called the wise men and diligently inquired of them the tyme of the starre that appeared 8. And sent them to Bethlehem saying Goe and serch diligently for the childe when ye haue found him bring me worde againe that I may come also and worship him 9. So when they had heard the king they departed and loe the starre which they had seene in the East went before them till it came stood ouer the place where the childe was 10. And when they sawe the starre they reioyced with an exceeding great ioy 11. And went into the house and found the childe with Marie his mother and fell downe worshipped him and opened their treasures and presented vnto him giftes euen golde frankincense and myrrhe WE celebrate this day a noble and most comfortable feast concerning the appearing of the Lorde Iesus who appeared a special comfort to al them which seeke him with a stronge faith first to the wise men which came from the East secondly to Iohn the Baptist when being about thirty yeares of age he was baptized of him in Iordane and the holy Ghost and voyce of the father gaue testimonie of him that he is the sonne of God thirdly when he shewed his glory and power in a miracle wherein he turned water into wine at a mariage whereby he would procure reuerence and estimation to matrimony which now Alas is after a shamefull sort torne contemned and reiected of the Pope his adherents as a certaine miserable and wretched state For whatsoeuer God hath ordained that of the world is contemned whereof at conuenient time we will speake more and we haue already as I thinke written sufficient therof Now we will speake in few wordes of the first appearance The wise men of Arabia which were industrious men and without all dout gouernours of that countrie as it was at that time the maner in those partes when they had seene the starre in the East breaking of all delaye made haste to Ierusalem diligently seeking for the kinge of the Iewes being newe borne Where we ought to marke that they could neither â—eeke nor finde out this king the Lorde Christ but by the starre going before them which at the last ledde them so farre that by the word of God they were certified where this king was to be found Without the word of God receaued by faith we can not finde Christ So also is it with vs we can not finde Christ without the Gospell without the word of God That must shew him vnto vs bringe vs thither where we may finde him which then onely is done when we receiue the same Gospell by faith otherwise although we haue it heare it and know it it profiteth vs nothing at all we shall not therefore finde him no more surely then the Scribes founde him who notwithstanding had the Scriptures readily and shewed the way to other not comming into it them selues for the thing did not touch their harts They did drousily neglect that king whom with great sighes they had looked for many ages Wherefore it is not enough that we haue the Gospell or that we heare it but we must beleue it and lay it vp in the secrets of our hart otherwise we shall neuer finde Christ Here also you see that it doth not skill whether one be learned or vnlearned instructed in many places of Scripture or in few vnto whom God giueth the grace he enioyeth Christ He respecteth not the person but whom he draweth he is drawne although in the meane season he prouideth that the Gospell be alwayes preached After therfore that these wise men had found the child Christ the king of the Iewes at Bethlehem together with Ioseph and Marie by the shewing of the Scripture guiding of the starre The wise men are not offended at the poore miserable estate of Christ they were nothing offended at the poore estate of the childe but being taught by the word acknowledged that Child for the Messias and king of the Iewes whom the Iewes had looked for so many yeares opened their treasures before him offering vnto him golde frankincense and myrrhe Wherein againe we ought to marke the nature of faith that it is offended at nothing but cleaueth to the word onely and nothing esteemeth those thinges that shine outwardly These wise men doe not therefore disdayne neither turne backe because the child together with his parents were without all pompe in pouertie and miserie and nothing lesse then a kingly child appeareth vnto them but they goe on and vndoutedly acknowledge him for a king as they had learned concerning him out of the Scriptures Moreouer they giue vnto him the honour meete for a king they offer most precious gifts which they had brought being euen of the best sort out of their owne countrie Nowe the world would haue done no such thing but according to the maner thereof would haue looked for garments of purple and resort of seruaunts and handmaydens In such places it is wont to bestow his giftes to wit where there is great plentie and abundance of thinges before yea it is of that qualitie How the world dealeth with the poore and afflicted that it depriueth the poore and afflicted of those thinges that they haue it taketh breade out of the mouth of the hungry needie which haue nothing but as they get it hardly by labouring sore all that they are able Whereof we haue to learne that if we will honour Christ with these wise men We must not esteeme those things which seeme precious to the world but those which to the world seeme contemptible and of no value we must shut our eies and turne them from all that which seemeth fayre goodly and noble before the world Neither must thou be offended or abhorre it if any thing seeme vile contemptible and ridiculous vnto the world let this suffize thee that thou knowest that it pleaseth God which is in heauen Take heede vnto thy selfe concerning those thinges which shine before the world exercise thy selfe in those workes which seeme vnto reason foolish and light as are to helpe the needie to comfort the afflicted to count the calamitie of thy neighbour thine owne If thou shalt be diligently exercised in these and faith being thy guide shalt endeuour rightly to apply thy self vnto them then other workes which haue a fayre shewe as to institute masses to be occupied in vigils and yeares mindes to build temples and such like follies shal by them selues be pluckt out of thy hart vanish away vnto which workes surely now almost the whole world is addicted they are in deede fayre in the very outwarde shew and seeme to be very precious when as notwithstanding they are an abhomination vnto God But whatsoeuer God hath commaunded as to doe good to our neighbour and to be touched with his aduersities no lesse then with our own to beare a friendly and well willing minde toward him these are neglected
this knowledge of them selues which he lawe bringeth brought euen vnto nothing in their owne eyes Then by and by commeth the Gospel and lifteth them vp being humbled whereby the Lord giueth his grace vnto them thus casting downe them selues and endueth them with faith Hereby they receiue that couenant of the eternall blessing and the holy Ghost which renueth their hart that nowe it is delighted with the lawe hateth sinne and is willing and ready to doe those thinges that are good ▪ And here nowe thou maist see not the workes but the hart of the law And this is the very time appointed to the heire of the Father when he must be no lenger a seruaunt but a sonne and doth now begin to be led by a free spirit being no more kept in subiection vnder Tuters and Gouerners after the maner of a seruaunt Which is euen that that Paul teacheth in the wordes following Verse 3. Euen so we when we were children were in bondage vnder the rudiments of the world What is to be vnderstood by this word rudiments By the worde rudiments thou mayst vnderstand here the first principles or lawe written which are as it were the first exercises and instructions of holy erudition whereof it is spoken also Heb. 5 As concerning the time ye ought to be teachers yet haue ye neede againe that we teach you what are the first principles or rudiments of the word of God And Colos 2 Beware least there be any that spoyle you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world Again Gal. 4. How turne ye againe vnto impotent beggerly rudiments whereunto as from the beginning ye wil be in bondage againe ye obserue dayes moneths c. Here as it were in contempt he calleth the lawe rudiments he addeth also The law called beggerly rudiments and why impotent beggerly both because it is not able to perform that righteousnes which it requireth and also for that it maketh men in deede poore impotent For whereas it earnestly requireth a hart and mind giuen to godlines and nature is not able to satisfie it herein it plainly maketh man to feele his pouertie and to acknowledge his infirmitie that that is by right required of him which he not only hath not but also is not able to haue ▪ Hereunto pertaineth that which Paul hath left written 2. Cor. 3 The letter killeth but the spirit giueth life Moreouer Paule calleth them the rudiments of the world The rudiments of the world why so called for that all that obseruing of the lawe which men not yet renued by the spirit doe performe doth consist in worldly thinges to wit in places times apparell persons vessells and such like But faith resteth in no worldly thinge but in the onely grace worde and mercy of God neither doth it make a man righteous and safe by any outward thing but onely by the inuisible and eternall grace of God Wherefore it counteth a like dayes meates persons apparell and all thinges of this worlde For none of these by it selfe doth eyther further or hinder godlines saluation as it doth the righteousnes of those of Cains brood which is as it were tyed to these outward thinges Faith therefore deserueth nothing lesse then to be called the rudiments of the worlde by which we obtayne the fulnes of heauenly good thinges and albeit it be occupied also in outward thinges yet is it addicted to no outward thinge but doth freely in all thinges that which it seeth may be done to the glorie of God and profit of our neighbours alwayes continuing free and the same and yet is made all thinges to all men that so the conuersation thereof may want all peculiar respecte and difference With those of Cains brood it agreeth neyther in name nor in any thinge one of them eateth flesh an other abstayneth from it one weareth blacke apparell an other white one keepeth this day holy an other that euery one hath his rudiments vnder which he is in bondage all of them are addicted to the thinges of the world which are frayle and perish in an houre Wherefore they are no other but seruaunts of the rudiments of the worlde which they call holy orders godly ordinaunces and wayes to goe to heauen Against these Paule speaketh Colos 2 VVherefore if ye be deade with Christ from the rudiments of the worlde why as though ye liued in the worlde are ye burdened with traditions As Touch not Tast not Handle not which all perish with the vsing and are after the commaundements and doctrines of men VVhich thinges haue in deede a shewe of godlines when as they are meere superstition whereby the mind is in vayne pressed downe to these outward thinges c. By this and other places aboue mentioned it is playne that all Monasteries and Colleges whereby we measure the state of spirituall men as we call them doe plainly disagree with the Gospel and Christian libertie and that therefore it is much more daungerous to liue in these kindes of life then among most prophane men For all their things are nothing but rudiments ordinaunces of the world consisting in the difference and vse of apparell places times and other present thinges whereunto seeing they are so addicted that they hope by them to attaine righteousnes saluation faith is made no account of amongest them neither are they Christians but in name wherefore all their life and holines is meere sinne and most detestable hypocrisie They that are vnder the rudimēts of the world ought most diligently to looke to them selues It is needeful therefore that they that are occupied in such ordinaunces should aboue all other men most diligently looke vnto them selues that they trust not to these ordinaunces that they be not too much addicted vnto them but that they doe perseuer in a free faith which is tyed to none of those outward thinges but resteth in the onely grace of God For the fayre shewe of life fayned holines which is in those ordinaunces doth with a meruelous and secret force withdraw from faith more then those manifest and grosse sinnes wherof open sinners are gilty and doth easily make men such as Paule here speaketh of VVhen we were children ▪ we were in bondage vnder the rudimēts of the world that is when we were as yet ignorant of faith and were exercised onely with the workes of the law we did those outward works of the law cōsisting in worldly things but with an vnwilling mind and with no faith hoping that by these rudiments of the worlde we should obtaine saluation wherfore we were no other then seruaunts Nowe this false and seruile opinion faith alone taketh away and teacheth vs to trust vnto and rest vpon the onely grace of God whereby at once is giuen freely that which is needefull to worke all thinges For these workes of the lawe if that false opinion were away were not ill
had pleasure in vnrighteousnes Yea and at the last they become so blynde that they vnderstand nothing at all of God as it is in the 14. Psal The foole hath sayd in his heart there is no God For it can not be that the naturall man which consisteth of flesh blood and is not instructed by the spirit of God should iudge and vnderstand those thinges which are of God as Paule 1. Cor. 2. witnesseth The naturall man perceiueth not the thinges of the Spirite of God for they are foolishnes vnto him neither can he know them because they are spiritually decerned He which wil reade more hereof let him peruse the first chapter of the Epistle of Paule to the Romanes there shall he plainly enough perceiue what blyndenes is and what punishment doth ensue if the word of God beinge neglected we folowe our one inuentions and counsels All which we see in our spirituall monkes nunnes and sacrificing pristes and do too truly trie it God graunt that they may at the last repent and giue vnto God his glorie S. Paule sayth there of the Gentiles that they turned the glorie of the incorruptible God to the similitude of the image not onely of a corruptible man but also of birdes and foure footed beastes and of creeping thinges So do our Papists also yea and much more foolishly and madly then the Gentiles for they make vnto themselues a good which is delighted with a shauen crowne with towels with eating of flesh and fish c. Wherefore God hath giuen them vp through their hearts lusts vnto vncleannes as he did the Gentiles and that so filthily that it is better to conceale it then to rehearse it For if such filthie and wicked thinges were committed among the Gentiles which had many wiues and many concubines what would not these spirituall men com-Briefly which haue forbidden the vse of women and matrimonie mit so is it wont to come to passe where Satan beareth the swaie and the word of God is wrested to serue mens affections which euerie man may assuredly perswade himselfe to be so yea these thinges are so knowen and vndoutedly true that children in the stretes speake and sing of them Now this is not to be vnderstood of spirituall men onely but euen the vulgar sort and common multitude do liue so when the word of God is not admitted As we see citizens to vtter counterfet wares marchants to deceiue in selling marchandice and so many craftie practizes so many deceits in subtill dealing so much regard of vsurie and priuate profit that it can not be rehearsed As yet they endeuour againe to bring in the Masse to set vp their tapers c being perswaded that God is pacified with such trifles reuoluing this onely in their myndes that their fame may remaine vntouched and vnhurt in the world howsoeuer they agree with God Of such wise and prudent men Christ speaketh here in the Gospell which heare the Gospell in deede and see miracles but it profiteth them nothing forasmuch as their heart is not touched Now Christ sayth thus Verse 25. I giue thee thankes O Father Lord of heauen and earth because thou hast hid these thinges from the wise and men of vnderstanding and hast opened them vnto children Verse 26. It is so O Father because thy good pleasure was such Christ speaketh not here of verie children there may be some notable doctor whom he calleth a childe in this place Contrariwise there may be a rusticall felow whom he calleth here wise and prudent In the eight Psal Dauid also calleth these infants and children when he sayth Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies They surely by whom God ordained strength against his enemies which should extoll his glorie through the whole world were not babes or children in verie deede Those therefore the Lord calleth children here which compt their owne workes for nothing attribute nothing to their owne wisedome Whom the Lord calleth here childrē or babes make nothing of themselues but thinke God onely to be wise and of vnderstanding Wherefore they are humble and lowly and how great soeuer they are do submit themselues to God of whom onely they suffer themselues to be taught Now other be ouer wise and will learne nothing of God yea they presumptuously take to themselues iudgement and censure ouer the doctrine and workes of God whereof thou mayste read in the first and second chapter of the Epistle to the Corinthians Wherefore Christ sayth Luke 16 The children of this world are in their generation wiser then the children of light But the foolish children of light are of greater estimation before God then the wise children of this world Of these children the Lord speaketh Thou hast hid them from the wise and men of vnderstanding and hast reuealed them to babes For the wise and prudent know not these thinges but the children and fooles know them How commeth it to passe that the wise know them not because thou hast hidden them from them How do the children know them because thou hast reuealed them What he meaneth hereby we may gather of those thinges that were spoken before to wit that he had preached the Gospell of the kingdome of God in many cities of Iudea as in Chorazin Bethsaida and in his owne citie Capernaum which cities their owne wisedome being a hinderance and lette vnto them did not receiue the foolish preaching of the Gospell The Gospel is a good and ioyfull message which teacheth me to know the glorie of God by which knowledge I obtaine pardon of my synnes and life eternall The Gospell a ioyful message As Christ sayth to his father in the Gospell of Iohn chap. 17 This is life eternal that they know thee to be the onely very God and Iesus Christ whom thou hast sent He saythe also in this Gospell No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will rereueale him Here he speaketh of the knowledge both of the Father and of the Sonne To whom this is reuealed he knoweth and obtaineth eternal life But the Father hath hid these thinges from the wise and prudent that they may not know neither the Father nor the Sonne and hath reuealed them to children they haue the knowledge both of the Father and the Sonne and so do obtaine euerlasting life Moreouer if these thinges be thus as they be in deede what shall become of free will Seeing thou seest such hainous and wicked thinges to be committed in the bodies as it is written Rom. 1. go thy wayes now and glorie of free will But this is a goodly free will to liue in such a filthie life which is altogether vnworthy of a man which is vnknowen euen among beastes that are without reason Howbeit it is wont so to come to passe when God forsaketh vs. What state they come into whom God forsaketh As
we come to hand strokes that is when we feele our miserie and calamitie there remayneth no comfort or helpe then my hart can not lift it selfe aboue the heauy burden wherewith it is pressed downe but it must needes faint and be discouraged But if I conceiue a trust and doute nothing that Christs natiuitie is mine that my sinnes be taken away by him I become exceding ioyfull am confirmed with comfort whereby all heauines and sorrow is shaken of True comfort and ioy This onely is that comfort and no other which maketh a good conscience which feareth neither death nor hell for it alwayes resteth vpon the word of God which giueth Christ vnto vs. Wherefore it is a thinge altogether miserable and lamentable if such a good conscience be sought in any other thinges then here Thou shalt find no ioy no peace of conscience neither in heauen nor in earth but in this Christ be thou certaine and sure thereof Wherefore let all other thinges passe and cleaue vnto him onely if thou desire to be bold and couragious against sinne death the deuill hell all thinges that are against thee He is the Lorde Sauiour Ye vnderstand I trust this right wel forasmuch as ye haue now heard it so oftē But I doe with so great earnestnes as it were beate it into your mindes that ye may see that there is but one thing taught in the whole Scripture which I would haue to sticke firmely and vndoutedly in you this is that which I haue sayd that the vse of this natiuitie be knowne They which seeke any other thing and vse not this natiuitie are in a desperat case as ye haue heard Which ye haue very wel expressed in this songe the author whereof whosoeuer he was did nothing erre from the purpose to witte that the onely childe Christ is our comfort Which wordes surely are of very great importance and deserue most diligently to be weyed For ye did sing after this sort A child highly to be praysed is borne vnto vs this day of a chast virgin to the comfort of vs wretches If that child had not bin borne we had perished all Is it not sayd here that there is no comfort beside only Christ which in deed is most true Without dout the holy Ghost taught him that made this song to singe after this sort If the case stand thus it followeth that Monkes Nunnes Sacrificing Priestes and all which leaue this child and seeke to come to heauen by other wayes and works be cōdemned For such say that they neede not this child otherwise they woulde confesse that their owne workes be nothing worth These therefore do nothing but deceiue and seduce of whom mens harts are procured to depart from Christ and are led away vnto Satan In the aforesayd song is contayned moreouer He is the saluation of vs all oh sweete Iesu Christ forasmuch as thou art borne man defende vs from hell I greatly desire that ye did well vnderstand this It is soong abroade euery where but there is none that throughly beleueth it Whereupon it commeth that some doe oppugne these things especially they which know sing and babble very much of them that truely I feare that Christ is neuer more blasphemed then at this feast of his natiuitie and at other great feastes that it should be no maruel if when he is so blasphemed he should suffer the whole world to be swallowed vp but the last day is at hand Wherefore endeuour that ye may sound this excellent song in your hart and as ye sing it in mouth so ye may also beleue it If the case stande thus that all thinges without this child are vaine No meanes but by Christ to come vnto heauen what neede is there then of much busines why doost thou runne this way that way and endeuorest to do workes whereby thou mayst prepare thee a seate in heauen which they especially doe that murmure vp many Rosaries and doe continually extoll the mother of God in mouth onely but in hart thinke more euil of her then of all others not onely of her but of Christ him selfe also the Lord and Sauiour Wherefore commit this so to memorie that ye may be certainly perswaded that whatsoeuer dependeth of any other then of that child it is all damnable otherwise the Angell had lyed This must be compted for most certaine without any addition neither are these trifles to be weied to witte that this sufficeth not that thou doost beleeue moe thinges are to be added Forasmuch then as the Angell sayth that this child doth all and that he is the Sauiour and if he be not that all labour is lost tell me how can it follow that some thing is to be done of thee when it is already done before Doost thou goe about to doe any thinge that thou mayst obtaine him That child suffereth not him selfe to be apprehended and obtayned by workes for albeit thou heape together workes notwithstanding thou doost not yet enioy the child Moreouer thy works be vncleane by which such a great treasure can not be gotten no though they were euen holy But he is to be apprehēded in hart so that thou beleeue and say to the Angel I beleeue that it is true which thou sayest and nothing at all douting I count this childe for a Sauiour borne vnto me And this part wherof we haue now spoken pertaineth to faith Now we haue here also an other part pertayning to Christian life namely charitie that workes may not be reiected If thou wilt doe workes doe them not in that respect that thou perswade thy selfe that thou doost obtayne any thing of God by them A most excellent example to be followed of all Christians in doing of good workes But follow this example such a one as Christ hath shewed him selfe to thee be thou also towarde thy neighbour If thou doe more nearely consider the example of Christ thou shalt finde nothing but meere loue Whereas he humbleth him selfe and is borne in so great pouertie that declareth nothing but loue toward thee which moued him to become a seruaunt for thy sake as Paule Philip. 2. sayth who knew that he might remayne in diuine glory Now this he did for thy commoditie he bowed his eies to thy miserie and calamitie which art so miserable a man wholy damnable abounding with sinne thy natiuitie is vncleane thy misery is on euery side most great thou hast deserued nothing but the wrath of God eternall damnation If thou hadst bene a Carthusian Monke a thowsand yeares thou couldest not deliuer thy self from this miserye and damnation But Christ is able to helpe thee he is rich and hath strength sufficient seeing therefore he can doe such thinges he doth them willingly and with pleasure Loue enforceth him so farre that he employeth all thinges for thy sake and bestoweth whatsoeuer he hath for thee Forasmuch then as Christ sheweth so great loue toward thee and giueth vnto
reigne ouer the house of Iacob for euer and of his kingdome shall be none ende Wherefore Matthew thought good here to set Dauid first as the better knowne next vnto him Abraham vnto whom the promise was first made as Marie in her song sayth He remembring his mercy hath holpen his seruaunt Israell as he promised to our fathers Abraham his seede for euer And that promise is now performed and in this our text described as we shal see hereafter S. Matthew maketh a triple difference of fathers of whom Christ came foureteene Patriarkes foureteene Kings foureteene Princes For it behoued that the scepter kingdom should be taken from Iuda Gen. 49.10 according to the prophesie of Iacob which is thus The scepter shall not depart from Iuda and a lawegiuer from betwene his feete vntill Silo come and vnto him shall the gathering of the people be Here all thinges must be fulfilled and there are thrise foureteene generations euen as Matthew rehearseth them from Abraham to Dauid foureteene generations from Dauid til they were caried away into Babylon likewise foureteene generatiōs Howbeit there is a person omitted in Matthew that is Iakim it ought thus to be written Iosias begat Iakim Iakim begat Iechonias and his brethren this the Chronicles witnes And after they were caried away into Babylon vntill Christ foureteene generations Which triple distinction hath a great mysterie as we shall see The Iewes among other lawes were commaunded to obserue these three precepts namely to worship that God whom their fathers had worshipped Secondly to choose no Priest of any other stocke then of their owne that is of the tribe of Leui. Thirdly to choose no king but of their owne people These three precepts did very wel agree in our Lord Christ to wit that he is that one God that he is an eternall Priest of our flesh blood a King our brother who hath taken our nature vpon him Who by his diuine power is able to help saue vs being an eternal Priest continually maketh intercession for vs. He is a King also that he may defend preserue vs who is not to be feared of vs seing that he is a man as we are yea was made a most contemptible man that our hart might be wholy quieted appeased in him our Sauiour who can neuer forsake vs. Who were able to stand in the sight of God not be terrified if that Priest did not stand before God Who should defend vs if he were not a King Who should saue vs if he were not God How should he haue care of vs if he were not a man and our brother with whom we may speake as wel as we may one with an other among our selues O most gracious Sauiour how wisely hast thou done all thinges I knowe that thou art my brother as it is in the Psalme Psal 22.21 I will declare thy name vnto my brethren as it is alleaged in the Epistle to the Hebr. Albeit thou art God my Lord Christ and king of heauen and earth yet I can not be afraide of thee for thou art my friend and brother This is no hinderance vnto me that I am a sinner and thou holy For if I had not bene a sinner there had bene no neede that thou shouldest suffer punishment for me Why both good and euill are rehearsed in the genealogie of Christ I see also in thy genealogie that both good and euill are rehearsed of whose posteritie thou wouldest come that thou mightest comfort timorous and weake consciences that they should confidently cheerefully put their trust in thee which hast taken away our sinnes And that we might be certaine hereof thou hast left vnto vs thy word which assuredly declareth it vnto vs. Among the Kings Princes which Matthew rehearseth some were exceeding euil as we may read in the bookes of the Kings Yet God suffereth them to be rehearsed in his genealogie as if they were worthy that he should come of them But he suffered not so much as one honest woman to be rehearsed therin Fower women are named which all had an euill report and were counted lewd Gen. 38. As Thamar of whom Iudas the father of her husband begat Phares and Zara Ios 2.1 as in the first booke of Moses it is mentioned Rahab is called an harlot in the booke of Iosua Ruth was a heathen woman of whom although we read no euill written yet forasmuch as she was a heathen she was despised of the Iewes as a dogge and was detested of them Bethsabe the wife of Vrias was an adulteresse before she was maried to Dauid of her he begat Salomon Which women are vndoutedly therefore rehearsed that we may see how God hath set forth as it were a certaine glasse vnto all sinners wherein they may see that he would be borne of the posteritie of sinners that the greater sinners we be so much more certaine and greater refuge we might haue to so gracious a God Priest King who is our brother in whom onely and in none other we are able to fulfill the law obtaine the grace of God he came downe from heauen therefore neither doth he require any thing of vs but that we assuredly beleue that he is our God By faith in Christ we become the sonnes of God and heires of the heauenly kingdom Gal. 3.26 Priest King and then all thinges shal be wel with vs. By him alone we become the sonnes of God heires of the heauenly kingdom as S. Paule sayth to the Galathians Ye are all the sonnes of God by faith in Christ Iesus Here the hartes of all sinners may leape for ioy that they are counted worthy of such a Sauiour Must not he needes be regenerate whose hart vnderstandeth and feeleth this yea he is caried with a most ardent loue to leade a newe life for he is inspired with the grace of God inasmuch as he layeth hold of the promise of remission of all his sinnes If we will count vppon our fingers the persons rehearsed in this text we shall finde them to be forty and two which were in time past figured by the two and forty mansion places which the children of Israell had before they came into the promised land as it is written in the fourth booke of Moses If we also will come into the promised land which our Lorde Iesus Christ hath prepared for vs by his natiuitie we must also occupie two and forty mansion places that is we must ceasse from our owne purpose be regenerate man by man vntill we come to Marie and Iesus there at the last we shall finde rest vnto our soules But this natiuitie is hard for our euill corrupt nature is very loth to leaue her owne wil and purpose And againe the case of nature is such that no natiuitie can be without griefe yet one hath more griefe tentation and affliction then an other The theefe
infant newly borne although euen this brought great ioy vnto him but also for that by the birth of this child he beholdeth a farre greater ioy forasmuch as he was a Messenger sent of God to preach his word to the world He reioyceth therefore because of such a word which he should heare and for that he should be as it were altered from an olde man to a yonge man and shoulde become a scholer of an infant now lying in the cradle whom he confesseth to be a Prophet better learned then him selfe Zacharias conceiued both natural and spiritual ioy at the birth of his sonne Iohn Manifest naturall ioy is here for that that infant was borne after a meruelous sort Moreouer here is ioy of the spirit inasmuch as that infant should become a Preacher of the word of God And I am of that mind that I thinke that there was neuer any father which conceiued so great ioy of his childe as this Zacharias did of his sonne being so meruelously borne by the power of God and for that especially in the time of olde age when he was nowe neare vnto death he is made a father of so great a Sainct which should be a maister and teacher of the world It is a delight and pleasure vnto vs if we beget a childe that is sound fayre and wel proportioned in body that I may say nothinge what ioy it woulde bring if our childe should be an Apostle and Preacher of the word of God to the world Whatsoeuer ignominie therefore and contempt he did suffer before when he was barren together with his wife Elisabet he is now most abundantly recompensed with plētifull honour and ioy so great blessings doth God bestowe if we patiently abide his leysure For if he at any time come he commeth very rich and plentifull in giftes and doth giue much more then we euer either wished or hoped for Verse 69. And hath raysed vp the horne of saluation vnto vs in the house of his seruaunt Dauid These wordes are not spoken of Iohn for that he is not an horne raysed vp in the house of Dauid for he was borne of the tribe of Leui but Christ our Lord is of the house and of the royall stocke and blood of Dauid Wherefore Zacharias doth not singe here in the house of Leui but that in the house of Dauid an horne is raysed and lifted vp and when Christ was not yet borne he neuertheles singeth so as if he were borne neither was the horne of saluation yet come notwithstanding he knew by the reuelatiō of the holy Ghost that it should forthwith come An horne what it signifieth among the Hebrewes An horne among the Hebrewes signifieth power confidence dominion and that whatsoeuer wherein any man may trust c. As we reade in Daniel chap. 7. where the Prophet first seeth kingdoms then beholdeth beasts some hauing one horne some two hornes And he afterward interpreting him self expoundeth them for kingdoms and Kinges and this is a phrase and maner of speaking peculiar to this language Nowe Zacharias signifieth that Christ is our head yea our God whose kingdom is his horne He addeth the horne of saluation or blessednes What difference there is betwene other kingdoms the kingdom of saluation which God hath raysed vp Some kingdoms are famous in name and power other are large abounding with plentie of greate treasures much people honours and all temporall thinges But this is called a kingdome of saluation grace life righteousnes truth and of euery thinge that pertayneth to saluation whereby it differeth from all other kingdoms For albeit they be large riche or mightie yet are they counted the kingdoms of death for they that gouerne them must at the last fall dye perish and leaue their power and riches behind them Neyther was there euer any worldely kingdome which might be called a kingdom of life wherein is life peace and saluation for onely the kingdome of Christ doth glory and triumph in this title inasmuch as God hath raysed it vppe that there may be nothing in it but saluation and felicitie Moreouer I finde nothing here spoken of maners and trades of life or of workes For this kingdome consisteth neyther in outward life nor workes but in the horne in Christ and his Gospell This kingdom is ours whereof ye haue heard that it is a kingdom of grace life righteousnes saluation and mercy so that whosoeuer is in it although he be inferior to Iohn in holines and farre vnlike Christ in perfection yet he liueth in a kingdom wherein is nothing but saluation and blessednes whereof also it hath and reserueth the name It is sayd moreouer that this kingdom is raysed vp in the house of Dauid but by what meanes was it raysed vp euen by the holy Ghost and by his worde He sayth in the house of Dauid for it must be a kingdome in the earth and yet a kingdome of saluation Nowe conferre these two one with an other The house of Dauid is the tribe and stocke of Dauid who was a man as the subiects of his kingdom So that thou canst not say that he doth here make mention of an heauenly kingdome amonge the Angells when as he doth nothing lesse but he speaketh of a certaine kingdome which is amonge men which liue clothed with flesh Dauid was a man the subiects of his kingdome also were men subiect to death For as the Scripture witnesseth man that is borne of a woman liueth but a small time he can not passe the boundes appoynted him Howe is it then that honour and dishonour come together in this kingdom What agreement and consent appeareth here where mortall men are deliuered from the power of death where they that are worthy of death enioy life the vnhappy are happy and they that are subiect to Satan become the sonnes of God In the reason hereof I hope that ye are sufficiently instructed yea I thinke that ye vnderstand it as well as I my selfe But because the text so requireth it must be eftsoones repeated A Christian is deliuered from death sinne Satan We haue affirmed therefore that a Christian which liueth in this kingdom shall neuer dye forasmuch as he can not dye For Christ hath therefore suffered deathe that he might ouercome death and deliuer vs from it He tooke our sinnes also vpon him selfe that we might not neede to beare them Moreouer he subdued and ouerthrew Satan that we might not be subiect vnto him Wherefore it is giuen to a Christian that he can neuer dye he can neuer be subiect to sinne and the deuill For that must needes be true which he sayth that he hath raysed vp an horne of blessednes or saluation And in whatsoeuer place that horne shall be there is no accesse neither for death neither for sinne nor the deuill And that in the house of Dauid Wherefore a Christian is both defiled and yet without sinne A Christian after a sort subiect to
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
world that they might byd and call men to this supper with one voyce with one Gospell with one ambassade after such sort that if S. Peter had come and preached the Gospell of God in that place where Paule had preached it before yet had it bene one worde and the same preaching that the hearers should haue bene compelled to say Behold he preacheth the same that we heard before of the other they wholy consent and agree the thinge that they publish is all one That the Euangelist might insinuate this consent and agreement in preaching he sayth He sent his seruaunt he sayth not his seruaunts as of many Nowe this message the seruaunt must doe to the bidden guests The message which the seruaūt doth to the guests bidden to the great supper Come for all things are now ready For Christ had suffered death in his death had slaine sinne and death also was risen againe from death the holy Ghost was giuen briefly all thinges were prepared which pertained vnto that great supper All things were ready without al our cost For the Father by Christ hath payd the price of all things that without all our merit and labour we might enioy his goodnes and be nourished and enriched He sendeth his seruaunt therefore first to the Iewes to byd them to this great supper vnto whom the promise was made of God For the lawe and all the Prophets were directed hereunto that they might prepare the people of God As the Angel Gabriel declared of Iohn the Baptist to his father Zacharias Luke 1 He shall be filled with the holy Ghost euen from his mothers wombe and many of the children of Israell shall he turne to their Lord God For he shall goe before him in the spirit and power of Elias to turne the harts of the fathers to the children the disobedient to the wisedom of the iust men to make ready a people prepared for the Lord. But what did the guests aunswere to the message of the seruaunt the text following declareth But they all with one minde began to make excuse This is that whereof the Lord speaketh Matth. 10 He that loueth father or mother more then me is not worthy of me And he that loueth sonne or daughter more then me is not worthy of me And he that taketh not his crosse followeth after me What they must do that will be partakers of this great supper is not worthy of me For he that will be partaker of this supper must put all thinges into daunger for the Gospells sake body goods wife children frendes c. Moreouer he must leaue all thinges whatsoeuer they be that separate him from the Gospell albeit they seeme good iust right holy Neither thinke ye that these mē which here excuse them selues were gilty of grieuous sinnes or occupied about vniust matters and works For it is not vniust to bie to vse trade of marchandize to maintaine him selfe honestly to marie a wife to be ioyned in matrimonie But therefore can they not come to this supper for that they will not forsake these thinges but will rather cleaue to them in their hart Nowe they must be vtterly forsaken and left when the Gospell so requireth Thou wilt perhaps say I would in deede willingly follow the Gospell I would cleaue vnto it doe all other things whatsoeuer but to forsake goods houses familie wife children c surely this is a hard matter God hath commaūded me to labour to maintaine my wife and children c. Beholde therefore this is the scope and summe that the Gospell is the worde of faith and offence because of which euery faithfull man doth beare offence willingly In deede God hath willed thee to doe these thinges howbeit he hath also commaunded that thou preferre him before all creatures and loue him aboue all thinges and thinke him higher then all thinges which thou canst know euen as the chiefe and greatest commaundement giueth vs to vnderstande Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy minde Deut. 6. Wherefore thou must forsake all thinges before thou suffer thy selfe to be pluckt away from the loue of him or his worde although in deede he loseth nothing which forsaketh any thinge for the Gospells sake If for the Gospells sake thou lose this temporall life God will giue thee an other farre better to wit eternall life as Christ sayth Matth. 10 He that will finde his life shall lose it and he that loseth his life for my sake shall finde it If thou be compelled to forsake thy wife togither with thy children remember that God hath a care of them he will be a better father vnto them then thy selfe which vndoutedly commeth to passe if so be thou beleeue For we haue very great rich promises that he wil not suffer his word to fail but will alwayes fulfill it if we can freely and confidently trust in him and commit our selues wholy vnto him Christ sayth after this sort Matth. 19 VVhosoeuer shall forsake houses or brethren or sisters or father or mother or wife or children or landes for my names sake he shall receiue an hundreth folde more and shall inherit euerlasting life We haue here his words and promise what would we haue more or what can we desire more wherein therefore doe we fayle onely in our faith Wherfore no man commeth to this supper A sound faith required in the guests of this supper but he that bringeth with him a sincere faith which God preferreth and loueth aboue all creatures But how doth the Lord recompense them which excused them selues that they could not come to the supper The text it selfe declareth Then vvas the good man of the house angry and sayd to his seruaunt Goe out quickly into the streetes and lanes of the citie and bring in hither the poore and the maimed and the halt and the blind The Gospell was first to be preached to the Iewes who because they refused it the Apostles turned to the Gentiles To goe into the streetes and lanes is nothing else but that whereas the Iewes made themselues vnworthy of the Gospell and did refuse it the Disciples turned to the Gentiles For it was enioyned them of Christ that they shoulde not turne them selues to the Gentiles nor preach the kingdom of God in the cities of the Samaritanes but should goe onely to the sheepe of the house of Israell and should feede them onely as they did Now the Iewes striuing against this worde and by no meanes receiuing it the Disciples sayd Act. 13 It was necessary that the word of God should first haue bin spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles for so hath the Lord cōmaunded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation vnto the ende of the world But what meaneth that
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
of them selues Verse 4. But when the fulnes of time was come God sent forth his Sonne made of a woman and made vnder the law Verse 5. That he might redeeme them which were vnder the law that we might receiue the adoption of the sonnes After Paule hath taught that righteousnes and faith can not come to vs by the Law neither that we can deserue it by nature he sheweth him by whom we obtaine true righteousnes faith and which is the author of our iustification Now this could not come vnto vs without any price for it cost a verie great price euen the sonne of God The Apostle therefore sayth The fulnes of time how it is to be vnderstood When the fulnes of time was come that is when the time was ended that time I say wherein it behoued vs to liue children and seruaunts vnder the discipline of the Lawe Wherefore the Maister of sentences hath erred here who interpreted the fulnes of time the time of grace which began at the birth of Christ plaine contrarie to the Apostle who whereas he hath written the fulnes of time this man hath interpreted it the time of fulnes For Paul speaketh of the time which was appointed of the father to the sonne wherein he should liue vnder tuters Now as this time was full come to the Iewes and ended when Christ came in the flesh so is it daily fulfilled to others when they come vnto the knowledge of Christ and do chaunge the seruitude of the Lawe with the faith of the sonnes And this in deede is that comming whereby alone we obtaine the libertie of sonnes without which that corporall comming would auaile nothing For Christ euen for this cause hath come vnto vs that beleeuing in him we may be restored to true libertie by which faith they of the aunciēt time also obtained the libertie of the spirit And so whereas he should come to the holy men of olde time he came euen then forasmuch as by faith they felt him to be their true Sauiour and deliuerer howbeit he is not yet come to our Iewes although he is gone awaye againe in body long since for they do not beleeue in him All from the beginning of the world to the end must trust vnto the comming of Christ whereby alone seruitude is chaunged with libertie but yet by fayth either in Christ being to come as it was before he was borne or in him being come as it is now Wherefore as soone as thou beginnest to beleeue in Christ he commeth vnto thee a deliuerer and Sauiour now the time of bondage is ended that is as the Apostle speaketh the fulnes thereof is come This place surely is verie copious and containeth in it diuers thinges most worthie to be knowne so that I greatly feare that it shall not be handled of vs according to the worthines thereof For it teacheth that it is not sufficient to beleeue that Christ is come but that we must also beleeue that he was sent of God is the sonne of God and also verie man borne of a Virgine who alone hath fulfilled the Lawe and that not for himselfe but for vs that is for our saluations sake Let vs wey and consider these thinges in order First it is sufficiently taught in the Gospell of Iohn that Christ is the sonne of God and was sent of God which he that beleeueth not is in a most miserable case as Christ himselfe pronounceth Ioh. 8 Except ye beleeue that I am he ye shall dye in your synnes And Ioh. 1 In it was life and that life was the light of men For this cause the mynde of man neither may nor ought to enioy any other thing then that soueraigne good so that it should be satisfied with any other then with it whereof it was made and which is the fountaine of all good thinges wherefore it is not the will of God that we should beleeue or repose our trust in any other thing neither doth this honour belong to any other And therefore God himselfe ioyned himselfe to man Why it was requisite that God should be made mā being made man that he might more forcibly allure men into him and stirre them vp to beleeue in him No good could come vnto God hereby but it was necessarie for vs that he should be made man lest that we should beleeue in any other thing thē in God alone For if we should beleeue in Christ and not in God as God should be depriued of his honour so should we be depriued of life and saluation For we must beleeue in one God who is the verie truth and we without him can neither liue nor obtaine saluation Whereas therefore the Apostle sayth God sent forth his Sonne it is thereby manifest that he was before he came and was made man Now if he be a sonne he is more then a man or an Angell which seeing they are the highest creatures surely he is also true God For to be the sonne of God is more then to be an Angell as it is els where declared Againe Christ a distinct person from the Father seeing that he is sent of God and is his sonne he must needes be an other person And so the Apostle teacheth here that the Father and the Sonne are one God and two persons Of the holy Ghost it shal be spoken hereafter The second thing which ought here to be considered is that Christ is verie man and the sonne of man This Paul teacheth when he sayth Christ verie man made of a woman For surely that that is made or borne of a woman is man A woman by nature bringeth forth nothing but verie man This it is necessarie that we beleeue as the Lord himselfe declareth Ioh. 6 in these wordes Except ye eate the flesh of the sonne of man and drinke his blood ye haue no life in you But to eate and drinke his flesh and blood What it is to eat drinke the flesh and blood of Christ is nothing els but to beleeue that Christ tooke these vpō him in deed and did also yeeld them to death for our sake This is that couenaunt which was promised to Abraham In thy seede shall all the nations of the earth be blessed Gen. 22. Christ is this seede and therefore the true sonne of Abraham his flesh and blood Hereupon it appeareth that they preuaile nothing We must come vnto God by Christ which make a proper waye vnto themselues to God by their owne workes and godlines and neglecting Christ striue to come directly vnto God as the Turkes and Iewes doe This Christ alone is the mediatour blessed seede by whom thou must receiue blessing otherwise thou shalt continue for euer in malediction This couenāt of God shal not be violated of because any Thus Christ himselfe sayth Ioh. 6 No man commeth to the Father but by me The nature of God is otherwise higher then that we are able to attaine vnto it
for the bellie This tentation is verie common An vsuall thinge to be tēpted with care for the belly euen among men that are of the most perfect sort but they especially feele it which when they are poore haue notwithstanding a wife and children to nourish and maintaine and therewithall an emptie house Hereupon Paule calleth couetousnes the roote of all euels for that it is the right ofspring of diffidence And what thinge els but this diffidence and care of the bellie is the cause that many are so loath to marie what els doth hold so many thousand men in whoredom vnchast liuing and detaineth them from matrimonie but this immoderate care of the bellie and vngodly feare lest they should be pined and perich with hunger But the present deede and example of Christ should be thought vpon who although he had bin without meate fortie dayes and so many nights yet was he not quite forsaken and left destitute but the Angels at the last came and ministred all thinges necessarie vnto him Thirdly we may see here how Christ meeteth with this tentation of the bellie and ouercometh it He seeth nothing in deede but stones and that which can not be eaten therefore from those thinges that were before his eyes he remoueth his minde to the worde of God thereby both strengthening himselfe and ouerthrowing the Deuell On which word Christians How Christians when they are tempted with pouerty and neede must comfort thēselues and ouercome the tentation especially when pouertie presseth them and all thinges seeme to be turned into stones and the minde doth now tremble for feare of hunger ought with a strong faith to lay hold and aunswere the tentation that would quite discourage thē What if the whole world were full of bread yet doth not man liue by bread alone there is neede of an other thinge that is of the word of God Now forasmuch as these wordes are of meruelous force and efficacie we must a litle stand vpon them and endeuour to declare them not lightly passe them ouer These wordes therefore Christ tooke out of the first booke of Moses chap. 8. where Moses speaketh thus vnto the Israelites Deut. 8.3 The Lord thy God humbled thee and suffered thee to hunger and fed thee with Manna which neither thou nor thy fathers knew of to make thee know that a man doth not liue by bread onely but by euerie word that proceedeth out of the mouth of the Lord. Which is as much as if he had said Whereas he suffered thee to hunger and yet thou didst not perish thou mayst thereby easily know that it is God which sustaineth thee by his word euen without bread For if we did liue and were nourished by bread alone it were necessarie that we should be alwayes filled with bread But it is the word of God that nourisheth vs which he will haue preached that we may knowe that he is our God and that he will shew himselfe bountifull and gracious vnto vs. He that beleueth in the word of God shall both be sustained in the time of hunger and at the last assuredly haue foode sufficient We are taught therefore by this aunswere of Christ and testimonie of Moses that he which beleeueth in the word of God shall vndoutedly haue experience of two thinges First that when meate is wanting and he is pinched with hunger he is as well sustained and strengthened by this word that he die not or perish with hunger as if he might aboundantly enioye meate this word of God which he obtaineth in heart nourishing and strengthening him without meat and drinke And if he haue but a litle meat he shall perceiue that litle although it were but euen one peece of breade to feede and nourish him no lesse then if he did enioy princely fare For not by bread but by the word of God the body is nourished and preserued like as by it it was made as also all other thinges like as by the word they were created so also by it are they preserued The other thing which we are here taught that the beleeuer shall haue experience of is that at the length he shall assuredly receiue bread from whence so euer it come yea although it should raine downe from heauen as Manna did to the Israelites in a place where no other breade could be gotten Let a Christian quietly promise to himselfe and looke for these two thinges his hope can not be frustrate either he shall haue in hunger somewhat to eate from whence soeuer it be giuen him or his hunger shal be made so tolerable vnto him that he shal be no lesse fedde then if he were fedde with breade the power of the word of God nourishing and sustaining him Those thinges that I haue said of bread that is of meat are also to be vnderstood of drinke apparell house and all thinges necessarie vnto this life It may be in deede that a godly man do neede apparell Singular comfort against pouertie and neede or an house c. but at length he shall haue them The leaues falling from the trees shall sooner be turned into coats and clokes then we can be left naked or surely those garments which we haue shall not wax olde which the Israelites tried whose clothes and shoes in the desert were not torne as also a most wide wildernes was vnto them in steede of houses places vnpassable passable vnwaterie waterie finally the stonie rockes fountaines of water For the Word of God standeth sure and vnmoueable The Lord is carefull for vs. And Paule sayth 1. Pet. 5.7 1. Tim. 6.17 God giueth vs aboundantly all thinges to enioye Also Christ sayth Matth. 6 Seeke first the kingdome of God and all thinges shal be ministred vnto you onely be carefull for nothing Such wordes and promises of God must needes remaine true for euer and therefore no good thinge can be wanting to them that beleeue This euen daily experience may teach vs. We see commonly poore folkes and their children to be better liking thē many rich folkes and their children for that the vse of their small sustenaunce is by the blessing of God encreased and doth much more feede and nourish them then all that most aboundant substaunce doth feede and nourich the rich Now whereas the wicked do sometime suffer neede or in the time of famine some do euen die through hunger that is the speciall vengeance of God as is also the pestilence warre and such like Otherwise it plainly appeareth that not meat but God doth feede and sustaine vs. Howbeit whereas God feedeth the world with bread and not with his word alone without bread he therefore doth it It pleaseth God to work by ordinarie meanes yet of no necessitie that he may so hide his worke and exercise our faith So he commaunded the Israelites that they should prepare themselues to battaile and yet he would not haue the victorie to be gotten by their sword and
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
neglect the time then shall there be no place neither for helpe nor counsell As if he sayd Thou standest here adorned with sumptuous and goodly buildings and there are in thee mighty citizens which are both secure and merie thinking that no daunger hangeth ouer them but after the space of forty yeares thou shalt be destroyed Which the Lorde plainly foretelleth in these wordes The dayes shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall make thee euen vvith the ground and thy children vvhich are in thee and they shall not leaue in thee a stone vpon a stone because thou knevvest not that season of thy visitation The careles securitie of the Iewes Now the Iewes as they supposed stoode vnmoueable safe resting vpon the promise of God so that they thought no otherwise but that they should perseuerantly continue so for euer they were secure and thought thus with them selues God will not send such thinges vnto vs we haue the temple wherein God him selfe is resident We haue also plenty of excellent men money and other thinges Goe to then who can doe any hurt or harme to vs Moreouer the Emperour and people of Rome hauing taken the citie seeing it furnished with so many and so great munitions and goodly and excellent buildings merueiled greatly and confessed that it was vnpossible that so great a citie should be taken vnlesse it had bene the speciall will of God Their boasting therefore and confidence in their owne false opinion deceiued them Howbeit the Lord did more earnestly and deepely consider the matter then they when he sayd O Ierusalem if thou knewest those thinges that are knowne to me thou wouldest haue a care of thy peace peace in the Scriptures is when the matters and affaires of any haue good successe thou thinkest that thou hast glad and merie dayes that it is well with thee and that thy affaires are in a prosperous state but if thou knewest howe thine enemies shall by siege afflict thee keepe thee in on euery side and bring thee into such distresse that they shall make thee euen with the ground destroy all thy buildings and leaue not a stone vpon a stone thou wouldest surely conueniently receiue the word whereby thou mightest enioy both true peace and all good thinges The reading of the historie of the destruction of this city doth make much to the right vnderstanding of this text A description of Gods wrath and most grieuous vengeance poured vpon the Iewes for their contēpt and disobedience God had plainly so ordained that at the feast of Easter at which time they came to Ierusalem out of all quarters the citie should be besieged and there were then gathered togither as Iosephus reporteth about thirty hundred thousand mē vpon whom the Lorde would shewe his grieuous indignation and wrath All the Apostles and Christians were departed and gone into the cuntrie of Herod not farre from Ierusalem The Lord tooke out the wheate and put the chaffe togither on an heape nowe there was so great a multitude of people that they might seeme to exceede not onely a citie but euen a kingdom And they were driuen into so great calamitie that all their vittells were spent and none at al left vnto them so that they were constrained to eate the strings of their bowes olde shoes dressing them in such maner as they could yea through the exceeding famine they were driuen to kil their owne children the souldiers tooke the flesh of children rosted from the mothers smelling the sauour of the rosted flesh two streetes of pigeons dunge was vnto them in steede of salte and was also very deare finally there was so great miserie so great slaughter and shedding of blood that it would not haue bene meruell for a stone to haue bene moued with pitie He that had seene it would haue thought that God could not haue bene so grieuously angry and so greatly haue afflicted a people Both houses and streets were filled with carkases dead through famine Notwithstanding the Iewes remained stil so obstinate and without vnderstanding that they gloried of God and would not yeelde them selues vntil the Emperour set vpon them with his whole power and tooke the citie which they were able to keepe no lenger And when as some of them were so craftie that they deuoured golde that it might not be takē from them the Romane souldiers thought that they had all so done whereupon they flewe about two thousand and hauing ript their bellies sought for golde There was such a slaughter manquelling made that it seemed a miserable thing euen to the Gentiles wherefore Cesar commaunded that they should not be so slaine but led captiue and sould The Iewes were then sould so cheape that thirty were bought for a penny they were then dispersed through the whole world and were coūted the most abiect people of all other as also at this day they are the most contemptible nation in the earth For they liue spred here and there without cities and cuntries of their owne neither can they be againe gathered togither into one place so that they shall neuer be able any more to erect their Priesthood and kingdom as they hope they shall Thus God reuenged the death of Christ all the Prophets thus were they recompensed for that they knewe not the time of their visitation Wherfore let vs be here admonished The example of the Iewes ought to admonish and moue other to know the time of their visitation for it belongeth not onely vnto vs but euen vnto all Germanie It is no iesting matter or sport neither is there any cause why we should perswade our selues that it will fall out otherwise with vs. The Iewes would not beleeue that euill should come vpon them vntil they had sufficiently tried it And we at this day are visited by the benefite of God he hath opened vnto vs a treasure his sacred and holy Gospell whereby we know his will and see how much we were subiect to the power of Satan but no man wil receiue this Gospell yea we contemne it and that which is more miserable we persecute and blaspheme it God is patient it pleaseth him to trie vs a while if we be not watchfull so that the word be againe taken from vs the same wrath and indignation which was poured forth vpon the Iewes shal also be poured forth vpon vs. For there is the same Word the same God the same Christ at this day that there was at that time whereupon vndoubtedly the punishment shal be the same or at the least as grieuous both in soule and body We make almost a sport trifling matter of the Gospel For no man embraceth it from his hart no man frameth his maners according vnto it Which is a manifest argument of blindnes O thing surely most miserable I feare lest the matter will shortly come to that passe that
hearde more here we will now make an ende and call for the grace of God A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON SAINCT MATTHIAS DAY Matth. 11. Verse 25. AT that time Iesus aunswered and said I giue thee thankes O Father Lord of heauen earth because thou hast hid these thinges from the wise and men of vnderstanding and hast opened them vnto children 26. It is so O Father because thy good pleasure was such 27. All thinges are giuen vnto me of my Father no man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne wil reueale him 28. Come vnto me all ye that are wearie laden I will refresh you 29. Take my yoke on you and learne of me for I am meeke and lowlie in hart and ye shall find rest vnto your soules 30. For my yoke is easie and my burden is light The summe of this Gospell 1 REason is not capable of the Gospell For as Paul 1. Cor. 2. sayth The natural man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Wherefore when reason seeketh saluation in worldly wisedome and foolishnes it fyndeth it not 2 Christ calleth them children here which trust not to their owne wisedome and righteousnes but do beleeue onely 3 As children onely do obtaine saluation so the Father also can not be knowen vnles he be reuealed by Christ that is our wisedome doth not know God the father But when as through fayth we are taught and instructed in bearing the crosse then the power of God becommeth known vnto vs. Therefore also he afterward comforteth them vpon whom the crosse is layd saying My yoke is easie and my burden light The exposition of the text THis text toucheth as it were the verie pith and marrow of the Gospel Other places of Scripture wherein the miracles and doinges of Christ are rehearsed haue not so much cōfort as those in which those sermons of Christ to the people are conteined wherein he doth so louingly teach vs and allure vs to himselfe I am not so certaine of the fauour which I see shewed to others in working miracles as if I haue the plaine wordes before myne eyes It is a farre greater comfort also vnto me to heare such louing admonitions and allurements then the preaching of miracles Albeit they also confirme my fayth and are examples that as he hath holpen them so also he will helpe me Moreouer this Gospell entreateth of the knowledge of God the father and of Christ his sonne shewing also whereof such knowledge doth consist Now that the meaning thereof may be well knowne it is requisite to vnderstād aright these two words wisemen and children or babes But lest when we heare it we say this pertaineth nothing to vs it is spokē to others as the Iewes said to the Prophets which referred all thinges to the Gentiles the wordes going before do sufficiently shew vnto whom or of whom these wordes of Christ are spoken For before he speaketh of them that contemne the Gospell not vouchsafeing to embrace it whose dutie notwithstanding especially was to embrace it inasmuch as they would seeme alone to be them that were occupied in the word of God and were to be counted for the people of God Of such he sayeth thus Whereunto shall I liken this generation it is like vnto litle children which sit in the markets and call vnto their fellowes and say we haue piped vnto you and ye haue not daunced we haue mourned vnto you and ye haue not lamented Which the Lord applieth to himselfe and vnto Iohn the Baptist as if he would say we haue preached vnto you the Gospell Iohn with a certaine seueritie and austeritie but I with verie great clemencie and gentlenes But ye cōtemne our preaching and will not receiue it ye shall at the last feele without dout to your great euell what it is to despise the word of God This is verie true howsoeuer thou preachest to the people whether thou be fayre spoken or seuere gentle or vngentle they will alwayes seeme to haue some cause or other to complaine of thee These the Lord calleth here wise and men of vnderstanding to these the Gospell is hyd He meaneth not here those wise men which are truly wise in diuine matters For it is a great commendation if one be worthy to be called wise and prudent True wisedom is nothing els but the knowledge of God True wisedome what it is Prudence to wit when as I know what we must thinke of God and do vnderstand his will But prudence signifieth abilitie and knowledge to iudge of worldly thinges what is right or wrong which Paule often ioyneth togither especially in his Epistle to the Ephesians chap. 1. and in his Epistle to the Colossians chap. 1. Of such wisedome Christ speaketh not here but of worldly wisedome which puffeth vp men and excludeth the true wisedome of God We are all of this disposition by nature eftsoones to rise against the wisedome of God Humane or worldly wisdome That is called good by the instinct of humane wisedome which bringeth pleasure honour and profite but those thinges that are contrarie to these as affliction dishonour losse those are called euill For mans nature can seeke nothing els at all but those things that are his owne that which pleaseth and profiteth him that he doth especially like But that which displeaseth him he counteth the worst of all thinges although it be the best Wherefore as I haue saide the Lord speaketh here of those wise and prudent men which with their owne wisedom striue against the wisedome of God Worldly wisedome seemeth to it selfe to be so great that is it not content to rule onely these worldly and temporall thinges but taketh also vpon it selfe to haue the ouersight of heauenly things it alwayes sercheth out and imagineth some new thing euen in spirituall and diuine matters So mans owne wisedome hath inuented shauen crownes and cowles almost all that wherein the papacie consisteth euerie one hath chosen his proper worke to himselfe this man hath inuented this an other hath inuēted that and if this be abolished and doth not greatly please byandby they fynde out some other thing as alas we haue seene and do as yet see neither is there any measure in these trifles whereupon it commeth that we can hardly away with the word of God and the truth but are alwayes delighted to inuent some new thing For truly this is certaine as often as we ordaine a new worship of God contrarie to the word of God we are byandby blynded and fall from errour to errour then which calamitie none greater can come vnto vs. Wherefore Paule 2. Thess 2. sayth Therefore God shall send them strong delusiō that they should beleeue lies that all they might be damned which beleeued not the truth but
on the crosse leapt at one leap two and forty degrees and came sodainely to Christ So did many Martyrs also and other holy men Notwithstanding none can goe so great a iorney with small griefe vnlesse he be caried with a great winde that is by the holy Ghost We must goe fayre and softly from Abraham to Isaac from Isaac to Iacob and so forth But we must begin at Abraham that we may be found endued with like faith as he was and obtaine the blessing promised vnto him then we shall more easily and cheerefully goe from one Patriarch to an other That is we shal passe ouer one affliction after an other vntill we be called out of this trauell and iorney vnto our rest Why the godly must suffer afflictions in this world For a man must be so long exercised with afflictions and so oft renounce his owne will vntill at the last he be brought vnder and his flesh by this meanes be subdued that it may obey the spirit and walke ioyfully in the will and obedience of God Wherefore let no man purpose with him selfe to come vnto heauen by leading a quiet life Luk. 18.25 and following pleasure thus Christ sayth in Luke It is easier for a camell to goe through a needles eye Act. 14.22 then for a rich man to enter into the kingdom of God And in the Actes of the Apostles Paule teacheth that we must through many tribulations enter into the kingdom of God Againe Luk. 16.25 in Luke Abraham sayd to the rich glutton Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines nowe therefore he is comforted and thou art tormented So it behoued Christ also to suffer by the crosse to enter into his glorie 2. Tim. 3.12 And S. Paule sayth All that will liue godly in Christ Iesus shall suffer persecution Hereupon we may learne that all that is poyson which is according to the lust of the flesh Rom. 8.13 Wherfore Paule sayth to the Rom. If ye liue after the flesh ye shal die but if ye mortifie the deedes of the bodye by the spirite ye shall liue The flesh striueth against the spirit The spirit which is of God is ready to suffer but the flesh resisteth This Iesus signified by his aunswer vnto Peter when he shewed vnto his Disciples that he must goe vnto Ierusalem Matth. 16.21 and suffer many thinges of the Iewes and be slayne also Peter tooke him aside and sayd vnto him Maister pitie thy selfe this shall not be vnto thee But Christ turned him backe and sayd vnto Peter Get thee behind me Satan for thou sauerest not the thinges that are of God but the thinges that are of men Here it is manifest that the reason of man doth flatly striue against the will of God God will haue vs enter into glory by the crosse and persecution but the flesh resisteth and is troubled in afflictions Moreouer they that are endued with the spirit of God doe reioyce if they be afflicted for God his sake Act. 5.41 as it is writtē of the Apostles They departed as Luke sayth from the councell reioycing that they were coūted worthy to suffer rebuke for his name Iam. 1.2 Wherefore Iames sayth in his Epistle My brethren count it exceeding ioy when ye fall into diuerse tentations knowing that the trying of your faith bringeth forth patience And let patience haue her perfect worke that ye may be perfect and entier lacking nothing O how necessary is patience for a Christian man that we may possesse our soules by patience Luk. 21.19 as Christ sayth in Luke otherwise we shall lose them Wherefore we must enter into a new kinde of life and if at any time calamitie commeth we must not by and by burst forth into euill speeches take it vnpatiently but we must alwayes lift vp our hart to God and beare his will with a patient minde he will well deliuer vs in his time when it seemeth good to him God euen when he chasteneth and correcteth vs doth loue vs and care for vs. Heb. 12.5 and we must alwayes thinke that he beareth a fatherly affection toward vs euen when he sendeth persecutions anguishes afflictions and aduersities as the Epistle to the Hebrewes sayth Ye haue forgotten the exhortation which speaketh vnto you as vnto children My sonne despise not the chastening of the Lord neither faint whē thou art rebuked of him For whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth If ye endure chastening God offereth him selfe vnto you as vnto sonnes for vvhat sonne is it vvhom the father chasteneth not If therefore ye be vvithout correction vvhereof all are partakers then are ye bastards and not sonnes God giue vs his diuine grace that we may courageously passe these two and forty degrees with the Lord Christ be regenerate into a new life Amen A SERMON OF D. MARTIN LVTHER VPON THE HYMNE OF ZACHARIAS COMMONLY CALLED BENEDICTVS Luke 1. Verse 68. BLessed be the Lord God of Israell because he hath visited and redeemed his people THat godly man Zacharias speaketh here of things as already done when he sayth he hath visited and redeemed his people c. For he was certaine of them now the childe Iohn was come being about to begin to preach of our redemption as the Angell had foretold of him that he should goe before the Lord in the spirit and power of Elias to turne the hartes of the fathers to the children and the disobedient to the wisedom of the iust men to make ready a people prepared for the Lorde this promise he knew should assuredly come to passe Wherin this redemption consisteth I thinke it is already sufficiently knowne vnto you namely in this that God visiteth and deliuereth vs. Which visitation and deliuerance is accomplished neither by sworde nor violence but by the worde alone wherein consisteth more then in the blood and death on the crosse * That the word promises of God might be accomplished and fulfilled For because of the worde Christ shed his blood on the crosse It was the word that Iohn preached when he shewed the Lambe of God which taketh away the sinnes of the worlde that is when he declared our visitation and redemption which Christ hath purchased with his blood This Iohn was the first Messenger which preached the Gospel Wherefore to vs to whom the Gospel was not before preached it is as if Iohn him selfe did nowe preach it for now is first set forth vnto vs redemption sweete consolation deliuerance from sinnes death hell and all euill To visit is nothing else then to come vnto vs to bring and declare vnto vs the word of saluation by which we are saued Zacharias conceiued so great ioy and pleasure in his hart that he could not cōtaine him selfe but he must needes burst forth into those words which in this Hymne he vttereth not onely because of the