they say or what they affirme For to what ende tendeth this thy immoderate cry He that will enter into life let him keepe the commaundements c. in which wordes thou shalt not shew the way to attaine righteousnes for descend a litle into thy selfe and examine thy selfe diligently then shalt thou fynde thy selfe to haue bin in time past conceiued and borne in synnes and to liue in the same nowe and not to be able to performe that which the lawe requireth Why therefore doest thou seduce other with vaine wordes saying be thou righteous and thou shalt be saued which is to no purpose neither foloweth there any frute thereof the waye being not shewed by which we attaine to iustification I heare the wordes well what things the lawe requireth but how shall we attaine vnto abilitie to fulfill them Then speakest thou to me againe and saiest thou must doe good workes But how shall I stand before the iudgement of God if I haue long and much wrought good workes and am righteous before men as thou teachest me howe shall I be certaine that I seeme such a one to God also For here my hearte and conscience be ready to witnes the contrarie against me True doctrin concerning Christian righteousnes Howbeit I should haue bin thus taught of thee as Paul commonly teacheth that righteousnes must proceede from faith vnfayned and before all thinges the mercy seate must be layd hold of from whence all thinges that are wanting in vs are to be taken And so in deede these wordes keepe the commaundements of God are rightly vnderstood For the lawe requireth perfect righteousnes in thee being of force as well before God as before men thou hauing obtained this goe forth into the companie and assembly of men and exercise loue and doe good workes By this order and meanes something is brought to passe and such sayinges of the Scripture are fulfilled For so man doth that which the lawe requireth first before God not by his owne strength or vertues How a Christian is perfectly righteous but by Christ without whom we can doe nothing before God and secondly by his owne endeuour before men And he is now perfectly righteous inwardly by faith in Christ and outwardly also by his workes yet so that there is place amōg men for mutuall pardoning of offences Therefore the righteousnes of Christians doth much more consist in forgiueing then in their owne workes Those vaine praters doe peruert the order of this doctrine and without preaching of forgiuenes doe teache that workes onely are to be vrged Loe thus Sainct Paul reprehendeth the errour and ignoraunce of them which speake much of the lawe and repete it in daily sermons Vaine teachers and yet they themselues doe not vnderstand or shew the waye how the lawe must be fulfilled knowing nothing so wel as to babble forth and often to repete these wordes that the lawe the commaundements are to be kept if thou wilt be saued good workes must be done c. As they do at this daye fill all bookes with such confusion of wordes and in all their sermons vtter nothing els then such vaine babbling which they themselues vnderstand not But they neuer saye worde of those thinges whereof Paul here speaketh namely of the summe of Christian doctrine how loue must flowe out of a pure heart a good conscience and faith vnfayned they say no more but keepe the commaundements They leueling at the true marke do neuer hit it therefore they corrupt and fulsifie all thinges loue the heart the conscience c. For the head of the fountaine is wanting that is syncere fayth which if it be not right and sound all thinges must needes be corrupt which shall flow and proceede from it And what soeuer they teach it is a conceit of their owne imagination and like to delusions not vnlike also to those thinges that are seene through a lattis or glasse which resemble the colour of the cleere glasse and yet in deede are not of that colour They thinke that God will regard them when they liue so before men as it seemeth good to their obscure opinion But if God were of that opinion he might then haue well kept still Christ and the Gospell For what neede or necessitie should moue him to send Christ from heauen who should purchase that vnto vs with his precious blood which we our selues haue before with vs He surely should be the foolishest of all men which would poure forth a precious treasure which no man needeth Thus thou seest how these men teach their owne dreames whereof they themselues know or haue tried no certainty neither doe any thing els but fill men with errours being not able to declare how that which they teach is to be attained vnto They draw men vnto workes whereby they confirme them in their olde nature and custome out of which they were to be drawen These truly are grieuous and odious men and not vnworthely verie sharpely accused and reprehended of Paul and it appeareth that they were of no small authoritie and estimation seeing that he pronounceth of them that they were called and would be counted doctours of the Lawe and farre greater and worthier then the Apostles themselues Wherefore we must endeuour to lay vp and print this text euen in the bottom of our heart for it is excellently well ordered and is pure and perfect doctrine teaching how we must be righteous before God and men as the Lawe requireth that these three maye be as it were conioine in vs namely a pure heart a good conscience and fayth vnfayned and that our life may flow out of all these and be occupied and led in them then haue we attained and fulfilled the meaning of the Lawe Howbeit we must most diligently take heede and endeuour to draw Christ vnto the Lawe who is the ende and fullfilling of the Lawe and our righteousnes and fulnes before God which we fynde not in our selues and without fayth shall neuer fynde albeit the Lawe be taught and often repeted without vnderstanding and knowledge And these thinges maye suffize to haue bin spoken at this present for the exposition of this place ⸪⸪⸪ ⸪ A SERMON OF D. MARTIN LVTHER OF THE QVESTION OF THE PHARISEES AND aunswere of Christ concerning giuing tribute to Cesar Matth. 22. Verse 15. THen went the Pharisees tooke counsell howe they might tangle him in talke 16. And they sent vnto him their disciples with the Herodians saying Maister we know that thou art true and teachest the waye of God truly neither carest for any man for thou considerest not the persone of men 17. Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Cesar or not 18. But Iesus perceyued their wickednes and said Why tempt ye me ye hypocrites 19. Shew me the tribute mony And they brought him a penie 20. And he said vnto them Whose is this image and superscription 21. They said vnto him Cesars Then
other of litle and therefore is it meete that euery one haue regard of him selfe and gouerne his owne body according to the present doctrine of Paule whereas he sayth Take no thought for the flesh to fulfil the lustes thereof that is obey the wisedom therof so farre that ye deny not the necessary things which it requireth but graunt it not those things which it requireth to the fulfilling of the lustes thereof more then necessitie to pleasure onely If a better rule of moderation could haue bene giuen beside this Paule would not haue concealed it Hereby thou seest that the popish ordinaunces Popish ordinaunces forbidding the eating of flesh contrary to the Gospell which forbid the eating of flesh and certaine meates are quite contrary to the Gospell Which Paule hath plainly foretolde 1. Tim. 4 The Spirit sayth he speaketh euidently that in the latter times some shall depart from the faith shall giue heede vnto spirits of errour doctrines of deuils which speake lyes through hypocrisie forbidding to mary and commaunding to abstaine from meates which God hath created to be receiued with giuing thankes No man surely can deny that these wordes doe briefly reproue the orders of Monkes and sacrificing Priestes so cleare and manifest are both these wordes and also their preposterous religion Moreouer thou seest here also godly Reader that Paul doth not teach that dotage womanly holines of certaine which choose vnto them selues certaine dayes wherein to fast to certaine Sainctes one to this an other to that all which are blinde proceedings and builded vpon their owne workes True religion is without choyce of meates and dayes all the life long to vse modestie and sobrietie For seeing that these must be the armour of light and it is requisite that all our life be vndefiled and chast it behoueth vs surely neuer to put of this armour but we must be found alwayes sober temperate watching labouring and praying But those doting holy ones one day tast nothing but bread water afterward three whole moneths they daily be drunken and eate excessiuely euen vntill they be not well in their wits Others fast so that at the euening they eate no meate but in the meane season they make them selues drunke with drinking Who is able to rehearse all their dotages and all their works of darkenes all which proceede from hence for that foolish men consider regard the worke not the vse of the worke they make of armour a glasse they are altogither ignorant whereunto it is profitable to fast and abstaine they are like vnto him which caried a sword to this ende that he might looke vpon it and knew not how to vse it when he was beaten These thinges may suffize to haue bene spoken for the exposition of this text A SERMON OF D. MARTIN LVTHER WHEREIN IS TAVGHT HOW THE FAITHFVLL ought to reioyce in God let their patient mind be knovvne vnto men Philip. 4. Verse 4. REioyce in the Lord alway againe I say reioyce 5. Let your patient mind be knowne vnto all men The Lord is at hād 6. Be nothinge carefull but in all thinges let your requests be shewed vnto God in praier supplication with giuing of thanks 7. And the peace of God which passeth all vnderstanding shall preserue your harts minds in Christ Iesus THis text in deede is but short neuertheles it doth most plentifully abound with right Christian doctrine instructing first howe we ought to behaue our selues toward God secondly how toward our neighbours saying first Reioyce in the Lorde alway Ioy in the Lord a frute of faith without which there is no true ioy but sadnes feare This ioy is a frute of faith most certainly following it as Paule witnesseth Gal. 5 where he sayth The frute of the Spirit is loue ioy peace longe suffering gentlenes goodnes faith meekenes temperancie c. Neither can it be that that hart should reioyce in the Lorde which hath not yet beleeued in him Whereupon it commeth to passe that where no faith is there can be nothing but feare trembling horrour and sadnes as often as such either remember God or heare him named yea hatred and enmitie of God remaineth in such harts the cause whereof is for that the hart voyd of faith findeth it selfe defiled with sinnes wherby it douteth not but that it hath deserued the vengeance of God that sinnes can not but be hated of God which is iust so when it doth not beleeue that God will be mercifull and fauourable vnto it how can it not but detest all memorie of him so farre is it of that it can reioyce in the Lord the reuenger of sinnes These two things the knowledge of sinne and of the vengeance of God prepared for sinnes are in the hart of the vnbeleeuer which hart as it is vnbeleeuing so hath it no hope of pardon and therefore what other thing can these thinges worke in it but cause it to be troubled cast downe and alwayes fearefull and greatly terrified and to thinke that the vengeance of God doth euery moment hang ouer it that so that may be verified which Salomon sayth Pro. 28.1 The vngodly fleeth when no man pursueth him And that which is sayd Deut. 28 The Lord shall giue thee a fearefull hart and thy life shall hang in dout before thee If a man will much perswade such a hart to haue ioy in the Lord he shall doe euen as if he perswaded the water that it should burne like vnto the fire for it can cast none of this ioy it alwayes feeleth in conscience that the reuenging hande of God is heauie vpon it Whereupon the Prophet sayth Psal 32. Be glad O ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart for this ioy in the Lorde can not be but in the righteous and them that are vpright in hart And therefore it is manifest that this part of Scripture was writtē not to sinners but to the righteous Saincts Sinners must first be shewed how they may be deliuered from sinnes and may obtaine God to be fauorable vnto them which when they haue learned and so obtained it followeth that they do of their owne accord reioyce in the Lorde being deliuered from remorse of conscience But if any demaund how one may be deliuered from remorse of conscience and haue God mercifull vnto him that is declared before at large and shall hereafter be copiously spoken of How a man may be deliuered from remorse of conscience and be assured of Gods fauour He which seeketh to haue a free and glad conscience and God gentle and fauourable let him not begin at his owne workes as the deceitfull Papists teach onely tormenting consciences and increasing the wrath of God but let him despeire of him selfe and of all his owne workes let him embrace God in Christ hauing a sure faith in the Gospell that he shall receiue whatsoeuer it promiseth But the
how goodly an order doth Paul here instruct a Christian man First he teacheth him to be glad and ioyfull in the Lord by faith secondly to shew himselfe meeke and gentle to all his neighbours And if thou say how can I do that without losse or hinderance he aunswereth The Lord is at hand If thou againe obiect But what if men persecute me and euen bereue me of that I haue He addeth be nothing carefull but let thy petitions be shewed vnto God Where if the flesh againe murmur what if in the meane season I be oppressed and spoiled he concludeth that there shal be nothing lesse the peace of God shall preserue and keepe thee whereof I must now entreat somewhat The peace of God By the peace of God is not meant here that peace whereby God is peaceable and quiet in himselfe but that which he giueth vnto vs and poureth into our heartes euen as also it is called the word of God which he giueth vs that we may preache it and beleeue it So when he giueth this peace vnto vs it is called the peace of God euen because we haue the same with him when in the world notwithstanding we suffer affliction Now this peace passeth all vnderstanding reason and knowledge of man which is not so to be vnderstood as though man can not at all perceiue or know it for if we haue peace with God truly it must be felt in our heart and conscience otherwise our heartes and myndes could not be preserued by it but it is thus to be vnderstood ▪ When tribulation commeth vpon them which know not to flie vnto God with prayer and supplication but trust to their owne wisedome and care whereby they seeke peace but that which reason is able to know which is that whereby tribulation taketh an end and is chaunged with outward tranquillicie this peace doth not passe reason but is agreable vnto it inasmuch as it is sought and found out of it Wherefore they that are voyd of fayth are exceedingly disquieted and troubled vntill according to the reason of the flesh they obtaine this peace by heardly deliuering or ridding themselues of aduersitie not regarding whether they bring that to passe by force or by crafte as he that hath receiued a wound seeketh to haue it healed The peace which the faithfull enioy c. But they that reioyce syncerely in the Lord it is sufficiēt for them that they know that they haue God fauourable vnto them and haue assured peace with him they abyde willingly in tribulation being nothing carefull for that peace of reason by the remouing of outward troubles but they endure them valiantly looking to be strengthned inwardly by faith taking no care whether the aduersities which they suffer shall remaine a short or a long time whether they shal be temporall or cōtinuing neither are disquieted with caring what ende they shall haue They cōmit all things to God seeking not to know when how where or by whom he wil giue them quietnes Wherefore God againe sheweth them this fauour that he maketh the end of their triall to be such and with so great commoditie as no man could either suspect or wish for Loe this is that peace of the crosse the peace of God the peace of conscience true Christian peace which maketh that a man outwardly also as much as is in him liueth quietly and peaceably with all men troubleth no man This peace reason is not able by any meanes to know or comprehend that a man vnder the crosse may haue quietnes of minde and ioy of heart and peace euen in the very inuasion of his enemies this is the gift and worke of God knowen to none but to him that hath it and hath tried it Whereas Paul said Rom. 15.13 Now the God of hope fill you with all ioy peace in beleeuing that which he calleth in these wordes peace in beleeuing he calleth in our present text the peace of God Moreouer Paul signifieth in these wordes that whosoeuer will reioyce in the Lord by faith and be meeke and of a patient minde toward all by loue the Deuell vndoutedly is against him The Deuell laboureth to hinder and stay the godly proceedings of the faithfull and will raise vp some crosse that he may driue him from so Christian a purpose wherefore the Apostle will haue euerie one to be prepared against this assault of Satan and to place his peace there where Satan can not trouble it namely in God and not thinke how he may cast of the crosse but suffer the aduersarie to take on and rage as he list he in the meane season patiently looking for the Lord that he comming may make an ende of aduersitie and trouble for by this meanes his mynde heart and conscience are preserued and kept in peace Neither can patience endure where the heart is not confirmed with this peace for that he only which hath this peace doth throughly perswade himselfe that God is fauourable vnto him carefull for him and maketh no accompt what chaunceth vnto him from creatures Moreouer let no man vnderstand here the heartes and mindes to be the will and knowledge of nature but as Paule himselfe interpreteth the heartes and mindes in Christ Iesu that is such as we haue in Christ of Christ and vnder Christ These are the heartes and mindes which faith and loue cause with which they that be endued do behaue themselues most godly toward God and most louingly and gently toward their neighbour Toward God they so behaue themselues that they beleeue in him and loue him with their whole heart and are also most ready with their whole heart and with all their cogitations to do those thinges which shal be acceptable to God and their neighbours as much as yea more then they are able Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines erecting a false hope there against by the deuises and imaginations of men wherewith the minde is seduced that it may seeke to be comforted and holpen of it selfe or other creatures which if it do surely he hath drawne such a man from the care of God and wrapped him in his owne vaine care Thus hast thou godly reader out of this short text a most plentifull instruction of Christian life how thou must liue toward God and thy neighbour namely that thou must beleeue that God is all thinges vnto thee and thou againe must be all thinges vnto thy neighbours that thou must shewe thy selfe such a one to thy neighbour as God hath shewed himselfe to thee that thou must receiue of God and giue to thy neighbour All which are contained in faith and loue the whole summe of all Christianitie A SERMON OF D. MARTIN LVTHER CONCERNING THEM THAT BE VNDER THE Law and them that be vnder Grace Gal. 4. Verse 1. THen I saye that the heire as long as he is a childe
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
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
which strengthneth the knowledge that God hath taught him to wit that God is nothing els but a Sauiour abounding with grace who will be fauorable and mercifull to all them which call vpon him in this his Sonne Therefore the Lord sayth moreouer Verely verely I say vnto you He that beleeueth in me hath euerlasting life I am that breade of life Your Fathers did eate Manna in the vvildernes and are dead This is that bread vvhich cōmeth dovvne from heauen that he vvhich eateth of it should not die I am that liuing bread vvhich came dovvne from heauen if any man eate of this bread he shall liue for euer and the bread that I vvill giue is my flesh vvhich I vvill giue for the life of the vvorld In these wordes the soule findeth a table daintily furnished whereby it may stake all hunger For it knoweth assuredly that he that speaketh these wordes can not lye Wherefore if it commit it selfe confidently vnto him and cleaue to the word it resteth vpon him and so departeth not from this goodly table This is that supper to the preparing whereof the heauenly Father killed his oxen and fatlings and hath bidden vs all vnto it The liuing breade whereof the Lorde here maketh mention Christ the liuing bread whereon we must feede by faith is Christ him selfe whereby we are so fedde If we lay hold but of a morsell of this bread in our harts and keepe it we shall be satisfied for euer neither can we euer be plucked from God Moreouer such an eating is nothing els but to beleue in the Lord Christ that he is made vnto vs of God as Paule sayth 1. Cor 1. wisedom righteousnes sanctification and redemption He that eateth this meat liueth for euer Wherefore by and by after this text when the Iewes were at contention about these his wordes he sayth Verely verely I say vnto you Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you VVhosoeuer eateth my flesh drinketh my blood hath eternall life I vvill rayse him vp at the last day Manna which the fathers did eate in the desert as Christ here sayth could not saue from death but this bread maketh vs immortall If we beleeue in Christ death shall not hurt vs any thing at all yea there is no more death This the Lord meaneth by these wordes in an other place where he sayth to the Iewes Verely verely I say vnto you Ioh. 8.51 if a man keepe my word he shall neuer see death where it is certaine that he speaketh of the word of faith and of the Gospell But some man may say that holy men die notwithstanding An obiectiō for Abraham the holy Prophets are dead as the Iewes sayd vnto him I aunswere The death of Christians is onely a sleepe The aunswer as the Scripture also commonly calleth it for a Christian tasteth seeth no death that is he hath the feeling of no death For this Sauiour Christ Iesus in whom he beleeueth hath ouercome death that afterwards he shoulde not feele or tast it but death is vnto him onely a passage and gate to life as Christ him selfe witnesseth Ioh. 5 Verely verely I say vnto you he that heareth my vvord beleeueth in him that sent me hath euerlasting life shall not come into condemnation but hath passed from death to life Wherefore the life of a Christian is merie and on euery side replenished with ioy and the yoke of Christ is easie sweete But that it semeth heauy and grieuous vnto vs this is the cause for that the Father hath not yet drawne vs hereupon it commeth to passe that we take no pleasure thereof neither is the Gospell comfortable vnto vs. If so be that we would lay vp the wordes of Christ well in our hart they would be vnto vs an exceeding comfort And thus ye haue heard howe we must feede on this breade which came downe from heauen that is on the Lord Christ to wit by faith which we then do when we beleeue in him that he is our Sauiour The whole chapter out of which this text is taken commendeth vnto vs nothing els but spirituall meat For when the multitude followed Christ that they might againe eate and drinke which the Lord him selfe signifieth he taketh occasion of the corporal meat which they sought almost through the whole chapter speaketh of spirituall meat as he sayd The wordes which I speake are spirit and life Wherby he would signifie that he therfore fed them that they should beleeue in him as they did eate the bodily meat so they ought also to feede of the spirituall Here let vs weie and marke this that the Lord doth so gently and graciously apply him selfe to vs and offer him selfe in such gentle wordes that it ought worthely to moue our hartes to beleeue in him to wit that that bread was therefore giuen for vs inasmuch as it was behouefull that he should tast death and suffer hellish paines Also should beare sinnes which he neuer had committed as though he had committed them and had bene his owne and he did also the same willingly for our sakes and tooke vs as brethren and sisters The will of the heauenly Father This if we beleeue we doe the will of the heauenly Father which is nothing els but to beleeue in his Sonne so be saued As Christ him selfe sayth a litle before This is the will of him that sent me that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life It now therfore appeareth that he that hath faith doth the will of God and eateth of this heauenly bread As Augustine sayth What doost thou prepare thy mouth beleeue and thou hast eaten Of this spirituall supper the whole new Testament speaketh but especially in this place of Iohn The Sacrament of Christes body blood is a certaine testimonie and pledge of this true supper whereby we ought to strengthen our faith and to be assured that this body and this blood whereof we feede in the Sacrament deliuereth vs from synne death Satan and all euell But how may a man perceiue and know How a man maye know whether he be called to this spirituall supper that he also doth pertaine to this heauenly bread and is called to this spirituall supper let him consider the case in his owne heart which if he fynde so affected that it doth as it were feele a sweetenes in the promise of God and is vndoutedly perswaded that he is of the companie of them which pertaine to his supper he is assuredly such a one in deede For as we belteue so commeth it vnto vs. Such a man hath also by and by a regard of his neighbour Charitie towarde our neighbour the frute of true faith and helpeth him as his brother careth for him giueth vnto him lendeth him comforteth him briefly doth no otherwise to him then he
prayer consisteth the Psalmes and other prayers of the Scripture For commonly in the Scripture vessels signifie wordes for that our meaninges are contained in wordes as in a vessel and by wordes are vttered and receiued as out of a vessell as wine water burning coles and such like are contained in vessels and taken out of vessels So by the cuppe of Babylon Apoc. 17. the doctrine of men is vnderstood and by the cuppe wherein the blood of Christ is dronke the Gospell Furthermore burning coles What is signified by the burning coles whereon the incēse was layde whereupon the frankincense was layde signifie giuing of thankes and rehearsing of benefites in prayer which we are wont to do in making supplication For that by fierie coles benefites are signified it is manifest euen out of the 12. to the Rom. where the Apostle reciteth the saying of Salomon Prouerb 25 If thine enemie hunger feede him if he thirst giue him drinke for in so doing thou shalt heape coles of fire on his head And benefits may be rightly called coles of fire forasmuch as they inflame the heart with loue although it be cold In the Lawe it was prohibited to laye the frankincense vpon any other coles but them that were of the altar of the Lord which signifieth that we must not rehearse our own good deedes in prayer as that Pharise did Luc. 15 but onely the benefits of God bestowed vpon vs in Christ He is our altar We must giue thankes to God by Christ by him we must offer for the benefits receiued by him we must giue thākes and make mention of them in prayer for the increasing of our faith This Paule teacheth Coloss 3. where he sayth Do all thinges in the name of the Lord Iesus giuing thankes to God the Father by him For God can not suffer that thou shouldest glorie of any thing els in his sight which he declared in a type or figure Leuit. 10 where we read that Nadah and Abihu the sonnes of Aaron were taken and consumed of the flame from the altar of God because they burned incense taking other fire then of the altar of the Lord. The workes of Christ only are acceptable to God wherefore for these onely we must both giue thankes and reioyce in prayer The petitiōs made in prayer signified by the incēse layd on the burning coles The incense signifieth the petitions made in prayer For petitions are whereof prayer consisteth and which ascend vnto God according as Paul sayth Let your petitions be shewed vnto God wherein he seemeth to haue considered and interpreted them as a sauour ascending from the censer As though he had said when ye will burne incense sweete and acceptable vnto the Lord make that your petitions be shewed vnto God with supplication and giuing of thankes this incense and this sauour as it is most sweete vnto God so doth it ascend straight vnto heauen like vapoures of smoke and entreth euen vnto the throne of God And as burning coles do giue a strong sauour and make it ascend vpward so the memorie of the benefites of God which we rehearse by giuing of thankes and whereof we do as it were aduertize God and our selues doth make prayer stedfast and bold which cheerefully and gladly ascendeth into heauen without which truly prayer fainteth is cold and of no force Wherefore whosoeuer thou art before thou pray with faith and effectually they heart must be inflamed with the memorie of the benefits which God hath bestowed vpon vs in Christ But perhaps some man will demaund how our petitions be shewed or become manifest vnto God seeing that they be not onely knowne vnto him before we praye but he also doth send vs that which we aske Whereunto I aunswere the Apostle adioyned this that he might teach of what sort true prayer ought to be We must not praye at aduenture but be certainly perswaded that we shal be heard of God to wit assured and hauing confidence and trust in God which passeth not away into the winde neither is made at aduenture as their prayer is which pray and haue no regard whether God heareth or not yea rather beleeue that he doth not heare which vndoutedly is not to praye or to aske of God but to tempt and mocke God For if any man did desire money of me whom I certainly knew not to perswade himselfe that he should receiue it I could not suffer such an asker of whom I might assure my selfe to be mocked how much more is God offended at our much crying out and babbling when we do continually babble much crie out do not thinke at all whether he heareth vs. Learne therefore here How our petitions are shewed vnto God that they petitions must be shewed vnto God that is that thou must so aske that thou dout not that they petitions be knowne and accepted of God and beleeue certainly that thou shalt obtaine what soeuer thou doest aske with which faith if thou be endued it shall so come vnto thee in deede For as we belteue so it commeth vnto vs. Wherefore as the smoke carieth the sauour vpward from the censer so faith carieth the petitions of the beleeuers into the sight of God whereby we assuredly beleeue that our petitions shall come vnto God and that we shall vndoutedly obteine those thinges that we aske Paul by these wordes be shewed did vndoutedly meane that which is eftsoones in the Psalmes God hath heard my petition Giue eare Lord vnto my prayer and such like Hereof Christ speaketh Matth 21 and Mar. 11. Whatsoeuer ye shall aske in prayer if ye beleeue ye shall receiue it And Iames saith chap. 1 Aske in faith and wauer not for he that wauereth shall receiue nothing of the Lord. Who may not now hereof perceiue that that much babbling and crying out which is made commonly through the world in monasteries is a mocking and deluding of God The prayers of these if they may be called prayers are aboundantly shewed before men for they crie out and babble too much but there is no regard of them with God they are not knowne of him neither come they vnto his eares that is he doth by no meanes heare them for that they do not beleeue or are assured that their crying out or much babbling is heard of God wherefore as they beleeue so do they receiue It was time therefore long since that those mockinges and blasphemies of God should be abolished But if we praye as we are here taught there shal be nothing surely which we may not obtaine Why we oftētimes praie and receiue not Now we praye for many things continually and receiue nothing neither is it any meruell seeing we praye so that our petitions be not shewed vnto God for that we do not beleeue that they be manifest vnto him Wo to our diffidence and incredulitie And the peace of God which passeth all vnderstanding shall preserue your hearts and myndes in Christ Iesus In
And when consciences were vrged in confession they would not sticke to say Whatsoeuer was enioined vs we haue omitted nothing of it yea we haue giuen more then we were commaunded Miserable men reioyced that by this meanes they might prouide for them selues and therefore they pyned and afflicted them selues that they might be vnburdened of their sinnes yet did it preuaile them nothing For the conscience remained in dout as before that it knewe not how it stoode before God But if it were secure and quiet it fell into that which is worse to thinke that God hath respect vnto workes neither can reason doe any other but depend of works The Lord therfore is touched with affection of mercy toward that misery wherew t the seruaunt so entangled snared with sinnes is holden taking pitie vpon him doth forgiue and dimisse him Here is now set forth vnto vs what is the special office qualitie of the gospel how God dealeth with vs. When thou art so drowned in sinnes weariest thy self that thou mayst deliuer thy selfe from them the Gospell commeth to thee The preaching of the Gospell sayth Doe not so deare brother it preuaileth nothing although thou afflict and torment thy selfe euen til thou be mad thy works do not profit but the mercy of God shall deliuer thee who is touched with thy miserie for he seeth thee wrapped in calamitie wearying thy self that thou mayst deliuer thy selfe out of the myre yet art not able he I say hath regard vnto this that thou art not able to pay wherupon he forgiueth thee all and that of his meere mercie For he doth not forgiue thee the dette eyther for thy workes or merits but for that he taketh pittie vppon thy crie complainte and mourning and thy falling downe before his knees that is God hath respect to an humbled hart as the Prophet sayth Psal 51 The sacrifice of God is a troubled spirit a broken contrite hart O God shalt thou not despise Such a hart he saith as is broken and humbled which is not able to helpe it selfe but craueth the helpe of God and reioyceth in it such a heart is an acceptable sacrifice to God and he that hath it is in the right way to heauen Now God hauing shewed this mercy vnto him and taken pitie on his miserie ceasseth to followe his right and abrogateth it and sayth no more Sell whatsoeuer thou hast and pay the dette although he might go forward and say Thou must paye for this my lawe requireth which I will not haue abrogated for thy sake yet will he not deale with him by the lawe but chaungeth the lawe into grace and fauour taketh pittie on him and dimisseth him with his wife children and all his substance and doth also forgiue him the dette This is that which God suffereth to be preached by the Gospell vnto him that beleeueth is remitted not onely the fault but also the punishment and that of meere mercy not for any works sake For he that preacheth that by workes the fault and the punishment may be put awaie hath euen then denied the Gospell Mercy and merit cā not agree togither forasmuch as these two can not agree togither that God hath mercy on thee and yet that thou doest merit some thinge For if it be grace it is not merit but if it be merit then shall it not be grace but dette for if thou pay thy dette he sheweth thee no mercy but if he sheweth thee mercy thou doest not make payment Wherefore we must needes acknowledge his mercie toward vs we must receiue of him and beleeue in him which the Gospel here requireth After therefore that this seruaunt is thus humbled with the knowledge of his synne the word is exceeding comfortable vnto him wherein the Lord pronounceth him free and forgiueth him both the fault and the punishment Whom the preaching of the Gospell profiteth Whereby is also declared that it toucheth not sluggish hearts that feele no synne neither those that are caried with rashnes but onely such afflicted consciences as are pressed with the heauie burden of their synnes which do greatly desire to be deliuered from them of them God hath mercy and forgiueth them all Wherefore it behoued this seruaunt to receiue the word for vnles he had receiued it forgiuenes had profited nothing nay there had bene no forgiuenes at all It is not therefore enough that God suffereth remission of synnes and a golden yeare full of grace to be preached vnto vs but it is necessarie that we receiue and beleeue it in heart If thou beleeue thou art free from synnes This is the first part of a Christian life which both this place and diuers other in the Gospels do teach vs which consisteth properly in faith which alone hath to do before God whereby also is shewed that the Gospell can not be receiued but of a troubled and miserable conscience Herupon now may be inferred that they are plaine delusions whatsoeuer thinges are any otherwise taught concerning our workes and free will to wit that they put away sinnes and obtaine grace For the diuine maiestie alone beholding our miserie hath pittie vpon vs for the text sheweth manifestly that God pardoneth and forgiueth them that haue nothing and concludeth that we haue nothing left wherewith we may pay God Howsoeuer therefore thou hast free will in temporall matters yet thou hearest here that it is nothing before God Wherefore if thou desire to be deliuered from thy synnes thou must ceasse to trust in any of thy workes and must plainly despeire concerning them and flie vnto Christ pray vnto God for grace finally receiue the Gospell by faith Now followeth the other part wherein the felow seruaunt also is delt with This seruaunt now hath enough he saueth his body goods wife children c. and hath his Lord fauourable vnto him Wherfore he should surely be very foolish if he should now depart and do what he is able for the reconciliation of his Lord for his Lord might worthely say that he is mocked of him He hath neede therefore of no worke but that he receiue such grace fauour as is offered him so may he be of a good cheere giuing thankes to his Lord and dealing so with others as his Lord hath delt with him After the same sort is it with vs for when we beleeue we haue God fauourable mercifull vnto vs neither do we neede any thing more We must endeuour by our workes to profit our neighbour not seeke to obtaine Gods fauour but now it were time that we should forthwith die Notwithstanding if we must as yet liue still in the earth our life ought to be ordered so that we seeke not to obtaine the fauour of God by workes For he that doth this doth mocke dishonour God as it hath bin hitherto taught that God is to be sollicited so song by good workes prayers fastings such like vntill we obtaine
hearde more here we will now make an ende and call for the grace of God A SERMON OF D. MARTIN LVTHER VPON THE GOSPELL ON SAINCT MATTHIAS DAY Matth. 11. Verse 25. AT that time Iesus aunswered and said I giue thee thankes O Father Lord of heauen earth because thou hast hid these thinges from the wise and men of vnderstanding and hast opened them vnto children 26. It is so O Father because thy good pleasure was such 27. All thinges are giuen vnto me of my Father no man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne wil reueale him 28. Come vnto me all ye that are wearie laden I will refresh you 29. Take my yoke on you and learne of me for I am meeke and lowlie in hart and ye shall find rest vnto your soules 30. For my yoke is easie and my burden is light The summe of this Gospell 1 REason is not capable of the Gospell For as Paul 1. Cor. 2. sayth The natural man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned Wherefore when reason seeketh saluation in worldly wisedome and foolishnes it fyndeth it not 2 Christ calleth them children here which trust not to their owne wisedome and righteousnes but do beleeue onely 3 As children onely do obtaine saluation so the Father also can not be knowen vnles he be reuealed by Christ that is our wisedome doth not know God the father But when as through fayth we are taught and instructed in bearing the crosse then the power of God becommeth known vnto vs. Therefore also he afterward comforteth them vpon whom the crosse is layd saying My yoke is easie and my burden light The exposition of the text THis text toucheth as it were the verie pith and marrow of the Gospel Other places of Scripture wherein the miracles and doinges of Christ are rehearsed haue not so much cōfort as those in which those sermons of Christ to the people are conteined wherein he doth so louingly teach vs and allure vs to himselfe I am not so certaine of the fauour which I see shewed to others in working miracles as if I haue the plaine wordes before myne eyes It is a farre greater comfort also vnto me to heare such louing admonitions and allurements then the preaching of miracles Albeit they also confirme my fayth and are examples that as he hath holpen them so also he will helpe me Moreouer this Gospell entreateth of the knowledge of God the father and of Christ his sonne shewing also whereof such knowledge doth consist Now that the meaning thereof may be well knowne it is requisite to vnderstād aright these two words wisemen and children or babes But lest when we heare it we say this pertaineth nothing to vs it is spokē to others as the Iewes said to the Prophets which referred all thinges to the Gentiles the wordes going before do sufficiently shew vnto whom or of whom these wordes of Christ are spoken For before he speaketh of them that contemne the Gospell not vouchsafeing to embrace it whose dutie notwithstanding especially was to embrace it inasmuch as they would seeme alone to be them that were occupied in the word of God and were to be counted for the people of God Of such he sayeth thus Whereunto shall I liken this generation it is like vnto litle children which sit in the markets and call vnto their fellowes and say we haue piped vnto you and ye haue not daunced we haue mourned vnto you and ye haue not lamented Which the Lord applieth to himselfe and vnto Iohn the Baptist as if he would say we haue preached vnto you the Gospell Iohn with a certaine seueritie and austeritie but I with verie great clemencie and gentlenes But ye cōtemne our preaching and will not receiue it ye shall at the last feele without dout to your great euell what it is to despise the word of God This is verie true howsoeuer thou preachest to the people whether thou be fayre spoken or seuere gentle or vngentle they will alwayes seeme to haue some cause or other to complaine of thee These the Lord calleth here wise and men of vnderstanding to these the Gospell is hyd He meaneth not here those wise men which are truly wise in diuine matters For it is a great commendation if one be worthy to be called wise and prudent True wisedom is nothing els but the knowledge of God True wisedome what it is Prudence to wit when as I know what we must thinke of God and do vnderstand his will But prudence signifieth abilitie and knowledge to iudge of worldly thinges what is right or wrong which Paule often ioyneth togither especially in his Epistle to the Ephesians chap. 1. and in his Epistle to the Colossians chap. 1. Of such wisedome Christ speaketh not here but of worldly wisedome which puffeth vp men and excludeth the true wisedome of God We are all of this disposition by nature eftsoones to rise against the wisedome of God Humane or worldly wisdome That is called good by the instinct of humane wisedome which bringeth pleasure honour and profite but those thinges that are contrarie to these as affliction dishonour losse those are called euill For mans nature can seeke nothing els at all but those things that are his owne that which pleaseth and profiteth him that he doth especially like But that which displeaseth him he counteth the worst of all thinges although it be the best Wherefore as I haue saide the Lord speaketh here of those wise and prudent men which with their owne wisedom striue against the wisedome of God Worldly wisedome seemeth to it selfe to be so great that is it not content to rule onely these worldly and temporall thinges but taketh also vpon it selfe to haue the ouersight of heauenly things it alwayes sercheth out and imagineth some new thing euen in spirituall and diuine matters So mans owne wisedome hath inuented shauen crownes and cowles almost all that wherein the papacie consisteth euerie one hath chosen his proper worke to himselfe this man hath inuented this an other hath inuēted that and if this be abolished and doth not greatly please byandby they fynde out some other thing as alas we haue seene and do as yet see neither is there any measure in these trifles whereupon it commeth that we can hardly away with the word of God and the truth but are alwayes delighted to inuent some new thing For truly this is certaine as often as we ordaine a new worship of God contrarie to the word of God we are byandby blynded and fall from errour to errour then which calamitie none greater can come vnto vs. Wherefore Paule 2. Thess 2. sayth Therefore God shall send them strong delusiō that they should beleeue lies that all they might be damned which beleeued not the truth but
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