we were so blynded through incredulitie and ignorance of God But after that we are made light in the Lord that is lightned by Christ we do not onely well vnderstand what God is and what he requireth of vs what synne and iniquitie is but are also able now to be in steede of light vnto others and to teach them those things which we haue learned Such Paul said the Philippians were that they shined as lights in the world in the middes of a naughtie crooked nation So before we were not onely darke but darkenes it selfe inasmuch as we were not onely ignorant and erred but did also bring other into the same darkenes both by wordes and deedes Let vs be thankefull therefore to him which hath called vs out of this darkenes into his meruelous light walking as the children of light which Peter also admonisheth vs to do For the fruite of the Spirit is in all goodnes and righteousnes and truth Forasmuch as he hath here spoken of light it had ben more agreable to haue added for the frute of light as the Latin editions haue then of the Spirit as it is read in the Greeke Who knoweth whether the greekes coppies were here chaunged vpon this occasion for that Paule in the Epistle to the Galathians entreateth of the frutes of the spirit But this skilleth litle Goodnes of the Spirit and of light are all one in this place Goodnes therefore is a fruite either of the Spirit or of light contrarie to couetousnes whereby a Christian man is good that is profitable and beneficiall to others Righteousnes ready to gratifie and do well to his neighbours Righteousnes being a frute of the Spirit is contrarie to couetousnes For it maketh that no man doth take awaye from an other that which is his either by violence either by craft or guile Truth but that he endeuour rather to giue vnto euerie man that which is his owne Truth is a frute of the Spirit contrarie to hypocrisie lying which requireth that a Christian be true and vncorrupte not onely in wordes but also in his whole life that he doe not glorie of the name of a Christian without workes that he be not called a Christian yet liue after the maner of the Heathen in fornication vncleannes couetousnes and other vices c. **** A SERMON OF D. MARTIN LVTHER WHEREIN IS DECLARED HOW GOD CARETH and prouideth for them that be his Luke 5. Verse 1. THen it came to passe as the people preased vpō him to heare the word of God that he stood by the lake of Gennesaret 2. And saw two ships stand by the lake side but the fishermen were gone out of them were washing their nettes 3. And he entered into one of the ships which was Simons and required him that he would thrust of a litle from the land he sate down and taught the people out of the ship 4. Now when he had left speaking he said vnto Simon lanche out into the deepe let downe your nettes to make a draught 5. Then Simon aunswered and sayd vnto him Maister we haue trauailed sore all night and haue taken nothing neuertheles at thy word I will let downe the net 6. And when they had so done they inclosed a great multitude of fishes so that their net brake 7. And they beckened to their
thou fynde comfort in thy conscience and say with Micheas VVho is such a God as thou Mich. 7. that pardonest wickednes castest all our synnes into the bottome of the sea Whosoeuer take not away synnes they are no Gods but idols whereupon he sayeth rightly that none is like vnto our God For other gods will fynde and not bring godlines but the Almightie God doth not finde it but bring it wherefore thou must not forthwith despeire if thy consciēce trembleth and feeleth synne For the more defiled that thou art so much the sooner doeth the Lord poure in his grace if so be thou be repentant and thirstest after it A great part goe so farre that they saye they merit grace whiles they dispose them selues thereunto which is as they interpret whiles they do that which lyeth in them and also that they doe satisfie for their synnes But it is not so The Scripture teacheth vs that it is God that taketh away synne and casteth it into the bottome of the sea We shall not put away synnes by our workes neither shall we be iustified of our selues God himselfe and none but he shall do the thinge of his meere grace as Esay sayth I am euen I am he onely Esa 43.25 that for myne owne selfes sake doe take awaye thine offences and forget thy synnes so that I will neuer thinke vpon them more And so must thou beleeue otherwise thou shalt neuer obtaine a ioyfull conscience Wherefore when as Peter sayd I am a synner he saide right It is true in deede there were causes why he might be afrayde of himselfe and humble himselfe but he ought not to refuse God but most willingly receiue him Wherfore when thou shalt feele thy synne like as Peter did and shalt perceiue that thou wouldest now flie from God then is it neede that thou do forthwith turne thy selfe and come more and more vnto him For if God should goe away and would not take away thy synne would not come vnto thee nor seeke thee yet the more thou perceiuest thy selfe a synner the more hast thou oughtest to make vnto him which see thou marke well and lay it vp in a myndefull memorie For as Sainct Peter doeth here so all consciences do which are terrified of synnes and would flie from God seeke an other god do not thou leaue so but come boldly and ioyne thy selfe neerer vnto God Otherwise if one goe away to seeke workes and helpe of an other god he is then found like the foolish Virgines which while they goe to get themselues oyle are in the meane season shut out But what doeth Christ when Peter so humbleth himselfe and by reason of his great feare and terrour desireth the Lord to depart from him did he leaue him in such desperation of himselfe No truly but he comforteth him saying thus Feare not from hēce forth thou shalt catch mē This is a ioyfull word God susteyneth the faithfull both in body spirit whereby weake heartes receiue comfort Now therefore that God hath a care for vs yea euen in those thinges that pertaine to the body ye see by this that he giueth Peter so many fishes he maketh him also so full and rich in spirit that he ought to bestow some of his plenty vpon others He maketh him a fisher both in body and in spirit in body for that he taketh many fishes which he may sell but in spirit he is a fisher of men For he hath the Gospel whereby other men must be brought to God by him and the kingdome of Christ be increased Loe it commeth to passe that where men beleeue the Lord giueth so much as succoureth and helpeth all men The faithfull man outwardly helpeth the needy with his substaunce and goods And from within he breaketh forth teacheth other and enricheth them also inwardly For such a man can not hold his peace but is enforced to shew and declare to others how he is delt with as it is in the 51. Psal Make me a cleane heart O God and renue a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me O giue me the comfort of thy helpe againe and stablish me with thy free Spirit Then shall I teach thy wayes vnto the wicked and synners shal be conuerted vnto thee And in an other Psalme also Dauid sayeth I beleeued Psal 116.10 and therefore will I speake Which is thus much in effect when I beleeue I knowe God and tast of his goodnes then I consider the case of other men and go and declare such knowledge and goodnes of God vnto them We see therefore in this text howe carefull God is for them that be his and that he doth susteine them both in body and in spirit But if he doth sometime differre any thinge without all doute it is through the fault of our incredulitie or because we haue now new begon to beleeue For where faith is new and litle there is sometime small and sclender helpe that we may learne to know the Lord and to trust in him But when we haue gone so farre that we trust strongly in God then nothing can be wanting to vs then God poureth vpon vs both corporall and spirituall good thinges and so aboundant treasures that we may be able to helpe others This in deede is to enrich the poore and to fill the hungrie Thus much shall suffize concerning this text A SERMON OF D. MARTIN LVTHER CONCERNING TRVST IN GOD IN PENVRIE AND DISTRESSE Marc. 8. Verse 1. IN those dayes when there was a verie great multitude and had nothing to eate Iesus called his disciples to him and said vnto them 2. I haue compassion on the multitude because they haue now cōtinued with me three dayes and haue nothing to eate 3. And if I send them awaye fasting to their own houses they would faint by the waye for ome of them came from farre 4. Then his disciples aunswered him whence can a man satisfie these with bread here in the wildernes 5. And he asked them how many loaues haue ye and they said seuen 6. Then he commaunded the multitude to sit downe on the ground and he tooke the seuen loaues and gaue thankes brake them and gaue to his disciples to set before them they did set them before the people 7. They had also a few small fishes and when he had giuen thankes he commaunded them also to be set before them 8. So they did eate and were suffised and they tooke vp of the broken meate that was left seuen baskets full 9. And they that had eatē were about 4. thousand so he sent them awaye I Hope dearely beloued that ye doe well vnderstand the meaning of this text For your vnderstanding is sufficiently well grounded in these mysteries so that ye doe easily perceiue what good is to be looked for in the Gospell and what is prescribed vnto vs therein namely the true nature and qualitie of
thinge to be spoken fell away as leaues of trees Againe when Princes also were touched the Gospel suffered greater persecution and did by litle and litle daily decrease Moreouer Satan is not idle whereupon he stirreth vp heresies and schismes for how many sects haue we hitherto suffered he sleepeth not he will stirre vp greater mischiefes also he neuer resteth but looketh about and trieth euery way that he may bringe the matter to that passe and preuaile so farre that no sound doctrine may remaine in the church but that if all Germanie be diligently viewed a sermon may no where be found wherein the word of God is truely preached as it was before He goeth about to extinguish and abolish all the doctrine of Christ now increasing for he can not abide it It is not an easie thing to auoid so great an enemie he lyeth in wait and vieweth all places and so diligently bestirreth him selfe that euen the learned fall and the elect stumble as Moses S. Peter with the rest of the Apostles We thinke our selues safe and liue securely no man considereth no man hath a care of the worde we should pray beseech God that he would vouchsafe to preserue the Gospell and make his holy name to be spred and published more abroad But no man is touched with care hereof no man prayeth that it may haue good successe Wherefore it is to be feared that at the last it will come to passe that God will suffer Satan and vs to runne togither into one then shal we be in a desperate case for he will easily throw vs to the ground when we are come into so great miserie by our owne slothfulnes and default Satan moreouer can so sette forth the matter by seditious spirits We must not trust to our owne strēgth but to the helpe assistāce of God that men shall thinke it to be iust As the Arrians were perswaded that their opinion was sound But a Christian humbleth him selfe taketh nothing rashly vpon him selfe but with an humble hart sayth thus vnto God Moste gracious God albeit I knowe that the cause which I fauour is not vniust yet without thy helpe I am not able to maintaine it thou therfore help me otherwise I shall be cast and ouerthrowne He is in deede certaine of his cause euen as S. Peter was on the water who could not be surer when the water did beare him For he knewe no let or hinderance but when the winde was great and the water troubled be perceiued what was wanting in him Which is throughly to be receiued into our minde and considered of vs. For albeit the certaintie of our cause be confirmed strengthened and ratified with plaine sentences of the Scripture yet is it by the might counsell and power of God that we are defended and Satan our chiefe aduersary and enemie repressed Which is therefore done that God may stirre vs vp to watch and keepe vs in awe that we may alwayes be watchfull and crie vnto him Lorde helpe vs increase our faith for without thee we are able to doe nothing Our hart must be alwayes so disposed as though we beganne to day to beleeue and alwaies so affected that we desire and labour to goe more and more forward For that is the nature force and qualitie of faith that it alwayes increaseth and waxeth stronger Satan as it is a litle before mentioned neither is idle nor resteth if he be once ouerthrowne he riseth againe if he can not enter in by the dore he endeuoureth to steale in on the backe side if this be not permitted him he breaketh in through the roofe or entereth in through a hollow place digged vnder the threshold for he doth so long earnestly follow his worke vntill he come in he vseth many deceits and practizes if he preuaileth not by one he taketh in hand an other and doth that so long vntill he hath obtained his purpose Man is a weake and a miserable thing as S. Paule sayth 2. Cor. 4 VVe haue this treasure in earthen vessels I am more fraile then a pot compared to the potter and a pot is a very weake thinge inasmuch as it is easily broken and whatsoeuer is in it is spilt Now Satan when he marketh how great a treasure faith is kept in a fraile pot that I may so speake he is in a great rage furie and sayth thus vnto vs I will touch thee I will breake thy potte thou hast a great treasure which I will spill Though we be of our selues most fraile and weake yet God setteth vs in the middest of most stronge enemies that it may appeare that we stand not by our owne strength but by the singular helpe assistance of God So God setteth the silly pot in the middest of enemies which should vtterly perish euen in a momēt if he did not defend it for it may quickly be shaken and broken in peeces yea if it be but bitten of a viper it perisheth And it is not hard from Satan euen in one moment to waste and destroy a whole cuntry Wherfore that vexeth him that God dealeth with him so simply setting a silly potte against him when as he notwithstanding is so great a Prince and the most mighty ruler of this world Now it would grieue me if I being stronge and valiant any man should set vpon me with a reede surely I being moued with anger would breake the reede in peeces for I had leuer that he would set vpon me with a speare sword and armed on all partes It grieued stout Goliath that Dauid durst come vnto him vnarmed onely with a staffe So it greatly grieueth the deuill that God will suppresse him by flesh blood if some stout spirit should resist him it would not grieue him so much for that troubleth him aboue measure that a silly worme a fraile pot should come to despise him an earthen vessell against a most mighty Prince God hath layd vp this treasure sayth Paul in a miserable and weake vessell for man is a weake creature by and by moued to wrath to couetousnes to pride c. so that Satan may easily shake and breake the vessell for if God woulde permit him he woulde forthwith breake it all to peeces Now all this is done sayth Paul that we may know that not by our own power but by the power of God we are preserued from all euills and especially from the force and furie of Satan who goeth about like a roring lyon desiring to bruse and breake the weake vessells and fraile pots and that we may hereby also be stirred vp to be watchfull and to lift vp our eyes toward heauen and pray vnto God that he will vouchsafe to encrease and defend our faith and preserue the vessell by his strength Thus haue we an entrance vnto our text it remaineth that we doe now consider the same in order The Euangelist sayth thus There was a certaine ruler whose sonne was sicke at Capernaum It
doth as it were become white by reason of the blossoms A shower falling vpon it many of the blossoms are shaken of the frost also doth much more consume them Afterward when the frute beginneth to spring forth some great winde blowing much of it being newly come forth falleth downe and when it waxeth ripe the caterpiller commeth which with other wormes gnaweth spoyleth it so much that scarce the twentieth part yea scarce the hundreth part many times remaineth The same commeth to passe with the hearers of the Gospell in the beginning thereof euery one coueteth to be a true Christian euery one liketh of it very well and the first frutes thereof are very pleasant But when winde a shower or tentation commeth all fall away from it by companies afterwards sects and seditions arise which like vnto wormes and kankers gnaw and infect the frutes of the Gospell and so many false opinions spring vp that very few doe perseuer in the true profession of the Gospell We haue here thankes be giuen to Almighty God the worde of God plentifully taught we are deliuered out of deepe great darkenes but we forgetting the word are made weake we liue hauing no care of the word for it is not sauory vnto vs. But when as hereafter false prophets shall breake in with their corrupt opinions and Satan also shall violently assaile vs finding vs idle and the house swept and garnished he will bring with him seuen other spirits worse then him self and the ende shall be worse then the beginning Which thinges if they so fall out let vs not therefore be quite discouraged but let vs rather instruct one an other that we may learne to cleaue vnto God and pray vnto him and say Mercifull God thou hast giuen vnto me to become a Christian giue vnto me also that I may perseuer and become daily richer in faith Albeit the whole world did resist and euery one conspired to destroy the Gospell yet wil I be nothing moued but by thy diuine helpe will depend on the Gospell But to returne againe to the Ruler ye haue heard that his faith was very notable and excellent he heareth the worde thy sonne liueth They which beleeue shal assuredly obtaine al good thinges that they pray vnto God for he beleeueth it and goeth away giuing honour to God he receiueth the only word he trusteth wholy vnto it Hereupō God dealeth so graciously with him that he restoreth health vnto his sonne raiseth him vp and strengthneth him in faith neither suffereth him to sticke in dout or infirmitie but establisheth him and maketh him stronge and causeth him to goe forward increase Neither doth God delay vntill he commeth home but declareth vnto him being yet in his iorney the helth of his sonne sending his seruaunts to meete him that they might bringe him good newes and say thy sonne liueth For God can not differre or delay where there is a sincere hart which trusteth in him alone all other thinges being left looking onely vnto the word of God there God can not hide him selfe but reuealeth him selfe commeth vnto such a hart maketh his abode there as the Lord sayth Ioh. 14. Now what can be more ioyful thē for a mā to giue credit to the word of God to be plucked from it by no affliction or tentation but to shut his eyes against euery assault of Satan to lay aside humane sense vnderstanding reason wisedom and to say daily in his hart God hath spoken it he can not lye I say nothing is more ioyfull then such a faith For whatsoeuer we aske of God with such a faith we receiue it more aboundantly of him then euer we desired it and God is sooner present with vs then we had thought Hereupon the Euangelist vseth so many wordes euen vnprofitable as it appeareth vnto vs as these The man beleeued the word that Iesus had spoken vnto him and went his vvay And as he vvas novv going dovvne his seruaunts met him saying Thy sonne liueth Then inquired he of them the houre vvhen he began to amend and they sayd vnto him Yesterday the seuenth houre the feuer left him Then the father knevv that it vvas the same houre in the vvhich Iesus sayd vnto him Thy sonne liueth All which tende vnto this ende that we should know that if we beleeue in the Lord he will giue vs abundantly whatsoeuer we shall pray vnto him for The conclusion the Euangelist maketh as followeth And he beleeued and all his houshold He so increased in faith that he did not onely ascend from a low state to a higher but he brought others also vnto faith He had surely an effectuall faith which did not rest idle and slothfull in the hart but did breake forth so that whosoeuer were in his house were brought vnto faith The nature and qualitie of true faith For this is plainely the nature of faith this is the qualitie of it to drawe others vnto it to burst forth and apply it self euen vnto the worke of loue as S. Paule witnesseth Galat. 5 That faith which worketh by loue is effectuall For it can not keepe silence or be idle as Dauid sayth Psal 116 which place Paule applieth to the faithfull 2. Cor. 4 I beleeued therefore haue I spoken Faith can doe no other for it is enforced to speake neither can it keepe silence inasmuch as he that is endued with it endeuoureth to profit his neighbour This ruler had faith for him selfe but it doth not remaine in him alone but breaketh forth For without all dout he declared to his familie how he came vnto Christ and receiued comfort of him which they also beleued So we also when we beleeue must open our mouth and confesse the grace which God hath shewed vnto vs. The most excellent work of faith Which is the chiefe and most excellent worke of faith that one instruct an other in the worde For Paule sayth Rom. 10 VVith the hart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation If we be ashamed of this word it is a certaine argument of a very light vncertaine faith We see therfore that there is no difference with Christ betwene the strong and the weake in faith for a litle faith is faith also He therefore came into the world that he might receiue to him selfe beare and sustaine the weake If he were so impatient as we be he would by and by say vnto vs Get thee from me I wil none of thee because thou beleeuest not in me But this is a thing greatly to be cōmended when one can handle that weake gently and doth not deale rigorously with them and repell them by impatiencie For although they be weake to day the houre may come when they shall receiue the word more aboundantly then we Thus we ought to instruct and teach one an other that we may depend on that word of God For if we continue in sticking to the