and indignation For if there were moe beloued sonnes he would not so set forth shew this sonne alone saying This is my beloued sonne neither would turne his eyes vnto him onely and glory of him alone as though he knew no other For the words seeme to shew that he did diligently looke about yet founde none beside him of whome he sayth this is he as if he sayde Here at the last I haue founde such a one as pleaseth me and is my beloued sonne all other generally are not such Moreouer these wordes are not so onely to be vnderstood that it is shewed by them that Christ is very God as the Epistle to the Hebrewes sayth Vnto which of the Angells sayd he at any time Thou art my Sonne this day begat I thee and againe I will be his father and he shall be my sonne c. For it is most certaine that Christ in these wordes is declared to be the true and naturall sonne of God seeing that this word was neuer sayd to any creature Howbeit he had bene as well the sonne of God and had so remayned for euer as he hath bene from euerlasting although this had not bene spoken vnto vs from heauen neither is any thinge added or taken away from him by this name but we must thus thinke perswade our selues that so excellent a praise and so noble honour of Christ was spoken for our cause For he him selfe witnesseth in Iohn Ioh. 12.30 that this came not because of him selfe but for our sakes He hath no neede that it should be sayd vnto him that he is the sonne of God He knew this before hath from euerlasting by his nature that which he heareth Wherefore when that is conceiued by voyce and word it pertaineth to vs and not vnto Christ Christ without the word is such as he is said to be We haue the word without him of whom it is spoken Wherefore we must lay fast hold vppon the word without the essence euen as he hath the essence without the word But what doth this word it teacheth vs to know Christ in which knowledge our saluation consisteth as Esay Paule and Peter doe witnes But how doth it teach vs to know him so that he is the sonne of God and doth especially please God his father by which wordes God cheereth the hartes of all the faithfull and greatly delighteth them with mere comfort and heauenly sweetnes Howe is this done When I knowe and am sure that this man Christ is the sonne of God and doth in all things please the father whereof I must be most fully perswaded forasmuch as the diuine maiestie doth confirme this by his voyce from heauen which can not lye whereby I am certaine that whatsoeuer that man doth speake and worke they are the mere wordes works of the beloued sonne which are aboue measure approued of God This therefore I doe singularly well marke and lay vppe in the bottom of my harte When as therefore I doe hereafter heare Christ speake or see him doe any thing and that for my commoditie which surely he euery where doth for he sayth that he doth and suffereth all thinges for vs that he came to serue and not that he should be serued then I remember these wordes of the father that he is the beloued sonne then I am enforced to thinke that all that Christ speaketh doth and suffereth and that for my sake doth singularly well please God Nowe howe can God poure out him selfe more liberally or shew him selfe more louingly and sweetely then by saying that it doth please him from the hart that Christ his sonne doth speake so gently with me doth with so great affection looke vnto my commoditie and with such vnusuall loue suffer dye and do whatsoeuer for my sake Doest thou dout that if mans hart did with due sense feele such fauour of God in Christ to wit that he doth so much for our sakes it would not for ioy burst into most small peeces for then it woulde looke into the depth of the diuine breast yea and into the exceeding and eternal goodnes and loue of God which he beareth toward vs and hath borne toward vs from euerlasting But we are too hard harted and cold the flesh doth lye more heauy vppon vs then that we are able to comprehend such wordes we doe not wel consider of them with our selues neither doth our hart come neare to feele how maruelous and vnspeakeable loue and ioy they contayne in them otherwise without dout we should perceiue that heauen and earth are full of the fire of the diuine loue of life and righteousnes full of honour and praise whereunto the fire of hel whereunto sinne death being compared are nothing but as it were a thing painted or pictured But we are colde sluggish vnthankfull wretches for we passe ouer such precious words as things of no importance as vttered of man as being contayned in a booke or writtē in paper as things vtterly decayed and now long since growne out of vse by long custom as though they pertayne onely to Christ and to vs nothing at all And being dull and senseles we doe not see that they belong nothing to Christ but were committed to writing and are extant onely for our sake Seeing therefore that Christ the beloued sonne being in so great fauour with God in all thinges that he doth is thine and doth in the same serue thee as he him selfe witnesseth without dout thou art in the same fauour and loue of God that Christ him selfe is in And againe the fauour and loue of God are insinuated to thee as deepely as to Christ that now God together with his beloued sonne doth wholy possesse thee and thou hast him againe wholy that so God Christ and thou doe become as one certaine thing Hereunto make many sentences of the Gospell but especially in Iohn as this If any man loue me Iohn 14.23 my father will loue him and we will come vnto him and will dwell with him Also Where I am there shall also my seruaunt be Againe Iohn 12.26 Iohn 17. I pray that they may be one in vs as thou and I are one I in thee and thou in me and they in me But where is Christ In the fauour of God in the depth of his hart there also are we if so be that we know and loue Christ there I thinke we are sure enough there our refuge is placed high enough whither no euill can come as it is in the 91. Psalme But thou seest that faith is required hereunto and that vnto these thinges no law no worke no merit doth preuayle Hereupō it commeth to passe that so precious wordes are so abstruse and vnknowen to reason For it hath bin gouerned of Satan from the creation of the world when as in Paradise it would be as God presumed after honour which God here attributeth to Christ alone forasmuch as he is his sonne
didst thinke thus this day and yesterday I went to heare Masse and to morow I mind to goe to heare it againe How much more oughtest thou to doe this now knowing assuredly that this is the right seruice and worship of God to say Albeit I knew most perfectly as I doe not know yet to giue honour and shew obedience vnto God I will doe this seruice and because of his loue and prayse I will heare his word that my Lord may see by this chiefe worship wherewith I am especially delighted that I am willing to serue him For although no other frute or profit come vnto me thereby yet I may reioyce that I haue performed a most holy and acceptable worke vnto him whereunto other kindes of worships and seruices being compared are of small importance Now he that doth not care for these thinges neither is moued with them reuerently to thinke and highly to esteme of the word of God willingly and earnestly to heare and learne it whensoeuer opportunitie and meanes shall be offered I wil haue nothing to do with him For neither may I neither will I draw any man hereunto violently He that contemneth let him contemne still and remaine a swine as he is euen vntill that day when God wil kill him and throw him downe hedlong to hel For such a one can not be a good man neither is it a humane sinne but a certaine deuilish obstinacie A deuilish obstinacie to contemne the hearing of Gods word so greatly to contemne that whereunto God hath appoynted a place person time c. Whereunto moreouer he moueth vs by his commaundement louingly prouoketh vs by his promises stirreth vs vp and admonisheth vs by wordes and offereth all these of his owne accorde and to be bought with no price or treasure which is to be farre fetched or hardly come by the excellencie whereof can in deede be counteruailed with no gold Adde hereunto moreouer that it is a worship or seruice very easie to be done which may be performed without all labour or griefe but that thou must attentiuely heare the Preacher or apply thy mouth to speake and read then which labour none surely is more easie And albeit it is to be feared that thou shalt therefore beare the crosse and suffer persecution yet the worke it selfe is so ioyned with no difficultie as no other labour is no not euen that that is most easie If so be that it be not grieuous vnto thee to sit the whole day in a tauerne or an alehouse or otherwise with thy companions to trifle and sport thy selfe with filthy and vnseemely gestes and pastimes also to singe and prate and yet art not wearie neither feelest any labour thou mayst with as litle paine sit in the temple and heare the Preacher whereby thou seruest God and doost that which is acceptable vnto him What wouldest thou doe if thou shouldest at his commaundement cary stones in quarries or goe armed on pilgrimage to S. Iames or if some other laborious and painefull worke should be enioyned thee as hitherto it hath bene the custom among vs when as we would doe all thinges willingly whatsoeuer was enioyned vs when we were deceiued with meere trifles and most impudent delusions But so doth the Deuill blinde men in whom also he worketh a satietie and lothing of the word of God whereby it commeth to passe that they haue no regard what a treasure the word of God is but liue after a beastly sort contemning all good doctrine Let vs therfore at the last delight in these things thinking thus with our selues that as often as we reade or heare the word of God either priuatly or publikely of whom soeuer it be preached we apply our selues to the chiefe seruice of God which pleaseth God exceedingly well After this sort thou mayst inflame thy selfe to heare and God will inspire thee with his grace God maketh the seede of his worde frutefull in the diligent hearers therof that the seede of his word be not sowne in vaine but may bring forth plentifull frute For the word is neuer taught without frute whensoeuer it shal be diligently and attentiuely heard neither can it be but that by eftsoones hearing it thou shouldest become better And albeit for the present time thou seest or feelest no frute yet in processe of time thou shalt plainly perceiue feele it But it were long here to rehearse the frutes proceeding of the worde nay in deede they can not be all rehearsed These thinges I thought good to speake in steede of a preface before the wordes of S. Paule Exhortation to the hearing of Gods word very needefull to the intent to stirre vs vp more diligently to heare the worde of God and surely there is great neede of such an exhortation daily in euery sermon which also is much pertinent vnto the text which we presently haue in hande For Paule in this place reprehendeth curious spirits which go about by their owne wisedom to be maisters of the word of God and doe by and by falsely perswade them selues that they knowe it well and that they neede not any more the help of any teacher but turne them selues to trifleling and vaine iangling that they may bring forth some new thing which the common sort may be desirous to heare presuming also to be Maisters of the Scripture and of all men labouring to teache euery one and yet not vnderstanding what they speake or whereof they affirme For this is a plague and calamitie that followeth where the word of God is not handled diligently and seriously the learners being wearie of hearing and the teachers slothful in preaching Hereof it commeth that so great companies of hearers slide away and Churches become desolate Of which calamitie vaine talking spirits are the cause which promise new thinges that they may winne the hartes of the multitude vnto them selues boasting that they are Maisters of the Scripture and yet are alwayes such men as are ignorant forasmuch as they haue neuer tried what it is to teach other which we doe nowe plainly fee and the wrath of God is at hand ready to punish our contempt and vnthankefulnes Therefore Paule beginneth his Epistle to his Disciple Timothe so Vaine curious teachers that he should take heede that such teachers doe not arise which can talke many thinges of the lawe bringing many new questions and doctrines what is to be done how righteousnes is to be obtained all which they do for ostentations sake that they may be seene and praysed and seeme to be more learned then other and yet they neuer came so farre as to teach any certayne thinge or that which might be counted to be of any importance but doe all thinges confusedly and out of good order Such bablers vse onely these wordes that we must be honest that good workes must be done and God must be serued c. but they vnderstand not the sense of those wordes what they meane And being asked how
be that he will suffer them to be bestowed on him and pray vnto God for him so I may enioy peace and haue no trouble or contention with any man and perhaps I may so profit him that he wil change his life vnto the better and amend Otherwise surely loue being diuided or separated I haue more bitternes and sorrow by them whom I hate then I haue ioy and profit by them whom I loue and keepe companie with And this is sayd to trouble the fountaine or water from whence pure loue can not flowe As it is certaine that the Iewes also did against whom Paule speaketh in this place for they loued them onely of whom they were loued whereby they defiled the synceritie of loue with mans affections and therefore their hart could not be pure But whereby is the hart purified I aunswere Wherby the hart is purified it can not be purified by any other thing better then by that soueraine puritie which is the word of God Receiue that into thy mind and order thy life according to the rule thereof and thy hart is purified As in this place see thou set the word before thee Thou shalt loue thy neighbour as thy selfe follow that which it commaundeth and by and by thou shalt see whether it purgeth clenseth whatsoeuer desire there is in thee of thyne owne profit or whatsoeuer loue of thy selfe For commaunding thee to loue thy neighbour it maketh exception of none either friend or foe Albeit some man be euill and hath bene oftentimes iniurious vnto thee notwithstanding he doth not therefore lose this name that he is not to be called thy neighbour but neuertheles remaineth thy fleshe and blood and is comprehended in these wordes thou shalt loue thy neighbour c. Therefore I say if thou shalt consider him and so behaue thy self toward him as the word teacheth thee then is thy hart made pure and loue sincere so that thou makest no false difference of persons neither otherwise considerest him then an other which is good and one of thy familiars In deede we can not deny this to be true that an honest man is more worthy to be loued vnto whome also euery one doth more willingly applye him selfe by nature then vnto the conuersation of wicked men whose familiaritie there is no good man that doth not abhorre howbeit flesh and blood is the cause that true and Christian loue is not among vs. For a Christian must not deriue his loue from the person as the world doth as some yong man seeing a maide is in loue with her because of her fayrenes and beautie and a couetous man taketh his loue and desire of his money a Lorde or Prince of honour and power c. For all such loue is sayd to be feyned and proceeding not from whence it ought cleauing to the good thinges wherewith he seeth the person adorned neither doth it continue any longer then that which he loueth continueth and as long as he may enioy it True loue But true loue ought to be such as floweth out of a continuall fountaine and proceedeth from the bottom of the hart as a fresh and continuall water alwayes springing forth which can not be stopped and is neuer dryed vp This loue sayth after this sort I loue thee not for thy honestie or dishonestie for I doe not deriue my loue from thy honestie as from a strange fountaine but out of myne owne fountaine that is out of the word of God which is planted in my hart which commaundeth me to loue my neighbour From hence loue plentifully floweth open to al which haue neede thereof watering all both friendes and foes yea chiefly prepared and ready for foes inasmuch as they haue more neede that they may by my meanes be brought to amendement I praying for them and doing according to my abilitie that which I am able that they also leauing their euill wayes may be deliuered from sinnes and the snares of the Deuill And this is sayd to be loue flowing from the hart and not deriued from without for he that is endued with such loue findeth no such thinge in him whom he loueth from whence he should deriue it But because he is a Christian because he layeth hold on the word which is altogither pure by it selfe by the power of it his hart also is made pure and replenished with true loue Whereupon he poureth forâ—h the treasures of his loue toward euery man neyther is he moued or turned awaye with the person of any whether he be good or euill Behold thus should they preach which will rightly teach loue required of the lawe whereof our bablers knowe nothing neither haue any regard thereof albeit they talke many thinges of the lawe and dispute much of loue They doe not see no they doe not so much as once thinke that loue must be such that it flow out of the hart that the fountaine must be first pure and cleare This neuer descendeth into their hart although they heare read and teach many things of it They are occupied with very vncertayne and vnprofitable cogitations yea rather with dead dreames Wherefore whatsoeuer is preached of workes and of a good life True good workes that onely is well done which proceedeth from the worde of God a pure hart and a true faith This thou mayst see in all states how euery one ought in his calling to doe the office inioyned him and exercise the workes of loue A seruaunt labouring thinking no more then thus My Lorde or Maister payeth me my wages for which onely I serue him otherwise I would not vouchsafe to looke vpon him c hath not a pure hart for he doth not serue but for a peece of bread or for his hyre which being taken away his seruice also ceasseth How a good seruaunt ought to be affected But if he were a right true Christian he would rather be thus affected I will not therefore serue because my Maister payeth me wages because he is honest or vnhonest c but therefore Ephes 6.5 because the word of God doth thus speake vnto me Seruaunts be obedient vnto your Maisters as vnto Christ c. This seruice proceedeth of it owne accord out of the hart which layeth hold on the word and greatly esteemeth it saying I wil serue my Maister and take my wages but this shal be the chiefest thing for which I do this seruice that I may serue my God and Lord Iesus Christ who hath layd the condition and state of a seruaunt vpon me which I knowe doth please him in me c. Here thou seest a true worke proceeding out of a pure hart So also let a Lord or Prince and they which haue the charge of gouerning the common weale thinke thus God hath committed vnto me the office of a Magistrate that I should be a ruler now if I will haue regard vnto this onely that I may enioy my dignitie riches and power it is
the wolues but that good shepeheard can no where be found who flieth away euen at that time when the sheepe haue most neede of a defender and strengthner The same shall happen to vs in time to come when we shall once begin to be touched in deede Then the Preachers will shut their mouthes and prouide for their safetie by flying and the sheepe shall be miserably dispersed so that one shall be caried this way an other that way God graunt that some of them may stand valiantly in defense of the Gospell and spende their blood if the case so require in deliuering their sheepe Thus Christ hath painted forth the hirelings in their colours who thus sayth moreouer I am that good shepeheard and knowe mine and am knowne of mine These wordes doe containe much I shoulde spend ouer much time if I should handle them seuerally He speaketh here of the peculiar dutie that belongeth to him selfe I know my sheepe sayth he and they againe know me Nowe the summe is this Christ knoweth vs to be his sheepe we againe know him to be our shepeheard He knoweth vs to be such sheepe as are weake and diseased which he doth not cast of but hath a care of them and healeth them although they be so diseased that all the worlde thinketh that they are not his sheepe and this in deede is the knowledge of the world But Christ doth not so know them neither doth he greatly regard what maner of ones they be but considereth whether they be sheepe They therefore are the true shepeheards who following Christ doe so know their sheepe that they looke vnto the persons not to the disease My father knoweth me sayth Christ The world knoweth not Christ but the world knoweth me not When as therefore the howre shall come that I shal die an ignominious death vpon the crosse all with one voice will cry out was this the sonne of God he must needes be a condemned man and giuen vp vnto Satan both in soule and also in body So the world will consider and know me But my father will say in this sort this is my welbeloued sonne my king and Sauiour He beholdeth not my affliction my woundes my crosse death but he considereth my person that is me very selfe Wherefore if I were in the middest of hell or in the iawes of Satan yet I should come out againe for the father will not forsake me Likewise I know my sheepe and they knowe me They are certaine that I am a good shepeheard they know me therefore they come to me for succour and cleaue vnto me neither doth it any thinge feare them that they are subiect to manifold infirmities and diseases they knowe very well that I would haue such maner of sheepe to resort vnto me Other sheepe I haue also which are not of this folde them also must I bringe and they shall heare my voice and there shall be one shepefold one shepeheard Some haue so handled this place that they affirme it shall be fulfilled before the latter day when Antichrist Iohn and Helias shall come Which is flatly against the truth and forged of Satan that men might beleue that the whole world shall at the last become Christian Which Satan therefore did that he might darken the sound doctrine that we might neuer rightly vnderstand it Beware therefore of this delusion For by and by after the ascension of Christ this was done and fulfilled and is yet at this day fulfilled As soone as the Gospell was published it was preached to the Iewes and this people was the shepefold Now he sayth that he hath certaine other sheepe also which are not of this fold which also he must gather together whereby he sheweth that the Gospell must be preached to the Gentiles that they also may beleue in Christ that of the Iewes and Gentiles may be made one Church Which he performed afterward by the Apostles who preached the Gospell to the Gentiles and brought them to the faith So there is now one body one Church one faith one hope one loue one baptisme and so of the like which continueth at this day and shal so continue euen to the ende of the world Wherfore doe not so vnderstand it as though all men shall beleue in Christ for the crosse must alwayes be borne of vs forasmuch as the greatest parte is alwayes of that faction which persecuteth Christians The Gospell also must be continually preached that alwayes some may be brought to Christianitie And thus much for a compendious exposition of this text A SERMON OF D. MARTIN LVTHER OF THE LOST SHEPE Luke 15. Verse 1. THen resorted vnto him all the Publicans and sinners to heare him 2. Therefore the Pharises and Scribes murmured saying He receiueth sinners and eateth with them 3. Then spake he this parable to them saying 4. What man of you hauing an hundred sheepe if he lose one of them doth not leaue ninety and nine in the wildernes and go after that which is lost vntill he find it 5. And when he hath found it he layeth it on his shoulders with ioy 6. And when he commeth home he calleth togither his friendes and neighbours saying vnto them Reioyce with me for I haue found my sheepe which was lost 7. I say vnto you that likewise ioy shall be in heauen for one sinner that repenteth more then for ninetie nine iust men which neede none amendement of life IN this text dearely beloued What kinde of doctrine this text cōtaineth euen that doctrine is contayned which we are perswaded and glory to be our chiefe doctrine and which by best right deserueth to be called christian doctrine to wit of grace and forgiuenes of sinnes set downe against the doctrine of the law and of workes But it is a very shamefull thinge that a sermon so excellent and replenished with so great comfort and ioy should be heard of a man that is wicked a contemner of the word of God This is much more miserable that all thinke they haue so soone throughly learned it to the knowledge whereof euery one will seeme to haue attained thinking that there is nothing in it which he doth not perfectly vnderstād and that there is no neede to spend any more studie in learning it Although it be not grieuous to God him selfe neither doth it yrke or wearie him euery yeare repeating it or rather euery day exercising it as though he knewe to preach nothing else being vnskilfull and ignorant of all other kind of doctrine And we miserable and wretched men doe so soone as we thinke attaine to the knowledge of the chiefest doctrine that forthwith it is wearisom and tedious vnto vs to repeat it whereby all pleasure and loue of the worde of God dieth and is extinguished in vs. But before I declare the article or chiefe point here taught I thinke it good that the beginning of this chapter be diligently considered which S. Luke setteth in steede
the Father hauing fulfilled his will in all thinges and thereby merited eternall life For seeing that he hath no neede of this merit he giueth it vnto vs which beleeue in him that before God all his thinges may be imputed to vs and by them we may receiue saluation See how rich a thing sound faith is and how great good things it bringeth with it See also how precious a thing the Gospell is and how great a treasure it is to haue it purely preached and contrariwise how great a discommoditie there is where it is not preached or not rightly preached the inuentions of men being mingled with it or thrust in stede of it Take heede therefore of such deceiuers and of their counterfet faith rest not in thy selfe but get thee vnder the winges of Christ keepe thy selfe vnder his protection trust that thou art heire of eternall life not by thy owne righteousnes or grace which thou hast receiued but whereby he is righteous and acceptable before God Hereunto pertaineth this saying Psal 91. He will couer thee vnder his winges and thou shalt be safe vnder his fethers And in the Songe of Salomon it is said My spouse is a doue building her neast in the caues of the rockes and in the holes of the wall that is in the woundes of Christ And this in deede is a true Christian faith which resteth not in it selfe as the Scholemen dreamed but reposeth it selfe wholy in Christ and as it trusteth in him so it resteth in him hauing receiued eternall saluation Whereas he saith that we are made heires of eternall life according to hope beside that he proueth that we without all our owne merits by onely hope of grace are borne againe heires of eternall life and do not become heires by working whereof we haue already spoken at large he also teacheth this that our saluation and eternall life is as yet hid although if we beleeue we do verely possesse it and this body being put of and the kingdome of Christ reuealed all thinges shall appeare manifestly The weapons of this text Our owne righteousnes and good workes are of no power to saue vs. This text fighteth most mightily and with most plaine words against all righteousnes and good workes of mans reason and free will For the wordes are plaine Not by the workes of righteousnes which we had done but according to his mercie he saued vs by the washing c. All which wordes do vtterly ouerthrow our righteousnes attributing all things to the washing of the newe birth and the renewing of the holy Ghost to Christ and his grace How can there notwithstanding any presumption as yet remaine in vs Wherefore let all sacred and prophane lawes haue a fayre shew let all sacrificing priests monkes and nunnes boast of themselues let all religious and honest men and women seeme goodly in outward appearaunce let them euen rayse the dead if faith in Christ be absent whereof we haue now spoken so much all these things are to no purpose These most false shewes do as yet deceiue the whole world and seduce almost euerie one They make the Gospell obscure and extinguish the faith of Christ All their workes and orders although they appeare goodly and they thinke them to haue merited neuer so much do auaile no more vnto saluation then the workes of beastes or of artificers whereby they do maintaine themselues and theirs yea they do most hurtfully hinder it Therefore that I may conclude take heede as much as thou art able of these wolues which vnder a faire pretence counterfet themselues sheepe and learne and accustome thy selfe with a sound faith to cleaue vnto Christ alone A SERMON OF D. MARTIN LVTHER OF THE KINGDOM OF GOD. FOrasmuch as there is often mention made in the new Testament of these wordes the kingdom of heauē the kingdom of God the kingdom of Christ and it is very profitable and expedient for a Christian to know these to wit that they are nothing els but remission of sinnes and grace preached and offered by the Gospell For in this kingdom thou shalt finde nothing but grace and goodnes pardon and forgiuenes of sinnes loue and gentlenes I therefore thinke it good to entreate somewhat at large of the state of this kingdom and of forgiuenes of sinnes The kingdom of God whereby he reigneth ouer all the faithfull and as a faithfull king defendeth punisheth rewardeth guideth and directeth them c. they againe from their hart trust in him suffer his fatherly chastisement and correction with a patient mind and alwayes serue him through obedience is not worldly or temporal but spiritual Neither consisteth it in meate and drinke The kingdō of God wherin it consisteth or in any outward thing but onely in iustification quieting and consolation of the hart and conscience of man Wherfore it is nothing els but forgiuenes and taking away of sinnes by which consciences are defiled troubled and disquieted A similitude For euen as a worldly and temporall kingdom is ordayned to this ende that men may liue quietly peaceably one with an other So the kingdom of God giueth these thinges spiritually and destroyeth the kingdom of sinne and is nothing else but an abolishing and pardoning of offences God reigneth in the hartes inasmuch as he worketh in them by his word peace quietnes and consolation euen as sinne worketh the contrary namely vnquietnes anguish and all kinde of euills Herein God sheweth his maiestie and grace in this life that he taketh away and pardoneth mens sinnes and this is the kingdome of grace Nowe when as sinne with his gard that is Satan death and hell shall trouble man no more then at the last the kingdom of glory and absolute felicitie shall be The kingdō of God is gouerned not by the law but by the Gospell Hereupon it followeth first that the kingdom of God is ruled or gouerned by no law no not by the law of God much lesse by the lawes of men but onely by the Gospell and faith in God by which harts are purified comforted and quieted whiles that the holy Ghost poureth loue and the knowledge of God into them maketh man as it were one thinge and one spirit with God so that his affection is set vpon the same thinge he willeth and desireth the same thinge he seeketh and loueth the same thinge that God doth Neither standeth the case otherwise here then it doth betweene two frendes which beare good wil one to an other and agree one with an other in all thinges Hereof it commeth that a man in this kingdome of God is perfect mercifull pitifull and bountifull toward his neighbour seeing that he knoweth by the instinct of the holy Ghost that God is of the same affection toward him and toward all men and doth poure forth his goodnes plentifully Such affection of God no man can know by the lawe but onely by the spirit and word of the Gospell None therefore shal obtaine
we must doe good workes nowe they teach this particular worke to be done an other time an other worke as offer so much sacrifice at this altar get thee into this or that Monasterie runne vnto this Sainct here erect a chappell to the honour of such a Sainct in an other place founde a Masse light tapers eate fishe buy indulgences c. Which being done they by and by bringe an other worke and forthwith after that an other So they know not how to instruct any after a constant certayn maner of teaching much lesse can they say this is or in this doth the summe of Christian life consist c. And yet in the meane season those thinges must be counted very excellent that they teach so much doe they boast and promise almost golden mountaynes as though they alone were Doctors that might not be gainsayd and controulers and Maisters of all other But he is to be counted an excellent Maister and highly to be esteemed which teacheth the chiefe point and whole summe of doctrine to wit how the hart and conscience yea and the whole man must liue They know nothing of that thing although they be very full of wordes but doe altogither erre from the summe principall point of the lawe In the meane season they intangle the mindes of the hearers with such a confused company of words that they know neither how to make a beginning nor end of speaking and it is vncertaine whereunto that disordered companie of wordes doth serue whereby no man can be made better much lesse can he confirme his conscience thereby as we hitherto haue enough and too much seene and tried in the Papacie amonge our Preachers of dreames What therefore is the summe of that doctrine which is to be taught to the people Sainct Paule aunswereth The ende of the commaundement is loue out of a pure hart and of a good conscience and of faith vnfeyned This is that Helen The summe of Christian life here thou hast the summe of Christian life most excellently and fully comprehended compendiously and briefly vttered and which may be not vnfitly printed in thy memorie Thou must endeuour if thou wilt not erre from the lawe but attaine to the chiefe point therof that thou mayst know what is to be done and what to be left vndone to haue loue proceeding out of a pure hart from a good conscience and faith vnfeyned If thy loue be of this sort thē is it right otherwise thou errest from the meaning of the whole law Now these wordes are profound and comprehend muche matter in them Wherefore we must partly expound them that they may be the better vnderstoode that we may accustom our selues to Pauls maner of speech First he attributeth to loue the summe of the whole lawe wherein it wholly consisteth What it is loue And to loue is nothing els as I thinke it is knowne to all but to fauour and embrace one from the hart and to shewe and performe vnto him all the duties of friendship and good will Nowe those iangling Doctors also vse such wordes preaching and boasting many thinges of loue but all by peece-meale and particularly applyed to their owne trifles and follies Euen as heretikes wicked men and vngracious wretches haue loue also but that which consisteth onely amonge them selues them that are of the same sorte with them in the meane season they hate and persecute all good Christians whom they would willingly accuse of murder if they could c. But this doth not yet deserue to be called true loue if I choose one or two whose conditions like please me whom I do friendly louingly embrace no man beside them It is called a particular loue which proceedeth not out of a pure hart Loue flowing out of a pure hart but from an infected and filthie hart For true loue floweth out of a pure hart when I endeuour as God hath commaunded me to poure forth my loue toward my neighbour and to fauour all without difference whether they be friendes or enemies euen as our heauenly father him selfe doth who suffereth his Sunne to arise on the good and euill and sendeth his raine to the thankfull and vnthankfull maketh the earth to bring forth many good thinges giueth money riches fruites cattell and many times especially vnto them that are the worst of all other But from whence commeth that doing of these things truely from pure loue whereof his hart is most ful This he poureth forth abundantly vpon all omitting no man whether he be good or euil worthy or vnworthy And this is called true diuine entire and perfect loue which loueth no one neglecting the rest neither cutteth or diuideth it selfe but imbraceth all indifferently Loue that proceedeth not from a pure hart of what sort it is The other is loue of theeues and Publicanes if I loue him which is for my turne and may doe me a pleasure and which esteemeth well of me and despise him that contemneth me and which is not on my side For that doth not proceede from the hart which ought wholy to be good and pure indifferently toward al but he that is endued with such loue seeketh his owne thinges is full of loue of him selfe and not of loue toward others Neither doth he loue any man but for his owne commodities sake regarding onely that which may serue for his owne vse seeking his owne profit by euery man and not the profit of his neighbour If he be praysed and honoured he laugheth but being looked vpon with sower countenaunce or an vnthankfull word being spoken vnto him he stomacketh curseth findeth fault so that all friendship forthwith ceasseth Contrariwise he that hath a pure hart must be so affected according to the worde of God and his example that he fauour euery one and bestow liberall and friendly benefits vpon them euen as God hath fauoured him and of his diuine loue hath bestowed benefits vpon him But some man will say he is myne enemie We must not therefore abstaine frō doing well to any because he is our enemie or euill and doth euill vnto me Surely he is an enemie also to God vnto whom he doth many moe thinges displeasant vnto him then he can doe either to me or thee But therefore my loue ought not to be extinguished or ceasse because he is euill and altogither vnworthy thereof If he be euill he shall at the last suffer punishment according to his deedes but his wickednes must not ouercome me But if I can through loue rebuke and admonish him or pray for him that he may amend and escape punishment I must do it readily I must not be an enemie vnto him or doe euill vnto him in any wise For what profit should redound vnto me thereby neither am I made better thereby and I make him so much the worse This therefore ought to delight me if I shall fauour him and bestowe benefits vpon him if so
finde fault with nothinge faith must moreouer come and such a faith which is not fayned and defiled with confidence of a mans owne holines For wheresoeuer this is not there the hart is neuer purified before God neither shall the conscience be able to stande if they be examined by seuere iudgement and exact censure Men in deede shall not iustly blame me albeit I glory that I haue serued them by preaching helping gouerning and by doing the dutie of an ouerseer or ruler c with all faithfulnes And if I haue done any thing more or lesse then I ought I am sorie at my hart for I would very willingly haue done all thinges that I ought Wherefore I am quiet already excused neither haue they any more which they may rightly require of me but are enforced to acquite and discharge me But here I must attayne vnto this also that my hart be so pure and my conscience so good before God that he may not by any meanes accuse and condemne me Howbeit we finde not this in ourselues We can not of our selues attaine to a pure hart a good conscience before God although we may glorie somewhat thereof before the world I must therefore obtayne some other thing whereunto I may trust if I shall come into perill and within the throwing of the dart as it is commonly sayd and I must say to my feareful and terrified conscience I haue done that which I haue bene able and who knoweth how often I haue done lesse then I ought for I coulde not see and marke all thinges as Dauid also sayth Psal 19 VVho can vnderstand his faltes Therefore I can lay no foundation of trust vpon my owne holines and purenes Wel I haue the word so liue loue and haue a good conscience which is pure and holy But this I want that I can not conclude that that is in my hart neither doe I finde so good a conscience in me as the lawe requireth of me For there is no man liuing in the earth which can say this truely I knowe that I haue done all thinges and that I doe owe nothinge before God But the most holy ones must say thus I haue done surely according to my abilitie that which I haue bene able but I haue offended muche oftner then I knowe Wherefore our owne conscience doth witnes against vs accusing and conuincing vs although before the worlde we are most free from reprehension or blame For it must followe the worde which sayth this thou shouldest haue done this thou shouldest haue left vndone It can not auoyde the iudgement of this nor aunswere to the accusation thereof but is at the least wise enforced to stande in an vncertaintie being wholy wrapped in douting But if it dout then is it by and by conuinced for it standeth not before God but flieth and trembleth By what meanes we attaine to such purenes and a good conscience as can stand before God Wherefore the principal part of our doctrine must here helpe vs to wit that our Lord Iesus Christ being sent of the father did come into the world and hath suffered and died for vs. Whereby he hath reconciled the good will and fauour of the father to vs his wrath being appeased and doth nowe sitte at the right hande of the father hauing regarde of vs as our Sauiour and as a continuall Mediatour and Intercessour for vs making intercession for vs as for them which can not haue and obtayne of them selues such purenes and a good conscience Therefore by his helpe and benefite we may saye before God although I am not pure neyther haue a good conscience yet I cleaue to him by faith which hath perfect purenes and a good conscience which he gageth for me or rather which he giueth vnto me For he alone is he of whome we reade written as Peter and Esaie chapt 53 saye vvho did no sinne neyther vvas there guile founde in his mouthe And this prayse belongeth onely vnto him neyther hath he any neede to praye forgiue vs our dettes neither of that article of the Creede I beleeue the forgiuenes of sinnes c but he is free and quiet in perpetuall pure and perfect righteousnes and purenes vnto whose charge none can lay any thing nor accuse his conscience of any crime not man not the deuell no not God himselfe for he himselfe is God who himselfe can not accuse himselfe And this is called faith neither coloured nor fained which the conscience striuing and trembling dareth come forth in the sight of God and say Almightie God I am innocent before the world and quiet in minde so that noe man can lay any thing to my charge or fynde fault with me For albeit I haue not done all things yet I aske pardoÌ„ of euerie one that he will forgiue me for God his sake eueÌ„ as I againe forgiue all By this meanes I haue cut of the complaints of all who haue no more which they may rightly lay against me But before thee I must lay aside this trust and confidence and must wholy acknowledge the guiltines of innumerable synnes and say as Dauid sayd Psal 143 Lord enter not into iudgemeÌ„t with thy seruaunt for in thy sight shall no man liuing be iustified Wherefore I can not contend with thee if thou requirest an account of my life We must appeale froÌ„ the iudgement seat to the mercy seat But I appeale from the iudgemeÌ„t seat to the mercy seat I do easily suffer that I be dealt with according to law right before the iudgemeÌ„t seat of the world and I will willingly aunswere and will do what I am able Howbeit before thee I will not come into iudgement but I desire grace which I take holde of on euerie side The iudgement seat For thus the Scripture teacheth me that God hath set two seates before men the one a iudgement seat for them which are yet secure and vntractable acknowledge not their sinnes neither wil confesse and acknowledge them the other a mercy seate The mercy seat for miserable fearfull consciences which feele their sinnes dread the iudgement of God and do earnestly make request for grace And this mercy seat is Christ himselfe as Paul witnesseth Rom. 3. whom God hath set forth vnto vs that we might haue refuge vnto him being not able to stand before God by our owne power Vnto him I wil applie my selfe if I haue done or do lesse theÌ„ is meete and how great purenes and goodnes soeuer my heart and conscience haue before men I will haue it here to be altogither nothing and hidden and couered as it were with a â—ant yea with a fayre heauen which may mightely defend it which is called grace and remissioÌ„ of synnes Vnder the defence thereof my heart and conscience must creepe and remayne safe and quiet For so he commaunded his Apostles to preach publish that through his name all that beleeue in him shal receiue remisson of
his grace and fauour We haue obtained grace not by workes but by mercy now if thou must liue thou must haue what to doe and wherewith to occupie thy selfe and it is meete that all this be referred to thy neighbour The seruaunt went out as Christ sayth and found his fellow seruaunt whome he taketh by the throte and dealeth rigorously with him and will be wholy payd of him shewing him no mercy or fauour at all I haue said elswhere that Christians must burst forth by workes by their deedes before men witnes that they haue a syncere faith God needeth no workes but faith suffizeth him howbeit he therefore requireth them to be done of thee that by them thou mayst shew thy faith both before thy selfe and also before the whole world for he knoweth thy faith verie well but thou thy selfe and men do not yet throughly see it Thou therefore must direct such workes so that they may profit thy neighbour Now whereas this seruaunt should thus haue done what doth he euen the same that we doe who seeme vnto our selues to beleeue and partly haue faith and are glad that we haue heard the Gospell whereof we can dispute and talke many thinges Busie talkers slow walkers but no man goeth about to expresse it in his life We haue brought the matter so farre that the doctrine and trifles of Satan are some what abated and layde asyde that we do now see and know what is iust and what vniust that we must haue to do with God by onely faith and by workes with our neighbour But we can not bring it to this passe that loue may beginne and doe that to an other which God hath done vnto vs as we our selues complaine that many of vs are become worse then they were before As therefore this seruaunt refused to remit his neighbour the dette and delt extremely with him so also doe we saying It is not meete that I should giue that that is myne to an other neglecting myne owne right If this man hath prouoked me to anger it is his dutie to pacifie me to labour by intreatie to put away myne anger Truly thus the world teacheth and doth for it affirmeth it to be iust and right Neither will any Prince or magistrate enforce thee to giue that which is thine to an other but wil suffer thee to do what pleaseth thee with thine owne goods The magistrate in deede restrayneth thee from doinge what thou list with the good of an other but he constraineth thee not to giue thine owne substaunce to an other for that is against the Lawe of nations which euen reason pronouncing it giueth to euerie one that which is his owne wherefore he doth not vnequally or vniustly which vseth his owne thinges at his will taketh not away wrongfully the goods of an other But what doeth the Gospell saye If God also had held his owne right and sayd I do well in that I punish offenders and take that which is myne owne who shall let me what I pray you should become of all vs We must be mercifull to our brethren as God is mercifull to vs. We should be thrust downe to Satan Wherefore whereas he hath left his right toward thee he will haue thee do the same toward other and therefore thou abrogating thyne owne right thinke thus with thy selfe If God hath forgiuen me tenne thousand talents why should not I forgiue my neighbour an hundred pence God might haue exacted his owne right neuerthelesse he dothe not soe but becommeth a fauourable Lorde vnto thee taketh pittie vpon thee and forgiueth thee why therefore shouldest not thou doe likewise to thy neighbour Wherefore if thou wilt haue to doe in his kingdome thou must doe as he doeth but if thou haddest rather remaine in the kingdome of the world thou shalt neuer enter into his kingdome Hereunto pertaineth that sentence which Christ in the last daye shall pronounce vpon the vnbeleeuers Matth. 25. I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke c. But if thou contend here against Notwithstāding ye say that God will not haue respect vnto workes neither will saue any because of them I saye he will haue them done frankely and freely not that we may merit any thing thereby but that we may doe them to the profite of our neighbours and witnes our syncere fayth by them For what hast thou that thou mayst giue him and whereby thou mayst deserue that he should pardon whatsoeuer thou hast committed against him Or what doth he get thereby nothing truely but that thou giuest vnto him praise and thanks And this is the other part of a Christian life the name whereof is loue They therefore that shew not their faith by the works of loue are such seruaunts as will haue themselues forgiuen when as they notwithstanding doe not forgiue their neighbour neither yeeld of their owne right They that will shew no mercy shall themselues finde none with whom it shall likewise fall out as it did with this seruaunt For when the other seruaunts that is the ministers and preachers of the Gospell shall see it that God hath forgiuen them all and yet they will not forgiue any they are troubled that they are compelled to see such thinges and it grieueth them verie sore that men doe so vndiscreetly apply themselues to the Gospell and not rightly receiue it What doe they then They can do no other but come to their Lord and complaine vnto him of such thinges and say Lord thus it is thou forgiuest them both the fault and the punishment yea pardonest them all thinges and yet we can not bring them so farre as to deale so with others as thou hast delt with them This is the complaint the Lord therefore will cause them to come before him in the last iudgement and will lay these thinges against them saying when thou wast afflicted with hunger thirst miserie c I did helpe thee when thou didst ly drowned in synnes I hauing mercy vpon thee did forgiue thee Hast thou done the same to thy neighbour Then he shall pronounce this sentence on him Thou wicked one I was touched with mercy toward thee yea I yeelded of myne owne right but thou wouldest not take pittie on others nor forgiue them their offence wherefore thou shalt now pay thy dette Here is no grace and mercy but most grieuous wrath and eternall condemnation then no prayers do helpe wherefore he is compelled to holde his peace and is throwne hedlong into paine vntill he pay the vttermost farthinge This is that which Sainct Peter hath spoken of them 2. Pet. 2.21 which after they haue heard the Gospell notwithstanding goe backe that it had bin better for them if they had neuer acknowledged the waye of righteousnes then after they haue acknowledged it to turne from the holy commaundement giuen vnto them Why had it bin better Because while they goe
the holy Mount Sion that is in the Church of God so doe they vvith the same Dauid desyre the building of this house of God the florishing of this vine the peace and prosperitie of this heauenly Ierusalem and therefore that vvhich is a meane and furtherance hereunto they doe not onely loue and like but also hiely esteeme and hartily praye for VVherefore right VVorshipfull I thinke it altogether superfluous to goe about vvith vvordes to procure your vvell liking and accepting of these Sermons forasmuch as they tend onely to this ende that the Church of God may by them be edified as in the premisses is of me declared VVhereas in translating them I haue vsed a plaine kynde of stile yet such as sufficiently expresseth the meaning of the author and not studied for curious vvordes eloquēt phrases the cause thereof is for that I preferre plainnesse vvith profit before much curiositie vvith smaller commoditie so that I nothinge at all feare that in this respect they shal be misliked of the godly vvhose misliking onely I endeuour to auoide Thus as it seemes vnto me hauing intreated sufficiently of those thinges vvhich I thought pertinent to my present purpose I doe here conclude desyring the Lord God that he vvill by his holy Spirit alvvayes gouerne and direct you in the true obedience of his blessed vvorde to the glorie of his diuine Name to the profit of your neighbours and comfort of your conscience so shall you assuredly haue prosperous successe in all your affayres and at the last obtaine euerlasting ioyes and endlesse felicitie by the onely meanes of Christ Iesus our Sauiour Your Worships humbly at commaundement W. GACE AN ADMONITION TO THE CHRISTIAN READER FOR the commendation of this worke and the Author thereof there shall not neede I trust at this present any great discourse to be made forasmuch as so many good bookes of the same writer be already set abroad whereby may sufficiently be coniectured what is to be thought of this also Againe because the worke it selfe is such conteining such matter of heauenly consolation that without any further commendation of other it yeldeth cause sufficient to commend it selfe Onely this then remaineth to intreat and exhort the reader but to peruse reade the same who in so doing shall fynde I doubt not neither to lacke great cause in vs to set forth these Sermons nor lesse necessitie in the readers to bestow paines in perusing and reading them for the dignitie of the matter and singular frute therein to be found For what more worthie matter can be thē to set forth Christ in his right glorie in his full riches and royall estate to the hearts and soules of men especially such as are heauie laden and distressed in spirit what more comfortable hearinge or doctrine more true then of forgiuenes and remission of synnes so graciously purchased so freely offered by our Sauiour so cleerely preached by his ministers or what riches more excellent then faith fixed in Christ and hope stablished in the promises of life or what studie more frutefull then to seeke the kingdome of God For where the frute of all other studies decayeth and hath his ende the frute of this study abydeth for euer And therefore not without cause we be so willed by our Sauiour him selfe first to seeke for this kingdome and righteousnes thereof promising withall in an other place that he which seeketh shall fynde In the seeking of which kingdom two special notes we haue to learne and search first the glorie grace of the King secondly the welth and felicitie of the subiects In which two partes as the whole summe of all our spirituall comfort most principally consisteth groūded in the holy Scriptures so of all expositors of the same Scriptures I know none or fewe in these our dayes more liuely to open these comforts vnto vs out of Gods worde then this Doctor and Preacher of these Sermōs here following which as he hath done most effectually first in his owne tounge to his contry people then in Latin to the learned so this translator hath no lesse plainly and faithfully englished the same for the commoditie and vse of our contryfolke of England By whose meanes and industrie this vantage we haue now gayned that we haue gotten vnto vs one good preacher in England more then we had before to the comfort and edification of all such as be disposed to read and learne So that in such townes and villages wherein before were mute ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Preacher now may supplie the lacke and there be receiued as their person if they please preaching now in their owne speech vnto them and putting them to no charges of any tythes And in other places where more plentie of learned teachers is yet notwithstanding no hurt shall come to admit this stranger as a coadiutor or felow helper vnto them Whereby I nothing dout but in so doing all such as shal be willing to giue eare to this Preacher as well they that be learned shall fynde wherein to growe in more perfection as also the vnlearned wherein to be instructed sufficiently to their soules helth in Christ Iesu In whom I wish to thee and to all true Christian readers all spirituall grace and heauenly wisedom to blesse thy studies to prosper thy labours to stablish thy faith to multiplie thy consolations to direct thy wayes and finally to glorifie thee both body and soule in his blessed kingdome for euer Amen I. FOX T. V. A SERMON OF D. MARTIN LVTHER OF THE NATIVITIE OF CHRIST Luke 2. Verse 1. ANd it came to passe in those daies that there came a decree from Augustus Caesar that all the world should be taxed 2. This firste taxing was made when Cyrenius was gouernour of Syria 3. Therefore went all to be taxed euery man to his owne citie 4. And Ioseph also went vp from Galile out of a citie called Nazareth into Iudea vnto the citie of Dauid which is called Bethlehem because he was of the house and linage of Dauid 5. To be taxed with Marie that was giuen him to wife which was with childe 6. And so it was that while they were there the dayes were accomplished that she shoulde be deliuered 7. And she brought forth her first begottē sonne and wrapped him in swadling clothes layed him in a manger because there was no roome for them in the Inne 8. And there were in the same countrey shepeheards abiding in the field and watching their flocke by night 9. And loe the Angell of the Lord came vppon them and the glory of the Lorde shone about them and they were sore afrayd 10. Then the Angel sayd vnto them Be not afraid for beholde I bring you glad tydinges of great ioy that shall be to all people 11. That is that vnto you is borne this day in the citie of Dauid a Sauiour which is Christ the Lord. 12. And this shall be a signe to you ye shall finde
is called peaceable For Christ is truly called our king Salomō that is peaceable which hath restored peace vnto vs inwardly with God through faith in him and outwardly with our neighbours through loue whereby we liue friendly with all men and so by him we haue peace euery where both inwardly and outwardly in the earth Good will The third is good will of men Not that good will whereby we worke good workes but whereby we take in good part all thinges that happen whether they be good or euill sweete or sower and do receiue them with a quiet hart The Angells knew that the peace which they did sing of should be only among Christians which in all thinges doe depend vpon Christ and vsurpe nothing to them selues as their owne But in the meane season the world and Satan which doe exceedingly enuie them doe on euery side procure trouble vnto them and persecute them euen vnto the death so that they may looke for no peace or quietnes at all of these for Christ sayth Ioh. 16. In me ye shall haue peace but in the world ye shall haue affliction Therefore it was not enough for the Angells to haue soong peace in earth but it was to be added and good will towardes men that when they as much as they are able haue peace with all men and neuertheles are continually hated of all men and doe suffer persecution they may alwaies keepe a good wil wherby they may take all things in good parte and giue thankes to God Christians must beare persecution and trouble patiently howesoeuer he dealeth with them or suffereth them to be dealt with they may not murmure but resigne and commit them selues wholy to the will of God yea forasmuch as they knowe that God doth dispose gouerne all thinges whom they are sure that they haue a mercifull and most fauorable father vnto them through Christ they may euen reioyce be glad in persecutions according to that saying of Paule in the Epistle to the Romanes VVe reioyce in afflictions and persecutions For inasmuch as they haue a ioyfull conscience and a sure trust of the fauour of God they can not but count all thinges for the best whatsoeuer happen Behold what kinde of good will it is in all thinges whether they be prosperous or vnprosperous which the Angells doe here wish vnto men sing to be propper to the beleuers Where good will is not there peace can not continue Where such good will is wanting there peace can not long be Men take all thinges in the worse part they take nothing in good part but do alwayes increase and double the euil Hereupon howsoeuer God dealeth with them they like it not but require that they may be dealt otherwise with and so it falleth out as it is in Psal 18. with the pure thou shalt be pure and with the froward thou shalt be froward that is with him that counteth all thinges pure to him selfe and hath that good will in all thinges whereof we haue spoken thou also doost well agree inasmuch as he pleaseth thee and all good men But he that is froward so that neither thou nor those thinges that are thine doe like him can not but displease both thee and all good men Of this well pleasing one an other Paule speaketh 1. Cor. 10. Endeuour to please all men euen as I please all By what meanes shall this be done If thou take all thinges in good part and suffer others to please thee thou also againe shalt please others The matter may be comprehended in one word If thou wilt be liked of none nothing shall be liked of thee If thou wilt be liked of all How farre we may please men and submit our selues vnto them suffer that all thinges may be also liked of thee but so that thou doe not neglect the worde of the Lord. For that ought to be preferred before all without any regard had of all mē what pleaseth them or what displeaseth them But whatsoeuer may be done without transgressing the word of God giue place to all submit thy iudgement to the iudgement of others that thou mayst take euery thing in good part which shall chaunce vnto thee so thou shalt haue the good wil whereof the Angells did sing By this song it may be vnderstood what nature the Angells haue I omit those thinges which the Philosophers haue dreamed hereof here is so described what the Angells are that it can not be more fully done their hart and cogitations being declared The first thing to be considered in the Angells First with great ioy they sing prayses to God acknowledging all thinges to be due vnto him and therefore doe with an ardent mind and singing glorifie him As therefore thou wouldest thinke of a right lowly pure and obedient hart praysing God and alwayes enioying perpetuall gladnes in him so thinke also of the Angells and thou hast now the nature of Angells as much as they haue to doe with God The second thing which we ought to marke in the Angells The second thing to be considered in them is their loue towardes vs. Thinke that they are most louing toward vs which desire that it may goe as well with vs as with them selues they doe no lesse reioyce for our safetie then for their owne euen in this hymne full of loue to vs ward they declare them selues so affected toward vs that surely we may thinke and reioyce of them as of most louing friends This is to knowe the Angells truely not according to their essence whereof the Philosophers doe foolishly without frute babble many thinges but according to their hart and mind so that albeit I know not what their nature is in it selfe yet I know what is their chiefe desire and their continuall worke Thus much shall suffice at this tyme concerning the song of the Angells and the frute of the natiuitie of the child Iesus Christ God graunt vs his grace that we may print these thinges in our hart according vnto them also amend our life Amen A SERMON OF D. MARTIN LVTHER OF THE EPIPHANIE OR APPEARING OF CHRIST Matth. 2. Verse 1. WHen Iesus then was borne at Bethlehem in Iudea in the dayes of Herod the Kinge beholde there came wise men from the East to Ierusalem 2. Saying where is that king of the Iewes that is borne for we haue seene his starre in the East and are come to worship him 3. When kinge Herod hearde this he was troubled and all Ierusalem with him 4. And gathering together all the chiefe Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda art not the least amonge the Princes of Iuda For out of thee shall come the gouernour that shal feede that my people Israell 7. Then Herod priuily
that thou mayst fulfil it not by thine own strength but by Gods grace For hereof it commeth that they of whom it is before spoken do not meditate on the passion of Christ aright because they desire not helpe of God thereunto but rather trusting vnto their owne strength and following their owne inuention meditate vpon it altogether after the fashion of men and after a sclender and vnfrutefull maner Tenthly if one should through the grace of God meditate rightly vpon the passion of Christ by the space of one day or of one hower yea or the space of a quarter of an hower we would faithfully pronounce of him that he hath done better then if he had pined him selfe with fasting the space of a whole yeare or had runne ouer the Psalter euery day For this maner of meditation doth as it were chaunge a man and almost regenerate him a new like vnto baptisme Then in deede the Lordes passion doth his naturall due and noble office it killeth the old Adam it driueth away all pleasure ioy and confidence which may be had of creatures euen as Christ was forsaken of all yea euen of his father Eleuenthly We must not despeire or cease though at the first we obtayne not that we pray for seeing that such a thing is not in our owne power it commeth to passe that we doe often times aske it and yet do not by and by obtaine it notwithstanding we must not therefore dispeire or cease For that is sometimes giuen for which we haue not prayed and that sometimes is not graunted for which we haue prayed euen as it is the pleasure of God and as he knoweth to be best for vs for God will haue this gift to be free without constraint Twelfthly when as a man thus knowing his sinne doth wholy tremble in him selfe he must especially endeuour that sinnes doe not still remaine in his conscience otherwise meere desperation will come thereupon but he must shake them of and cast them vpon Christ and so vnburden his conscience Therefore see againe and againe that thou doe not that which peruerse men do which within the secrets of their hart do vexe disquiet them selues because of their sinnes striue with them that by good workes or satisfactions by farre going on pilgrimage or else by pardons they may become safe and may be made free from sinnes which can not be And alas such a false confidence in satisfactions and pardons hath preuailed very farre Moreouer then thou doest cast thy sinnes from thee vppon Christ What it is to cast our sinns vpon Christ when thou firmely beleuest that he suffered was wounded for thy sinnes and that he hath payd the ful ransom and satisfaction for thē as Esaias sayth chap. 53. The Lord hath thrown vpon him all our sinnes 1. Pet. 2.24 2. Cor. 5.21 And S. Peter sayth who his owne self bare our sinnes in his body on the tree S. Paule sayth He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him In these and such like authorities thou must repose thy hope with all boldnes and that so much the more as thy conscience doth more grieuously vexe and trouble thee But if thou shalt not doe this but presumest that thou shalt be quiet by thy contrition and satisfaction then thou shalt neuer come vnto quietnes but at the last shalt fall euen into desperation For our sinnes kept and medled with within our conscience and sette before the eyes of our hart are farre stronger then we and doe liue immortally But when as we see them layd vpon Christ and to be victoriously conquered of him by his resurrection and doe confidently beleeue this then they are dead and brought vnto nothing And yet being layd vpon Christ they must not remayne so for they are swallowed vppe in the triumphe of his resurrection Soe sayeth Sainct Paule Christ was deliuered to deathe for our sinnes and is risen agayne for our iustification that is he hath taken vppon him our sinnes in his passion and hath thereby payed the raunsome for them but by his resurrection he iustifieth vs and maketh vs free from all sinne if so be that we doe beleeue this If thou canst not attaine vnto this faith thou must as it is a litle before sayd What we must doe when we can not attaine vnto this faith to beleue that Christ died for our sinns and rose again for our iustification resort vnto God by prayer forasmuch as this gift is in the hand of God only who bestoweth it when vpon whom it pleaseth him Thou maist also stirre vppe thy selfe hereunto first not now considering the passion of Christ outwardly for that hath nowe fulfilled his function and hath terrified thee but rather by pearsing inwardly and contemplating his most louing hart with how great loue towards thee it is replenished which brought him hereunto that he did beare thy conscience together with thy sinnes with so great and painefull difficultie So thy hart shall waxe sweete towards him and the strength boldnes of thy faith shall be increased Then hauing entred vnto the hart of Christ ascend higher euen vnto the hart of God and consider that the loue of Christ could not haue bene shewed vnto thee except the will of God by his eternall loue had so appointed wherunto Christ by his loue toward thee did obey There thou shalt find a diuine hart a good hart a fatherly hart and as Christ sayth thou shalt be drawne vnto the father by Christ There thou shalt vnderstand this saying of Christ Iohn 3.16 So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life For this is to know God aright when he is vnderstood of vs not vnder the name of power or wisedom which is a terrour vnto vs but vnder the name of goodnes loue Then faith confidence may stand constantly man him selfe is as it were regenerate a new in God When thy hart is thus established in Christ so that thou art now become an enemy of sinne and that by loue and not through feare of punishment then afterward the passion of Christ ought to be an example vnto thee in thy whole life and is now to be considered of in thy mind after a farre other maner then before For hitherto we haue considered it as an outward thing which should worke in vs but now we will wey it so that something is to be done of vs also For examples sake In the meditation of Christes passion we may finde remedy against griefe pride lust anger enuy sorrow trouble c. when griefe or infirmity doth molest thee thinke howe light these are being compared to the crowne of thornes and the nayles of Christ When thou must either do or leaue of that which is grieuous vnto thee to do or leaue of
neighbour and so witnes the faintnes and weakenes of faith which is the fountaine of all duties and benefites As contrariwise the stronger faith that one is endued with so much more dutifully and with readier minde he endeuoureth to deserue well of his neighbours All both doctrine and life worthy of Christ that all thinges may be declared most briefly manifestly and sufficiently consist of these two By faith and loue man is made as it were a meane betwene God his neighbours faith and loue Whereby man is made as it were a meane betwene God and his neighbours that he may receiue of God from aboue and may giue to his neighbours beneath be as it were a conduit pipe through which the fountaine of the diuine goodnes doth continually flow to his neighbours And such men are like vnto God which in Christ receiue of God whatsoeuer he hath and doe againe by their good deedes declare them selues as it were the gods of other and fullfill the prophecie of the Prophet Psalme 82 I haue sayde ye are gods and ye all are children of the most high We are children of the most high by faith whereby of nothinge we are made the heires of God And we are gods by loue which maketh vs beneficiall to our neighbour forasmuch as the nature of God is nothinge but bountifulnes and Paul here sayth the bountifulnes and loue of God toward men The meanes to be partaker of the bountifulnes and loue of God is to beleeue which he doth with incomparable plentie daily poure forth vpon euery one as we see We must onely endeuour that euery one doe nothing doubt that these thinges are spoken to him that the bountifulnes and loue of God to manward is reuealed and offered to euery one that by these wordes he may establish exercise and strengthen his faith being certain that they are most true and that God both vndoutedly is and alwayes will be bountifull and louing toward him If thou canst beleeue this it will assuredly so come vnto thee thou maist then with a full confidence pray and desire of him whatsoeuer thou wilt and complayne vnto him of whatsoeuer doth grieue thee or other But if thou want this faith it had bene better for thee neuer to haue heard any thing hereof for that by thy infidelity thou reprouest of falshood these wordes so precious and full of consolation and grace making so light account of them as not beleeuing that they be true Which surely is a great contempt and dishonour of God that scarce a more grieuous sinne can be committed of thee Contrariwise if thou be endued with this faith it can not be but that thy hart being thereby cheered should euen as it were laughe and leape for holy ioy in God being void of all care and trouble and be made aboue measure confident For how can any discouragement any whit of sorrowe remayne in that hart which douteth not that God is gracious and bountifull vnto it and beareth a singular affection of loue toward it that it is a delight and pleasure vnto him to doe it good and enioy it as a friende Surely the hart is necessarily delighted with this spirituall ioy and pleasure or vndoutedly it wanteth faith Paule in the Epistle to the Gal. calleth this to receiue the holy Ghost by the Gospell For the Gospell is so pleasant a preaching of the grace and goodnes of God that while it is preached and heard it bringeth the holy Ghost with it no otherwise then the beames of the sunne doe naturally bring heat with them How could the Apostle vse more pleasaunt and sweete words I dare say that I haue in the whole Scripture redde none more pleasaunt and so sweete words of the grace of God as these two Chrestotes Philanthropia that is bountifulnes and loue toward men How louing God is toward vs. in which the grace of God is so described as wherby he doth not onely forgiue our sinnes but doth also desire to be conuersaunt with vs and is ready to doe the part of a very friend toward vs voluntarily offering him selfe to helpe vs in al thinges also to bestowe more benefits vpon vs then we can desire or aske that we may presume of him no otherwise then of a most neare familiar friend of whom we may obtayne all thinges in whose eyes we are most deare and euen delightfull Thinke in thy minde of a most perfect friend which hath fulfilled all the partes of friendship toward thee thou shalt haue after a sort a forme although yet farre vnlike of the diuine goodnes and kindenes which is here attributed to our God by the name of bountifulnes and loue toward men But when thou hast a sounde faith in this bountifulnes and loue to manward and thereby doost liue in thy God so bountifull gracious and gentle to thee reioycest and art full of all good thinges being certayne of his continuall grace what shouldest thou doe any longer in earth what in this life He that is partaker of the bountifulnes and loue of God can not be idle Thou canst not in this case be idle as surely that loue of God and pleasure which thou enioyest in him will not suffer thee to be idle Thou shalt be enflamed with a marueilous study and desire to doe what things soeuer thou canst know will be an honour vnto thy God so louing and bountifull vnto thee and will turne to praise glory and thankes giuing vnto him Thou shalt haue no choise of works thou shalt passe for no precept thou shalt feele no compulsion of the law hauing a most ready will and pleasure to doe whatsoeuer thinges thou shalt know to be acceptable vnto God whether they be contemptible or noble small or great thou shalt count them alike But first of all it shall be thy desire that this blessed knowledge of God may be common also to the rest whereupon by and by thy loue will here shew it selfe and will assay all meanes to make this truth of saluation manifest vnto all it will publish and repete it wheresoeuer it shall be able reiecting and condemning whatsoeuer other either teach or say that agreeth not with this truth Satan the world can not abide falshood to be reproued the truth to be preached therfore they persecute them which preach the truth Whereby it will come to passe that Satan the worlde which heare nothing so vnwillingly as this truth can not abide that their things should be condemned wil rise against thee with all their might wil by by trouble thee all the great learned rich mightie of the world wil condemne thee of heresie and madnes and will leaue no meane vnattempted vntill if they be able they haue dispatcht thee of thy life Thus with Christ thy Lord thou shalt be persecuted suffer extreme ignominie thy body life goods name friendes and all things being brought into perill vntill they haue thrust
quietnes comfort and peace of the hart or attaine vnto the kingdom of God by any law And they which prescribe many lawes doe withdraw men from the kingdom of God to the kingdom of sinne wherein is nothing els but vnquietnes anguish affliction aduersitie and all kind of euills tormenting the conscience Like as on the contrary in the kingdom and knowledge of God there is meere ioy peace and consolation of harts How Christ reigneth in the kingdō of God Secondly In this kingdom of God the Lord Christ reigneth no otherwise then as a Maister of an Hospitall among the sicke poore and diseased For vnto this kingdome none pertaine but sinnefull and miserable men vnto whome their sinnes are forgiuen Hereupon Christ sayth in the Gospell Luke 6 VVo be to you that are riche which haue receiued your consolation But contrariwise the poore miserable and succourles receiue comfort and ioy by the Gospel for Christ came to call sinners onely and not the righteous that all glory may be referred to God alone Christ putteth away sinne after two sortes for that he forgiueth sinnes of his grace and meere mercy Such abolishing or putting away of sinne wherein Christ reigneth as King of the kingdome of God is done of him after two sortes first thus in that he remitteth pardoneth and couereth sinnes so that God will not regard remember or reuenge them although they be in a man As it is in the 32 Psalme Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord wil not impute sinne in whose spirit there is no guile And in Esay cap. 43 God sayth I am euen I am he that for myne owne selfs sake do away thine offences and forget thy sinnes so that I vvill neuer thinke vpon them Secondely thus in that he purgeth or rather scoureth sinnes by diuers crosses and afflictions For they are two things to remit sinnes and to weaken the body of sinne that it may not reigne in vs. If a man beleeue and is baptized then all his sinnes are forgiuen him But afterwarde sinne must be scoured or abated by manifold affliction and mortification as long as he shall liue Sinne sticketh in vs as long as the mortal body remaineth but for Christes sake it is not imputed in the wrath of God but freely remitted True Christians reioyce in affliction and the force thereof diminished by his fatherly chastisement In such chastisement for their amendement true Christians haue had great comfort peace and ioye as Paule sayth Rom. 5 Then being iustified by faith vve haue peace toward God through our Lord Iesus Christ by vvhō also through faith vve haue had this accesse into this grace wherin we stand and reioyce vnder the hope of the glory of God Neither that onely but also vve reioyce in tribulations knovving that tribulation bringeth forth patience and patience experience experience hope And hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost vvhich is giuen vnto vs. So thou hast two thinges to be considered The first that in this kingdom of God we are iustified The seconde that by tribulation and affliction we are glorified without which we can not attaine vnto glory Thirdly good Christians are not knowen by this when any suffer manifold tribulation chastisement that the body of sinne may be weakened and they brought to amendement For herein they doe altogither differ amonge them selues one suffereth this an other that one is chastised thus an other otherwise so that euen they very Apostles did not loue and suffer alike But they are knowen in forgiuenes of sinnes or iustification by faith wherein God turneth his anger from them receiueth them vnto grace and counteth them for his deare children and imputeth no sinne to them vnto condemnation Herein are all alike euen as all liue vnder one heauen Wherefore they doe most grossely erre stumble which measure Christians by maners workes and the outwarde maner of liuing euen as the Pharisees were wont to doe and did therefore finde fault with Christ for that he did not obserue their ceremonies but was a frend of Publicanes and sinners As that Pharise sayd within him selfe Luke 7 If this man were a Prophet he would surely haue knowne who and vvhat maner of vvoman this is vvhich toucheth him for she is a sinner A similitude Heare nowe an example of those thinges which are before sayd A Phisitian which goeth about to cure the sicke doth first promise him health by the assistance and helpe of God whereby he putteth him in great hope and comfort Afterward he beginneth to purge to clense and strengthen and such like thinges which make to the recouering of health So God also when he hath remitted sinnes and receiued man into the bosom of grace doth lay on him all kind of afflictions and doth scoure him and renue him from day to day in the knowledge and loue of God vntil he become safe pure and renued which then at the last commeth to passe when this mortall body dyeth Fourthly in these two partitions of the kingdom of God two sortes of men are founde Two sortes of men abuse the kingdom of grace which abuse the same kingdome of the grace of God and the Gospell Some become sluggish and slothfull saying Well if sinnes be pardoned freely of meere grace and be washed away in baptisme there is no neede that I should adde any thinge of mine owne Other thinke contrariwise that they shal put away their sinnes by works and so trusting to their owne merits they are proud and arrogant and in respect of them selues contemne other which doe not so The first of these contemne Gods grace the other oppugne it as not sufficient and so they represent swine and dogges Now all this appeareth by the Gospell by which Christ reigneth in the kingdom of God For some abuse it vnto carnall libertie other contrariwise are perswaded that it is not sufficient to saluation but that their workes also doe helpe somewhat and by this they deny and contemne the grace of God Hereof thou mayst read more in the Epistle to the Romanes wherein these two sortes of men are plainly set forth Fiftly this kingdom of God or remission of sinnes hath no bounde or measure Matth. 18.21.22 as that place of the Gospell doth very well shew where Peter asketh the Lord Lord how oft shal my brother sinne against me and I shall forgiue him vnto seuen times Iesus sayd vnto him I say not to thee vnto seuen times but vnto seuenty times seuen times that is as often as shall be needefull After this followeth a parable We must forgiue our neighbour if we will haue God to forgiue vs. which the Lorde there putteth forth wherein he most seuerely admonisheth vs if we will not fal out of the fauour of God that we forgiue our neighbour his offences without all
world that they might byd and call men to this supper with one voyce with one Gospell with one ambassade after such sort that if S. Peter had come and preached the Gospell of God in that place where Paule had preached it before yet had it bene one worde and the same preaching that the hearers should haue bene compelled to say Behold he preacheth the same that we heard before of the other they wholy consent and agree the thinge that they publish is all one That the Euangelist might insinuate this consent and agreement in preaching he sayth He sent his seruaunt he sayth not his seruaunts as of many Nowe this message the seruaunt must doe to the bidden guests The message which the seruaūt doth to the guests bidden to the great supper Come for all things are now ready For Christ had suffered death in his death had slaine sinne and death also was risen againe from death the holy Ghost was giuen briefly all thinges were prepared which pertained vnto that great supper All things were ready without al our cost For the Father by Christ hath payd the price of all things that without all our merit and labour we might enioy his goodnes and be nourished and enriched He sendeth his seruaunt therefore first to the Iewes to byd them to this great supper vnto whom the promise was made of God For the lawe and all the Prophets were directed hereunto that they might prepare the people of God As the Angel Gabriel declared of Iohn the Baptist to his father Zacharias Luke 1 He shall be filled with the holy Ghost euen from his mothers wombe and many of the children of Israell shall he turne to their Lord God For he shall goe before him in the spirit and power of Elias to turne the harts of the fathers to the children the disobedient to the wisedom of the iust men to make ready a people prepared for the Lord. But what did the guests aunswere to the message of the seruaunt the text following declareth But they all with one minde began to make excuse This is that whereof the Lord speaketh Matth. 10 He that loueth father or mother more then me is not worthy of me And he that loueth sonne or daughter more then me is not worthy of me And he that taketh not his crosse followeth after me What they must do that will be partakers of this great supper is not worthy of me For he that will be partaker of this supper must put all thinges into daunger for the Gospells sake body goods wife children frendes c. Moreouer he must leaue all thinges whatsoeuer they be that separate him from the Gospell albeit they seeme good iust right holy Neither thinke ye that these mē which here excuse them selues were gilty of grieuous sinnes or occupied about vniust matters and works For it is not vniust to bie to vse trade of marchandize to maintaine him selfe honestly to marie a wife to be ioyned in matrimonie But therefore can they not come to this supper for that they will not forsake these thinges but will rather cleaue to them in their hart Nowe they must be vtterly forsaken and left when the Gospell so requireth Thou wilt perhaps say I would in deede willingly follow the Gospell I would cleaue vnto it doe all other things whatsoeuer but to forsake goods houses familie wife children c surely this is a hard matter God hath commaūded me to labour to maintaine my wife and children c. Beholde therefore this is the scope and summe that the Gospell is the worde of faith and offence because of which euery faithfull man doth beare offence willingly In deede God hath willed thee to doe these thinges howbeit he hath also commaunded that thou preferre him before all creatures and loue him aboue all thinges and thinke him higher then all thinges which thou canst know euen as the chiefe and greatest commaundement giueth vs to vnderstande Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy minde Deut. 6. Wherefore thou must forsake all thinges before thou suffer thy selfe to be pluckt away from the loue of him or his worde although in deede he loseth nothing which forsaketh any thinge for the Gospells sake If for the Gospells sake thou lose this temporall life God will giue thee an other farre better to wit eternall life as Christ sayth Matth. 10 He that will finde his life shall lose it and he that loseth his life for my sake shall finde it If thou be compelled to forsake thy wife togither with thy children remember that God hath a care of them he will be a better father vnto them then thy selfe which vndoutedly commeth to passe if so be thou beleeue For we haue very great rich promises that he wil not suffer his word to fail but will alwayes fulfill it if we can freely and confidently trust in him and commit our selues wholy vnto him Christ sayth after this sort Matth. 19 VVhosoeuer shall forsake houses or brethren or sisters or father or mother or wife or children or landes for my names sake he shall receiue an hundreth folde more and shall inherit euerlasting life We haue here his words and promise what would we haue more or what can we desire more wherein therefore doe we fayle onely in our faith Wherfore no man commeth to this supper A sound faith required in the guests of this supper but he that bringeth with him a sincere faith which God preferreth and loueth aboue all creatures But how doth the Lord recompense them which excused them selues that they could not come to the supper The text it selfe declareth Then vvas the good man of the house angry and sayd to his seruaunt Goe out quickly into the streetes and lanes of the citie and bring in hither the poore and the maimed and the halt and the blind The Gospell was first to be preached to the Iewes who because they refused it the Apostles turned to the Gentiles To goe into the streetes and lanes is nothing else but that whereas the Iewes made themselues vnworthy of the Gospell and did refuse it the Disciples turned to the Gentiles For it was enioyned them of Christ that they shoulde not turne them selues to the Gentiles nor preach the kingdom of God in the cities of the Samaritanes but should goe onely to the sheepe of the house of Israell and should feede them onely as they did Now the Iewes striuing against this worde and by no meanes receiuing it the Disciples sayd Act. 13 It was necessary that the word of God should first haue bin spoken vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life lo we turne to the Gentiles for so hath the Lord cōmaunded vs saying I haue made thee a light of the Gentiles that thou shouldest be the saluation vnto the ende of the world But what meaneth that
certaine that my hart is not pure and yet in the meane season I doe the works of a ruler so that the world can not complaine of me neither Cesar or the Lawyers can blame or finde fault with me by their lawes Euen as neither a seruant seruing onely for wages can be reprehended of the world whether he seeketh his owne thinges or not Surely the worde of God is not regarded in the office of a ruler that doth so but his owne idoll his owne glorie money and power c. But if this affection be in his hart How the hart of a godly Magistrate ought to be affected because I am occupied in this office wherein God hath placed me and the word commaundeth him that beareth rule to be carefull it is meete that I doe execute the same with all faithfulnes and diligence to the praise and glory of my God The execution of the office of such a ruler endued with such a mind commeth out of a pure and sincere hart wherewith both God and good men are delighted There is moreouer in him loue which doth not cleaue to the person or outward things but beginneth in the hart which the worde of God maketh manifest which forasmuch as it is pure cleane doth also purifie the hart And so his gouernment and works are the meere seruices of God most acceptable sacrifices vnto him seeing that they are done onely according to the word of God and for God his sake But our talkers can not teach this neither are able to iudge of it only crying out when they teach best of all that we must be honest They bring a certaine iuridiciall sermon out of the lawes of men as Cesar and his Clerkes teach But how the hart is purified they haue neuer so much as vnderstoode or thought any thing thereof or how loue is to be deriued to all states and conditions of men according to the word of God Thus must thou say moreouer euen in spiritual offices states also If I or any other shall preache to get some good benefice whereas otherwise I would easily ceasse from doing this office I may preache the Gospell but my hart is not pure but most plainly polluted Therefore although I doe longe and much affirme that it is a good worke and a weighty office yet doe I not performe it aright forasmuch as I doe it not from the hart How the hart of a true Preacher Minister ought to be affected But then onely it is rightly done when the hart hath this affection albeit I must get my liuing thereby yet this ought not to be the chiefe ende thereof but because God hath called me vnto it and hath committed it vnto me diligently to be done it remaineth that I doe with all diligence labour therein to the glory of God and saluation of soules which I doe otherwise also for the loue of the word willingly and from my hart Hereby I seeke neyther loue or friendship nor honours nor thankefulnes of men but my workes come from the hart which I first doe before I obtayne any honour glorie rewarde money or fauour although if those come and followe I may haue and receiue them without sinne Lo thus the word is the cause foundation ground fountayne and springe of loue comming out of the hart of all good works that please God which he can by no meanes away with God requireth the hart if the hart be not pure before for neither are workes acceptable to men which are done without the hart by dissimulation Nowe it Cesar and men require the hart although they can not see it of howe muche greater estimation is that hart before God which doeth all thinges for the wordes sake Therefore he also suffereth his word to be preached that we may order all our life according to the prescription thereof And let not vs suffer our selues to be hindered frayed from it or discouraged with the let or hinderance of any thinge although for it we shall suffer all kinde of losses vnthankefulnes contempt c but let vs breake and goe through all brunts with a boulde and manly courage and say thus we beganne nothinge for any mans sake neither will we leaue of any thinge because of any man but that we may doe that which is acceptable to God we will goe on stil howsoeuer thinges fall out with vs. They which doe thus become men excellent and most highly to be esteemed who are ready to doe all duties and serue God with all readines of minde and loue not feyned For the fountaine and springe is good not deriued and brought in from without These thinges I thought good briefly to speake of the first part howe the hart is purified by the worde alone and not as the Munkes haue dreamed by a fight taken vpon them against euill cogitations by feyning of good thoughts For what thoughts soeuer thou shalt feyne the hart shal remain vncleane if the word of God be not in it although it pretende a great shewe of a godly life as Paule witnesseth But this purenes wherof he speaketh doth extend farther then outward corporal purenes doth which the Iewes did vse eating drinking their hands being oftenwashed which our religious men also vse in their fasting diuersitie of apparel orders and rites c for this is called purenes of the spirit which we then haue when being instructed by the word of God we know thereby how he is to be serued in euery state calling and endeuour to frame our liues according thereunto The second part Nowe followeth the seconde parte concerning a good conscience whereof also we must intreate to wit that loue must come from such a hart as hath a ioyful quiet conscience both toward God A good and quiet conscience toward men and also toward men Toward men so as Paule glorieth of him selfe that he liued so that he offended no man troubled no man was an euill example and burden to no man but all that did see and heare him must needes witnes that he indifferently serued all helped all counselled all delt friendly and gently with all Such a conscience Moses also glorieth of against the seditious Numb 16 Thou knowest that I haue not taken so much as an asse from them neither haue I hurt any of them And Ieremie chap. 18 Remember O Lorde how that I stood before thee to speake good for them and to turne away thy wrath from them Likewise doth Samuel 1. King 12 I haue walked before you from my childhood vnto this day beholde here I am beare record of me before the Lord before his anointed whose oxe haue I taken or whose asse haue I taken whome haue I done wrong to whom haue I hurt or of whose hand haue I receiued any brybe and so forth as followeth in the same place Such boasting glory euery Christian must attaine vnto that he do so liue toward euery man and
so exercise and shew his loue that no man can worthely complaine any whit of him whereby he shal trouble or dismay his conscience but that all that wil confes the truth may be enforced to say that he hath so liued that he hath bin an example to euery man of liuing wel which will onely but follow him And this is called a good cōscience before men or against the cōplaints and reprehensions of men And albeit such a conscience is not able to stand before the iudgement of God no nor any purenes of the hart in the outward life and works of loue we continuing in sinning often times before God yet we must attaine vnto such a hart that we may comfort our selues before him also and say this God hath bidden and commaunded to be done therfore I do it with a pure hart and a good conscience neither would I willingly doe otherwise neither of purpose hurt or trouble any man but whatsoeuer I say and doe that is willed and commaunded of God Let no Christian suffer such a confidēce to be wrested from him that he may boast him selfe by the worde of God against the whole world For he that hath no regard how he leadeth his life that he may stoppe the mouthes of all blamers and accusers and cleare him selfe before all and testifie that he hath liued spoken and done well he I say is not yet a Christian hauing not in him selfe a pure hart and loue For we wil not presume of the doctrine of faith as though that being had euery man may doe what he list whether it be profitable or vnprofitable to his neighbour that we must in no case doe Otherwise that doctrine should haue the name to giue licence and free libertie for euery one to doe what he will But we must so behaue our selues that we may obtaine loue out of a pure hart and a good conscience that no man may accuse vs of any crime And although these thinges be spoken of our life and works and a Christian is an other maner of man before God as we shall heare yet we must earnestly endeuour our selues in this also that we may be without blame before God And when we shall not attayne thereunto we must flie to prayer and say before God and men forgiue vs our trespasses c that at the least wise our life may remayne without blame What we must doe when we fayle in our dutie toward our neighbour and we may obtaine a good conscience before mē And if this can not be brought to passe by perfect loue and purenes of the hart yet let it be done by humilitie that we may praye for and desire of all men pardon of our offences when as we haue not purely and perfectly done our dutie or are not able to doe it so that thy neighbour may be enforced to say albeit thou hast greatly hurt me or hast not done thy dutie toward me as it was meete yet forasmuch as thou humblest thy selfe I will willingly forgiue thee and take it in the best parte And for this humilities sake I say that thou art a good man which doost not stande obstinatly as though thou wouldest aduisedly and of purpose offende against me but doost turne thy selfe vnto loue Therefore that life is as yet sayde to be without blame which albeit it was subiect to reprehension is with humilitie couered and reformed that no man can worthely complayne thereof Thus the lawe should be expounded and handeled that both loue toward euery man may rightly proceede out of a pure hart for God his sake and the conscience may stande before the world And this ought to haue bene practised of those vayne talkers in their Sermons their colde trifles and vaine follies being neglected and left of But that all these thinges may stande and be of force before God also there yet remaineth one thinge which pertayneth hereunto which is that that followeth And of faith vnfeyned For as I haue sayde albeit I haue a good conscience before men Our olde Adam doth hinder vs that we can not attaine to perfect puritie and holines and doe exercise loue out of a pure hart yet the olde Adam that is flesh and blood remaine in me subiect to sinnes whereby it commeth to passe that I am not altogither holy and pure And as Paule sayth Gal. 5 The flesh lusteth against the spirit c. And Rom. 7. he affirmeth that he must fight a daily fight against him self because he can not do that which is good yet he would willingly do it The spirit in deed would very willingly liue purely perfectly according to the worde of God but the rebellious flesh resisteth the desire thereof assailing vs with many and great tentations that we should seeke honour wealth riches pleasure should become slothful negligent in our state duty So there remaineth a continual fight in vs because of the vnpurenes of our person Although we haue a good conscience and do exercise loue out of a pure hart before men yet the same can not stand before God wherein there is not yet sincere purenes nor a good conscience perfect loue vnles there be perhaps somewhat before men But before God many thinges are found lacking in vs many things are worthy of blame although all things be perfect before men For examples sake although Dauid can obtayne that confidence before men that he can be reprehended of no man and the holy Prophets Esay Ieremie c do glory are sure whatsoeuer they haue done according to their dutie is right and well done seeing it is the word and commaundement of God wherein they haue exercised them selues with a pure hart a good conscience yet can they not stande by this confidence before the iudgement of God but are compelled to say if we should striue with thee in iudgement then no man shall haue so good a conscience or so pure a hart which doth not dread thy iudgement and acknowledge him selfe to be worthy of reprehension and blame For God hath reserued that prerogatiue vnto him selfe that he may contend in iudgement with euery one albeit he be holy and accuse him of deadly sinne neither is there any so holy whom he may not iudge and condemne as worthy of destruction Wherefore although both the hart be pure the conscience good before men yet must thou endeuour to attaine vnto this also that the same may be likewise good before God that he may not find fault with them but that they may be safe and quiet from his iudgement as they are before men Hereunto now pertayneth the thirde parte that is faith The third part And this is the principall part and chiefe precept contayning all the rest in it that we may knowe that where loue is not yet perfect the hart not sufficiently pure and the conscience not quiet and God doth yet finde some thinge which is worthy blame where the worlde can
him albeit he hath deserued his wrath diuers wayes he doth all thinges with a glad and cherefull minde Moreouer he liueth so also toward men that he is louing and beneficiall toward all although they be not worthie of loue He is quiet toward God through Christ the Mediatour who will not throw him downe hedlong into hell but doth louingly fauour him and lifteth him vp into heauē And this is the chiefe quietnes and principall point and foundation of our saluation Afterwardes he doth in his life shew himselfe dutyfull also toward his neighbour doing all the best thinges he is able vnto him what soeuer his state or dutie commaundeth or requireth And when he doth lesse then is meete he asketh pardon of his negligence before God and men so that there is left occasion neither to him nor to the world afterward to rebuke him power also to deuoure him is taken from hell to teare him in peeces from the deuell Thus a man is saide to be in all things perfect How we become perfect toward men by loue and toward God not by the lawe but by Christ whom he apprehendeth by his faith as the mercy seat Which gageth his holines for the beleeuers or rather giueth it to them so that in him they haue all thinges that are necessary to saluation Now this is right and pure doctrine which should be exercised and taught vnto men distinctly that they might know how they may be able to stand both before God and men that faith and loue be not mingled togither or life referred both to God and men This ought to haue bin perfourmed of those glorious and arrogant teachers seeing that they wil be counted maisters of the law that the difference of the law and faith might be well knowen vnto all Very hard to learne the true doctrine of faith For although it be taught and repeted with neuer so great diligence yet notwithstanding it is very hard to be wel and throughly learned especially to vs which haue bin instructed and trained vp in the doctrine of workes and led onely to the lawe and our owne workes To these may be added our nature also verie prone and ready by it selfe hereunto and now brought into a custome whereby it is confirmed and in continuaunce of time turneth the heart also into exercise and vse so that we can not abstaine nor thinke otherwise but that God wil be fauourable vnto vs which haue done so great workes and haue led our life so without blame or fault Therefore we must striue against both our nature custome For surely it is a very hard thing to thinke or be perswaded otherwise and so purely to put a difference betweene faith and loue the filth still hanging vpon vs and cleauing vnto vs albeit we be now in faith so that our heart can scarce rule it selfe that it say not so long time haue I taught the Gospell so haue I liued such great workes haue I done c. And we would very willingly haue God to regard our life and turne his mercy seat for our cause into a iudgement seat Thou mayst vse this boasting toward men I haue done well to all as I haue bin able and if any thing be wanting I as yet wil endeuour to make a recompense But if thou be minded to go vnto God I aduise thee to ceasse from such arrogant boasting and thinke to appeale from iudgement to grace Let who will begin and proue this thing he shall at length see and trie A hard thing to trust nothing to our owne workes and holines how grieuous and heard it is for a man that hath bin occupied all his life time in the workes of his owne holines to escape out and with all his heart by faith to cleaue to this one Mediatour I my selfe haue now preached the Gospell almost twentie yeares and haue bin exercised in the same daily by reading writing so that I may wel seeme to be ryd of this wicked opinion Notwithstanding I yet now and then feele the same old filth to cleaue to my heart whereby it commeth to passe that I would willingly so haue to do with God that I might bring some thing with my selfe because of which he should for my holines sake giue me his grace And I can scarce be brought to commit my selfe with all confidence to meere grace which I should doe for we ought to flie onely to the mercie seate forasmuch as God hath set it before vs for a sanctuarie which must be the refuge of all them that shal be saued Wherefore it is not to be merueled at if it be grieuous vnto others so purely to apprehend and lay holde of faith but especially to such as be yet hindered and entangled of deuelish preachers of whom Paul speaketh which crie out against the doctrine of faith and in these wordes vrge the workes of the Lawe Doe this and thou shalt liue Also if thou wilt enter into life keepe the commaundements c. Which in deede are true and right if thou didst also rightly vnderstand them Declare vnto me the true meaning of these wordes otherwise I know sufficiently already that I ought to be righteous and keepe the commaundements But how must I attaine hereunto or what is it to be righteous If thou saiest that it is to haue a good conscience and a pure heart and to doe all thinges that God hath commaunded Well be it so but heare ye then goe to performe me that or at least shew one that dareth say that he hath perfourmed it For thou shalt not yet so purifie my heart and conscience with thy doctrine that God can not accuse and condemne me But now the Lawe as it hath bin sufficiently declared requireth such a heart as hath a good conscience before God How therefore do we obtaine such a conscience This is the question and the cause whereof the controuersie is Truly it commeth not hereof How we obtaine a good conscience because thou teachest the iudgement seate that is the Lawe but from hence for that we haue a pure and vnfained faith which layeth holde of Christ in whom it most fully obtaineth all thinges which the Lawe requireth So at length all thinges are brought to passe in me hauing a good conscience inasmuch as I am now made righteous and iustified before God For although that many things be as yet found wanting in me yet he standeth on my side who hath so much righteousnes as wherewith he is able to supplie both mine and all mens defects Thus we shew the way whereby we are made righteous before God when as they when they teach best of all Teachers vrgers of the Lawe shew onely the waye to attaine to honestie and righteousnes which is of force and value before men contending that it ought to be of force before God also mingling together all thinges in one inasmuch as they haue no certaine knowledge thereof vnderstanding not what
art the sonne of God therefore righteous by his grace let all feare care be here awaye Howbeit thou must feare tremble that thou maist perseuer such a one vnto the end Thou must not being in this case be careful that thou maist become righteous saued but that thou maist perseuer and cōtinue Neither must thou do this as though it cōsisted in thine own strēgth for all thy righteousnes saluation is of only grace whereunto only thou must trust But whē thou knowest that it is of grace alone that they faith also is the gift of God thou shalt for good cause liue in feare care lest that any tētatiō do violētly moue thee frō this faith Hereunto pertaineth that which is written in the 9. chap. of Ecclesiastes The righteous wise yea and their seruaunts also are in the hād of God there is no man that knoweth either loue or hate but all things are before thē It happeneth vnto one as vnto an other c. For the present time euery one by faith is certaine of his saluation but constantly to stand and perseuer as it is the gift of the Lord and not in our owne strength so ought we alwayes to haue a care and feare thereof Whē they of Cains broode heare faith to be entreated of after this sort they can not sufficiently maruell at our madnes as it seemes vnto them God turne this away from me say they that I should affirme my selfe holy and godly farre be this arrogancie and rashnes from me I am many wayes a miserable sinner I should be mad if I should arrogate holines vnto my selfe And thus they mocke at true faith and count such doctrine as this for execrable errour and goe about with might and mayne to extinguish the Gospell These are they that deny the faith of Christ Denyers of the faith of Christ persecute it in the whole world of whom Paule speaketh 1. Tim. 4 In the latter times many shall depart from the faith c. For we see it brought to passe by the meanes of these that true faith lyeth euery where oppressed is not onely not preached but also commonly disallowed and condemned with all them that either teach or profes it The Pope Bishops Colleges Monasteries and Vniuersities haue now aboue fiue hundred yeares persecuted it with one mind and consent yea and that maruelous stiffely and obstinately and haue done no other thing vnto the world but euery where as much as they were able driuen many vnto hell Which truely both hath bene and is that last and most hurtfull persecution of Antichrist The Lord at the last bring it to an end If any obiect against the admiration or rather mad senslesnes of these men that we doe nothing but that that is meete if we count our selues euen holy trusting to the goodnes of God iustifying vs seeing that Dauid prayed thus Preserue thou me Psal 86.2 Rom. 8.16 O Lord for I am holy And for that Paule sayth ▪ The Spirit of God beareth witnes vvith our Spirit that we are the children of God They aunswer that the Prophet and Apostle would not teach vs in these wordes or giue vs an example which we should follow but that they being peculiarly and speciall enlightened receiued such reuelatiō of them selues that they were holy And after this sort they misinterpret and wrest whatsoeuer place of the Scriptures affirmeth that we are holy saying that such doctrines are not written for vs but that they are rather peculiar miracles and prerogatiues as they call them which doe not belonge to all Which forged imagination we account of as hauing come from their sick braine who when as they be them selues void of faith and sauour nothing of the spirit thinke and contend that there be none which haue sounde faith and the spirit whereby surely they beleeue them selues to be thornes and thistles not Christians but rather enemies and destroyers of Christians and persecutours of the Christian faith Againe they are of this beleefe that they shall be righteous holy by their owne workes and that because of them God will giue vnto them saluation and eternal blessednes The Papistes attribute more to their owne workes then to God his grace But here see the madnes of men in their opinion and iudgement it is a Christian thinge to thinke that we shall be righteous and saued because of our workes and to beleeue that these thinges are giuen by the grace of God they condemne as hereticall They attribute that to their owne workes which they attribute not to the grace of God they affirme that they doe saue vs and not this they trust to works they can not trust to Gods grace which blindnes worthely commeth vnto them inasmuch as they will not build vpon the rocke let them build vpon the sand so be drowned by their owne meanes that by their owne workes and satisfactions they may torment them selues euen vnto death gratifying Satan herein for that they will not rest vpon the grace of God serue the Lord with a gentle and sweete seruice They that are endued with a true faith are both ioyfull in God and dutifull toward their neighbours For they that are endued with true faith and doe rest vpon the grace of the Lord it is meruelous how they are in God by his goodnes of most quiet mindes and greatly reioycing with holy ioy whereupon they doe also with pleasure apply them selues to good workes not to such as these of Cains broode doe as to fayned prayers fasting base filthy apparell such like trifles but to true right good workes whereby their neighbour is profited and from whence no small commoditie redoundeth vnto men Moreouer they are of most ready mindes to suffer whatsoeuer thinges inasmuch as they are certaine that God doth fauour them and hath a care of them These are right honest and profitable men of whom both God is glorified men much profited When as those of Cains broode serue to no vse either before God or before men no they doe not so much as profit them selues but are onely an vnprofitable lumpe of earth yea not onely vnprofitable but exceeding pernicious and hurtfull also both to them selues and to others For inasmuch as they are destitute of true faith they can not giue vnto God his due glory Where true faith is wanting there neither God can be duly glorified not true good workes done nor doe those good workes which may truly profit their neighbour For those workes that they apply them selues vnto are their owne inuentions consisting in gestures apparell places times meates and such like trifles whereby their neighbour can be holpen neither in body nor minde nor in any thinge els For what can it profit me that thy crowne is shauen very broad that thou wearest a gray coule what profit bringeth it that thou fastest to day and keepest holy day to morrow that thou abstainest from
be one such foūd in the earth For we alwayes finde our selues readier to wrath hatred enuie worldly pleasure c then to meekenes other vertues I finde in me not onely a sparke but euen a fierie fornace of wicked lust for there is no loue in myne heart no not in all my members Wherefore here in the Lawe as it were in a certaine glasse I see whatsoeuer is in me to be damnable and cursed For not one iote of the Law must perish but all must be fulfilled Matth. 5 18. as Christ saith Truly I say vnto you till heauē earth passe one iote or title of the Lawe shall not scape till all be fulfilled Now thou fyndest not this in thee that thou doest with all thy soule and heart with cheerefulnes and pleasure whatsoeuer the Law exacteth and requireth of thee Hereupon thou art damned and vnder the dominion of Satan The Lawe therefore serueth vs thus farre to teach vs that we are condemned for by it we fynde all wicked desyres in vs and yet not so much as a sparke of them ought to be in vs. Howbeit our Scholemen not marking this haue taught that if one do according to his abilitie God doeth giue his grace vnto him They are blynde guides They graunt themselues that a man is caried with no pleasure or cheerefulnes to that which is good and yet do they also teach if one worketh although it be with griefe difficultie and slouthfulnes that it is well with him before God But Christ hath taught otherwise in this place that we should worke that which is good with pleasure and loue readines and facilitie Whom therefore shall we rather beleeue Christ or the Scholemen but I leaue that to your iudgement Of such corrupt and euell vnderstanding of the Lawe Monasteries afterwardes came whereby entred in this opinion that it was thought to be sufficient to saluation to liue in a Monasterie and to follow the orders thereof although that were done euen with griefe of mynde We must worke with pleasure and cheerefulnes not with grudging or griefe So they taught But Christ will haue vs to worke with pleasure and cheerefulnes so that if any thinge be done with burden or griefe of conscience it is synne remoue thy selfe therefore quickly from such a worke Wherefore thus it might be said vnto them Behold O man thou miserable creature oughtest to be caried with a certaine delight to the doinge of the lawe of God but thou commest with no pleasure or cheerefulnes hereunto now see that thou shew thy pleasure and loue herein otherwise thou shalt be the enemie of God and the friend of Satan thus men leauing their owne rashnes might come to the knowledge of themselues and might then say Therefore O God am I condemned and that not vniustly Hereupon it followeth that we are all vnder Satan as long as we feele in vs this difficultie and hardnes to doe that which is good Wherefore if I should speake the trueth I should say thus I fynde in deede somethinge that is good in the lawe of God but it is my death and if it could be I would wish that it were not So are all men affected in their heart as S. Paule plainly teacheth Rom. 7. If we should remaine in such condemnation we must needes perish for euer There is therefore an other part that is the Gospell The office of the Gospell which sheweth comfort and saluation declaring where that is to be had whereby the Lawe is fulfilled When therefore I know by the Lawe that I am a condemned man then ly I halfe dead among theeues Satan hath spoiled my soule and hath moreouer in Adam taken away all faith all righteousnes and hath left nothing but bodily life which is also qulckly extinguished Then come Leuites and Priestes which teach this and that but can helpe nothing and so passe by But when the Samaritane commeth he helpeth that is when Christ commeth he sheweth his mercy vnto vs saying after this sort Behold thou oughtest in deede to loue God with all thine heart but thou doest it not now beleeue onely in me thou shalt enioy my obedience as thine owne this onely helpeth me Then he putteth me on his owne beast that is on himselfe and carieth me into the Inne that is into the Church of the faithfull then he by and by poureth his grace into me that is oyle that I may feele my selfe to be layd vpon his shoulder that at the last maketh me to be of a good cheere quiet well affected in conscience Afterward he poureth in wine also which with his sharpnes may abate tame the force of old Adam And yet am I not so wholy restored vnto health health is in deede poured in begon but not yet wholy finished then Christ hath care of me by his grace poured into me doth purifie me that frō day to day I may become more chast meeke gētle faithfull c vntill I wholy dy for then I shal be altogether made perfect So when we shall come to God the father and be asked of him whether we beleeued in God whether we loued him c the Samaritane Christ our Lord who hath layed vs on his owne beast will come forth and saye Loe Father although they haue not wholy fulfilled thy Lawe yet haue I fulfilled it suffer thou that to turne to the commoditie of them that beleeue in me So is it needefull that all the Saincts albeit verie holy be layed vpon the backe of Christ If so be that the holiest of all as the Priestes and Leuites could not satisfie the Lawe how shall we go about with our fained workes as with shauing habit c to fulfill the same O wretched miserable calamitie These things shall now suffize to haue bin spoken concerning this text Let vs pray vnto God that he will giue vs his grace **** A SERMON OF D. MARTIN LVTHER CONCERNING THE EXERCISE AND INCREASING OF FAITH Iohn 4. Verse 46. THere was a certeine ruler whose sonne was sicke at Capernaum 47. When he heard that Iesus was come out of Iudea into Galile he wēt vnto him besought him that he would go downe heale his sonne for he was euen ready to die 48. Then said Iesus vnto him Except ye see signes and wonders ye will not beleeue 49. The ruler said vnto him Syr goe downe before my sonne die 50. Iesus said vnto him Goe thy waie thy sonne liueth and the man beleeued the word that Iesus had spoken vnto him and went his waye 51. And as he was now going downe his seruaūts met him saying Thy sonne liueth 52. Then enquired he of them the houre when he beganne to amend And they said vnto him yesterdaye the seuenth houre the feuer lefte him 53. Then the father knew that it was the same houre in the which Iesus had said vnto him Thy sonne liueth and he beleeued and all his household 54. This second miracle