that Christ being raysed from the dead dieth no more death hath no more dominion ouer him For in that he died he died once to sinne but in that he liueth he liueth to God Likevvise thinke ye also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. Thus much concerning the first appearance Now we will speake somewhat of the second that is of the baptisme of Christ Three thīgs to be considered in Christes Baptisme In the baptisme of Christ three thinges are to be considered The first that the heauens were opened when he was baptized The seconde that the holy Ghost was seene in the likenes of a doue The third that the voice of the father was heard which sayd This is my beloued sonne in vvhome I am vvell pleased Whereas Christ vouchsaued to be baptised with water he hath hallowed baptisme made the water thereof holy that he which is baptized in his name might become likewise holy and cleane from sinne and might haue the heauens open Now Christ was not baptized for him selfe for he was not infected with the spot of any sinne as S. Peter sayth 1. Pet. 2. He behaued him selfe like vnto a good Phisitian which before the sicke doth first drinke some bitter potion that the sicke may more gladly and boldly doe the same afterward For we in baptisme drinke a bitter potion namely the mortification of the olde Adam which with the bitternes thereof doth greatly trouble vs. For that dipping into the water or sprinkling with it doth signifie nothing els but that that old Adam should perish die This is greatly furthered by the crosse which God according to his diuine will layeth vpon vs which we ought not to cast from vs but beare it willingly with a patient mind But that this might be easier for vs to doe euen Christ hath taken it vpon him selfe he suffered him selfe to be baptized and tooke his crosse and caried it nothing resisting or gaynesaying and so was obedient to his father vnto the death euen the death of the crosse as Paule sayth Philip. 2. that he might deliuer vs from sinnes and might againe appease his heauēly father which surely he did of his mere grace without any desert of ours whereof we haue baptisme a signe pledge as Paule sayth vnto Titus But vvhen that bountifulnes and that loue of God our Sauiour tovvard man appeared not by the vvorks of righteousnes vvhich vve had done but according to his mercy he saued vs by the vvashing of the nevve birth and the renuing of the holy Ghost vvhich he shed on vs aboundantly through Iesus Christ our Sauiour that vve being iustified by his grace should be made heires according to the hope of eternall life Secondly the holy Ghost appeareth here in the likenes of a doue when Christ is baptized The second thing to be considered in the baptisme of Christ whereby is signified that we also doe receiue the holy Ghost in our baptisme which ruleth and guideth vs according to the will of God which is present with vs helpeth vs in bearing the burden of the holy crosse which exhorteth vs is instant vpon vs enforceth vs and when we yeld to the burden of the crosse is present and helpeth vs if we fall rayseth vs vp againe and is with vs as a certeine faithfull companion in our iorney He also maketh the burden of the crosse light which we were very vnable to beare if he did not put to his helpe If so be that thou fall into sinne remember to goe backe vnto thy Baptisme for this is the onely ship wherein we passe ouer Wherefore take heede of them which make two tables wherby we passe ouer the sea of sinnes namely baptisme and repentance Beleeue them not whatsoeuer they handle it is mere delusion baptisme is the beginning of repentance As often therefore as thou fallest into sinne haue recourse vnto thy baptisme there thou shalt againe obtaine the holy Ghost who may be present with thee For repentance is nothing else but a displeasing of him selfe a detesting of his wicked life and a renuing of the man which is represented in baptisme After such a renuing of the life followeth the prayse of God and thankesgiuing vnto him for the grace receiued then such a man bursteth forth behaueth him self friendly toward his neighbour doth good to him in all thinges This is signified by that that the holy Ghost appeared vpon Christ in the likenes of a doue for a doue wanteth the gall Such they also become which receiue the holy Ghost in baptisme to witte they are gentle and without all bitternes toward all Thirdly The third thing to be considered in the baptisme of Christ the voyce of the father is heard in the baptisme of Christ which sayth This is my beloued Sonne in vvhom I am well pleased This is that Sauiour which deliuereth vs from the tyrannie of sinne death Satan and hell And here we must learne how we must come vnto God He that desireth to be the grations deare childe of God the father must attaine vnto this through Christ through him alone the beloued sonne who sitteth in the bosom of his father vnto whom alone the father looketh without whom he alloweth nothing and whatsoeuer pleaseth the father it pleaseth him in respect of this his sonne Wherefore he that desireth to goe to the father must cleaue to this beloued sonne must lay him selfe vpon his backe For by this voice all titles albeit they seeme very goodly and holy are taken away nothing is of value or estimation with the father but onely this his beloued sonne he is in his especiall fauour Now he that desireth to be in fauour with the father and to be beloued of him let him flie into the bosom of the sonne by whom afterward he findeth accesse to the father as Paule sayth Ephe. 1. that through Christ we are adopted without this Christ we are the enemies of God Whosoeuer therefore cleaueth to Christ through faith he abideth in the fauour of God he also shall be made beloued and acceptable as Christ is and shall haue felowship with the father and the sonne But where this is not done there is nothing but wrath there no honestie no vertue no free will neither prayer nor fasting nor other workes shall profit thou shalt but trifle with all these For this is a most mighty and most excellent voice This is my beloued sonne in whom all thinges consist and are comprehended which are extant in the whole Scripture Euen as all things are deliuered into the handes of Christ and gathered into one that they may obey him as S. Paule sayth For when God sayth This is my beloued sonne by shewing Christ only and shewing and naming no other he maketh it plaine enough that none is his beloued sonne beside him If so be that other are not beloued sonnes it is certaine that they are the children of wrath
this place is inferred that we are all synners but especially they whose life hath a goodly outward shew onely This is the former part of this text namely the preaching of the law Now followeth the other part which is the preaching of the Gospell which declareth how we may fulfill the lawe and from whence that fulfilling is to be taken which we shall learne of that Samaritane What doth the Lawyer moreouer after that the Lord had thus delt with him He saith the Euangelist willing to iustifie himselfe spake vnto the Lord asked him as followeth Who is then my neighbour He asketh not Who is my God As if he sayd I owe nothing vnto God neither do I want any thing before God yea it seemeth vnto me that I do neither owe any thing to any man neuertheles I would willingly know who is my neighbour The Lord aunswering him bringeth forth a most goodly similitude whereby he declareth that we are all neighbours one to an other as well he that giueth a benefit as he that receiueth and needeth one although by the text it seemeth to appeare that he onely is a neighbour which bestoweth a benefit vpon an other But the Scripture maketh here no difference sometime calling him our neighbour which bestoweth a benefit sometime him that receiueth a benefite By this similitude the Lord inferreth in these wordes Go and do thou likewise so that that Lawyer had offended not onely against God but also against man and wanted not onely loue towardes God but also loue towardes his neighbour vnto whom he had not done that good which he ought This wretched felow is brought into such a case that he is found wholy euell euē from the head to the feete How came it to passe that he being most skillfull of the Scripture could not beware of this So fell it out he led a pharisaicall hypocriticall and counterfaite life which had not regarde vnto his neigbour and to succour and helpe others but sought thereby onely glorie and honour before men and so looked by negligent dissolute liuing to come to heauen But ye haue heard verie often that a Christian life consisteth in this A Christian life that we deale with faith and the heart in thinges that pertaine vnto God but vse our life and workes towards our neighbour and that I must not looke while my neighbour seeketh a benefite and requireth some thing of me but according to my duty must preuent his asking of myne owne accord offer my liberalitie vnto him Now we will see what the parable containeth in it The Samaritane in this place is without all doute our Lord Iesus Christ who hath declared his loue toward God and men The loue of Christ toward God men Toward God in that he descended from heauen and was incarnate and so fulfilled the will of his father Toward men for that by and by after baptisme he beganne to preach to worke miracles to heale the sicke neither was there any worke that he did which did concerne himselfe onely but all his workes were directed to his neighbour being made our minister when as notwithstanding he is aboue all and equall to God but he did all these thinges for that he knew that they did please God and that it was the will of his father When he had ascended to the heighth of the commaundement that he loued God with all his heart he left and committed the life of his body and whatsoeuer he had to the pleasure and will of his father saying Father behold all thinges that I haue my life and soule are readie at thy will I leaue for thy sake the glorie and honour which I haue had among men yea and all thinges how good soeuer they be that the world may vnderstand how greatly I loue thee My father let for thy sake my wisedome be contemned that the worlde may count me for the foolishest of all Now make I my selfe most cōtemptible of all other who was before praised of the whole world Now am I as a most wicked theefe who before was liberall profitable and beneficial to the whole world My father I make no account of all these thinges that I may be found obedient to thy will This is that Samaritane who being desired by no prayers came fulfilled the law with his whole heart he alone hath fulfilled it which praise none can take from him he alone hath deserued it and to him onely it appertaineth But whereas he is touched with care of the woūded man hath compassion on him byndeth vp his woundes bringeth him with him into an Inne The wounded man the theeues that spoiled him prouideth for him that pertaineth vnto vs. The man which lieth half dead wounded beaten spoiled is Adam yea and all we The theeues which spoiled vs wounded vs and left vs halfe dead as yet a litle pāting are the Deuels The horse and his sitter do here fall downe we are not able to helpe our selues and if we should be left lying so we should die through great anguish and distres our woundes would become festred and our affliction miserable and exceeding great This excellent parable is set before our eyes liuely painting forth vnto vs what we are what is the strength of our reason and free will If that wretched man had gone about to helpe himselfe his case would haue bene made worse he would haue hurt himselfe he would haue opened his woundes with rubbing so would haue fallen into greater calamitie Againe if he had bin left lying it had bin all one So it commeth to passe when we are left to our selues our studies and endeuour surely are nothing howsoeuer we set vpon the matter Hitherto sundrie waies diuers meanes haue bin inuented whereby we might come vnto heauen and amend our life this man found out this an other that whereupon haue increased innumerable sortes of Orders letters of indulgences pilgrimages to saincts which did alwayes make that state of Christianitie worse This is the world which is painted forth in this wounded man he being wholy laden with synnes fainteth vnder so heauie a burden and is not able to helpe him selfe But the Samaritane who hath fulfilled the Lawe and is perfectly sound and whole commeth and doth more then either the Priest or Leuite he byndeth vp his woundes poureth in oyle and wine setteth him vpon his owne beast bringeth him with him vnto an Inne maketh prouision for him and when he should depart diligently commendeth him to the host and leaueth with him sufficient for expenses none of which either the Priest or Leuite did By the Priest the holy Fathers are signified The Priest Leuite which passed by the woūded mā which flourished before Moses The Leuite is a representation of the Priesthood of the old Testament Now all these could do nothing by their workes but passed by like vnto this Priest and Leuite Wherefore although I had all the good workes of
S. Paule hath gathered very briefly and as it were into one short summe when he sayth Rom. 4 Christ was deliuered to death for our sinnes and is risen againe for our iustification Whereof thus much at this time shall suffize A SERMON OF D. MARTIN LVTHER OF THE GOOD SHEPEHEARD Iohn 10. Verse 11. IEsus sayde vnto the Iewes I am that good shepeheard that good shepeheard giueth his life for his sheepe 12. But an hyreling he which is not the shepeheard neither the sheepe are his owne seeth the woulfe comming and leaueth the sheepe and fleeth and the woulfe catcheth them and scattereth the sheepe 13. So the hyerling fleeth because he is an hyerling and careth not for the sheepe 14. I am that good shepeheard and know myne and am knowne of myne 15. As the Father knoweth me so know I the Father and I lay downe my life for my sheepe 16. Other sheepe I haue also which are not of this folde them also must I bring and they shall heare my voice and there shall be one sheepefold and one shepeheard THis text is full of consolation which in a goodly parable setteth forth Christ our Lord teacheth what maner of person he is what be his workes and of what affection he is toward men Neuertheles it can not be vnderstood but by comparing togither light and darkenes day and night that is a good and an euill shepeheard as the Lord also doth in this place Ye haue nowe oftentimes heard that God hath instituted and ordeined in the worlde two maner of preachings The preaching of the law One is when the word of God is preached which sayth Exod. 20 Thou shalt haue none other gods before me Also Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale doth also threaten that he which doth not keepe those precepts shall dye But that preaching doth iustifie no man For although a man be thereby compelled to shew him selfe godly outwardly before men notwithstanding inwardly his hart is offended at the law The preaching of the Gospell and had leuer there were no lawe The other ministerie of the word is the Gospell which sheweth where that is to be receiued which the lawe requireth it neither vrgeth nor threatneth but allureth men gentlely it sayth not doe this or that but it sayth thus Goe too I will shew where thou mayst receiue and take whereby thou mayst become righteous Behold here is Iesus Christ he will giue it thee Wherfore these two disagree one with an other as much as to receiue and giue to exact and reward And this difference is to be well vnderstood and marked To hardened and vntractable men To whom the law must be preached which feele not the Gospell the lawe is to be preached and they are so long to be vrged till they begin to be mollified and humbled and doe acknowledge their disease which when it is done there is then place to begin to preach the Gospell These two sortes of preachinges were instituted and ordayned of God besides these there are other which were not ordayned of God but are traditions inuented by men ordained of the Pope and his Prelats wherewith they haue peruerted the Gospell These are not worthy to be called either shepeherds or hirelings but they are those which Christ calleth theeues robbers and wolues For if we will rule and guide men rightly and well that must needes be done by the worde of God whereby if it be not done we surely labour in vaine Furthermore Christ entreateth here of that second ministerie of the word and describeth of what sorte it is he maketh him selfe the chiefe yea the onely shepeheard for that which he doth not feede doth surely remayne vnfed Ye haue heard that our Lorde Iesus Christ after his passion and death was raysed from the dead is entred into and placed in immortalitie not that he might sit idle in heauen and reioyce with him selfe but that he might receiue a kingdom might execute the function of a gouernour and king of whom all the Prophets yea the whole Scripture doe speake very much Wherfore he is to be acknowledged to be vnto vs continually a present gouernour and ruler neither must we thinke that he is idle in heauen but that he doth from aboue both fill and gouerne all thinges as Paule sayth Ephes 4. who hath an especiall care of his kingdome which is the Christian faith hereupon it must needes be that his kingdom doe florish amonge vs here in earth Of this kingdom we haue elsewhere sayd that it is so ordeyned The kingdō of Christ increaseth not by force and power but by preaching of the Gospell that we all encrease euery day and become purer and that it is not gouerned at all by any force or power but by outward preaching alone that is by the Gospell And this Gospell commeth not from man but Iesus Christ him selfe brought it and afterward put it into the hartes of the Apostles and their successors that they might comprehend it and into their mouthes that they might speake and publish it Hereby is his kingdom gouerned wherein he so reigneth that all the power thereof consisteth in the word of God Now whosoeuer shall heare beleeue this The force efficacie of the word of God doe pertaine to this kingdome Moreouer this worde is afterward made so effectuall that it giueth all thinges which are necessary to man bringeth a certain abundance of all good things which may be had For it is the power of God which is able to saue euery one that beleeueth as Paul witnesseth Rom. 1 When thou beleuest that Christ died for thee to deliuer thee from all euill so cleauest vnto the worde it is sure and certaine that no creature is able to ouerthrow thee For as none is able to ouerthrow the word so none is able to hurt thee when thou stickest vnto it By the word therefore thou doost ouercome sinne death Satan hell and thither thou must resort and flie where the word is that is to eternall peace ioy and life and briefly thou shalt be made partaker of all such good things as are promised in the word Wherfore the gouernment of this kingdom is maruelous the word is published preached through the whole world but the power thereof is very secret neither doth any man marke that it is so effectual that it so much profiteth them that beleue howbeit it must be felt and tasted in the hart We therfore of the ministerie are able to performe no more then that we are the mouth of our Lorde Christ and the instrument whereby he openly preacheth the word For he suffereth the word to be published abroad that euery one may heare it But faith maketh that it is felt inwardly in the hart yea and it is the secret worke of Christ whensoeuer any knoweth that it is his duety and is also willing to doe according to his diuine will
he hath before most exactly satisfied the commaundemēts of God Though we coulde and should fulfill the commaūdementes of God yet should we merit nothīg of him Now it hath bin spoken at large that our workes are nothing before God whereby we can not fulfill so much as the least commaundement of God how much lesse shall we be able so to satisfie the iustice of God that we may become worthie of his grace Moreouer if we were able to fulfill all the commaundements of God and in all thinges to satisfie his iustice notwithstanding we had not as yet deserued grace and saluation neither should he therefore owe it vnto vs for that he may by the right of creation require as due seruice all those things of vs his creatures created to liue vnto him Wherefore it should yet come of grace and mercie what soeuer should come from him to vs. This Christ declared verie well Luke 17. speaking in a parable VVhich of you hauing a seruaunt plowing or feeding cattell would saye vnto him by and by when he were come from the field Go and sit downe at the table and would not rather say to him dresse wherewith I may suppe and girde thy selfe and serue me till I haue eaten and dronken and afterward eat thou and drinke thou Doeth he thanke that seruaunt because he did that which was commaunded vnto him I trowe not So likewise ye when ye haue done all those things which are commaunded you say VVe are vnprofitable seruaunts we haue done that which was our dutie to do Seing then that heauen is giuen of grace and for no merit euē vnto those if there were any such which haue done all things that were commaunded them according to that promise If thou wilt enter into life keepe the commaundements what shall we boast of our good workes which although they were most absolute yet should they be vnworthie of heauen but inasmuch as it is giuen vs by the free and mercifull promise We had need of one who should satisfie the diuine iustice for vs. Hereupon for that we must so satisfie the diuine iustice and yet notwithstanding our workes are not able to attaine thereunto whereunto if they should attaine yet should they deserue no grace or saluatiō for that they are before due God first gaue vnto vs a man which should satisfie the diuine iustice for vs in all thinges Againe he hath by the same man bestowed this grace and bountifulnes vpon vs that albeit we without our owne merit and worthines Not by our owen merit but by the merit of Christ are we saued yea hauing euel deserued and being vnworthie do receiue grace yet it commeth not vnto vs altogither freely and without all merit for we haue it through the merit and satisfaction of Christ Whereupon Paul sayth Rom. 5 As by the offence of one sinne came on all men to condemnation so by the iustifying of one that is of Iesus Christ the benefite aboūded toward all men to the iustification of life That is As without all our merit and owne worke we fell into synne being borne synners so againe without all our merit and meanes we are redeemed from sinnes by the washing of the spirit borne againe the sonnes of God partakers of grace and saluation And this is the cause why the Apostle where he speaketh of faith and grace is wont to adde by Iesus Christ whereby surely he would giue vs to vnderstand that none should count it sufficient if he say I beleeue in God Christ being neglected He that truly beleeueth must acknowledge that his faith can not be acceptable to God yea that it can be no faith at all if all the commaundements of God be not before fulfilled which seeing it is aboue thy abilitie and if it were not yet notwithstanding thou hadst perfourmed nothing but that thou oughtest and hadst as yet merited nothing hauing fulfilled euen all the commaundements of God thou hast neede of an other which in all thinges may satisfie the diuine iustice for thee and may also merit heauen for thee Now this other is our Lord and Sauiour Iesus Christ who hath for thee fulfilled the whole Lawe and merited for thee that God now according to his iustice can not but giue heauen vnto thee and in all thinges acknowledge thee for his sonne and heire And this is a true and sound faith which trusteth in God by Christ and is certaine that by his merit it hath already receiued of God saluation which shortly after shal be reuealed with blessed aboundance of felicitie Christian faith Neither can any other be called Christian faith but that whereby it is beleeued that by Christ do come vnto vs both satisfaction which we owe to the iustice of God and the gift of saluation which we our selues by no meanes if the Lawe could euen be fulfilled of vs can merit Whereupon Paul Rom. 4. sayth We haue all things necessary to saluation not by any merit of our owen but by the merit and meanes of Iesus Christ Christ was deliuered to death for our synnes and rose againe for our iustification That is by Christ we haue receiued not onely remission of synnes but moreouer also that before God we are accounted righteous the sonnes of his grace To the same effect also tendeth that which he sayth Rom. 3 Whom God hath set forth to be a reconciliation through faith in his blood Where againe we learne that it is true faith which trusteth in the blood of Christ and beleeueth that thereby it shall obtaine grace Whereas thou beleeuest that he hath shed his blood for thee thou receiuest satisfaction in that thou acknowledgest him the reconciliation thou confessest that by his merit the diuine grace and saluation do come vnto thee We haue all things without our owne merit and meanes but not without the merit and meanes of Christ who hath for this cause shed his blood Wherefore that we may allude vnto the parable of Christ we must containe our selues vnder his winges and not vpon trust in our selues flie out and contend to come vnto God otherwise we shal be a praye to the hellish kite For as it hath bin oftē sayd our righteousnes our merits yea and our faith shall preuaile nothing without this our mediatour Christ And therefore he sayth Ioh. 14 No man cōmeth vnto the Father but by me And in the whole Gospell what other thing doth he but endeuour to take vs out of our selues and to transferre vs to himselfe vnder his winges that we may trust onely in his satisfaction and merit The same the Apostle also teacheth in the wordes following That we being iustified by his grace should be made heires according to the hope of eternall life We are iustified by the grace of Christ Iesus He sayth that we are iustified not by our owne workes but by the grace of the same Iesus Christ That is we are therefore iustified for that Christ hath the grace of
what this is that the Lord sheweth to his Disciples his handes and his feete whereby is declared vnto vs what commoditie we haue by Christ whereunto he profiteth vs and what we must loke for of him It is engraffed in the harts of all men as it were by nature to haue a certen wil to be honest godly euery one thinketh how he may come to saluation wherby it hath come to passe that one hath inuented this thing an other that being verily persuaded that thereby he should make God fauourable vnto him and obtaine heauen but none such at any time hath stoode in the right way forasmuch as all haue had this drift that they might procure Gods fauour by deedes and good workes Notable Doctors also and holy fathers haue written taught many things how we might attaine vnto godlines About this they haue miserably troubled them selues but as we see and to our notable losse haue felt they haue done litle Wherefore it is exceeding necessary that some sound knowledge be had hereof wherby we must endeuour to true godlines forasmuch as it is a thing of no small importance For he that is deceiued here lozeth the summe and chiefe point of all Christianitie hereof therefore we must nowe speake somewhat True righteousnes is obtained not by our owne workes but by the works which Christ hath wrought for vs. True sound righteousnes consisteth not in our owne works but in the works of an other Take an example hereof One buildeth temples an other for religions sake goeth to S. Iames to Aquisgrane to Rome to the holy sepulcher the third pineth him selfe with fastings prayeth weareth a cowle goeth bare foote or worketh some other such worke whatsoeuer it be these are our owne workes God hath not commaunded them but men and hypocrites iustifiers of them selues haue inuented them and haue thought that they are precious good workes and greatly esteemed of God sweetely persuading them selues that they are by them deliuered from sinnes and that God is pacified towards them But these workes chosen of their owne proper will are nothing worth at all neither can stand forasmuch as they proceede not of faith yea they are sinnes as Sainct Paule saith Rom. 14 VVhatsoeuer is not of faith is sinne These our works therefore are defiled and vncleane in the sight of God yea he doth abhorre and loathe them Wherefore if we will haue to doe with God we must not ascend trusting to our owne workes but to the workes of an other But which are those workes of an other that are allowed of God Truely the workes of our Lorde Iesus Christ whom God the father sent downe from heauen that by his death and passion he might satisfie for our sinnes This satisfaction fel out vpon this occasion We were subiect to great daunger The miserable case wherein man was before he was deliuered by Christ grieuous tyrannes had power ouer vs which day and night without ceasing did vexe vs. The law which God gaue vnto man did vrge vs and required many thinges of vs which we were not able to performe and therefore it condemned vs. Sinne also did lye vpon vs as a heauy burden which the lawe did oft times make greater greater Death went about to deuour vs inasmuch as it is the wages of sinne Satan also endeuoured to throw vs downe headlong to hell inasmuch as he would punish vs for our sinnes committed all thinges were full of trembling and anguish God taking pitie vpon this so great calamity sent his only begotten sonne and that of his mere grace goodnes without our desert that he might deliuer vs out of so great tyrannie which he mightely did after this sorte He satisfied the law Christ hath fulfilled the law preuailed against sinne ouercome death and vanquished Satan and fulfilled it perfectly For he loued God with all his heart and with all his soule with all his strength he loued his neighbour also as him selfe in these the whole law and the Prophetes do consist Nowe whatsoeuer Christ did it consisted in these two He loued God inasmuch as he obeyed his will he tooke vpon him the nature of man and performed in all obedience those thinges that were enioyned him of the father as Paul saith Phil. 2 He became obedient to the father vnto the death euen the death of the crosse Secondly he loued his neighbour for all the workes which he did in the earth tended vnto this end that he might therby profit his neighbour and therefore he so loued his neighbour that he euen died for him as he saith himselfe to his disciples Ioh. 15 Greater loue then this hath no man when any man bestoweth his life for his frends S. Paul doth more set forth this saying for his enemies when he writeth thus Rom. 5 But God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs. Forasmuch then as Christ hath so fulfilled the law it could not accuse him neither was sinne of any force with him He set vpon it and did preuaile ouer it and swallowed it vp it was enforced to be extinguished of him no otherwise then a sparke of fire in the most wide sea For in him was nothing but mere righteousnes Death also came and went about to deuour him it deuoured him in deede but it could not digest him it was enforced to yeeld him vp againe yea and this deuouring was an vtter discommoditie to death for the case being quite altered Christ deuoured death it selfe For it had set vpon him against whome it had no right forasmuch as not a whit of sinne did appeare in him Where sinne is not there death hath nothing to doe as Sainct Paule sayth 1. Cor. 15 The stinge of death is sinne with this it killeth otherwise it should be dull and haue no strength Satan also made a triall of his strength in him but in vaine and to his owne griefe for he layde handes on him with whome he had nothing to doe The wretch was ouercome in this conflict and went away with shame as Christ sayth Ioh. 14 The Prince of this world commeth and hath nought in me Hell also did open his mouth and would haue deuoured Christ but contrariwise it was deuoured of him And so in this conflict the Law Sinne Death Satan and hell were vanquished ouer all which he triumphed gloried with great pompe as Paule sayth Col. 2. The beleeuers by faith enioy the workes of Christ as their owne All these thinges were not onely done for our commoditie but also if we beleeue in this Lorde Christ they are giuen vnto vs. For whatsoeuer he hath it serueth for vs yea he him selfe is ours as Paule sayth Rom. 8. God spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all thinges also So that I may boldly glorie of all victorie which he obtained ouer the law sinne
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
childe Ioseph also and Marie obeyed this commaundement of Cesar and submitted them selues as other honest and obedient men and went to Bethlehem which was the chiefe and head citie of the house of Iuda and suffered themselues to be taxed Marie inasmuch as she was with child neare her deliuerie might haue excused her selfe that she should not take this iorney vpon her but she doth not so they will not be an offence to others Moreouer it ought thus to be that they should come to Bethlehem because of the prophecie of the Prophet Micheas chap. 5. which foretolde that Christ shoulde be borne in Bethlehem of Iuda Marke I pray you how that taxe must serue hereunto which neither Cesar nor his Lieuetenant did knowe Thus God dealeth in his workes in which he vseth the meanes of heathen and euill men whereby he may make vs which are miserable wretched men and so deepely drowned in flesh and blood certaine of our faith which the Euangelist Luke here specially setteth forth inasmuch as he eftsoones declareth in the historie the places and times least that we should be deceiued concerning this Christ The maner of his birth the Euangelist sheweth moreouer saying And so it was that while they were there the dayes were accomplished that she should be deliuered and she brought forth her first begotten sonne and wrapped him in swadling clothes layd him in a manger because there was no roome for them in the Inne Let it nothing moue vs or be any offence vnto vs that the Lorde commeth into the world in so great pouertie and miserie For it ought to be a great ioy and comfort vnto vs rather then in any wise to discomfort discourage vs. It may seeme a straunge thing and hard and strait dealing that a Virgin which was new maried and that yeare ioyned to her husband might not be permitted to bring forth her childe at Nazareth in her owne house but was enforced in poore estate to goe almost three daies iorney being great with child And when she came at her iorneyes end she had not so much place in the Inne as that she might be deliuered in some parlour or chamber The Inne being full there was none that would vouchsafe to giue place to this woman being great with childe that she might haue the vse of their chamber but she was enforced to go into a stable that there she might bring forth the Creator of all creatures Here may be plainly perceiued what is the knowledge and wisedom of the world concerning diuine matters namely that it is blinde and vaine in vnderstanding that it seeth not the works of God and if it be so that it seeth them that it knoweth not what they meane Comfort against worldly miserie contempt Hereof let vs learne not to be moued or discouraged if we be poore and miserable and forsaken of the world for we haue here great comfort If Christ the maker of all thinges with his beloued mother was cast into so great miserie and so contemned of the worlde why may not the same also come vnto vs or why should not we being in miserie and compassed about with all calamities beare them patiently yea if God will at any time kill vs with aduersitie and distres But this thing is to be lamented that we doe exclude such an example from our eyes but much farther from our hart We should easily suffer aduersitie and contempt if so be that we beleued and had a sure trust and confidence in God when as we see that the Lord Christ suffered this miserie pouertie and calamitie Wherefore this is first throughly to be marked and considered of vs how Christ came into the world in so great pouertie and found not so much as one in so great a citie which was dutifull and beneficial toward him Thus this natiuitie was receiued in the earth ouer which notwithstanding all the heauenly souldiers did exceedingly reioyce as it followeth And there were in the same contrey shepeheards abiding in the field and watching their flocke by night And loe the Angel of the Lorde came vpon them and the glory of the Lorde shone about them and they were sore afraide Here is declared How God setteth forth the natiuitie of his sonne how God in heauen setteth forth this natiuitie which the world contemneth yea knoweth not neither seeth This ioy is so great in heauen that it can not be contained therein but bursteth forth that it may be declared and communicated to the world For the Angell here bringeth tydings of great ioy to the shepeheardes which to them is great comfort which the worlde notwithstanding contemneth and reiecteth but is of the Angells had in greate admiration yea and if they might they would with greater prayses and more goodly pompe haue sette forth so wonderful a thinge But it was not meete it should be so For God would set forth an example in this his Sonne that the ostētatiō glorying of the world might at the last be neglected and that it might be knowne what the world is Mans reason semeth alwayes very wise vnto it selfe it alwayes looketh vnto thinges that are aloft it considereth onely high matters it humbleth not it selfe to those thinges that are below This now is an excellent comfort that the Angels and all the heauenly souldiers doe esteeme him so much whom the world contemneth whereby we may learne that albeit we be outcasts in the worlde there be notwithstanding that haue regard and care of vs. Howbeit we do hardly beleeue this we doe not fasten our eyes thereupon but looke vnto great precious and high thinges according to the example of the world and are dismayed as soone as a litle misfortune commeth neither thinking nor knowing if any aduersity assaileth vs that it is done by the will of God Beleue thou this vndoutedly if it had not so pleased God he would not haue suffered this his beloued sonne to be layd in a manger he would not haue permitted him to be borne in so great pouertie miserie and contempt But the poorer and more despised that he is before the world so much greater care and regard God and all the heauenly souldiers haue of him so that we may conceiue comfort hereby and beleeue assuredly that the more we are reiected of the world the more we are esteemed before God The blind vaine deuotion of many Thou mayst finde many which doe here thinke thus and are touched with such deuotion as this O if I had bene there then with howe great diligence woulde I haue serued this childe and done for him yea I woulde haue washed euen his swadling clothes O if I had bene so happy as the shepeheards that I also might haue seene the Lord lying in a maunger Nowe in deede thou wouldest be ready to doe those duties when thou knowest Christ to be so high and noble Surely thou wouldest haue bene as slacke in thy dutie at that time as the Citizens
wherunto it is yet also prone and inclined and setteth it selfe against these words the words againe are against it For because Christ is here declared the only sonne of God it is mightely ouerthrowne whatsoeuer maketh it selfe god But who be they that make them selues god surely Satan and man which please them selues and loue them selues they seeke not after God but striue to attaine vnto this that they also may become gods But what will God say vnto these Truly a certaine contrary thinge to that which he sayde vnto Christ Christ is my beloued sonne in whom I am well pleased seeing that he glorifieth not him selfe and maketh not him selfe God although he be God But ye are wretches in whome I allowe nothing seeing that ye glorifie your selues and make your selues gods albeit ye be creatures and men and not God So this sentēce giuen of Christ doth humble the whole world doth shew them to be all voyd of diuinitie and ascribeth it to Christ and that all for our commoditie if we will and do admit this sentence or to our condemnation if we will not and do contemne this sentence so that I may say at once without Christ there is no fauour nor any beloued sonne but very wrath and sore displeasure of God Certaine sentences out of the Scripture concerning Christ vvhereby is declared that through him vve are loued of the Father and vvithout him are refused Ioh. 1.16.17 Of his fulnes to wit Christes haue all we receiued and grace for grace For the law was giuen by Moses but grace and truth came by Iesus Christ Ioh. 3.13 No man ascendeth vppe to heauen but he that hath descended from heauen euen the Sonne of man which is in heauen Ioh. 3.16.17.18 God so loued the world that he hath giuen his only begottē sonne that whosoeuer beleueth in him should not perish but haue euerlasting life For God sent not his sonne into the world that he should condemne the world but that the world through him might be saued He that beleueth in him is not condemned but he that beleeueth not is condemned already because he hath not beleued in the name of that onely begotten Sonne of God Ioh. 3.35.36 The Father loueth the Sonne and hath giuen all thinges into his hande He that beleeueth in the Sonne hath euerlasting life he that obeyeth not the Sonne shall not see life but the wrath of God abideth on him Ioh. 6.40 This is the will of him that sent me that euery man which seeth the Sonne beleueth in him should haue euerlasting life and I will rayse him vp at the last day Ioh. 7.37.38 Now in the last great day of the feast Iesus stoode cried saying If any man thirst let him come vnto me and drinke He that beleueth in me as sayth the Scripture out of his belly shall flow riuers of water of life Tit. 3.4.5.6.7 But when that bountifulnes and that loue of God our Sauiour toward man appeared not by the workes of righteousnes which we had done but according to his mercy he saued vs by the washing of the new birth and the renuing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life Many other such sentences there be especially out of the Epistles of Paule which euery one may gather by him selfe A SERMON OF D. MARTIN LVTHER OF THE GENEALOGIE OR PEDEGREE OF CHRIST Matth. 1. Verse 1. THis is the booke of the generation of Iesus Christ the sonne of Dauid the sonne of Abraham 2. Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and his brethren 3. Iudas begat Phares and Zara of Thamar Phares begat Esrom Esrom begat Aram. 4. Aram begat Aminadab Aminadab begat Naasson Naasson begat Salmon 5. Salmon begat Booz of Rachab Booz begat Obed of Ruth Obed begat Iesse 6. Iesse begat Dauid the king Dauid the king begat Salomon of her that was the wife of Vrias 7. Salomon begat Roboam Roboam begat Abia Abia begat Asa 8. Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Hozias 9. Hozias begat Ioatham Ioatham begat Achaz Achaz begat Ezekias 10. Ezekias begat Manasses Manasses begat Amon Amon begat Iosias 11. Iosias begat Iechonias and his brethren about the time they were caried away to Babylon 12. And after they were brought to Babylon Iechonias begat Salathiel Salathiel begat Zorobabel 13. Zorobabel begat Abiud Abiud begat Eliacim Eliacim begat Azor. 14. Azor begat Sadoc Sadoc begat Achim Achim begat Eliud 15. Eliud begat Eleazar Eleazar begat Matthan Matthan begat Iacob 16. Iacob begat Ioseph the husband of Marie of whom was borne Iesus that is called Christ The summe of this text 1 MAtthew beginneth his booke with a title or inscription by which the beleuer is prouoked with greater pleasure to heare and reade it For he sayth thus much in effect Whom the Law and Prophets haue hetherto promised preached Iesus that is a Sauiour and Christ that is an eternall king that he according to the promise of God should springe and come of the seede of Abraham and Dauid euen him doe I describe in this booke to wit that he is now borne and made man and already come into the world This I handle through this whole booke 2 Three lines or degrees are here rehearsed In the first is contained the stocke of the fathers in the second of the kings in the third is contained the decaying stocke of Dauid after the decay whereof it behoued that Christ should come For so the goodnes of God is wont to doe when all thinges seeme euen past hope and recouerie then at the last he commeth 3 Matthew omitteth one in his rehearsall but that maketh no matter seeing that he obserueth this one thing that he counteth by the right line from Dauid by Salomon to Ioseph the husband of Marie Luke counteth otherwise and vseth an other order The exposition of the text WHen Adam our first father hauing fallen by a notable offence was gilty of death with all his children as well in body as in soule it was notwithstanding promised vnto him although obscurely that both he and his posteritie should be deliuered in those wordes which God spake to the Serpent Gen. 3.15 I will put enmitie betwene thee and the woman betwene thy seede her seede and it shall treade downe thy head Of these wordes Adam tooke comfort that a woman should come by whose frute such guile and sutteltie of the Serpent shoulde be againe amended and Adam redeemed This comfort did vphold Adam with his posteritie vntill Noe. For then the promise was renued whē God made a couenant with the sonnes of Noe and set the rainebowe for a signe of the couenant whereby men might conceiue a trust and confidence that God is yet fauorable vnto them and doth not purpose their destruction whereby mankinde was againe vpheld and comforted euen vntill
holde no water An other for that thou darest say I am without sinne and giltles tush his wrath can not come vpon me behold I will reason with thee because thou darest say I haue not offended First he sayth that his spouse is turned into an harlot and hath estraunged her selfe from God the fountaine of life from whom life saluation euery good thing floweth him they haue forsaken Secondly they set vp their owne traditions and digge vnto them selues a fountaine of their owne which can holde no water So our Papistes trust to their owne inuentions to their founding of Masses to their fastinges prayers and such like things Which appeare to be as a fountaine out of which they would draw life and blessednes or saluation when as notwithstanding it is able to hold no water they forsake God the fountaine of life Afterward he sayth they dare rise against me that I should not be angrie with them alleging that their workes be iust and they will goe to law with me Beholde this is an other sinne that they goe about to defende their workes Whereupon God also sayth I wil cōtend with thee in iudgment wil shew how thou gaddest hither and thither to change thy wayes So faith pertaineth to God alone Faith obtaineth all good thinges of God whereunto it belongeth to obtaine all whatsoeuer thinges are necessary as well temporall thinges as eternall and so to obtaine them that it thinke not that it hath merited in any thing Also it must againe apply it self downward toward our neighbour with out looking for any recompense not that blessednes consisteth in that deriuing of faith to wit charity for neither doth God require that who will haue the conscience to rest onely in him euen as the spouse must cleaue onely to her husbande and to no other so also God requireth of vs that we trust in him alone These things Christ declareth when he saith Be ye mercifull as your father is mercifull Wherefore I must so order my conscience toward God that I vndoutedly beleeue that I haue him a bountifull and mercifull father as I will afterward declare and that I also do shew mercy toward my neighbour Which faith must be inward and caried vpward vnto God but workes must be without and deriued downward to our neighbour After this sort Abraham did when at the mountaine in the countrie of Moria he ascended to God he left his seruaunts and asses below at the bottome of the mountaine taking onely Isaac with him The same must be done of vs if we will ascend vnto God that we may come to him with Isaac onely that is with faith seruaunts and asses that is workes are to be left below Thus much for the entraunce of this text concerning faith and workes to wit that faith must pearce inward and vpward but workes must go without and downeward whereby at the length it commeth to passe that we are righteous before God and men for that we giue due honour vnto God and beleeue according to his word and satisfie our neighbour in the dutie of loue Nowe let vs see the very wordes of the text in order Be ye mercifull as your Father is mercifull How our heauenly Father is mercifull toward vs. How therefore is our heauenly father mercifull after that sort that he giueth vs all good thinges corporall and spiritual transitorie and eternall freely and of his mercy For if he should giue vnto vs according to our desert he should giue vnto vs nothing but hell fire and eternall damnation What soeuer therefore good thinges he bestoweth vpon vs he bestoweth them of his meere mercy He seeth vs sticke fast in death therefore he hath mercy vpon vs and giueth vs life he seeth vs to be the children of hell therefore he taking pitie vpon vs giueth vnto vs heauen He seeth vs to be miserable and naked hungerie and thirsty it pitying him hereof he clotheth vs and refresheth vs with meat drinke maketh vs full of all good things So what soeuer we haue either in body or in spirit he giueth it vs of his meere mercy without any merit or desert of ours Whereupon Christ here saith Imitate your father be ye mercifull like vnto him This is not simple mercy What kinde of mercy reason teacheth vs to vse such as reason teacheth for that is greedy of her owne commoditie which giueth onely to great and learned men and to them that deserue it it loueth them that be fayre and beautifull it giueth vnto them of whom it looketh for profit and commoditie againe which is a mercy diuided begging and as it were torne and broken in peeces For if I shall giue to him that hath deserued or if I shall regard fayrenes or friendship it is a bargaine or det and not mercy Hereof Christ speaketh in the same chapter before this text in this wise Luke 6. If ye loue them which loue you what thanke shall ye haue and if ye do good for them which do good for you what thanke shall ye haue for euen the synners do the same and if ye lend to them of whom ye hope to receiue what thanke shall ye haue for euen the synners lend to synners to receiue the like But the mercy of Christians must not seeke her owne but so behaue it selfe that it be indifferent that it regard all alike with open eyes both freinds and foes euen as our heauenly father doth Where true mercy is not neither is there any true faith And where soeuer this mercy is not neither is there faith also For thy heart being setled in faith so that thou knowest God to haue shewed himselfe thy God so gentle and bountifull without thy desert and of mere grace when thou wast as yet his enemie and the childe of euerlasting malediction thy heart I say being setled in this faith thou canst not containe thy selfe but that thou shew thy selfe againe so to thy neighbour that wholy for the loue of God and for thy neighbours commodities sake Take heede therefore what difference thou make betweene a friend and an enemie betweene the worthy and vnworthy for ye see all which are in this text rehearsed to haue otherwise deserued of vs then that we should loue them or do well vnto them And the same thing the Lord meaneth when he sayeth Luke 6 But loue your enemies do well vnto them lend looking for nothing againe and your reward shal be great and ye shal be the children of the most High for he is kinde vnto the vnkinde and to the euell An obiectiō But how commeth it to passe that a certain contrarie thing to that which we haue taught seemeth to appeare in this text where he saith Be ye merciful as your heauēly Father is merciful againe Iudge not and ye shal not be iudged condemne not ye shall not be condemned forgiue and it shal be forgiuen you All which authorities sound so that
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
He that sleepeth naturally neither seeth nor feeleth any of those good thinges that are in the world but lieth among those thinges which are euen next adioyning vnto him as it were dead seruing to no vse neither regarding any thing at all For albeit he liue in himselfe yet is he as dead to all other Againe in stede of true thinges he is in dreames wholy occupied with vaine images and formes of thinges which appeare true and is so foolish that he embraceth those vaine formes and thinketh them to be true thinges But when he waketh those images do togither vanish awaye and the man beginneth to be occupied with true thinges After the same maner almost it is when one is as it were swallowed vp of vngodlines for he sleepeth and is like a dead man before God neither seeth he neither feeleth any of the good thinges which are good thinges in deede namely those spirituall good thinges which are promised offered him by the Gospell albeit they be iust by him For those thinges are seene and felt by faith alone otherwise they are remoued from all sight and feeling Wherefore as long as by reason of the sleep of his vnbeleefe he can haue neither any regard or sense of true good thinges which are verie neere him through the Gospell he busieth himselfe with the false good thinges of this world as riches promotions and pleasures which being compared vnto eternall life vnto heauenly ioy and that perfect saluation which commeth to the godly are altogither as dreames and as those vaine visions compared to naturall thinges whereof they are onely representations But when man awaketh and hath receiued faith all regard and desire of those false good thinges of this present life vanisheth awaye and he acknowledgeth that they are nothing els but meere vanitie and falshood euen as those visions do quite fade away as soone as a man awaketh out of naturall sleepe Hereof the 76. Psalme speaketh They haue slept their sleepe and they whose handes were mightie haue found nothing And Psal 73 Like as a dreame when one awaketh so shalt thou make their image to vanish out of the citie And Esay 29 As whē a hungrie mā dreameth that he is eating yet whē he awaketh his soule is emptie or as when a thirstie man dreameth that he is drinking and when he awaketh he is yet faint and his soule hath appetite euen so shall the multitude of all nations be that fighteth against mount Sion See how contemptuously and disdainfully the Prophet speaketh of the chiefe power riches pleasures and promotions of the world and likeneth them to dreames and most vaine visions wherewith they which are asleepe are deluded What other durst say that the good thinges riches and power of these Kings Princes and rich men are nothing els but dreames when as for them men mingle earth with heauen fyer with water raging without measure and ende in the world But the cause hereof is for that they yet sleepe therefore they do yet see nothing hereof as they want fayth so also are they destitute of this light For now is our saluation neerer then whē we beleued What meane these wordes did we beleeue before The promise of God concerning saluation by his Sonne and do we not beleeue now Here we must call to minde that which Paul writeth Rom. 1 that God promised the Gospell by his Prophets in the holy Scriptures cōcerning his Sonne Iesus Christ our Lord that all should by him be saued according to that which was said vnto Abraham Gen. 22 In thy seede shal all the nations of the earth be blessed This blessing promised to Abraham in his seede is nothing els but grace and saluation in Christ offered to the whole world by the Gospell which Paule so interpreteth Rom. 4. and Gal. 3. For Christ is that seede of Abraham that is as he is man his flesh and blood by whom and in whom shal be blessed as many as beleeue in him and call vpon him This promise was afterward by the Prophets continually more and more declared and preached for they did all write of the comming of Christ of the grace which he should bring and of the Gospell which Peter also witnesseth Act. 4. This promise of God all the faithfull beleeued which died before Christ was borne who by this faith were saued and obtained saluation in Christ and through Christ Hereunto Paul now had respect when he said Our saluation is now neerer then when we beleeued For that which he saith is thus much in effect We beleeued in time past that the promise made vnto Abraham should be fulfilled now is it fulfilled and those thinges that we beleeued should come to passe are now present Christ is come the Gospell is reuealed and published and the blessing which we looked for is spred ouer the world all thinges which we taried for and beleeued being promised are come And hereby the Apostle signified the spirituall daye whereof he speaketh afterward which is properly the beginning and manifestation of the Gospell whereof we will hereafter speake Now by this that those thinges which we beleeued should be fulfilled are now fulfilled our faith is not any whit made voide or frustrate but much more sound and perfect For as they of the olde time before Christes incarnation beleeued the promise of God which should be fulfilled so do we beleeue that the same is fulfilled The faith of them which liued before Christes incarnation theirs which liue after it all one in it selfe and the faith is altogether the same in it selfe but that our faith followed theirs as the fulfilling followeth also the promise For either faith trusteth in the seede of Abraham that is in Christ theirs before his incarnation ours after it Wherefore he that should at this day beleeue with the Iewes that Christ is to come should make God a lyer as though he had not yet fulfilled his promise which he hath fulfilled and being fulfilled would haue it published and preached So also should saluation be yet farre from the beleeuers which we should looke for being as yet to come in the time that shall hereafter follow Of this double faith Paul speaketh Rom. 1 By the Gospell righteousnes which God giueth is reuealed from faith to faith What meaneth this from faith to faith nothing els but that albeit the faith of the Fathers and our faith is the same whereby it is beleeued in Christ either to come or which hath already appeared yet the Gospell doth lead from their faith to ours so that it is now necessarie not onely to beleeue the promise that was to be fulfilled but also that it is fulfilled which it did not behoue Abraham and the other Fathers to beleeue although they had the same Christ which we haue For there is one faith one spirit one Christ one communion of all Saincts this difference onely there is betweene vs that they went before Christ we follow him We haue
wherefore forasmuch as they bringe no commoditie at all neither is there any neede of them and they are cause of greater hinderance to a Christian common weale then can be thought and can not by any meanes be reformed what can be more profitable then that they be vtterly ouerthrowne and abolished Moreouer that we may admonish here concerning the ciuill Magistrate when he commaundeth or requireth any thing Obedience to the ciuill Magistrate doth not hinder Christian libertie yea if he compel thereunto we must obey for there commeth no losse of Christian libertie or of faith hereby forasmuch as they doe not contend that those thinges are necessary to saluation which they do ordaine or require but onely to maintaine outward rule publike tranquillitie and gouernment so the conscience remaineth free Wherefore forasmuch as it doth nothing hinder faith to do those things which the ciuill Magistrate commaundeth but doth also profit the common weale it shall be without dout a point of Christian obedience to endeuour to do them with a willing mind that we may be such as are pliant agreeable to all men willing to doe all things ready to deserue well of euery one to gratifie all Howbeit if any should contend that those commaundements of the ciuill Magistrate be necessary to saluation then as it is sayd of the traditions of the Papistes the contrary rather were to be done or at the lest it were to be witnessed that thou doost them onely for the common weales sake because so it is profitable to others and not that thou mayst obtaine saluation by them which we haue gotten by Christ Iesus alone as many of vs as beleeue in him According to this doctrine the examples before mentioned euery one ought to behaue him selfe in euery thinge toward all men as Paule here teacheth that he sticke not to his owne iudgement or right but that he shew him selfe pliant vnto others and haue regard of those thinges which he shall knowe will be acceptable and profitable to his neighbours When therefore it doth nothing hinder thy faith and profiteth thy neighbour to yeeld somewhat of thine owne right if thou doe it not thou art without charitie neglectest that Christian softnes patient mind that Paule here speaketh of Yea if thou hast regard hereof as he that truly beleeueth in Christ ought to haue thou must take it patiently euen when any man doth iniurie vnto thee or endamage thee and so interprete it in the better part and alwaies think on that A most worthy saying of a right Christian Martyr which that Martyr when all his substance was taken from him sayd But they shall not take away Christ from me So whatsoeuer chaunceth vnto thee say thou I haue as yet suffered no losse of my faith why shoulde I not take it in good parte which my neighbour hath done why should I not yeeld vnto him and apply my selfe to his will Thou canst scarce find a more manifest example hereof An example which Christians ought to follow in behauing them selues toward their neighbours then betwene two vnfeyned friendes for as they behaue them selues one toward an other so ought a Christian to behaue him selfe toward euery one Either of them endeuoreth to gratifie other either of them giueth place to other suffereth doth and omitteth whatsoeuer he seeth to be for the profite and commoditie of the other that freely without all constraint Either of them doth diligently apply him selfe to the will of the other neither of them compelleth other to follow his mind if one should vse the goods of an other that other would not be offended but would take it in good part and would not grudge rather to giue more and that I may speake briefly betweene such there is no exaction of lawe no grudging no constraint no necessitie but libertie fauour and good will Contrariwise such as be impatient and obstinate which take nothing in good part of any man but go about to make all things subiect to their owne will and to order all thinges according to their owne iudgement The impatient obstinate are cause of much euill such I say trouble the world and are the cause of all discordes contentions warres whatsoeuer discommoditie there is they say afterward that they did those thinges for the loue of iustice and for that they endeuoured to defend that which is right So that that heathen man sayd not amisse Extreme rigour is extreme iniurie And Salomon also sayth Eccles 7. Be thou neither too righteous nor ouer wise For as extreme rigour is extreme iniurie so too great wisedom is extreme folly Which also is meant by this common saying when wise men dote they dote beyond measure Surely if God should deale with vs according to right we should perish in a moment wherefore as Paule prayseth in him this moderation of right and incomparable patience and gentlenes saying 2. Cor. 10 I beseech you by the meekenes and gentlenes of Christ so is it also meete that we doe obserue a measure of our iudgement right wisedom prudence and in all thinges apply our selues to the profit commoditie of others But let vs weie the wordes of the Apostle for they are placed not without a spirituall skilfulnes he sayth Let your patient minde or softnes be knowne vnto all men Where thou must not thinke that he commaundeth thee to be made knowne vnto all men How our patient minde must be made knowē vnto all men or that thou oughtest to tell thy patient mind or softnes before all men For he sayth not tell it forth but let it be knowne that is endeuour to practize it toward men I doe not commaund that ye shoulde thinke or speake of it but that ye labour that it may be knowne in deede while all men doe trie and feele it that no man may say any other thing of you then that ye be of a patient minde and pliant applying your selues to all men being enforced so to say euen by manifest experience So that if any man were neuer so much bent to speake otherwise of you his mouth might be stopped by that testimonie of all other witnessing of your patient mind and meekenes So sayth Christ Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen And Peter sayth 1. Pet. 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation It is not surely in our power that our patient mind should be knowne and acknowledged of all men but it shal be sufficient for vs if we endeuour that all men may haue triall thereof in vs and that no man may finde it wanting in our life Moreouer all men is not so to be taken that thou shouldest vnderstand thereby all men
labour but he himselfe would by meanes of their sword and labour ouercome and vanquishe the enemies Here also it might be said that the souldier doth slaie and ouercome the enemie not by his sword alone but by the word which proceedeth out of the mouth of God Whereupō Dauid sayth Psal 44 I will not trust in my bow it is not my sword that can saue me And againe He is not delighted in any mans legges Psal 147.10 a man of great might is not deliuered by much strength a horse is but a vaine thing to saue a man c. Neuertheles God vseeh men swordes horses and bowes howbeit not by the power and strength of them but by them as by certaine meanes or instruments he himselfe fighteth ouercometh This he hath sufficiently declared oftentimes when he hath ouerthrowen the enemies and deliuered his people which suerly he daily doth when the case so requireth After the same sort God vseth bread also by it forasmuch as it is made for that vse he feedeth vs howbeit when it is wanting he neuertheles feedeth them that be his euen by his word without bread as he doth at other times by bread so that bread doth as it were worke vnder God as the Apostles and preachers of the word in spirituall and euangelicall meat serue vnder him as it is mentioned 1. Cor. 3. For as God vseth their ministerie to teache men A similitude he himselfe by his spirit speaking in their hearts through it and doing all thinges alone which he both is able to do and often times wont to do without the ministerie of the preachers of his word although he will not in the meane season haue the ministerie of his to be despised and so himselfe tempted so to the nourishing of our outward man he outwardly vseth bread although he doth make by his word inwardly that we be nourished and strengthened which he can as well do and is wont to do when bread is awaye that all our nourishment may be attributed to the word and not to bread which he vseth as an instrument but yet of no necessitie That I may speake briefly all creatures do as it were serue vnder him and are his instruments without which notwithstanding he is able and often times wont to worke by this meanes prouiding that we may depend on his word alone neither trusting more vnto him when we haue breade and other thinges which our life vseth neither lesse when we want them but may vse them with giuing of thankes when he bestoweth them vpon vs when otherwise may patiently be without them being certain neuertheles that we shall liue and be nourished in both times both when we haue them and when we haue them not And by this faith that vain and vngodly care of the bellie greedie desire of thinges and carefulnes of life are ouercome Tentation whereby we are moued to tempt God with presūptuous confidence Then the Deuell tooke him vp into the holie Citie c. This tentation is quite contrarie to the former He assaileth vs with such tentation also whereby he goeth about to moue vs to tempt God euen as he willeth Christ to cast him self downe from a pinnacle of the temple and so tempt God when there were ladders by which he might descend And that this tentation prouoketh to tempt God it is manifest euen by the aunswere of Christ who aunswereth Satan in this maner It is written Thou shalt not tempt the Lorde thy God Hereby he signifieth that the deuill would prouoke him to tempt God Now this tentation doth not amis follow the former For when the deuil perceiueth the hart that in pouertie and necessitie it trusteth in God he by and by maketh an end of tempting by care of the bellie and desire of things as being weaker then that by it he may ouerthrow one so stronge in faith He thinketh therefore with him selfe If he professe him selfe to be of so religious and assured a minde I will on this side also giue occasion to sinne And so he setteth vpon him on the right side affirming that that is to be beleeued which the Lorde hath neither spoken nor commaunded to be beleeued As is this If he should bring thee to such madnes that whē thou hast bread at home giuen thee of God as he of his goodnes giueth vnto vs euery day thou wouldest not vse it but wouldest procure to thy selfe necessitie and hunger saying I must trust in God I wil not feede on this earthly bread I will tarye till God giue me other from heauen This were to tempt God For he doth not commaund thee to beleeue that that thing shal come vnto thee wherof thou hast neede if it be already come of his liberalitie For why shouldest thou beleeue that he will giue that which thou hast already of his gift Thou seest therefore that the deuill doth here obiect a certaine necessitie and neede vnto Christ where there is none For there was a sufficient meane to descende from the pinnacle of the temple neither was it reason to attempt this newe vnaccustomed and vnnecessary meane whereunto Satan persuaded Moreouer allegorically we may by this doing of Satan perceiue his craft and suttletie He tooke Iesus sayth the Euangelist into the holy Citie and set him on a pinnacle of the temple By this tentation he replenisheth men with cogitations that seeme most holy Satan tempteth men vnto hypocriticall holines that they may thinke them selues most plentifully endued with faith and to stande in a very holy place when as notwithstanding they are sette not in the temple but on the temple that is not in the synceritie of fayth but in a vayne outward shew of faith Neuertheles he is in the meane season in the holy citie because that this kind of men is wont to be no where but among Christians where the word of the Lord and the preaching of faith is daily heard who also like vnto Satan haue sentences of Scripture in a readines as concerning the wordes although they alwayes peruert wrest them to their owne errour and false imaginations So Satan recited here vnto Christ out of the 91 Psalme that God doth commaund his Angels concerning his children that they keepe them lifting them vp with their hands But the deceiuer concealed that which is added that is Psal 91.11 in their wayes For thus hath the Psalme He will giue his Angells charge ouer thee to keepe thee in all thy wayes c. So that the custodie of Angells is not by the commaundement promised vnto vs vnles we walke in our wayes which he hath prescribed vs. If we walke in them we shal assuredly be kept of Angells Howbeit the deuill sayth nothing of the wayes of the Lord but promiseth by corrupting the saying of the Psalme that it is commaunded to the Angells to keepe vs in what wayes soeuer whereof the Lorde hath commaunded nothing And this is Satans seducing and persuasion to tempt God
helpe where and when thou shalt know best So faith is a sure foundation whereunto I trusting No maner of thing that is good shal be wanting to the faithfull doe looke for those thinges which I see not and that I may speake at once it shall not want those thinges that be necessarie Surely the Angels themselues should come downe from heauen giue bread digged euen out of the earth vnto such a faithfull man that he might be nourished rather then he should be pined with hunger yea heauen and earth shall passe before God will suffer a man endued with such faith to want either clothing or any other necessarie thinge This singular trust and confidence in God the comfortable and effectuall worde of the diuine promise doeth require Whereof Dauid glorieth Psal 37 I haue been young and nowe am olde and yet sawe I neuer the righteous forsaken nor his seede begging bread And againe God knoweth the dayes of the righteous their inheritaunce shall continue for euer They shall not be confounded in the perilous time and in the dayes of dearth they shall haue enough But if we shall aske counsell of reason it will forthwith say as the disciples did before this thinge is vnpossible for it looketh for nothing it trusteth to nothing when nothing is present Of like diffidence were the disciples who thought thus with thēselues how can it be that such a great multitude of men should be here refreshed with meate truly it exceedeth our capacitie If they had seene an heape of money store of breade and shambles full of flesh they could then haue easily relieued this present necessitie they could haue put all in a good hope and fitly haue disposed all thinges according to the capacitie of their reason And thus much shall suffize to be spoken concerning the faith of temporall good things now we will entreat of spirituall good thinges which shall come vnto vs when we shall die Then shall we see death set before our eyes when as notwithstanding we would willingly liue then shall hell appeare vnto vs when we rather desire for heauen then shall we behold the iudgement of God notwithstanding his grace would be much more acceptable vnto vs. In a summe whatsoeuer we would desire to see shal be taken out of our sight yea and no creature shall helpe vs against death Faith ceasseth not to truste in God euen in greatest extremitie and distresse hell and the iudgement of God But if I beleeue I saye thus vnto my selfe well faith is a sure foundation herewith I being stayed vp shall attaine vnto those thinges which are verie farre out of my sight albeit those thinges be horrible which be in my sight yet shall they not hurt him that beleeueth Although therefore I doe presently see nothinge but death hell and the iudgement of God yet must I consider none of these but rather my mynde is to be confirmed with an vndouted trust that God by the vertue of his promise not in respect of my merites or workes will giue vnto me life blessednes and grace This in deede is to cleaue vnto God by syncere fayth which is here verie well painted forth in this grosse and bodily image of foure thousand men who cleauing to God onely by faith did not doute that they should be refreshed of him If they had iudged according to the capacitie of their reason they would haue murmured and said after this sort surely we are a verie great multitude we are here in the wide wildernes we haue emptie and hungrie stomackes here is nothing that is able to fill thē Howbeit they murmured of none of these things but conceiuing a sure confidence reasoning nothing against God after the affection of men they commende them selues wholy to the good will of God and commit vnto him this vrging necessitie of hunger they them selues being quiet from all care Then God before this care commeth vpon them and before they begin to aske of him is present being more carefull for them then they are for them selues sayth on this sort I am moued with compassion toward the multitude if I send them away fasting it is a daunger lest they faint by the way Behold how gentle bountifull we haue God toward vs who hath euen a care to feede the vncleane belly Here now our hope is erected and the wordes of Christ are comfortable to a man when he sayth They haue now continued with me three dayes it now behoueth me to giue sufficient vnto them to eate Here we may see that all that doe sticke diligently to the word of God are fed of God him selfe Wherefore let vs dearly beloued at the last begin to beleeue Incredulitie the mother of sinne for onely diffidence and incredulitie is the mother of all sinnes vices which at this day reigne in all sorts of men How commeth it to passe that euery where whethersoeuer we turne vs there are so many harlots and baudes such plenty of deluders and deceiuers so many theeues pillers vserers robbers Simonists as they call them and sellers of benefices All these diffidence toward God bringeth forth vnto vs. For such kind of men do iudge onely according to humane reason and reason looketh vnto that which is present but that which it seeth not it is not able to comprehend wherefore while it doth not repose her trust by faith in God it is enforced to despeire which desperation afterward causeth such naughtie and wicked men Behold thus it goeth out of frame with vs when we cōmit our selues to be ruled not to faith but to our owne reason Moreouer as ye haue now learned faith so must ye also learne loue For Christ is sette forth vnto vs in a double forme in one of faith that we should not be ouer carefull in an other of loue Christ an example of loue that we may learne that as he hath care of vs giuing vs meate drink apparel that of meere bountiful loue not for his owne commodities sake or because of our merits so also we ought to doe well to our neighbour and that freely onely loue mouing vs thereunto that as Christ is to vs so we may be to our neighbour Hereupon now we may perceiue that all works of Monks and Nunnes are vaine and to be vtterly disallowed when they are not directed to that end that they may serue their neighbour but are ordeined onely vnto this ende that they may merit much at Gods handes by them For the true workes of Christians which they desire to be accepted of God must be done so that they tend to the profit of our neighbour and not to this ende that we shoulde thinke that we shall merit many thinges of God by them they must be cheerefully and freely bestowed vpon all euen as Christ hath done who hath spred abroad and freely bestowed his goodnes vpon all These thinges haue I briefly spoken concerning this text that ye may thereby learne that
all Germanie will fall togither vpon an heape which alas in part of the communaltie hath already had a lamētable beginning we haue lost a great multitude of people almost an hundred thousand men haue bene slaine onely betwene the feasts of Easter and Whitsontide It is a hard worke of God and I feare me the warre begon is not yet at an ende this is onely a forewarning and threatning wherby God would terrifie vs that we might diligently take heede to our selues it was nothing but the Foxes tayle if he come againe with his whippe he will scourge vs more grieuously But we will behaue our selues as the Iewes behaued them selues vntill there shall be place for no succour nor helpe Now we might preuent it now were the time to knowe what shoulde be best for vs and to receiue the Gospell with peace for at this day grace is offered vnto vs whereby we may liue peaceably but we suffer day to passe after day yeare after yeare applying our selues lesse to the Gospel then before No man doth now pray vnto God for the increase of his word no man receiueth it in his hart If so be that the time shall passe no prayers shal any more helpe We wey not this matter in our hart we thinke our selues safe we do not throughly perceiue the great miserie already come to passe neither doe we consider in our minds how miserably God punisheth vs with false prophets and sects which he on euery side sendeth vnto vs which preach so securely as if they had wholy receiued into their breast the spirit the comforter Those which we counted best of all doe goe away bring men into such a perplexity that they almost know not either what is to be done or not to be done But this is onely the beginning albeit sufficient horrible and cruell For there can not be greater affliction and miserie then if the Lord send amongst vs sects and false prophets which are so rash and bold that it is greatly to be lamented Notwithstanding the time of grace is nowe present Christ hath bene sent downe into the world hath bene borne man hath serued vs died for vs is risen againe from the dead hath sent vnto vs the spirit the comforter hath giuen vnto vs his word hath opened heauen so wide that al good things may be obtained of vs moreouer hath giuen vnto vs rich promises whereby he promiseth that he wil preserue vs both in this short and fraile time and in the eternal times in this life and in the life to come most plentifully pouring forth his grace vpon vs. God will not suffer the contempt of his grace and word to be vnpunished Wherefore the time of grace is now before our dores but we despise neglect it which God neither will neither can pardon For when as we contemne his word he threatneth punishmēt and will at the last punish vs although he should deferre it euen an hundred yeares but he will not deferre it so long And the more purely that the word is preached so much greater shal the punishment be But I feare greatly lest this punishment require the subuersion of all Germanie God graunt that in this thing I be a false prophet but I feare exceedingly that it wil come to passe God can not leaue this wickednes vnreuenged neither will he deferre long for the Gospell is so aboundantly preached that it was not so manifest euen in the Apostles time as it is at this day thankes be to Christ therefore Wherefore I feare much lest that all Germanie be spoyled yea and quite destroyed vnlesse we otherwise apply our selues to this matter We which haue long heard the Gospell ought to pray God from the hart that he would giue vs longer peace The Princes goe about to bring all thinges to passe by the sword whereby they goe too rashly and rigourously to worke Wherefore it is exceeding needefull that we should pray vnto God that his Gospell may spred farther abroad through Germanie euen vnto them which haue not yet heard it For if punishment come sodainly vpon vs our case shall be miserable then many soules shall be in daunger to be lost before the worde shall come vnto them I woulde wish therefore that we woulde not so cruelly despise the Gospell that precious treasure not onely for our owne sake but also for their sakes which are as yet to heare it A scourge is a litle begon God graunt that it may so stay that neither the Princes nor the communaltie be stirred vp to greater rage and furie For if that ciuill warre shoulde begin againe it were to be feared that it would haue none ende We doe like as the Iewes did who had a greater care of the belly then of God hauing more regard how to fill the belly then that they might be saued wherefore they lost both and that worthely For forasmuch as they would not receiue life God sent vnto them death so they lost both body and soule They pretended the same cause that we do We would willingly in deede embrace the Gospell if there were no daunger of body and goods wife children If we shall beleeue him sayd the Iewes the Romanes wil come and take away both our place and the nation which neuertheles came vnto them for that which the wicked man feareth falleth vpon him This was a lette and hinderance to the Iewes that they would not beleeue the wordes of God neither haue regard to the rich and large promises that he had made vnto them So also doe we we regard not the mighty and comfortable promises which Christ hath made vnto vs as where he sayth He shall receiue an hundreth fold more Matth. 19.29 and shal inherit euerlasting life Leaue thy wife and children I will preserue them I will restore them so as thou goest to work boldly in my name Thinkest thou that I can not build thee other houses countest thou me so simple who will giue vnto thee heauen wilt thou not put thy self in daunger for my sake if thy goods be taken from thee it is wel with thee heauen and earth are mine I will recompence thee aboundantly These and such like sayings we passe ouer yea and also contemne hauing diligent consideration only what we haue layd vp in our chest and that our purse may be full neither doe we see that euen that which we haue God hath giuen vnto vs will as yet giue vs more if we beleeue and trust in him neither doe we marke if that we lose God we shall lose the belly also The faithful refuse not to suffer perill and trouble for God his sake Howbeit they that beleeue in God doe not auoide perill if it come for his sake but commit all things to his diuine power that he may order them according to his will and thus they thinke The Lord hath giuen me both a house and the furniture thereof wife children c. I haue not obtained
Father is knowne in the Sonne there doth yet happen a grosser thing in Philip who bursteth forth and will not be content with faith but will knowe the thinge assuredly by feeling and seeing Wherefore he sayth vnto the Lord Lord shew vs thy Father and it sufficeth vs. As though he would say if thou wilt also shew vnto vs a signe then will we beleeue Philip counteth it not sufficient to beleeue the worde but goeth about to come to the knowledge of the Father by an other meanes then by the word For seing that reason can not beleeue he requesteth to be certified by an other meanes and way By the interrogation therfore of Christ that followeth it is shewed that the conscience is made certaine and quiet by no other thing then by faith for that we must cleaue to the bare worde and looke for no other signe But Philip thought here that he should be much more certified if he did see the Father then if he beleeued the simple and bare word This incredulitie Christ reproueth somewhat sharpely and sayth Haue I bene so long time with you hast thou not knowne me As though he should say I teach and preach and yet thou knowest me not Doost thou not knowe that the Father will be knowne by me that my word is the worde and power of the Father by which alone he will be knowne and by nothing els For thou hast heard the voice of the Father from heauen after this sort This is my beloued Sonne in whome I am well pleased heare him Doost thou not yet vnderstande howe the Father is knowne The Father is not seene with carnall eyes as Iohn in his first chapter sayth Ioh. 1.18 No man hath seene God at any time the onely begotten Sonne which is in the bosom of the Father he hath declared him Wherefore the Lord sayth to Philip Philip he that hath seene me hath seene the Father This saying is like vnto that former when he sayth If ye had knowne me ye should haue knowne my Father also That is forasmuch as the Father will be knowne by me seeke no other way to knowe him but beleue my word that I am he which sheweth vnto you the Father and will make you to know him in me Beleeue that by me thou hast accesse to the Father by this meanes thou shalt knowe the Father by faith thou shalt vnderstande the power and mercie of the Father and shalt feele him to be comfortable and gracious The Father will haue my word to be beleeued and them that beleeue it to be saued and obtaine eternall life Seeing therefore that these thinges be thus that we can not know the Father but in the Sonne and when we know the Sonne we know also the Father the Lord sayth moreouer vnto Philip How then sayest thou Shewe vs thy Father Beleeuest thou not that I am in the Father and the Father is in me As if he would say Forasmuch as there is no other way to know the Father but that which I haue shewed why I pray thee doost thou not beleeue my wordes seeing that I haue taught that I am the way the truth and the life Doost thou not beleeue that I am in the Father and the Father in me Beleeuest thou not that my diuinitie and the diuinitie of the Father is one and that the Father will be knowne by me But why is the Father knowne by the knowledge of the Sonne euen therefore for that the Sonne is in the Father and the Father in the Sonne For the word by which the Sonne is knowne is the power of the Sonne and of the Father Wherefore seing the Sonne is knowne by his word it necessarily followeth that the father also is knowne thereby Beleeue me that I am in the Father and the Father is in me at the least beleeue me for the very works sake Here he doth as it were appeale to workes that they may giue testimonie of the word As if he should say Seeing that ye can not be content to beleeue the word at the least beleeue the signes which beare witnes of the word and whereby the Father hath giuen testimonie of me For the works and signes are testimonies of the word By these words Christ meaneth nothing els but to confirme the consciences of his Disciples and of all vs against the offence of the crosse For consciences wil know and not beleeue the bare words of God but doe alwayes dout and say What if God careth not for thee and haue such like cogitations Holy godly men seeme for the most part to be neglected as abiects and most contemptible men inasmuch as the world according to the will lust thereof rageth and practizeth tyrannie against them and doth almost what it list Hereupon they are in anguish in daunger of faith desire to know the will of God toward them These Christ comforteth that they may seeke no other comfort but in him and in his death and beleue that he is life that he beareth rule and maketh aliue them that be dead And that they should nothing dout hereof he maketh them yet more certaine and sayth Verely verely I say vnto you he that beleeueth in me the vvorkes that I doe he shall doe also and greater then these shall he doe As if he should say Dout not any thing but that ye shall know the Father by me and that my word is the power of God that by my word ye shal be sustained although I be euen crucified Ye shall haue triall hereof in your selues for if ye beleeue in me ye shall not onely worke such workes and shew such signes as I doe but euen greater Which came to passe after the ascention of Christ when the Apostles wrought greater miracles as well among the Iewes as Gentiles then Christ him selfe But what is the cause hereof The Lord him selfe addeth it saying For I goe vnto my Father That is I will begin a kingdom where I will fulfill all thinges Here the Lord annexeth the conclusion of all the questions and consolations going before For a litle before Christ had taught that the Father is known by him and that is because he is in the Father he therefore is shewed by that worde by which the Father is shewed But that he might confirme this to wit that his worde is the power of the Father he added and sayd He that beleeueth in me the works that I do he shall doe also That is by faith in me ye also shall doe those works and know that my word is the vertue and power of God But why doth he say I goe to the Father I aunswere Because Christ is in the Father therefore doth he the workes of the Father but we doe them not also therefore but for that Christ who is in the Father is now in vs. For to goe to the Father is to fulfill all thinges as Paule according to the saying of the Psalme declareth to giue giftes vnto men to lighten and to sanctifie For this is the kingdom of Christ whereby he reigneth in earth in the hartes of the beleeuers and sitteth vpon the throne of his Father Dauid The Lord also speaketh these wordes I goe to the Father to comfort his Disciples For as he did before beginne to confirme them that they should not be troubled and offended although he should dye but courageously cleaue to him and beleue in him So here he promiseth them that they shall be glorified for he goeth to the Father who shall deliuer all thinges into his handes that he may mightely obtaine a kingdom ouer all things that are in heauen and earth Wherefore they ought nothing at all to feare He yet comforteth them more and sayth And whatsoeuer ye aske in my name that will I doe As if he should say As soone as I come to the Father there is no cause why ye should be carefull For those thinges that ye haue neede of and aske ye shall obtaine I wil doe this for you because I obtaine a kingdom And he peculiarly addeth in my Name whereby he excludeth all our merits For by Christ we are heard as also in Christ we are loued by whom also we are Priestes as Peter sayth to offer vp spirituall sacrifices and acceptable to God All these thinges sayth Christ I will doe for this cause That the Father may be glorified in the Sonne The Father is then glorified when glorie is giuen and ascribed vnto him not vnto vs. That is whē we acknowledge the we are saued not by our owne merits not by our owne wisedom and righteousnes but do put our trust in his mercie For he hath giuen his Sonne for our sinnes and whatsoeuer we purpose to aske we must aske it by this Sonne and we shall obtaine it Wherfore he repeateth these wordes and sayth If ye shall aske any thing in my Name I will doe it These wordes tend to this ende that he may make vs certainely beleue his wordes and cleaue vnto him This therefore is the summe of this conclusion He biddeth his Disciples and vs therefore beleeue for that he goeth to reigne Before he affirmeth that he wil shew forth a signe and testimonie of his kingdom so reigne that he will declare a notable token of his gouernment that we may feele and perceiue it to wit that he will doe so great works by vs as he him selfe hath done yea and greater also Also that he will heare vs when we pray and whatsoeuer we pray for vnto the Father in his name By these promises the hart must be confirmed made courageous against the gates of hell For Christ reigneth by his word wherefore it is needefull that we exactly know the vertue of the word for the kingdom of Christ is the power vertue of God These things I thought good to entreat of concerning this Gospell Let vs call vpon God for the ayde of his grace that we may be able to vnderstand them by them to strengthen our weake faith **** FINIS