spake before Before the fulnes of time came we weare in bondage vnder the rudimēts of the world All the elect which are predestinate of the Lord that they shall become sonnes are counted in that place of sonnes with God Therefore he saith rightly Because ye are sonnes that is because the state of sonnes is appointed vnto you frō euerlasting God hath sent forth the Spirit of his Sonne to wit that he might finish it in you make you such as he hath long since of his goodnes determined that he should make you Moreouer he calleth him the spirit of that Sonne of God that he might continue in commending vnto vs this benefit of God that he hath chosen vs to be sonnes For Christ is the Sonne of God and that most beloued Now if the father giue vnto vs his spirit he will make vs like to his onely begotten sonne his true sonnes and heires that we may with certaine confidence crie with Christ Abba Father being his brethren and felow heires with him Wherin that Apostle surely hath notable set forth the goodnes of God which maketh vs partakers with Christ and causeth vs to haue all thinges common with him so that we liue and are ledde by the same spirit Moreouer these wordes of the Apostle do shew both that the holy Ghost is an other from Christ and yet doth proceede from him when as he calleth him his spirit The spirit in deede dwelleth in the godly and no man will say that he is their spirit as here Paul maketh him the holy spirit of Christ saying God hath sent forth that spirit of his Sonne that is of Christ For he is the spirit of God cometh from God to vs and is not ours vnles one will say after this sort my holy spirit as we say my God my Lord. Wherefore whereas he is here said to be holy spirit of Christ it proueth him to be God as of whom that spirit is sent is peculiarly counted his spirit Furthermore Christians may perceiue by this place whether they haue in themselues the holy Ghost How we may know whether the holy Ghost dwell in vs or not to wit this spirit of the sonne whether they heare his voice in themselues For Paul saith that he cryeth in the heares which he possesseth Abba Father a according as he sayth also Rom. 8 We haue receiued the Spirit of adoptiō whereby we crie Abba Father Now thou hearest this voyce when thou fyndest so much faith in thy selfe that thou doest assuredly without any doutinge presume not only that thy synnes be forgiuen thee but also that thou art the beloued sonne of God which being certaine of eternal saluatiō darest both call him father and be delighted in him with a ioyfull and most confident heart Thou must be so certaine hereof that thou canst not be more certaine of thy life must sooner suffer death and hellish torments then suffer this trust and confidence to be taken from thee For to dout any thing herein were no small reproch and contumelie to the death of Christ as though that had not obtained all thinges for vs and ought not farre more effectually to prouoke and encourage vs to haue a good trust in God then all our synnes and tentations are able to put vs out of hope and fray vs from it It may be in deede that thou shalt be so tempted that thou shalt feare and doute of thine adoption and thinke plainly that God is not a fauourable father but a wrathfull reuēger of synners as it fell out with Iob and many other saincts but in such a conflict this trust confidence that thou art a sonne ought to preuaile and ouercome or els thou shalt come into a miserable and desperate case When one of Cains broode heareth these thinges he is as it were beside himselfe by reason of admiration and astonishment Fye sayth he awaye with this arrogancie and this most pernitious errour God turne this mynde from me that I do not presume to thinke that I am the sonne of God I am a synner most miserable and wretched and I will neuer esteeme more of my selfe But thou which desirest to belong vnto Christ flie this kynde of men no otherwise then most hurtfull enemies of Christian faith and of thy saluation Though of our selues we be miserable synners yet we may assuredly perswade our selues that through Christ we are the sonnes of God We also know that we are synners and verie miserable and wretched but here we must not weye or consider what we either do or are but what Christ is and what he hath done for our sake It is not spoken here of our nature but of the grace of God which so farre exceedeth our synnes as heauen is higher then the earth and the east is distant from the west as the 103. Psalme sayth Now if it seeme vnto thee a great honour that thou art the sonne of God as in deede it is verie great cōsider that it is no lesse meruelous that the sonne of God for this cause did come was borne of a woman and made vnder the Lawe that thou mightest become the sonne of God These are great benefites of God do cause in the elect a great trust and confidence in the goodnes of God and a spirit which is afraide of nothing but is bold and able to do all thinges Contrariwise the religion of those of Cains broode as it is a thing meruelous strait and carefull so doth it make heartes exceeding fearfull which serue to no vse but are vnapt to all thinges fit neither to suffer or do any thing which tremble and are afraide euen at the shaking of the lease of a tree as it was before spoken of them Leuit. 26. Wherefore thou must lay vp these wordes of the Apostle well in thy minde thou must feele this crie of the spirit which crieth so in the hearts of al the faithful For how shouldest thou not heare the crie of thine owne heart Neither doth the Apostle say that he doth whisper speake yea or syng it is greater then all these which the spirit doth in thy heart he crieth out a maine that is with all the heart Whereupon it is saide Rom. 8 that he maketh request for vs with sighes that can not be expressed and that he beareth witnes with our spirit that we are the children of God how therefore can it be that our heart should not heare this crie sighes Aduersitie stirreth vp the spirit and testimonie of the spirit Howbeit hereunto tentations and aduersitie are very profitable they moue to crie and do exceedingly stirre vp the spirit Notwithstanding we foolish men do greatly feare and flie the crosse wherefore it is no meruell if we do neuer feele the crie of the spirit and do continually remaine like them of Cains broode But if thou doest not feele this crie take heede that thou be not idle and flothfull neither secure pray instantly for thou art
the holy Mount Sion that is in the Church of God so doe they vvith the same Dauid desyre the building of this house of God the florishing of this vine the peace and prosperitie of this heauenly Ierusalem and therefore that vvhich is a meane and furtherance hereunto they doe not onely loue and like but also hiely esteeme and hartily praye for VVherefore right VVorshipfull I thinke it altogether superfluous to goe about vvith vvordes to procure your vvell liking and accepting of these Sermons forasmuch as they tend onely to this ende that the Church of God may by them be edified as in the premisses is of me declared VVhereas in translating them I haue vsed a plaine kynde of stile yet such as sufficiently expresseth the meaning of the author and not studied for curious vvordes eloquēt phrases the cause thereof is for that I preferre plainnesse vvith profit before much curiositie vvith smaller commoditie so that I nothinge at all feare that in this respect they shal be misliked of the godly vvhose misliking onely I endeuour to auoide Thus as it seemes vnto me hauing intreated sufficiently of those thinges vvhich I thought pertinent to my present purpose I doe here conclude desyring the Lord God that he vvill by his holy Spirit alvvayes gouerne and direct you in the true obedience of his blessed vvorde to the glorie of his diuine Name to the profit of your neighbours and comfort of your conscience so shall you assuredly haue prosperous successe in all your affayres and at the last obtaine euerlasting ioyes and endlesse felicitie by the onely meanes of Christ Iesus our Sauiour Your Worships humbly at commaundement W. GACE AN ADMONITION TO THE CHRISTIAN READER FOR the commendation of this worke and the Author thereof there shall not neede I trust at this present any great discourse to be made forasmuch as so many good bookes of the same writer be already set abroad whereby may sufficiently be coniectured what is to be thought of this also Againe because the worke it selfe is such conteining such matter of heauenly consolation that without any further commendation of other it yeldeth cause sufficient to commend it selfe Onely this then remaineth to intreat and exhort the reader but to peruse reade the same who in so doing shall fynde I doubt not neither to lacke great cause in vs to set forth these Sermons nor lesse necessitie in the readers to bestow paines in perusing and reading them for the dignitie of the matter and singular frute therein to be found For what more worthie matter can be thē to set forth Christ in his right glorie in his full riches and royall estate to the hearts and soules of men especially such as are heauie laden and distressed in spirit what more comfortable hearinge or doctrine more true then of forgiuenes and remission of synnes so graciously purchased so freely offered by our Sauiour so cleerely preached by his ministers or what riches more excellent then faith fixed in Christ and hope stablished in the promises of life or what studie more frutefull then to seeke the kingdome of God For where the frute of all other studies decayeth and hath his ende the frute of this study abydeth for euer And therefore not without cause we be so willed by our Sauiour him selfe first to seeke for this kingdome and righteousnes thereof promising withall in an other place that he which seeketh shall fynde In the seeking of which kingdom two special notes we haue to learne and search first the glorie grace of the King secondly the welth and felicitie of the subiects In which two partes as the whole summe of all our spirituall comfort most principally consisteth groūded in the holy Scriptures so of all expositors of the same Scriptures I know none or fewe in these our dayes more liuely to open these comforts vnto vs out of Gods worde then this Doctor and Preacher of these Sermōs here following which as he hath done most effectually first in his owne tounge to his contry people then in Latin to the learned so this translator hath no lesse plainly and faithfully englished the same for the commoditie and vse of our contryfolke of England By whose meanes and industrie this vantage we haue now gayned that we haue gotten vnto vs one good preacher in England more then we had before to the comfort and edification of all such as be disposed to read and learne So that in such townes and villages wherein before were mute ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Preacher now may supplie the lacke and there be receiued as their person if they please preaching now in their owne speech vnto them and putting them to no charges of any tythes And in other places where more plentie of learned teachers is yet notwithstanding no hurt shall come to admit this stranger as a coadiutor or felow helper vnto them Whereby I nothing dout but in so doing all such as shal be willing to giue eare to this Preacher as well they that be learned shall fynde wherein to growe in more perfection as also the vnlearned wherein to be instructed sufficiently to their soules helth in Christ Iesu In whom I wish to thee and to all true Christian readers all spirituall grace and heauenly wisedom to blesse thy studies to prosper thy labours to stablish thy faith to multiplie thy consolations to direct thy wayes and finally to glorifie thee both body and soule in his blessed kingdome for euer Amen I. FOX T. V. A SERMON OF D. MARTIN LVTHER OF THE NATIVITIE OF CHRIST Luke 2. Verse 1. ANd it came to passe in those daies that there came a decree from Augustus Caesar that all the world should be taxed 2. This firste taxing was made when Cyrenius was gouernour of Syria 3. Therefore went all to be taxed euery man to his owne citie 4. And Ioseph also went vp from Galile out of a citie called Nazareth into Iudea vnto the citie of Dauid which is called Bethlehem because he was of the house and linage of Dauid 5. To be taxed with Marie that was giuen him to wife which was with childe 6. And so it was that while they were there the dayes were accomplished that she shoulde be deliuered 7. And she brought forth her first begottē sonne and wrapped him in swadling clothes layed him in a manger because there was no roome for them in the Inne 8. And there were in the same countrey shepeheards abiding in the field and watching their flocke by night 9. And loe the Angell of the Lord came vppon them and the glory of the Lorde shone about them and they were sore afrayd 10. Then the Angel sayd vnto them Be not afraid for beholde I bring you glad tydinges of great ioy that shall be to all people 11. That is that vnto you is borne this day in the citie of Dauid a Sauiour which is Christ the Lord. 12. And this shall be a signe to you ye shall finde
thinges surely I ought to glory of if I be a true Christian But this seemeth difficult and hard God admitteth no sinne my fearefull and weake conscience is against me How am I his seruaunt when as notwithstanding I feele in my selfe that I serue the deuill and doe not knowe that I am holy I speake not here of the common sort of Christians such as I and such like are but of sincere Christians which haue a good conscience and in whose hartes the spirit of God abideth whose conscience albeit it be frayle and weake and they feele their sinnes yet they are enforced to say Howsoeuer sinne is yet I know no sinne by my selfe neither am I subiect to death and hell and for this cause they striue and at the last ouercome that therefore they would euen die in that confidence But I finde it farre otherwise if I set my life before my sight Here life and the word must be separated farre asunder If thou wilt consider life I will set also before thee the liues of S. Peter Paule or Iohn thou shalt finde euen them not to haue liued without sinne When thou desirest to be holy before God We must trust not to our life and workes but to the mere mercy and grace of God trust not to thy life vnlesse thou wilt perish for euer For thou must trust to onely mercy and grace and not to life or workes otherwise thy case will be very ill Wherefore our hart must be so affected that it say Lorde if thou shouldest call me to an account I should not be able either by life or workes to stande in thy sight no although I were euen Iohn the Baptist Neuertheles therefore I glory that I am godly thy seruaunt for that thou doest giue vnto me continually and also for that as thou hast promised to Abraham thou doest for thy Christs sake vouchsafe to shew thy mercy vnto me if so be that I of my selfe be not godly and righteous yet he is godly and righteous for me If I be prophane he is holy if I be not the seruaunt of God he is the seruaunt of God if I be not without feare and carefulnes yet he is voyd of all feare and carefulnes that so I may as it were transferre my selfe from my selfe and perse into him glory that in Christ by Christ I am good Thus he will haue vs to glory that we are godly and holy but not by our owne merit for we must glory of our selues as of most desperate wretches And that this may be plaine marke our life consider our good conuersation and maners weye how foolishly men apply them selues to the Gospell that I am almost in dout whether I should preach any more or no. For as soone as these thinges are taught in a sermon that saluation consisteth not in our works or life but in the giftes of God euery one is slow to doe good no man will liue an honest life and be any more obedient they falsly affirme euery where that good workes are inhibited Neuertheles God requireth of vs that we lead an honest life outwardly and he that doth not so shall at length finde his due punishment Nowe if it happen that we liue godlily and honestly outwardly Satan by and by frameth his wickednes Neither doe I know at this day how to order my selfe in this matter not because of my owne person but because of life For if we preach of an honest and godly life the worlde by by furiously attempteth without iudgement * They endeuour by their good works to attayne to saluation We must neither presume of good workes nor neglect to leade a godly life to build ladders to heauen which God neither can neither wil by any meanes suffer Againe a dishonest and ignominious life doth not become Christians neither doth a delicate life become them What therefore must we then doe They which haue respect onely to an honest and fayre life it were better for them to be adulterers and adulteresses and altogether to wallow in the myre And yet notwithstanding God will not haue vs to lead our life filthily and dishonestly For neither can he suffer that adiudging thee euen vnto hell therefore if thou so doe And if thou lead an honest life thou wilt sticke in it and arrogate vnto thy selfe which againe he can not suffer Thou must therefore so prouide that thou remaine in the middle pathe declining neither to the right hand nor to the left and that thou lead a quiet fayre and amiable life in the sight of the world which also may be acceptable before God and yet that thou doe not therefore so greatly esteeme it nor count so of it as though thou doest merit any thing of God thereby Thus a Christian continueth the holy seruaunt of God without feare not by his good workes and holy life but by the grace of Christ Blasphemous to affirme our selues holy by our works But he that affirmeth that he is holy by his workes is blasphemous against God robbeth God of his honour and denieth Christ for whom it were better that he were ten times an homicide or an adulterer then that he should thereby affirme him selfe to be a Christian yea godly and holy for he doth plainly dishonour Christ and it is as much as to affirme that there is no Christ for he is therefore called Christ for that he is our grace mercy redemption and holines If I should not attribute to the diuine mercy that God him selfe doth saue me what should this be else but to say that he is neither holy nor blessed Wherefore if I be a Christian I must confesse that I am holy and a Christian for this cause for that Christ him selfe is holy And albeit my conscience doth reproue me of sinne yet I must still perseuer in this that his holines is greater then my sinnes Thus I must liue honestly outwardly but inwardly rest and trust in him alone It followeth moreouer how Zacharias turneth his speech to the child and sayth Verse 76. And thou child shalt be called the Prophet of the most High for thou shalt goe before the face of the Lord to prepare his wayes This shall be thy office Thou shalt be the first and shalt first begin that is thou shalt be the Prophet of the most High But what maner of prophecie shall that be how shall it be done After this sort Iohn the forerunner of Christ Thou shalt be the forerunner of the Lorde shalt prepare his wayes When any Prince commeth certaine goe before him to prepare way and place for him and say Giue place depart out of the way Iohn doing the like runneth before and crieth vnto the people Goe aside turne out of the waye giue place the Lorde him selfe commeth Such a seruaunt is Iohn whom the Lord by and by followeth Such thinges no Prophet at any time hath spokē but they haue prophesied of these things that a Prophet
take away from the conscience her ioy and comfort whereby he may drawe man into desperation that he may not be able cheerefully to lift vppe his hart and heade before God For this is the arte of Christians whom it behoueth to knowe and learne moe thinges Christians must knowe how to fight against the deuill and to beare his assaults then that prophane and blockishe common sorte knoweth and vnderstandeth that we may knowe well the maner how to fight with the deuill and to beare his assault as often as he shall set vpon vs dispute with vs out of Moses With whome when he goeth about such things we must not dispute in many wordes but must forthwith appeale from Moses to Christ and cleaue to him For all his trauaills deceits tend vnto this end that he may craftely plucke vs from Christ and draw vs vnto Moses For he knoweth full well the matter being brought to that point the victorie shal be on his side Wherefore thou must againe and againe take heede that thou suffer not thy selfe to be plucked out of this hauen We must take most diligent heede that the deuell plucke vs not from Christ to Moses neither to be entised out of this circle And although he shall lay many things against thee out of the lawe euen inasmuch as it is the word of God whereunto it is meete that thou do obey yet maist thou aunswere him and say doest thou not heare that I will now know or heare nothing concerning the lawe for we are now in that circle and hauen wherein it is not enquired what I must do or leaue vndone but by what means we obtaine to haue God gentle and fauourable vnto vs and how we get remission of sinnes Here I will abide in the armes of Christ cleauing vnseparably about his necke and creeping into his bosome whatsoeuer the lawe shall say and my heart shall feele neuertheles so that we keepe the principall part of our faith syncere and the chiefe point safe outwardly I will willingly do and suffer what burden soeuer it shall lay vpon me Beholde he that vnderstood this art well should be a right and perfect man as Christ was so farre aboue all lawes that he might be bold to call Peter Satan and the Pharisees fooles and leaders of the blynde and put Moses himselfe to silence and so liue altogether without the lawe and yet in the meane season fulfill all lawes furthermore be obstinate and stout against all that will enforce and constraine him and yet notwithstanding of his owne accord profite and obey all But truly herein consisteth all the defect that we do neuer fully and perfectly learne this arte the deuell so letting and hindering vs that we go preposterously to worke being too ready and willing to heare all things whatsoeuer the lawe sayth At whose threatnings also we are not a litle astonied which it had bin better for vs not to haue heard Againe in outward things also we giue our selues to libertie more then is conuenient whereas the body should be kept vnder bridled with workes whereby it might be compelled to beare what soeuer should be grieuous vnto it when as yet it oftentimes sinneth yet so that sinne abide without where it must abide haue his Moses who alwaies may be nere vnto it with his exactiōs Howbeit inwardly let no sinne or law beare rule or reigne but let Christ alone rule and reigne by mere grace ioy and comfort So all thinges should be done rightly and man should be apt and fit to all good thinges both to do and also to suffer with a glad and obedient heart by faith not feyned in the grace of God through Christ Wherefore let the conscience beare rule ouer all lawes let the flesh be subiect to euerie law Now he that is skilfull of this arte let him giue thankes to God and take heede that he be not too wise in it and that he conceiue not a false persuasion of knowledge For I and my like do not yet vnderstand it as we ought to vnderstand it although we be most expert of all and haue bin longest exercised therein For as I haue said it is such an art as no man knoweth but they which are Christians to the learning wherof notwithstāding they are compelled to be scholers all there life longe Wherefore most farre of from the knowing hereof are those secure spirits who alone know all things but who in very deed beside that false perswasiō of knowledge know nothing at all and by this verie perswasion they are farthest of all drawne from this art and from the whole Gospell Neither is there any thing more grieuous no nor a greater hurt can be brought vnto Christianitie then by these pettie doctours and maisters which seeme vnto themselues to haue some wisedome For they fill all corners of the world with sects and factions being such men as serue neither God nor men heare neither the lawe nor the Gospell but contemne the lawe with a secure mynde and loath the Gospell with hearing it alwayes seeking after new doctrine But truly we teach nothing for their sakes inasmuch as they are not worthie of our doctrine and are so punished of God that they can neuer learne it bring forth any frute thereby although they heare it Therefore let vs only keepe it whereof they do take away nothing at all from vs but that they heare a vaine noyse and sounde of it And thus much for the first part of this sermō in which Christ teacheth by his owne example how euery man ought to keepe his conscience free from all disputation of the lawe and terrour of the wrath of God and of sinnes Nowe consequently I thinke it good diligently to consider this excellent and goodly parable of Christ Luke 15.3 where he beginneth and sayth What man of you hauing an hūdreth sheepe if he lose one of them doeth not leaue ninetie and nine in the wildernes and go after that which is lost vntill he find it Christ is not onely of a stout mynde who will not follow the wordes and maistership of them but he bringeth probable causes also of his stoutnes with great cunning refelling their obiections and stopping their mouthes so that they can murmure nothing against him Moreouer he conuinceth them by their owne example and deede and concludeth that they ought for good cause to be vtterly ashamed being bold to speake vnto him reprehēd that in him in so great a matter which they themselues do in a much lesse For by what meanes could he better and more readily aunswere them then if he should say How Christ aunswered the Scribes and Pharisees when they murmured for that he receiued sinners vnto him Will you O excellent and most wise maisters commaund this thing and teache me to driue away and alienate from me miserable sinners which long after me and come to heare me when as there is nothing that you your selues
now stand there is no place to entreat of workes and integrity of life but of Christ and his workes which he dooth toward me a lost sheepe Wherefore if thou demaund whether I be good or honest I aunswere plainly no but if thou demaund whether Christ be good and righteous that vndoutedly I am able to confirme and him I set for my goodnes and righteousnes vnto whom also alone I couragiously appeale For in his name I am baptized of which thing I haue a seale and testimonie to wit that I am his shepe that he is that good shepeheard seeking his lost shepe dealing with me without all lawe exacting nothing of me neither as Moses vrgeth troubleth and forceth me but sheweth vnto me his meere most sweete grace while he submitteth himselfe to me layeth me on his shoulders and carieth me Why therefore should I feare the thundrings of Moses and of the deuell whē as I rest in his safe custody which hath giuen vnto me his righteousnes and all other things which holdeth and carieth me so that there is now no more daunger lest I perish I remaining a sheepe and denying not my shepeheard but reposing my selfe wholy in him Thus hast thou Christ most louingly set forth vnto thee Now onely faith is required whereof there is great neede A hard thing to feele true comfort of conscience For this doctrine is excellent replenished with most sweete consolation and comfort but this is wanting that the vse thereof is not felt where it ought to be felt For when the shepe goeth astray that is when a man feeleth himselfe grieued with his synnes and can not tell where to abyde and is cast of the deuell into a great feare of minde then he alwayes runneth vnto the contrary neither can he comprehend or conceyue in minde that this is true all things falling out of his minde which he heard here because of the present feeling and feare For the deuell hath daseled his eyes neither can he perceiue any thing els but the wrath and indignation of God Wherewith his heart is so burdened that he is not able to raise vp himselfe in minde and to turne his eyes any other where Nay he lyeth so drowned in it that Christ appeareth no otherwise vnto him but as an angrie iudge as he hath hitherto beene painted out and is so beaten into the hearts of all by the wicked Papists sitting on the rayne bowe with a sword comming out of his mouth For this is one of the most decietfull crafts of the deuell yea and of his mischiefes which he practizeth against the miserable shepe to dasle his eyes that he may not know any more his owne shepeheard vnder a pretence of Christ to leade a man to Moses disputing as much of Christ as he had accustomed to do before of Moses Wherefore we haue neede of a strong firme faith that we may beleeue these things to be true when a man himselfe must dispute euen against himselfe For the sense is vehemēt of it selfe whereunto the deuil also commeth maruelously amplifying synne terrour the greatnes and anguish whereof is able to consume euen the marrow in the bones yea and the heart in the body It can not therefore be perfectly learned so soone as some thinke In prosperitie it is easilie beleeued that Christ is sweete and amiable but anguish and terrour comming vpon ouer whelming the minde man is blinde and without good vnderstanding and will iudge only according to the sense and vnderstanding of his owne heart which he followeth and confirmeth himselfe in his owne errour For he is taken therein and can thinke no otherwise but that it is true and neuertheles it is not true Now it were a point of this art for a man thus to say vnto his heart How a Christian must speake vnto his owne heart if thou confes thy selfe to be a lost sheepe thou sayest right but that thou wilt therefore runne from Christ and so thinke of him in thy minde as though he were a man which would chase and terrifie thee it is a suggestion and tentation of the deuel For if thou didst rightly consider him and confes him as thy true shepeheard then wouldest thou not flie from his sight neither wouldest conceiue terrour in thy minde but with all cheerefulnes and boldnes wouldest runne vnto him For surely he is not therefore ready at hand that he may condemne thee but he commeth to thee seeking thee that hauing layde thee on his shoulders he may carie thee and exempt deliuer thee from sinnes errours the deuill and his power yea and from all perill Thou perceiuest therefore that thou art a sinner and hast deserued indignatiō so much more earnestly is that shepeheard to be sought and called for of thee that he may deliuer thee from it of whom consider no otherwise in thy minde then the shepe doth of his owne shepeheard whome it can not feare but seing and hearing him becommeth glad and cheereful although it hath runne from him so that for this deede it hath a sufficient cause to feare The whole matter therefore consisteth onely in this that thou do perfectly learne Christ aright We must cōsider Christ according to the word of God cōsider him according to the word of God and not according to the proper cogitatiōs of thy minde and thine owne senses For the cogitations of men are false and lying but his wordes are true and can not deceiue Wherefore the worde alone is to be engrauen in our heart and we must cleaue vnto it with a constant mynde whereby we may reproue our owne heart of lying For it alone must be true and all things els that are contrarie to it false and vaine But truly this is an arte whereof I am ignoraunt but much more those other light spirites who boaste many thinges of it as they that know all things when as they haue euen once heard any thing thereof and neuertheles they do not a litle perceiue or trie so much as any whit of it For it is an easie thing to speake and preach of it but how hard a thing it is to proue it in deede they onely haue experience who earnestly make triall thereof This is a most amiable demonstration of our Christ described by himselfe in this Gospell wherein he hath most aboundantly poured forth the flames of his most feruent heart and affection toward vs shewing that he hath exceeding great care and regard to recouer his shepe which alone leauing ninety and nine he seeketh and enquireth diligently for not to terrifie it and beate it but that he may helpe it and hauing found it may bring it home and with his louing and sweete voice and speaking vnto it may chere it being miserable and afflicted in conscience By all which thou seest how acceptable a thing thou shalt do vnto him if thou truste and cleaue vnto him with thy whole heart and promise to
the Father hauing fulfilled his will in all thinges and thereby merited eternall life For seeing that he hath no neede of this merit he giueth it vnto vs which beleeue in him that before God all his thinges may be imputed to vs and by them we may receiue saluation See how rich a thing sound faith is and how great good things it bringeth with it See also how precious a thing the Gospell is and how great a treasure it is to haue it purely preached and contrariwise how great a discommoditie there is where it is not preached or not rightly preached the inuentions of men being mingled with it or thrust in stede of it Take heede therefore of such deceiuers and of their counterfet faith rest not in thy selfe but get thee vnder the winges of Christ keepe thy selfe vnder his protection trust that thou art heire of eternall life not by thy owne righteousnes or grace which thou hast receiued but whereby he is righteous and acceptable before God Hereunto pertaineth this saying Psal 91. He will couer thee vnder his winges and thou shalt be safe vnder his fethers And in the Songe of Salomon it is said My spouse is a doue building her neast in the caues of the rockes and in the holes of the wall that is in the woundes of Christ And this in deede is a true Christian faith which resteth not in it selfe as the Scholemen dreamed but reposeth it selfe wholy in Christ and as it trusteth in him so it resteth in him hauing receiued eternall saluation Whereas he saith that we are made heires of eternall life according to hope beside that he proueth that we without all our owne merits by onely hope of grace are borne againe heires of eternall life and do not become heires by working whereof we haue already spoken at large he also teacheth this that our saluation and eternall life is as yet hid although if we beleeue we do verely possesse it and this body being put of and the kingdome of Christ reuealed all thinges shall appeare manifestly The weapons of this text Our owne righteousnes and good workes are of no power to saue vs. This text fighteth most mightily and with most plaine words against all righteousnes and good workes of mans reason and free will For the wordes are plaine Not by the workes of righteousnes which we had done but according to his mercie he saued vs by the washing c. All which wordes do vtterly ouerthrow our righteousnes attributing all things to the washing of the newe birth and the renewing of the holy Ghost to Christ and his grace How can there notwithstanding any presumption as yet remaine in vs Wherefore let all sacred and prophane lawes haue a fayre shew let all sacrificing priests monkes and nunnes boast of themselues let all religious and honest men and women seeme goodly in outward appearaunce let them euen rayse the dead if faith in Christ be absent whereof we haue now spoken so much all these things are to no purpose These most false shewes do as yet deceiue the whole world and seduce almost euerie one They make the Gospell obscure and extinguish the faith of Christ All their workes and orders although they appeare goodly and they thinke them to haue merited neuer so much do auaile no more vnto saluation then the workes of beastes or of artificers whereby they do maintaine themselues and theirs yea they do most hurtfully hinder it Therefore that I may conclude take heede as much as thou art able of these wolues which vnder a faire pretence counterfet themselues sheepe and learne and accustome thy selfe with a sound faith to cleaue vnto Christ alone A SERMON OF D. MARTIN LVTHER OF THE KINGDOM OF GOD. FOrasmuch as there is often mention made in the new Testament of these wordes the kingdom of heauē the kingdom of God the kingdom of Christ and it is very profitable and expedient for a Christian to know these to wit that they are nothing els but remission of sinnes and grace preached and offered by the Gospell For in this kingdom thou shalt finde nothing but grace and goodnes pardon and forgiuenes of sinnes loue and gentlenes I therefore thinke it good to entreate somewhat at large of the state of this kingdom and of forgiuenes of sinnes The kingdom of God whereby he reigneth ouer all the faithfull and as a faithfull king defendeth punisheth rewardeth guideth and directeth them c. they againe from their hart trust in him suffer his fatherly chastisement and correction with a patient mind and alwayes serue him through obedience is not worldly or temporal but spiritual Neither consisteth it in meate and drinke The kingdō of God wherin it consisteth or in any outward thing but onely in iustification quieting and consolation of the hart and conscience of man Wherfore it is nothing els but forgiuenes and taking away of sinnes by which consciences are defiled troubled and disquieted A similitude For euen as a worldly and temporall kingdom is ordayned to this ende that men may liue quietly peaceably one with an other So the kingdom of God giueth these thinges spiritually and destroyeth the kingdom of sinne and is nothing else but an abolishing and pardoning of offences God reigneth in the hartes inasmuch as he worketh in them by his word peace quietnes and consolation euen as sinne worketh the contrary namely vnquietnes anguish and all kinde of euills Herein God sheweth his maiestie and grace in this life that he taketh away and pardoneth mens sinnes and this is the kingdome of grace Nowe when as sinne with his gard that is Satan death and hell shall trouble man no more then at the last the kingdom of glory and absolute felicitie shall be The kingdō of God is gouerned not by the law but by the Gospell Hereupon it followeth first that the kingdom of God is ruled or gouerned by no law no not by the law of God much lesse by the lawes of men but onely by the Gospell and faith in God by which harts are purified comforted and quieted whiles that the holy Ghost poureth loue and the knowledge of God into them maketh man as it were one thinge and one spirit with God so that his affection is set vpon the same thinge he willeth and desireth the same thinge he seeketh and loueth the same thinge that God doth Neither standeth the case otherwise here then it doth betweene two frendes which beare good wil one to an other and agree one with an other in all thinges Hereof it commeth that a man in this kingdome of God is perfect mercifull pitifull and bountifull toward his neighbour seeing that he knoweth by the instinct of the holy Ghost that God is of the same affection toward him and toward all men and doth poure forth his goodnes plentifully Such affection of God no man can know by the lawe but onely by the spirit and word of the Gospell None therefore shal obtaine
wherefore he hath humbled himselfe to vs and taken vpon him that nature which is best knowne and most familiar vnto vs to wit euen our owne Here he looketh for vs here he will receiue vs he that will seeke him here shall fynde he that will aske here shall be heard here is the throne of grace and the true mercy seate from which none is driuen or thrust which with true faith resorteth vnto it They which do here neglect him as though he were made man for nought and in the meane season do without a mediatour praie vnto God who hath created heauen and earth they shall pray in deede but none shall helpe them they shall crie but none shall heare them The third thing which is here set forth vnto vs to beleeue is that Marie the mother of Iesus is a virgine The mother of Iesus a Virgine This Paule affirmeth when he sayth that he was made of a woman not of a man as other are wont This is that one man which was borne onely of a woman He would not say of a virgine Why Paule rather saide that Christ was made of a woman thē of a virgine for that a virgine is not a name of nature but a woman signifieth a sex and certein condition whereunto it belongeth to be with childe and to bring forth that is to do the partes of a mother Seeing therefore that Marie was a mother in deede she is rightly called a womā For she brought forth fruite vnto vs which belongeth to a mother and not to a virgin although she brought it forth alone without the meanes of man wherein she was declared both a singular virgin and woman But because it is of greater importaunce to the Apostle and vnto all vs that Marie is a woman and thereby the mother of Christ then that she is a virgine for that this is onely an ornament vnto her but in that she was a woman she brought forth him which is saluation vnto all for this cause I say the Apostle calleth her rather a woman then a virgine Neither was it considered in choosing her that she was a virgine but that she was a woman for that she being a virgine became a mother Why it behoued that the mother of Christ should be a virgine the cause was for that it behoued that Christ should be borne without synne and therefore without the commixtion of man For of the seede of a sinfull man nothing could be borne but that which is defiled with synne but it behoued that Christ should be that blessed seede whose blessing should be poured forth vpon all as the maner of the diuine couenant required Whereupon it is gathered that Christ could not be borne of the seede of man for that all men are by nature vnder the curse For how should blessing be promised to come vnto all by Christ if all were not subiect to the curse Forasmuch then as the couenant of God promised to Abraham did require these two thinges both that Christ should be the true sonne of Abraham that is his seede his true flesh and blood that also he should be borne pure from synne this meane was inuented that he should of Marie being verie woman and the daughter of Abraham be borne verie man and the right ofspring of Abraham and also that he should be borne without the commixtion of man a virgine being conceiued with child by the onely meanes of the holy Ghost that being full of blessing he might deriue the same vnto all beleeuers So was the couenant of God fulfilled on either side and it came to passe that Christ became both the true seede of Abraham and yet free from all contagion of Adam and is also the author of eternall blessing to thē that beleeue Wherefore although Marie be holily to be reuerenced by the name of virgine yet by no comparison greater reuerence is due vnto her then by the name of woman for that her most holy members inasmuch as she was a woman were aduaūced vnto this dignitie that they were as meanes toward the fulfilling of the holy couenant of God and by them he was brought forth which was to put awaye all curse from them that beleeue in him that so he might be both the blessed seede of Abraham and the blessed frute of the wombe of Marie Vnto which benefite the onely virginitie had not bin sufficient yea it had bin euen vnprofitable The fourth thing whereof the present place of the Apostle doth admonish vs is that Christ hath satisfied the Lawe for vs. Which he also witnesseth of himselfe Matth. 5 I am not come to destroye the Lawe but to fulfill it It was needful that christ should fulfill the Lawe for vs. This also the reason of the couenant requireth for if by this seede of Abraham all men must be deliuered from the curse it is necessarie that by it the Lawe be fulfilled For as men are by nature the children of wrath and subiect to the curse so it must needes be accursed whatsoeuer they doe for it is before proued at large that he which is euell himselfe can worke nothing that is good likewise that we can do nothing that God will approue vnles we our selues be approued of him before and seeing that the Lawe requireth the heart which can not be performed of them which are not as yet regenerate by the spirit it must needes be that all the sonnes of Adam are giltie of transgressing the Lawe and vnles whereas they themselues are not able an other to wit Christ should performe that which the Lawe requireth and so satisfie the Law for them they should altogither perish by the curse of the Law But when as Christ going about to shewe that the heart is required of the Lawe did condemne the workes which proceeded not from a heart that is godly and consenting vnto the Lawe he was accused of the Pharisees that he was come to destroie the Lawe Because therefore he would take awaye this false opinion of himselfe he sayd Thinke not that I am come to destroy the Lawe for I am not come to destroie but to fulfill the Lawe yea and I will giue a spirit vnto them that be mine which shal iustifie their heart by faith and incline it vnto true good workes The same is vsuall with Paul also who Rom. 3 when he had reiected the workes of the Lawe and extolled faith aunswering such an obiection saith Do we then make the Lawe of none effect God forbid yea we establish the Lawe For we teach that the true fulfilling of the Lawe is by Christ The like also is wont to be obiected to vs as though we did forbid good workes when we disallow monasteries with their workes teach that they must first by faith become good and approued of God whereby they may afterward do true good workes by which both their flesh may be chastised and their neighbours edified Here we must note moreouer that the Lawe
can be fulfilled of no man but of him which being free from the Lawe is no more vnder it We must accustome our selues also to the maner of Paules speeche that we may know assuredly who is vnder the Lawe Who be vnder the Law and who is not vnder the Lawe As many therefore as worke good workes because the Lawe hath so commaunded being brought thereunto either with feare of punishmēt or hope of reward are vnder the Lawe and are compelled to do good thinges and to be honest being not brought hereunto of their owne voluntarie will Wherefore the Lawe hath dominion ouer them whose seruaunts and captiues they are Now such are all men that are not yet regenerate by Christ which euerie one may easily learne with himselfe by experience euerie mans own conscience shewing it vnto him We all finde our selues so affected that if no Lawe did vrge vs both the feare of punishment and hope of reward were awaye and it were plainly free for vs to do what we list we would do altogether those thinges that are euell and omit the thinges that are good especially either tentation mouing vs or occasion prouoking vs. But now forasmuch as the Law stayeth vs with the threatninges and promises thereof we do oftentimes abstaine from euell thinges and do those thinges that be good howbeit we do them not for the loue of goodnes and hatred of euel but onely for feare of punishment and respect of reward wherefore being left wholy to our selues we are seruaunts of the Lawe neither do we heare it any otherwise then seruaunts do their hard and cruell maister They which are not vnder the Lawe described of what sort they be But they that are not vnder the Lawe that is are not so against their wills in subiection vnder the dominion thereof they of their owne accord do good workes and abstaine from euell being neither terrified with the threatninges of the Law nor allured with the promises thereof but euen for that they do of their voluntarie will beare a loue to honestie and hate that which is dishonest and are also from their heart delighted with the Lawe of God so that if there were no Lawe made notwithstanding they would desire to liue no otherwise then the Lawe commaundeth as to shun those thinges that be euell and applie themselues to honest studies and exercises They that are such are sonnes whom not nature but that onely blessed seede of Abraham that is Christ could make such renuing by his grace and spirit the heartes of them that beleeue in him What it is not to be vnder the Law Wherefore not to be vnder the Lawe is not to be free from the Lawe that they may do those things that are contrarie thereunto and omit those thinges that are good but it is to do good thinges and abstaine from wicked thinges not through compulsion or necessitie of the Lawe but by free loue and with pleasure euen as if no Law commaunded them and their owne nature brought them hereunto as in deede it doth howbeit the new nature of the spirit A similitude not that olde nature of the flesh For as there is neede of no Lawe for the body which may compell it to eate to drinke to digest A similitude to sleepe to go to stand to sit and to do the other workes of nature for that it is ready to do them of it owne nature when the case so requireth and when it is meete without all respect either of reward or punishment and may not vnfitly be said as concerning these thinges not to be vnder a law notwithstanding thereupon nothing lesse foloweth then that it doth therefore abstaine from such workes vnto which in deede it so much more applieth if selfe as they are lesse commaunded and are more naturall vnto it After the same sort altogither doth the godly man behaue himselfe concerning the workes of godlines he is caried to the doing of them by that his new nature of the spirit albeit there were no lawe at all and all both hope of reward and feare of punishment were awaye This onely is the true libertie of a Christian man and the deliueraunce of him from the lawe whereof Paul speaketh 1. Tim. 1 The Lawe is not giuen vnto a righteous man Which is as much as if he had said A righteous man of his owne accord doth good thinges and abstaineth from euell hauing no regard either of reward or of punishment The same thing also he meaneth by that saying Rom. 6 Ye are not vnder the Lawe but vnder Grace that is ye are sonnes not seruaunts Ye liue holily being compelled or enforced with nothing but of your free and of it selfe ready will To the same effect pertaineth that saying also Rom. 8 Ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the Spirit of adoption of the sonnes The Lawe maketh a fearfull that is a right seruile and cainish spirit but Grace giueth the free spirit of sonnes like vnto Abels by Christ the blessed seede of Abraham Whereof the 51. Psalme speaketh Stablish me with thy free spirit Whereupon in the 118. Psalme Christian people are said to be of a free will Moreouer Christ hath so fulfilled the Lawe that he onely of all mankynde hath of his owne accord satisfied it being with no thing compelled or enforced thereunto neither is any other able to do the same vnles he receiue it of him and by him And therefore Paul saith here He was made vnder the Lawe that he might redeeme them which were vnder the Lawe The fifte thing therefore that Paul here commendeth vnto vs to be beleeued Why Christ was made vnder the Law is that Christ for our sake was made vnder the Lawe that he might deliuer vs from the bondage of the Law and of vnwilling seruaunts make vs free sonnes whereupon he saith That he might redeeme them which were vnder the Lawe that is might deliuer them from the Law ▪ Now he deliuereth from the Lawe by the meanes aforesaid not by destroying or vtterly abolishing the Lawe How Christ deliuereth frō the Law but by fulfilling it and giuing a free spirit which shall do all thinges willingly without any respect either of the threatninges or the promises of the Lawe no otherwise then if there were no lawe at all giuen and is caried thereunto of his owne nature After which sort Adam and Eue were effected before they had synned How the spirit of libertie is obtained But by what meanes is this spirit giuen libertie gotten No otherwise then by faith For he that truly beleeueth that Christ came for this cause that he might deliuer vs from the Lawe and that he hath deliuered him already he I say hath in deede receiued the spirit of libertie and doth verily obtaine that which he beleeueth for both faith and this spirit of sonnes come togither Whereupon Paul sayth here that Christ hath deliuered
that be his and the iudgement which we haue deserued he taketh vpon himselfe he suffered the punishment due vnto vs willingly making himselfe subiect to death and the curse that is to eternall damnation no otherwise then if he had transgressed the whole Lawe and had more then all deserued the sentence thereof against transgressours when as he did not onely not breake the Lawe but himselfe alone fulfilled it yea and fulfilled it when as he ought nothing to it so that he suffered otherwise then he deserued in two respects both for that he had ought nothing to the Lawe if he had not obserued it and also for that moreouer he most diligently obserued it so that if the Law had had especiall dominion ouer him yet had he come in no daunger thereof But on the other side whereas we suffer we suffer by double right both for that by the transgression of the Lawe we haue deserued all the punishment thereof also for that if we had deserued nothing yet being creatures we ought to be obedient to the will of our Creator Hereof it now plainly appeareth what this meaneth that Christ was made vnder the Lawe Why Christ was made vnder the Law that he might redeeme them which liue vnder the lawe for our sakes for our sakes I say and not for his owne he performed that and that of no necessitie but of his great loue toward vs and thereby he hath declared his vnspeakeable both goodnes and mercy toward vs being made accursed for vs that he might deliuer vs from the curse of the lawe He willingly made himselfe subiect to the iudgement of the lawe did himselfe beare the sentēce pronounced against vs that as many of vs as do beleeue in him might be free for euer Whereby marke what an incomparable treasure faith bringeth vnto thee By fayth we enioy an incomparable treasure whereby thou enioyest Christ and all his workes that thou mayst trust vnto them no otherwise then if thou thy selfe hadst done them For Christ did them not for himselfe whom surely they could profit nothinge he hauing no neede of any thinge but by them he layd vp the treasure of saluation for vs whereunto we should trust and being made blessed might enioye it With which fayth also the spirit of the sonnes commeth which beareth witnes with our spirit that we are the sonnes and heires of God What should God nowe adde vnto these How can a mynde hearing these thinges containe it selfe that it should not loue God againe with a most ardent affection and be most sweetely delighted in him What in any wise maye come to be done or suffered which thou wouldest not willingly take vpon thee with exceeding ioye and most high prayse of God with a reioycing and triumphing mynde Which mynde if thou wantest it is a certaine argument of a faint or surely a dead fayth for the greater thy fayth is so much more ready also and willinge is thy mynde to those thinges which God either sendeth or commaundeth This in deede is the true deliueraunce from the Lawe and the damnation of the Lawe that is from synne and death which deliueraunce commeth to vs by Christ Yet not so that there is nowe no lawe or death but that they do not now trouble the beleeuers any thinge that is they are as though they were not For the Lawe can not conuince them of synne neither can death confound them but by fayth they most happily passe from synne and death to righteousnes and life Here Munkes Nunnes c were to be exhorted if there were as yet left any place with them for counsell and admonition that they would obserue their ordinaunces How mens ordinances ceremonies c. are to be obserued ceremonies prayers apparell and such like as Christ obserued the lawe by which meanes surely they should bring vnto them no damnation That is that they would set the faith of Christ in the first place and commit the rule of their heart vnto him acknowledgeing that by that fayth onely they do obtaine righteousnes and saluation and that all their ordinaunces workes do auaile nothing hereunto Againe that they would make themselues subiect to them of their owne accord in no other respect then that by them they might serue their neighbours and subdue the arrogancie of the flesh But now seing they are occupied in them with this double erroneous opinion as though they were necessarie to saluation and righteousnes and if they did not obserue them they should grieuously synne they are vnto them a most certaine destruction nothing but delusion and synne whereby with their great affliction they draw vnto hell where they shall fully suffer the vexations and torments vnder the Abbat the deuell which being miserable and foolish men they haue here begon For all their life doth vtterly disagree with the fayth of the sonnes and that which belongeth onely to fayth to wit to iustifie and saue vs they attribute to their workes Wherefore these men can not both thus sticke vnto their ordinances and therewithall haue faith which suffereth it selfe to be addicted to no certaine workes but what thinges soeuer the Lord either sendeth or commaundeth or the necessitie and neede of our neighbour requireth it suffreth and doth them with great willingnes ioy These he that is endued with faith counteth his workes hauing in the meane season no regard of Masses or fasting which some appoint to certaine dayes of choise of apparell of meates of persons of places and such like yea he greatly disalloweth of these inasmuch as they trouble Christian libertie These thinges shall suffize to haue bin spoken concerning the exposition of this place of Paul where about the matter it selfe required to spend so many wordes forasmuch as the nature of faith is so vnknowen For vnles thou do well vnderstand the nature of faith thou shalt perceiue nothing or very litle in the writinges of Paul Verse 6. And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts which cryeth Abba Father Here we see verie plainly that the holy Ghost commeth vnto the Saincts by no workes but by faith alone for Paul saith And because ye are sonnes God hath sent forth the Spirit 〈◊〉 Sōnes beleeue when seruaunts onely worke sonn̄es are free from the Lawe seruaunts are held vnder the Lawe as appeareth plainly by those thinges that are before spoken But how commeth it to passe that he saith Because ye are sonnes A question God hath sent forth the Spirit c. seeing it is before said that by the comming of the spirit we are chaunged from seruaunts vnto the state of sonnes so that the spirit must be first sent vnto vs before we are sonnes But here as though we could be sonnes before the comming of the spirit The answer he sayth Because ye are sonnes c. To this question we must aunswere that Paul speaketh here after the same sort that he
in daunger by too much honger and watching or the true puritie of life by ouermuch abstinence from matrimoniall companie but we must vse these thinges with knowledge that is with conuenient wisedome and discretion that they may not any whit hurt but alwayes edifie Whereupon Paule 1. Cor. 7. expressely admonisheth maried folkes that they abstaine not ouermuch from mutuall companie lest that they be tempted of Satan In all these therefore in fastings watchings labours chastitie c the Apostle would prescribe and appoint no rule lawe or measure which the councels of the Pope and Monkes do but the meane or measure to be obserued in them he left free to euerie mans knowledge and discretion that euerie one may consider with himselfe how much or long he must labour fast watch or abstaine to this ende that the flesh may be camed and made obedient to the spirit In long suffering in kindnes in the holy Spirit What the two former are the Apostle hath at large sufficiently declared Rom. 2. Gal. 5. But whereas he saith In the holy Spirit it may be vnderstood after two sorts either that he speaketh of the holy Ghost God himselfe or that he meaneth by the holy spirit the true force and maner of a spirituall life as though he would admonish in this maner Beware of an hypocriticall spirit which wil be counted for a holy spirit through a meruelous shew and craftie counterfaiting of spirituall thinges when it is in deede an vncleane prophane and an euell spirit and bringeth in nothing but sects and heresies A true spirituall life But liue ye in the true holy spirit which is giuen of God which giueth and maintaineth vnitie one mynde heart and affection whereof he speaketh also Eph. 4 Endeuour to keepe the vnitie of the spirit in the bond of peace They therefore which perseuer in the same true faith mynde and sentence behaue themselues as the ministers of God in the holy spirit being truly spirituall and liuing a spirituall life For a syncere spirituall life which is led by the assistaunce of the holy spirit of God is also led in the vnitie of myndes the hearts by faith being affected after the same sort In loue vnfained in the word of truth As he set the holy spirit against heretikes and false Prophets so he setteth vnfained loue against slouthfull and sluggish Christians who albeit they haue the same meaning and mynde in the true spirituall life as concerning opinions of doctrine yet are they remisse colde and faint in loue So he setteth the word of truth against them which abuse the word of God and interpret it according to their owne affectiōs that thereby they may get them a name and profit For as false spirits do contemne the word of the Scripture and preferre themselues before it so these do in deede boast of the word and wil be counted maisters of the Scripture but by their interpretations do peruert the sense and meaning thereof Against these Peter speaketh If any man speake let him speake as the wordes of God that is let him take heede that he be certaine that those wordes which he speaketh be the wordes of God and not his owne vaine imagination Now Paule calleth that here the word of truth which that is syncere word of God The word of truth not which is vnsyncere fained which forasmuch as it is ours is falsly called the word of God For that which we call the true right word the Hebrewes call the word of truth In the power of God In spirituall functions matters of saluation we must do nothing but that which we are certain that God worketh by vs. Of this power Peter also speaketh 1. Pet. 1. If any man minister let him do it as of the abilitie which God ministreth And Paule Coloss 1 Whereunto I also labour and striue according to his working which worketh in me mightely Againe Rom. 15 I dare not speake of anything which Christ hath not wrought by me to make the Gentiles obedient c. Christians must be certaine that they are the kingdome of God and do nothing at all especially in spirituall functions and those thinges that pertaine to the saluation of soules whereof they are not certaine that it is not they which worke but God that worketh by them For in the kingdome of God it is meete that God alone do speake commaund do dispose and worke all thinges This Christ ment wen he said Matth. 5 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen as the author of them which doth them and not you By the armour of righteousnes on the right hand and on the left by honour and dishonour c. This armour he describeth more at large in the Epistle to the Ephesians Thessalonians He rehearseth there the girdle of veritie The spiritual armour of a Christian the brest plate of righteousnes the shoes of preparation to preach the Gospell the shield of faith the helmet of saluation c. This armour of righteousnes he calleth in his Epistle to the Ephesians the armour of God both are to this ende that he may turne Christians from corporall and prophane armour and admonish them that they are a spirituall people and therefore must be furnished with spirituall armour wherewith they must alwayes fight a spirituall fight with spirituall enemies which here he rehearseth and sheweth that they do assaile vs both on the right hand and on the left The enemies of Christians which assaile them on the left hand On the left hand he setteth dishonour euell report and that we are counted as deceiuers vnknowen dying chastened sorrowing poore hauing nothing For all these thinges come vnto Christians they are openly defamed being reproched to their face and by infamie falsly accused and railed on counted as deceiuers and followers of most wicked trades They are as vnknowne although noble all refusing to be friends with them because of the perilous confession of the name of Christ yea it manie times commeth to passe that they that were their most familiar friends are ashamed of them for that they haue so euell a report and are verie ill spoken of among the chiefe richest wisest and mightiest of the world They are dying that is as sheepe appointed to the slaughter they looke for death euery moment by reason of the great hatred and enuie which the euell beare toward them being alwayes persecuted of the chiefe of the world They are chastened for it often times falleth out that they are striken and beaten and do by other discommodities trie how they are enuied of the world and how great indignation the mightie of the world beare against them They are as sorrowing for all outward thinges are against them and the whole world giueth many causes of griefes vnto them They are as poore for there is no man of the world which will giue them any
thing euerie man is ready to hurt and endamage them Neither do they possesse any thinge for although all thinges be not taken from them at once yet are they in that state that they daily looke for it Against these aduersities as enemies assailing vs on the left hād it is needfull that we be fortified fensed with the armour of God lest that we either despeire or faint The armour of God Now this armour is a sure and inuincible faith continuall consolation and exhortation of the word of God and a liuely hope and vndouted expectation of the helpe of God When being furnished with these we suffer all thinges patiently standing stedfast in our dutie we declare our selues the syncere ministers of God which the false Apostles and hypocrites can neuer do although they faine that they serue God On the right hand he setteth glorie praises Where against Christiās must be defēded with spirituall armour on the right hand that we are counted true knowne do liue are not killed do reioyce enriching many possessing all thinges For it alwayes falleth out that there be some which make account of Christians and reuerence them among whom they are well reported of and counted true in doctrine wherefore some are not wanting which ioyne themselues vnto them and do openly pretend friendship with them freely pronouncing them to be the ministers of God Neither do they die so oft as they are brought into daunger and being chastened are not alwayes killed Finally it commeth to passe by the consolation of the spirit that they do then most of all reioyce when they are in greatest affliction For their heart reioyceth in God which ioy bursteth forth and vttereth it selfe in wordes workes and gestures And albeit they be poore in corporall substaunce yet are they neuer famished with hunger but with the word of God do enrich verie many in spirit stand not in neede of any thing although they haue nothing for all thinges are in their handes for that all creatures must serue the beleeuers as Christ sayth To him that beleeueth all thinges are possible These things albeit they be the excellent giftes of God notwithstanding if the feare of God should be absent euen they should be turned into enemies vnto vs and therefore is it needefull that we be strongly fensed against them with the armour of God lest that they make vs waxe proud or insolently puffe vs vp A Christian man therefore is meruelously free and addicted to nothing but to God alone he setteth God onely before his eyes he endeuoureth to come straight vnto him by the midle and hie waye betweene those thinges which assaile on the right hand and on the left so that he is neither throwen downe by aduersitie nor puffed vp by prosperity but vseth both most rightly both to the glorie of God and profit of his neighbours We must sayth the Apostle liue such a life while it is the time of grace and of the liuely light of the Gospell lest that while this daye shineth we worke not and that shall haue shined vnto vs in vaine This is the true ministerie of God which onely he alloweth wherein he graunt that we may serue him and that most dutifully Amen A SERMON OF D. MARTIN LVTHER CONCERNING TENTATION Matth. 4. Verse 1. THen was Iesus led aside of the spirit into the wildernes to be tempted of the Deuell 2. And whē he had fasted forty daies and fortie nights he was afterward hungrie 3. Then came to him the tempter said if thou be the sonne of God commaund that these stones be made bread 4. But he aunswering said it is written Man shall not liue by bread only but by euerie word that proceedeth out of the mouth of God 5. Then the Deuell tooke him vp into the holy Citie and set him on a pinacle of the temple 6. And said vnto him If thou be the Sonne of God cast thy self down for it is written that he will giue his Angels charge ouer thee with their hāds they shal lift thee vp lest at any time thou shouldest dash thy foote against a stone 7. Iesus said vnto him it is written againe Thou shalt not tempt the Lord thy God 8. Again the Deuell tooke him vp into an exceeding hie mountain shewed him all the kingdomes of the world and the glorie of them 9. And said to him All these will I giue thee if thou wilt fall downe and worship me 10. Thē said Iesus vnto him Auoid Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the Deuel left him and behold the Angels came and ministred vnto him THis text hath therefore bin appointed to be redde in the beginning of the solemne fast which hath hitherto bin commaunded for fortie dayes that the example of Christ being commēded to Christians they might thereby be prouoked to keepe that fast so much more religiously which surely was nothing but a vaine trifle First for that no mā is able to follow the example of Christ who liued without any meat fortie dayes and so many nights Christ rather followed the example of Moses herein then gaue vnto vs any example to follow Moses receiuing the Lawe was fortie dayes fortie nights in the mount Sinai without meat so lōg time would Christ also fast cōming to bring publish a new law Againe this fasting is a peruerse thing inasmuch as it was ordained of men For albeit Christ fasted fortie dayes yet haue we no word of his whereby he hath commaunded vs also to do the same He did many other thinges beside notwithstanding he will not haue vs also to do them those thinges that he hath commaunded vs to do those thinges I say we must endeuour to do that thereby we may obey his wil. A most wicked abuse of fasting But the most pestilent thing of all herein was that we tooke vpon vs and vsed fasting as a good and meritorious worke not to tame the flesh thereby but to satisfie for synnes and to procure the fauour of God vnto our selues Which wicked opiniō made our fasting so foule filthie and abominable before God that no feastings bankets gluttonie and dronkennes are so filthie and detestable before him it were better to drinke and bibbe daye night then so to fast And although this vngodly wicked intent had not defiled our fasting but that it had bin ordained for chastising that body Fasting must be left free neuertheles forasmuch as it was not left free that euerie one might haue taken it vpon him of his owne accord but was enforced by the lawes of man so that most which fasted fasted against their willes and with a grudging mynde it could not be but vaine and vnacceptable to God I speake not what other hurt it did in women with child in yong children in the weake and aged Wherefore we will more rightly consider this text and see what maner
thou fynde comfort in thy conscience and say with Micheas VVho is such a God as thou Mich. 7. that pardonest wickednes castest all our synnes into the bottome of the sea Whosoeuer take not away synnes they are no Gods but idols whereupon he sayeth rightly that none is like vnto our God For other gods will fynde and not bring godlines but the Almightie God doth not finde it but bring it wherefore thou must not forthwith despeire if thy consciēce trembleth and feeleth synne For the more defiled that thou art so much the sooner doeth the Lord poure in his grace if so be thou be repentant and thirstest after it A great part goe so farre that they saye they merit grace whiles they dispose them selues thereunto which is as they interpret whiles they do that which lyeth in them and also that they doe satisfie for their synnes But it is not so The Scripture teacheth vs that it is God that taketh away synne and casteth it into the bottome of the sea We shall not put away synnes by our workes neither shall we be iustified of our selues God himselfe and none but he shall do the thinge of his meere grace as Esay sayth I am euen I am he onely Esa 43.25 that for myne owne selfes sake doe take awaye thine offences and forget thy synnes so that I will neuer thinke vpon them more And so must thou beleeue otherwise thou shalt neuer obtaine a ioyfull conscience Wherefore when as Peter sayd I am a synner he saide right It is true in deede there were causes why he might be afrayde of himselfe and humble himselfe but he ought not to refuse God but most willingly receiue him Wherfore when thou shalt feele thy synne like as Peter did and shalt perceiue that thou wouldest now flie from God then is it neede that thou do forthwith turne thy selfe and come more and more vnto him For if God should goe away and would not take away thy synne would not come vnto thee nor seeke thee yet the more thou perceiuest thy selfe a synner the more hast thou oughtest to make vnto him which see thou marke well and lay it vp in a myndefull memorie For as Sainct Peter doeth here so all consciences do which are terrified of synnes and would flie from God seeke an other god do not thou leaue so but come boldly and ioyne thy selfe neerer vnto God Otherwise if one goe away to seeke workes and helpe of an other god he is then found like the foolish Virgines which while they goe to get themselues oyle are in the meane season shut out But what doeth Christ when Peter so humbleth himselfe and by reason of his great feare and terrour desireth the Lord to depart from him did he leaue him in such desperation of himselfe No truly but he comforteth him saying thus Feare not from hēce forth thou shalt catch mē This is a ioyfull word God susteyneth the faithfull both in body spirit whereby weake heartes receiue comfort Now therefore that God hath a care for vs yea euen in those thinges that pertaine to the body ye see by this that he giueth Peter so many fishes he maketh him also so full and rich in spirit that he ought to bestow some of his plenty vpon others He maketh him a fisher both in body and in spirit in body for that he taketh many fishes which he may sell but in spirit he is a fisher of men For he hath the Gospel whereby other men must be brought to God by him and the kingdome of Christ be increased Loe it commeth to passe that where men beleeue the Lord giueth so much as succoureth and helpeth all men The faithfull man outwardly helpeth the needy with his substaunce and goods And from within he breaketh forth teacheth other and enricheth them also inwardly For such a man can not hold his peace but is enforced to shew and declare to others how he is delt with as it is in the 51. Psal Make me a cleane heart O God and renue a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me O giue me the comfort of thy helpe againe and stablish me with thy free Spirit Then shall I teach thy wayes vnto the wicked and synners shal be conuerted vnto thee And in an other Psalme also Dauid sayeth I beleeued Psal 116.10 and therefore will I speake Which is thus much in effect when I beleeue I knowe God and tast of his goodnes then I consider the case of other men and go and declare such knowledge and goodnes of God vnto them We see therefore in this text howe carefull God is for them that be his and that he doth susteine them both in body and in spirit But if he doth sometime differre any thinge without all doute it is through the fault of our incredulitie or because we haue now new begon to beleeue For where faith is new and litle there is sometime small and sclender helpe that we may learne to know the Lord and to trust in him But when we haue gone so farre that we trust strongly in God then nothing can be wanting to vs then God poureth vpon vs both corporall and spirituall good thinges and so aboundant treasures that we may be able to helpe others This in deede is to enrich the poore and to fill the hungrie Thus much shall suffize concerning this text A SERMON OF D. MARTIN LVTHER CONCERNING TRVST IN GOD IN PENVRIE AND DISTRESSE Marc. 8. Verse 1. IN those dayes when there was a verie great multitude and had nothing to eate Iesus called his disciples to him and said vnto them 2. I haue compassion on the multitude because they haue now cōtinued with me three dayes and haue nothing to eate 3. And if I send them awaye fasting to their own houses they would faint by the waye for ome of them came from farre 4. Then his disciples aunswered him whence can a man satisfie these with bread here in the wildernes 5. And he asked them how many loaues haue ye and they said seuen 6. Then he commaunded the multitude to sit downe on the ground and he tooke the seuen loaues and gaue thankes brake them and gaue to his disciples to set before them they did set them before the people 7. They had also a few small fishes and when he had giuen thankes he commaunded them also to be set before them 8. So they did eate and were suffised and they tooke vp of the broken meate that was left seuen baskets full 9. And they that had eatē were about 4. thousand so he sent them awaye I Hope dearely beloued that ye doe well vnderstand the meaning of this text For your vnderstanding is sufficiently well grounded in these mysteries so that ye doe easily perceiue what good is to be looked for in the Gospell and what is prescribed vnto vs therein namely the true nature and qualitie of
bodely seeing but he spake of the spirituall seeing whereby all Christian heartes did behold him before he was borne For if Abraham saw him vndoutedly many other of the Prophets in whom the holy Ghost was saw him also And although this seeing saued the holy Fathers and Prophets yet did they alwayes with most inward and heartie affection desire to see Christ in the flesh also as is commonly shewed in the Prophets Wherefore the Lord sayth here vnto his disciples which sawe him both in the flesh and in the spirit Blessed are the eyes which see those thinges that ye see As if he said Now is the acceptable yeare and time of grace The matter which is now in hand is so weightie and precious that the eyes are worthely said to be blessed which see it For now was the Gospell preached openly and manifestly both by Christ himselfe and also by his Apostles whereupon he here calleth them all blessed which see and heare such grace Of which grace I haue preached much a long time vnto you I would to God ye did keepe that which I haue spoken thereof fresh in memorie When the Lord spake these thinges a certaine Lawyer start vp shewing himselfe as though he had bin some thing who tempting the Lord sayth Maister what shall I do to inherit eternall life This lawer was endued with wisedome and not vnskilfull of the Scriptures which euen his aunswere doth declare yet in this place he is proued a foole yea he is brought vnto shame and ignominie For Christ taketh awaye all his glorying euen in one worde He was of this mynde that he had obserued the whole Lawe and that he was a certaine chiefe one in respect of other as vndoutedly he was and thought himselfe sufficient worthy by reason of his godlines and learning to be conuersaunt with the Lord. But what doth the Lord in this case the text folowing declareth And he said vnto him what is written in the Lawe how readest thou And he aunswered and said Thou shalt loue thy Lord God with all thine heart and with all thy soule and with all thy strength and with all thy mynde and thy neighbour as thy selfe Then he said vnto him Thou hast aunswered right do this thou shalt liue Me thinkes that the Lord gaue this good mā a hard lesson he dealeth verie straitly with him it may seeme to some that he should haue spared him a litle he putteth him to shame opēly before all he proueth that he had done nothing who notwithstanding thought that he had done all thinges He asked what he should do but I thinke he had enough and ouermuch to do if he had bin able to do more then he was If I had time manie things might be spoken of these two commaundements For they are the chiefe and greatest commaundements in Moses on which the whole Lawe and all the Prophets do hang as Christ himselfe sayth in Matthew Matth. 22.40 Notwithstanding we will entreat somewhat of them If we consider all the commaundements of Moses they haue respect altogether vnto loue For this commaundement Thou shall haue none other gods in my sight we can no otherwise declare or interpret then Thou shalt loue God alone Deut. 6.4.5 so Moses expoundeth it in Deuteronomie where he sayth thus Heare O Israell the Lord our God is Lord onely And thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might from whence the Lawer tooke his aunswere But the Iewes vnderstand this commaundement so that they thinke it to extend no further then that they should not set vp nor worship idols And if they can say and witnes in mouth that they haue one God onely and do worship none but him they thinke they haue obserued this commaundement After the same sort did this Lawer vnderstand it but that was an euell and a wrong vnderstand thereof How the first cōmaundement is to be vnderstood and obserued Howbeit we must otherwise consider vnderstād this precept Thou shalt haue none other gods in my sight Thou it sayth with all that thou art but especially it requireth all thine heart soule and strength It speaketh not of the toung not of the hand not of the knees but of the whole man what soeuer thou art and hast That no other God may be worshipped of me it shal be necessary that I haue the true and only God in myne heart that is I must loue him frō myne heart so that I do alwayes depend on on him trust in him repose my hope in him haue my pleasure loue and ioy in him and daily remember him Euen as otherwise if we take pleasure of any thinge we say it doth me good inwardly at the heart And if any speaketh or laugheth and doth it not in good earnest neither from his heart we are wont to say Thou laughest in deede but it cōmeth not from thine heart The loue of the heart in the Scriptures signifieth a vehement speciall loue which we ought to beare toward God They which serue God with mouth hands and knees onely are hypocrites neither hath God any care of them For God will not haue part but the whole The Iewes did outwardly abstaine from idolatrie and serued God alone in mouth but their heart was farre remoued from him being full of diffidence and vnbeleefe Outward they seemed to be verie earnest in seruing God but within they were full of idolatrie Whereupon the Lord said vnto them Matth. 23 VVoe be to you Scribes and Pharisees hypocrites for ye are like vnto painted sepulchers which appeare beautifull outward but are within full of dead mens bones and of all filthines So are ye also For outward ye appeare righteous vnto men but within ye are full of hypocrisie and iniquitie These are those wicked ones which glorie of the outward thinge which go about to iustifie and make themselues good by their owne workes after the maner of this Lawer Consider how great the pride of this asse was he commeth forth as though he could not be blamed or rebuked of the Lord he thought yea it seemed vnto him that the Lord would here commend and praise his life before the people He thought not to learne any thing of the Lord but he sought onely his owne commendation he would willingly haue had Christ to set forth his praise toward whom the eyes of all were bent and who was an admiration to all So all hypocrites do outwardly they pretend excellent The qualitie of hypocrites great and weightie workes they say that they haue respect neither of glorie nor praise but within in their heart they are full of ambition and wish that their holines were knowen to the whole world shewing a goodly signe of their religion by the byting of their lippe if they heare any speake thereof But our Sauiour Christ sheweth here no kyndnes or gētlenes to this Lawyer inasmuch as he putteth him to shame
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
grieuous to be borne but my burden is not so grieuous it is light and tolerable ye may easily beare it Our wisemen saye now that the yoke of Christ is more grieuous then the yoke of the Lawe was and they alleage the fift chapter of Matthewe But Christ dothe there interprete the Lawe how it ought to be vnderstood he doth not make lawes but sayth that murders and adulteries proceede from an euell and vncleane heart And so he doth onely expounde the Lawe of Moses and prescribeth not any lawes there Why the yoke of Christ is saide to be easie But the yoke of Christ is therefore easie and his burden light because he taketh awaye not onely ceremoniall and mans lawes but euen the whole lawe the curse synne death and what soeuer maye come vnto vs from the Lawe all this Christ taketh awaye from me and endueth me with his spirit by the motion and instinct whereof I doe gladly willingly and with pleasure performe all the duties of the Lawe It is therefore also called easie sweete and light for that he himselfe helpeth vs and taketh part of the burden if we be not of strength sufficient It appeareth in deede grieuous and intolerable to the world but it is otherwise when there is one ready to ease the burden It is a common saying it is good to sing with a fit compainō you two will easily beare the burden although one alone were not of strēgh sufficiēt to beare it Thus much shall suffize for the exposition of this Gospell **** A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON THE FEAST OF S. PHILIP AND IAMES Iohn 14. Verse 1. IEsus said vnto his disciples Let not your heart be troubled ye beleeue in God beleeue also in me 2. In my Fathers house are manie dwelling places if it were not so I would haue tould you I go to prepare a place for you 3. And if I go to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may ye be also 4. And whither I go ye know and the waye ye knowe 5. Thomas said vnto him Lord we know not whither thou goest how can we then knowe the waye 6. Iesus said vnto him I am the Waie the Truth and the Life No man commeth vnto the Father but by me 7. If ye had knowne me ye should haue knowne my Father also and from hence forth ye know him and haue seene him 8. Philippe said vnto him Lord shew vs thy Father and it suffiseth vs. 9. Iesus said vnto him Haue I bin so long time with you and hast thou not knowne me Philip he that hath seene me hath seene my Father how then sayest thou Shewe vs thy Father 10. Beleeuest thou not that I am in the Father and the Father is in me The wordes that I speake vnto you I speake not of my selfe but the Father that dwelleth in me he doth the workes 11. Beleeue me that I am in the Father and the Father is in me at the least beleeue me for the verie workes sake 12. Verely verely I say vnto you he that beleeueth in me the workes that I do he shall do also and greater then these shalhe do for I go vnto my Father 13. And whatsoeuer ye aske in my Name that will I do that the Father may be glorified in the Sonne 14. If ye shall aske any thing in my name I will doe it The summe of this Gospell 1 IN this Gospell is contained a comfort against offence that tempteth vs through the crosse and persecution 2 Without the merit of Christ no man commeth to glorie Therefore he sayth In my Fathers house are many dwelling places For many are elect frō euerlasting of God the Father which notwithstanding can not come vnto glorie without Christ 3 The Disciples beleeued in Christ yet did they not vnderstād that he should come vnto glorie by death Wherein we must marke that fayth being vnperfect in the Apostles and Disciples of Christ is a comfort vnto vs if we rest vpon the foundation Christ 4 In Philip we see a verie grosse fayth for he will see and know by experience Wherefore Christ sayth If ye will not beleeue my wordes at the last beleeue the workes that the Father is in me and I in the Father 5 These wordes I say vnto you he that beleeueth in me the workes that I do he shall do also c. shew that Christ shall reigne in vs when he is glorified with the Father 6 And thus we see that in all this Gospell Christ requireth nothing els of them that be his but fayth The exposition of this Gospell IN the beginning of this Gospell Christ declareth wherefore he came and what office he executeth which is properly the preaching of the Gospell to wit that he is he which prepareth dwelling places with the Father and wil when he commeth againe receiue vs vnto himselfe Moreouer he sayth that he is the way the truth and the life which he afterward more plainly expresseth when he sayth No man commeth vnto the Father but by me Also when he sayth If ye had knowne me ye should haue knowne my Father also Hereunto moreouer pertaineth that which he sayth vnto Philip He that hath seene me hath seene my Father This is the chiefe and the greatest thing in this Gospell vnto which all are to be referred Hereof we ought to learne that we are not iustified by our owne strength neither saued by our owne merits but are sanctified by the spirit of Christ and saued by grace that Christ is the way leading to saluation We will discusse and examine this Gospell throughout as God shall giue vs grace These wordes the Lord spake vnto his Disciples after his Supper when he was now about to depart from them Forasmuch as he had said many thinges vnto them of his departure and passion they were after a sort troubled and terrified wherefore the Lord beginneth louingly to comfort thē saying Let not your heart be troubled As if he would say I perceiue that my departure dothe grieue you and that ye are therefore troubled But seeing it can not be otherwise be not discomforted there is no cause why ye should therefore be troubled I will come againe vnto you Notwithstanding ye shall see many thinges in me before whereat ye wil be offended they shal crucifie me and vnworthely handle me But be not ye troubled because of these thinges be not afrayde it wil be better shortly after the will of the Father is such Howbeit flesh can not do otherwise but be offended if it seeth Christ to be crucified it byandby reuolteth from him it beleeueth him not neither counteth him for a Sauiour Which also it doth when it seeth holy men suffer persecution to be afflicted and tormented for then it thinketh that God hath no care of them Against this offence Christ aforehand confirmeth his Disciples and sayth Ye beleeue in God beleeue also in
also for that they had seene the miracles whereby he gaue testimonie of the Sonne and had heard the voyce of the Father from heauen This is my beloued Sonne in whom I am well pleased heare him All these thinges did greatly increase faith in the Disciples hearts notwithstanding they did not yet vnderstand what they should doe and what ende concerning the matters of Christ was to be hoped for Set before you an example hereof in Abraham Although in faith a sonne was conceiued vnto him neuertheles he was yet ignorant that he must be offered Neither did faith manifestly shew it selfe when a sonne was giuen vnto him So was it also with the Disciples although they had faith notwithstanding they wanted as yet triall of their faith Now nothing trieth faith better then the crosse and persecution If Abraham had not bene commaunded to offer his sonne he had had no triall of his faith When as the Apostles did suffer persecution they then had a tast and triall of their faith As longe as we may liue without tentation we thinke that we are endued with a strong faith but if any aduersitie commeth to vs on any side we byandby trie what faith we rested vpon Wherfore S. Paul sayth Rom. 5 VVe reioyce in tribulations knowing that tribulation bringeth forth patience patience experience experience hope and hope maketh not ashamed After the same sort Salomon also sayth in the Prouerbs As siluer is fined and golde tryed in the fornace Pro. 17.3 so doth the Lord trie the harts Such a triall is made by the crosse and persecution when we are as it were crucified according to our old Adam by which crucifying our faith is tried and according to this trial of faith our flesh mortified the spirit encreasing in the knowledge of Christ And then is our flesh truely mortified when we suffer the will of God to beare rule in vs which is then done when we submit our selues to his will howsoeuer he dealeth with vs renouncing our owne This S. Paule will haue vs to doe when he sayth thus Rom. 12 I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashiō not your selues like vnto this world but be ye chaunged by the renuing of your minde that ye may proue what that good and acceptable and perfect vvil of God is When Thomas thus confesseth that he is ignorant whither the Lord goeth neither knoweth the way the Lord doth not rebuke him with a sterne countenance neither by and by casteth him of nor driueth him frō him he calleth him not either a grosse asse or oxe as we are wont to handle the weake but aunswering him very gently Christ the way the truth and the life sayth I am the vvay the truth and the life I sayth the Lord am the way by which the father is gone vnto albeit I be slayne I cary them that beleeue and are my sheepe on my shoulders to the Father no other way beside this leadeth vnto heauen He that walketh not this way goeth out of the way from the Father I also am the truth For I am the light which lightneth the worlde and I teach true doctrine and make true Christians Moreouer I also am the life for it is I that quicken he that beleeueth in me shall not dye This as I sayd before is to teach the Gospell rightly that is to shew the true and right way which leadeth vnto eternall life When the Disciples knew not the way that leadeth vnto glory the Lorde making no delay affirmeth vnto them that he is that way As if he should say If ye desire to know the way to glory seeke not the strength light and righteousnes of creatures but looke vnto me for I am the way the truth and the life although I must be put to death although I am vile and of no reputation according to the outward appearance neither let this offend you that they which be mine are subiect to persecutions The right way to the father is found in me let none remoue you from this perswasion Therefore he sayth moreouer No man commeth vnto the Father but by me As if he should say No man can come to the Father by his owne strength or merits The lawe terrifieth the conscience that it can not goe to the Father the word of Christ which iustifieth vs by the righteousnes of Christ bringeth vs to the Father Whereupon followeth that which he afterward sayth If ye had knovvne me ye should haue knovvne my Father also For as no man commeth to the Father but by the Sonne so no man knoweth the Father but by Christ the Sonne First the Fathers will is not knowne to wit that he wil saue vs vnles we see it in Christ He which is in the bosom of the Father hath reuealed it vnto vs. Secondly the Father is not beleeued For reason by it selfe doth not vnderstand that it receiueth any thing of God Wherefore it is needefull that Christ declare that bountifulnes and goodnes vnto vs. A troubled conscience flieth the Father neither can it abide to commit it self vnto him But they that are iustified by the word of Christ do not any more contemne the Father neither flie him as the Israelites did but stande before him as Moses and are enlightened with diuine light that they may know the power of God and mercie of the Father Hereupon commeth trust and confidence in him hereby we knowe that we receiue all thinges at his handes and looke for all as well spiritual as corporal things of him All these we must acknowledge to be receiued by faith reason can not attaine vnto them For it endeuoureth to obtaine God by her owne strength and merits but that endeuour is in vaine Wherefore when it is not able to come to the knowledge of God by her owne strength it vtterly denieth God and sayth that there is no God After when it seeth vncleannes in her workes it despeireth and is in most great distres But when we are iustified by foolish preaching we come to the knowledge of God the Father as soone as we beleeue the word of Christ and so we trie the power of the Father in afflictions and aduersities although they be euen great This was shadowed forth in that that the people of Israell could not abide to heare the voice of God but desired that Moses might speake vnto them Where Christ also was figured that he should make intercession for vs to the Father and be our mercy seat For nature is more weake fraile then that it can abide to talke with God Wherefore he hath giuen vnto vs this his Sonne a Mediatour in whom and by whom we must haue to doe with him When as the Lord so louingly and gently dealeth with Thomas and sheweth vnto him howe he must come to the Father to wit by the Sonne and that the