often tymes doe notably excell and it is a practize of the deuill eftsoones to fayne him selfe ouercome in the first and third tentation that he may reigne victour by the second He can be content that they that be his doe often tymes suffer pouertie patiently and doe also contemne the world although they do neither of both with a simple hart and sincere faith Euery one therfore of these three tentations is grieuous and very hard but the middle one is most perilous of all for it assayleth the doctrine of faith and is spirituall and wont to deceiue in spirituall thinges The other two also doe assayle faith howebeit in these outward thinges as aduersitie prosperitie although they doe also vrge vs very sore For it can not be a litle grieuous to suffer pouerty to want bread and such other thinges necessary Agayne it is no lesse grieuous to neglect wholy to denye fauour glory riches friendes companions and other commodities which we haue But an entire and sound faith in the worde of God can performe both notably and if it be a strong faith An entire sound faith can both patiently beare aduersitie contemne the vaine glory delights of the world they seeme very easie and delectable vnto it We can not certainly know the order of these tentations which happened to Christ for that the Euangelists haue not described them after one order For Luke hath set that last which Matthew hath set in the middes that which Matthew hath set last Luke hath placed in the middes But there doth not so much consist in the order Notwithstanding when any wil teach the people concerning these tentations it were better to follow the order of Luke For he may fitly say and thus rehearse that Satan doth first tempt vs with pouertie and aduersitie wherby if he preuaile not that he tempteth vs with prosperity and glory which if he do in vaine that he assaileth vs with all his might and tempteth vs with errour lyes delusion and other spiritual suttleties Yet neither is this order alwayes obserued of Satan but he tempteth Christians sometime with the first sometime with the third tentation as he hath and seeth occasion Matthew was not careful to rehearse them in that order which they haue almost by their own nature and which may be commodious for him that shall teach of them Yea it may be that they happened not vnto Christ by any certain order but that he was assailed of Satan one day with this an other day with that during the space of those forty daies as Satan thought it most conuenient and meete for his purpose And behold the Angells came ministred vnto him This I thinke was done corporally that they hauing taken bodies appeared and ministred vnto him meate and drinke as his seruiters at the table and Ministers of all other thinges necessary for his life Yea and I thinke that the deuill also appeared vnto him in a corporall forme perhaps as an Angell For in that he tooke Christ and set him on a pinnacle of the temple also wheras in a moment he shewed him all the kingdoms of the world he sufficiently declared that he was more then a man such a one surely he shewed him selfe openly when he offered that he would giue vnto him those kingdoms and required that he would worship him And vndoutedly he did not appeare like a deuill when he did these thinges for he loueth to appeare after a fayre sort especially when he will lie and deceiue 1. Cor. 11.14 for then he transformeth him selfe into an Angell of light as Paule witnesseth Now this is written chiefly for our consolation In the time of tentation we must nothing dout of Gods help and deliuerance that we may not dout that many Angells shall minister vnto vs when one deuill tempteth vs if we fight valiantly For if we stand fast in faith it is so farre of that God will suffer vs to be troubled and pinched with pouertie more then is meete that he will sooner send his Angells to minister vnto vs to be our Butlers our Cookes and to helpe vs with their ministerie in all necessitie Neither are these thinges written for Christes cause whome they can not profit but they are written for vs that we may learne to beleeue that if the Angells ministred vnto him they shall also when the case so requireth minister vnto vs his brethren and members The Lord giue vs faith to beleeue this A SERMON OF D. MARTIN LVTHER CONCERNING THE LEADING OF A GODLY LIFE Ephes 5. Verse 1. BE ye therfore followers of God as deare children 2. And walke in loue euen as Christ hath loued vs and hath giuen him selfe for vs to be an offering a sacrifice of a sweet smelling sauour to God 3. But fornication all vncleannes or couetousnes let it not be once named among you as it becommeth Sainctes 4. Neither filthines neither foolish talking neither iesting which are things not comely but rather giuing of thankes 5. For this ye know that no whoremonger neyther vncleane person nor couetous person which is an idolater hath any inheritance in the kingdom of Christ and of God 6. Let no man deceiue you with vaine words for for such thinges commeth the wrath of God vpon the children of disobedience 7. Be not therefore companions with them 8. For ye were once darkenes but are now light in the Lord walke as children of light 9. For the frute of the Spirit is in all goodnes and righteousnes and truth THis text is exhortatorie wherein Paule according to his maner and accustomed care for the brethren exhorteth Christians not to leaue or slack the study and care of godlines and giue them selues to slothfulnes but to declare by their worke the word that they haue learned of him that is to shew it forth by the frutes of faith and make it plausible and honorable to the edifying of the Heathen lest that by the vices of them which professe the doctrine of the Gospell they take occasion to hate that doctrine and so be offended by them whom it did behoue to winne them vnto Christ Be ye therfore followers of God as deare children First therfore he exhorteth vs forasmuch as we are by Christ made the sonnes of God to imitate such a father as deare children Meruelous gently alluringly he speaketh vnto vs calling vs deare children that by the loue of God our father toward vs he may prouoke vs to loue him again and them whom he commaundeth vs to loue The loue of God toward vs. euen as he hath loued vs first But howe hath he loued vs Surely not after that common sort alone wherby in this life he nourisheth and sustaineth vs being vnworthy togither with al the vngodly making his sunne to arise on the good and on the euil and sending rayne on the iust and vniust wherof Christ speaketh Matth. 5 Be ye perfect as your Father is perfect
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
that great holy man notwithstāding continueth still in the same mynde and supposeth that he shall receiue great honour singular praise because of his precious life thinking that he had fulfilled the commaundement whereupon also he looketh for a ioyfull aunswere that the Lord should say Good maister your maistership hath done all thinges But Christ aunswereth him Do this Which in deede is as much to say as Thou art altogether a naughtie felowe thou hast neuer in all thy life fulfilled so much as one letter thereof so shewing vnto him how euell and naughtie he was Like vnto this Lawyer are all they which do most grieuously offend against the first commaundement and thinke that God is to be loued no more then the wordes sound for and that thereby it is fulfilled the commaundement therefore remaineth in their mouth and doth as it were flote aboue the heart and pearseth it not How God must be loued of vs. but I must go much farther then so I must loue God so that I can be content to forsake all creatures for his sake and if it shall seeme good vnto him my body and life I must loue him aboue all things for he is ielous and can not suffer that any thing be loued aboue him but vnder him he permitteth vs to loue any thinge Euen as the husband can suffer that his wife loue her maydes the house houshold thinges cattel and such like howbeit he suffereth her not to loue any with that loue wherewith she is bound vnto him but himselfe yea he will haue her leaue all such thinges for his sake Againe the wife requireth the same of her husband After the same sort God can suffer that we loue his creatures yea therefore they are created are good The sunne is a goodly creature gold and siluer and whatsoeuer by nature is faire procureth vs to loue it which maketh it deare vnto vs neither is God offended thereat But that I should cleaue vnto the creature and loue it equally with him that neither will he neither can he suffer yea he will haue me both to deny and forsake all these thinges when he requireth it of me and will haue me content although I neuer see the sunne money riches c The loue of creatures must be farre inferiour to the loue which we must beare toward him As he is the soueraigne good so will he also be chiefly loued before all other good thinges If he will not suffer that I shal loue any thing equally with him much lesse will he suffer that I shall loue any thing aboue him Thou seest now as I thinke what it is to loue God with all the heart with all the soule with all the mynde What it is to loue God with all the heart To loue God with all the heart is to loue God aboue all creatures that is although creatures be verie amiable and deare vnto me and I take great delight in them yet must I so loue them that I do contemne and forsake them when my God and Lord requireth that of me To loue God with all the soule What it is to loue God with all the soule is to bestow our whole life body at his pleasure as if the loue of creatures or any tentation assaile thee or would ouercome thee thou mayst say I will rather part from all these then I will forsake my God whether he cast me of either kill me either drowne me or whatsoeuer through his permission shall come vnto me I had rather leaue all thinges then him I will depend on that my Lord rather then vpon all creatures or vpon any other thing whatsoeuer it be Whatsoeuer I haue and am I will bestow but him will I not forsake The soule in the Scriptures signifieth the life of the body whatsoeuer is done by the fiue senses as to eate to drinke to sleepe to wake to see to heare to smell to taste and whatsoeuer the soule worketh by the bodye To loue God with all the strength To loue God with all the strength is for Gods cause to renounce all the members and limmes of the body so that one will offer to perill whatsoeuer he is able in his flesh and body before he will commit that which is against God To loue God with all the minde To loue God with all the mynde is to enterprise nothing but that which many please God whereby he vnderstādeth the thought which is in man that that also be referred to God and to all thinges that be acceptable vnto him Thou perceiuest now what this commaundement of God containeth in it Thou shalt loue God Thou Thou sayth he and that wholy euen euerie part of thee not thy handes not thy mouth not thy knees alone They which do these thinges as it is said do truely fulfill it but no man liueth in the earth which doth so yea we do all otherwise Wherefore the law doth here make vs all sinners so that not so much as the least iote or point thereof is fulfilled of them that are most holy of all in the world For no man doth so cleaue with all his heart vnto God that he can leaue all thinges for his sake We alas are gone so farre that we can not suffer so much as a litle word nay we will not forgoe the value of a halpenie for Gods cause We are farre of from louing God as we ought How can it be that we should loue God when his will is not setled in our mynde If I loue God I can not but loue his will also Now if God send sicknes pouertie shame and ignominie it is his will whereat what do we we murmur we grudge our mynde is caried hither and thither we take it most vnpatiently and yet is this the least What would we do if we should leaue our body and life for God Christ his sake then would we shew our selues after an other sort But in the meane season we do like vnto this Pharise Lawyer we lead an honest life outwardly we worship God we serue him we fast we pray and behaue our selues in outward appearaunce iustly and holily But God doth not require that of vs but that we should bend our selues to do his will with pleasure and loue cheerefully louingly Wherefore whatsoeuer the Lord sayth here to the Lawyer he sayth it to all vs to wit that we haue yet done nothing but that all thinges do yet remaine to be done All men therefore are giltie of death and subiect to Satan All men are lyers vaine filthie and whatsoeuer they pretend it is nothing worth We are wise in our owne matters that we may scrape togither money and goods and we can speake most sweetely and fayrely before men and cūningly propound or set forth our matter What doth God care for these thinges He requireth of vs that we loue him with our whole heart which no mā liuing is able to performe whereupon of
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
other of litle and therefore is it meete that euery one haue regard of him selfe and gouerne his owne body according to the present doctrine of Paule whereas he sayth Take no thought for the flesh to fulfil the lustes thereof that is obey the wisedom therof so farre that ye deny not the necessary things which it requireth but graunt it not those things which it requireth to the fulfilling of the lustes thereof more then necessitie to pleasure onely If a better rule of moderation could haue bene giuen beside this Paule would not haue concealed it Hereby thou seest that the popish ordinaunces Popish ordinaunces forbidding the eating of flesh contrary to the Gospell which forbid the eating of flesh and certaine meates are quite contrary to the Gospell Which Paule hath plainly foretolde 1. Tim. 4 The Spirit sayth he speaketh euidently that in the latter times some shall depart from the faith shall giue heede vnto spirits of errour doctrines of deuils which speake lyes through hypocrisie forbidding to mary and commaunding to abstaine from meates which God hath created to be receiued with giuing thankes No man surely can deny that these wordes doe briefly reproue the orders of Monkes and sacrificing Priestes so cleare and manifest are both these wordes and also their preposterous religion Moreouer thou seest here also godly Reader that Paul doth not teach that dotage womanly holines of certaine which choose vnto them selues certaine dayes wherein to fast to certaine Sainctes one to this an other to that all which are blinde proceedings and builded vpon their owne workes True religion is without choyce of meates and dayes all the life long to vse modestie and sobrietie For seeing that these must be the armour of light and it is requisite that all our life be vndefiled and chast it behoueth vs surely neuer to put of this armour but we must be found alwayes sober temperate watching labouring and praying But those doting holy ones one day tast nothing but bread water afterward three whole moneths they daily be drunken and eate excessiuely euen vntill they be not well in their wits Others fast so that at the euening they eate no meate but in the meane season they make them selues drunke with drinking Who is able to rehearse all their dotages and all their works of darkenes all which proceede from hence for that foolish men consider regard the worke not the vse of the worke they make of armour a glasse they are altogither ignorant whereunto it is profitable to fast and abstaine they are like vnto him which caried a sword to this ende that he might looke vpon it and knew not how to vse it when he was beaten These thinges may suffize to haue bene spoken for the exposition of this text A SERMON OF D. MARTIN LVTHER WHEREIN IS TAVGHT HOW THE FAITHFVLL ought to reioyce in God let their patient mind be knovvne vnto men Philip. 4. Verse 4. REioyce in the Lord alway againe I say reioyce 5. Let your patient mind be knowne vnto all men The Lord is at hād 6. Be nothinge carefull but in all thinges let your requests be shewed vnto God in praier supplication with giuing of thanks 7. And the peace of God which passeth all vnderstanding shall preserue your harts minds in Christ Iesus THis text in deede is but short neuertheles it doth most plentifully abound with right Christian doctrine instructing first howe we ought to behaue our selues toward God secondly how toward our neighbours saying first Reioyce in the Lorde alway Ioy in the Lord a frute of faith without which there is no true ioy but sadnes feare This ioy is a frute of faith most certainly following it as Paule witnesseth Gal. 5 where he sayth The frute of the Spirit is loue ioy peace longe suffering gentlenes goodnes faith meekenes temperancie c. Neither can it be that that hart should reioyce in the Lorde which hath not yet beleeued in him Whereupon it commeth to passe that where no faith is there can be nothing but feare trembling horrour and sadnes as often as such either remember God or heare him named yea hatred and enmitie of God remaineth in such harts the cause whereof is for that the hart voyd of faith findeth it selfe defiled with sinnes wherby it douteth not but that it hath deserued the vengeance of God that sinnes can not but be hated of God which is iust so when it doth not beleeue that God will be mercifull and fauourable vnto it how can it not but detest all memorie of him so farre is it of that it can reioyce in the Lord the reuenger of sinnes These two things the knowledge of sinne and of the vengeance of God prepared for sinnes are in the hart of the vnbeleeuer which hart as it is vnbeleeuing so hath it no hope of pardon and therefore what other thing can these thinges worke in it but cause it to be troubled cast downe and alwayes fearefull and greatly terrified and to thinke that the vengeance of God doth euery moment hang ouer it that so that may be verified which Salomon sayth Pro. 28.1 The vngodly fleeth when no man pursueth him And that which is sayd Deut. 28 The Lord shall giue thee a fearefull hart and thy life shall hang in dout before thee If a man will much perswade such a hart to haue ioy in the Lord he shall doe euen as if he perswaded the water that it should burne like vnto the fire for it can cast none of this ioy it alwayes feeleth in conscience that the reuenging hande of God is heauie vpon it Whereupon the Prophet sayth Psal 32. Be glad O ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart for this ioy in the Lorde can not be but in the righteous and them that are vpright in hart And therefore it is manifest that this part of Scripture was writtē not to sinners but to the righteous Saincts Sinners must first be shewed how they may be deliuered from sinnes and may obtaine God to be fauorable vnto them which when they haue learned and so obtained it followeth that they do of their owne accord reioyce in the Lorde being deliuered from remorse of conscience But if any demaund how one may be deliuered from remorse of conscience and haue God mercifull vnto him that is declared before at large and shall hereafter be copiously spoken of How a man may be deliuered from remorse of conscience and be assured of Gods fauour He which seeketh to haue a free and glad conscience and God gentle and fauourable let him not begin at his owne workes as the deceitfull Papists teach onely tormenting consciences and increasing the wrath of God but let him despeire of him selfe and of all his owne workes let him embrace God in Christ hauing a sure faith in the Gospell that he shall receiue whatsoeuer it promiseth But the
can take him from thee if thou thy selfe doost not cast him of There is no cause therefore that we should be carefull seing that he is our father and prouideth for vs which hath all thinges in his own hand euen those which seeme to take away those things that be ours from vs and to endamage and hurt vs wherein soeuer they are able But we haue exceeding great cause alwayes to reioyce in the Lord when we are of a patient mynde toward all men forasmuch as we are certaine if so be that we beleeue that it can by no meanes come to passe that good thinges should be wanting vnto vs hauing Almightie God our fauourable and carefull father whom they that haue not let vs suffer them to be troubled with carke and care It ought to be our onely care how we may be voyde of care and be found alwayes ioyfull in God and meeke and of a patient mynde toward men So without dout we shall trie that which Dauid tried saying I haue been young now am olde Psal 37.25 and yet saw I neuer the righteous forsaken nor his seede begging their bread And that which he sayth Psal 40 The Lord careth for me But in all thinges let your requestes be shewed vnto God in prayer supplication with giuing of thankes In these wordes the Apostle teacheth how our care is to be cast vpon God and the meaning of that which he sayth is this How the godly must cast their care vpon God Onely be not carefull but if any thing chaunce which may make you carefull as in deede innumerable such are wont to come vnto those that liue in the world so behaue your selues that ye attempt nothing at all with your care what soeuer that shal be which chaunceth vnto you but casting of care turne your selues with prayer and supplication vnto God and desire him that he will bring to passe and finish that which your selues otherwise should in vaine haue attempted with your care to accomplish Howbeit desire this with giuing of thankes forasmuch as ye haue such a God as hath care of you and vnto whom ye may safely commit all carke and care for you But he that will not so behaue himselfe when any thing happeneth but will first weye all thinges by his owne reason and order them according to his owne iudgement and so take to himselfe the care of his thinges he shall wrap himselfe in innumerable discommodities he shall loze all ioy and quietnes thereby and yet shall preuaile nothing but labour in vaine plunge himselfe so much more in troubles and miseries that he shall not be able to escape out of them againe which we learne daily both by our owne and by other mens experience Now that which Paule here admonisheth concerning prayer tendeth vnto this end lest that any man should neglect all thinges commit them to God and he himselfe sleepe and do nothing at all no not so much as once pray for them for he that should vse this slouthfulnes albeit he were now quiet shall easily be wrapped in cares whereof he shall not be able to ridde himselfe we must do our endeuour and not sleepe and therefore it is that many thinges be incident which are wont to bring carefulnes whereby we might be as it were compelled to pray vnto God Wherefore Paule hath not in vaine ioyned togither these two Be nothing carefull and In all thinges let your requestes be shewed vnto God in prayer and supplication with giuing of thankes Nothing and All do in deede greatly differ howbeit the Apostle therefore put them togither that he might signifie that it can not be but that many and innumerable thinges be incident which are wont to bring carke and care but that in all them we ought to admit no carefulnes but alwayes flie vnto prayer and commit them all vnto God desire of him those thinges whereof we haue neede Now we must here see how our prayer must be framed and what is the true maner of praying The Apostle setteth downe foure thinges prayer supplication giuing of thinkes and requests or petitions Prayer Prayer is those wordes or speche wherein as sometimes some thing is desired so also other thinges are declared as is the Lords Prayer and the Psalmes Supplicatiō Supplication is when the petition is vrged or made more earnest by some thing as when one prayeth for his father or for some other thinge which is deare and excellent vnto him as when we praye vnto God by his mercy by his sonne by his promise by his name c. As Salomon Psal 132 Lord remember Dauid and all his trouble And Paule Rom. 12 I beseech you by the mercies of God And 2. Cor. 10 I beseech you by the mekenes and gentlenes of Christ A petition or request c. A petition or request is when we name that which is desired and for which prayer and supplication is made as in the Lordes Prayer all that composition of wordes is called prayer but those seuen thinges for which we pray as halowed be thy name thy kingdome come c. are petitions According to that saying Matth. 7 Aske and it shal be giuen you seeke and ye shall fynde knocke and it shal be opened vnto you For whosoeuer asketh receiueth and he that seeketh fyndeth and to him that knocketh it shal be opened Giuing of thankes is when the benefites of God are rehearsed Giuing of thankes whereby faith in God is strengthened and stirred vp so much more confidently to looke for that which is desired for which we do praie Wherefore prayer vrgeth or earnestly asketh by supplication but is strengthened and made sweete acceptable by giuing of thankes and so by this strength and sweetnes it preuaileth and obtaineth what soeuer it asketh This maner of prayer we read to haue bin vsed in the Church and among the holy fathers of the old Testament which were wont alwayes in their prayers to aske with supplication and giuing of thankes The same also we see in the Lordes Prayer which beginneth with giuing of thankes and with prayse when as euen in the beginning thereof we confes God a father vnto whom the godly mynde hath accesse by his fatherly loue and by the loue of his sonne vnto which supplication nothing may be compared wherefore it is both the best and most excellent prayer of all which may be had Moreouer in these wordes Paule hath verie well expressed the mysterie of the golden censer of the old Testament The mystery of the golden censer declared whereof we read many thinges in the bookes of Moses It was lawfull for the Priestes only to burne incense now all we which beleeue in Christ are Priestes wherefore it is lawfull for all vs and for vs onely to burne the incense of prayers The censer that golden vessel is the wordes which we vtter in prayer surely golden and precious as those are whereof the Lordes
how goodly an order doth Paul here instruct a Christian man First he teacheth him to be glad and ioyfull in the Lord by faith secondly to shew himselfe meeke and gentle to all his neighbours And if thou say how can I do that without losse or hinderance he aunswereth The Lord is at hand If thou againe obiect But what if men persecute me and euen bereue me of that I haue He addeth be nothing carefull but let thy petitions be shewed vnto God Where if the flesh againe murmur what if in the meane season I be oppressed and spoiled he concludeth that there shal be nothing lesse the peace of God shall preserue and keepe thee whereof I must now entreat somewhat The peace of God By the peace of God is not meant here that peace whereby God is peaceable and quiet in himselfe but that which he giueth vnto vs and poureth into our heartes euen as also it is called the word of God which he giueth vs that we may preache it and beleeue it So when he giueth this peace vnto vs it is called the peace of God euen because we haue the same with him when in the world notwithstanding we suffer affliction Now this peace passeth all vnderstanding reason and knowledge of man which is not so to be vnderstood as though man can not at all perceiue or know it for if we haue peace with God truly it must be felt in our heart and conscience otherwise our heartes and myndes could not be preserued by it but it is thus to be vnderstood ▪ When tribulation commeth vpon them which know not to flie vnto God with prayer and supplication but trust to their owne wisedome and care whereby they seeke peace but that which reason is able to know which is that whereby tribulation taketh an end and is chaunged with outward tranquillicie this peace doth not passe reason but is agreable vnto it inasmuch as it is sought and found out of it Wherefore they that are voyd of fayth are exceedingly disquieted and troubled vntill according to the reason of the flesh they obtaine this peace by heardly deliuering or ridding themselues of aduersitie not regarding whether they bring that to passe by force or by crafte as he that hath receiued a wound seeketh to haue it healed The peace which the faithfull enioy c. But they that reioyce syncerely in the Lord it is sufficiēt for them that they know that they haue God fauourable vnto them and haue assured peace with him they abyde willingly in tribulation being nothing carefull for that peace of reason by the remouing of outward troubles but they endure them valiantly looking to be strengthned inwardly by faith taking no care whether the aduersities which they suffer shall remaine a short or a long time whether they shal be temporall or cōtinuing neither are disquieted with caring what ende they shall haue They cōmit all things to God seeking not to know when how where or by whom he wil giue them quietnes Wherefore God againe sheweth them this fauour that he maketh the end of their triall to be such and with so great commoditie as no man could either suspect or wish for Loe this is that peace of the crosse the peace of God the peace of conscience true Christian peace which maketh that a man outwardly also as much as is in him liueth quietly and peaceably with all men troubleth no man This peace reason is not able by any meanes to know or comprehend that a man vnder the crosse may haue quietnes of minde and ioy of heart and peace euen in the very inuasion of his enemies this is the gift and worke of God knowen to none but to him that hath it and hath tried it Whereas Paul said Rom. 15.13 Now the God of hope fill you with all ioy peace in beleeuing that which he calleth in these wordes peace in beleeuing he calleth in our present text the peace of God Moreouer Paul signifieth in these wordes that whosoeuer will reioyce in the Lord by faith and be meeke and of a patient minde toward all by loue the Deuell vndoutedly is against him The Deuell laboureth to hinder and stay the godly proceedings of the faithfull and will raise vp some crosse that he may driue him from so Christian a purpose wherefore the Apostle will haue euerie one to be prepared against this assault of Satan and to place his peace there where Satan can not trouble it namely in God and not thinke how he may cast of the crosse but suffer the aduersarie to take on and rage as he list he in the meane season patiently looking for the Lord that he comming may make an ende of aduersitie and trouble for by this meanes his mynde heart and conscience are preserued and kept in peace Neither can patience endure where the heart is not confirmed with this peace for that he only which hath this peace doth throughly perswade himselfe that God is fauourable vnto him carefull for him and maketh no accompt what chaunceth vnto him from creatures Moreouer let no man vnderstand here the heartes and mindes to be the will and knowledge of nature but as Paule himselfe interpreteth the heartes and mindes in Christ Iesu that is such as we haue in Christ of Christ and vnder Christ These are the heartes and mindes which faith and loue cause with which they that be endued do behaue themselues most godly toward God and most louingly and gently toward their neighbour Toward God they so behaue themselues that they beleeue in him and loue him with their whole heart and are also most ready with their whole heart and with all their cogitations to do those thinges which shal be acceptable to God and their neighbours as much as yea more then they are able Such heartes and mindes the Deuell goeth about with the feare of death and other troubles to terrifie and driue from this godlines erecting a false hope there against by the deuises and imaginations of men wherewith the minde is seduced that it may seeke to be comforted and holpen of it selfe or other creatures which if it do surely he hath drawne such a man from the care of God and wrapped him in his owne vaine care Thus hast thou godly reader out of this short text a most plentifull instruction of Christian life how thou must liue toward God and thy neighbour namely that thou must beleeue that God is all thinges vnto thee and thou againe must be all thinges vnto thy neighbours that thou must shewe thy selfe such a one to thy neighbour as God hath shewed himselfe to thee that thou must receiue of God and giue to thy neighbour All which are contained in faith and loue the whole summe of all Christianitie A SERMON OF D. MARTIN LVTHER CONCERNING THEM THAT BE VNDER THE Law and them that be vnder Grace Gal. 4. Verse 1. THen I saye that the heire as long as he is a childe
sea and from al tempest For this is the chiefe vertue and cunning of faith that it seeth those thinges which are not seene or felt and seeth not those thinges which are felt yea which are now sore vpon vs and doe presse vrge vs. As on the contrary side diffidence seeth nothing but that which it feeleth neither can it rest vpon any other thing but that which it feeleth For this cause those thinges are of God layd vpon faith which the whole world is not able to beare as sinnes death the world and the deuil neither suffereth he it to be occupied with small matters For who flieth not death who is not terrified ouercome of it The force of faith whereby death the world Satan and sinne are ouercome Against this inuincible faith standeth yea it couragiously setteth vpon it which otherwise tameth all thinges and ouercommeth and swalloweth vp that vnsatiable deuourer of life So euen the whole world is not able to bring vnder and subdue the flesh but it rather bringeth vnder and maketh the world subiect vnto it beareth rule ouer it so that he liueth carnally whosoeuer is of the world But faith subdueth this subduer of all other holdeth it in subiection and teacheth it not onely to be ruled but also to obey Likewise who is able to beare the hatred and furie ignominie and persecution of the worlde who doth not yeelde vnto it and is oppressed with it But faith euen laugheth at all the iniquitie rage and furie thereof and maketh that vnto it selfe matter of spirituall ioy wherewith other are euen killed It doth no otherwise behaue it selfe against Satan also Who is able to ouercome him which practizeth so many craftes and wiles wherby he stayeth and hindereth the truth the worde of God faith and hope and soweth against them innumerable errours sects delusions heresies desperations superstitions and such kind of abominations without number All the worlde is to him as a sparke of fire to a fountaine of water it is wholy subdued vnto him in these euills as alas we both see and trie But it is faith which troubleth him for it is not onely not made subiect to his delusions but it also discouereth and confoundeth them that they be no more of any importance that they are able to doe nothing but doe vanish away as we haue experience at this day by the decaying and vanishing of the Papacie and indulgences Finally sinne hath that force that that which is euen the least can not be appeased or extinguished of any creature that it doth not gnawe and teare the conscience yea if all men should goe about togither to comfort the conscience wherein sinne hath begun to liue they should goe about it in vaine But faith is that noble Champion which ouercommeth and extinguisheth euery sinne yea if all the sinnes which the whole world hath committed from the beginning were layde vpon one heape it would extinguish and abolish them all togither Is not faith therefore most mightie and of incomparable strength which dareth encounter with so many and so mightie enemies and beareth away the certaine victorie Wherefore Iohn sayth in his first Epistle chap. 5 This is that victorie that hath ouercome this world euen our faith Howbeit this victorie commeth not with rest and quietnes Faith obtayneth not the victorie ouer the enemies of our soules without sore fight conflicts we must trie the fight not without blood and woundes that is we must needes feele sinne death the flesh the deuill and the world yea and that assayling vs so grieuously and with so great force that the hart of man doe thinke that he is past all hope that sinne hath ouercome and the deuill gotten the vpper hande and on the contrary side very litle feele the force of faith We see an example of this fight here in the Disciples for the waues did not onely strike the ship but did euen couer it that nothing could be now loked for but that it should be drowned especially Christ being asleepe and knowing not of this perill all hope was then past life seemed to be ouercome and death appeared to haue the victorie But as it fel out with the Disciples in this tentation so also doth it fall out and must fall out with all the godly in all kind of tentations which are of sinne the deuill and the world In the tentation of sinne we must needes feele the conscience thrall vnto sinnes the wrath of God and hellish paynes to hange ouer vs and all thinges to be in that case as though we were past all recouerie Likewise when we haue conflict with the deuill it must appeare as though truth shoulde giue place to errour and Satan shoulde driue the worde of God out of the whole worlde and he him selfe reigne for a God with his delusions deceits Neither standeth the case any otherwise when it commeth to passe that we are tryed of the world it must needes be that it should greatly rage and cruelly persecute vs so that it shall seeme that no man at all is able to stand that no man is able to obtayne safetie or profes his faith that Cain onely shall beare rule and suffer his brother in no place Albeit we be in daunger great distres yet must we not be discouraged but beleeue that we shall be deliuered But we must not iudge according to such feeling and outward appearance of things but according to faith The present example ought to stirre vs vp hereunto to be receiued of vs in steede of speciall comfort For we learne hereof that albeit sinnes doe vrge vs death disquiet vs the world rage against vs and the deuill lay snares for vs that is although the waues doe couer the ship yet we must not be discouraged For although thy conscience being wounded doth feele sinne and the wrath and indignation of God yet shalt thou not therefore be plunged in hell Neither shalt thou therefore die although euen the whole world hate and persecute thee and gape so wide to deuoure thee as the morning spreadeth forth it selfe They are onely waues which falling vpon thy ship doe terrifie thee and compell thee to crie out we perish Lord saue vs. Thou hast therefore in the former part of this text the nature of faith set forth how it is wont and ought to behaue it selfe in tentation also howe desperate a thinge diffidence is and nothing to be counted of The other part commendeth vnto vs loue in Christ whereby he was brought so farre that he brake of his sleepe arose and counted the daunger that his Disciples were in for his owne and helped them freely asking or looking for nothing of them therefore Euen as it is the nature of Christian loue to doe all things freely and of good will to the glorie of God and profit of our neighbours The nature of Christian loue seeking to it selfe nothing thereby For the exercising of which loue man adopted
God requireth this especially of vs that we doe firmely and constantly trust in him and that we freely doe good and be beneficiall to our neighbours according as God hath of his meere goodnes and mercie bestowed infinite benefits and blessings vpon vs. The Prophet sayth Psal 50 Heare O my people and I will speake I my self will testifie vnto thee O Israell I am the Lord euen thy Lorde I will not reproue thee because of thy sacrifices or for thy burnt offerings for that they be not alway before me I will take no bullocke out of thy house nor goates out of thy foldes for all the beastes of the forest are mine and so are the cattell vpon a thousand hills I know all the foules vpon the mountaines and the wild beastes of the field are at my commaundement If I be hungrie I will not tell thee for the whole world is mine and all that is therein Thinkest thou that I will eate bulls flesh and drinke the blood of Goates After the same sort he sayth vnto vs Behold Israell that is thou faithfull man I am thy God thou art not my God I will giue vnto thee thou giuest nothing to me I will not be angrie with thee for that thou offerest not many things vnto me For whatsoeuer is in thy stable in thy houses in thy court it was all mine before for I haue sent it thither Whereby he briefly reproued the Iewes who did meruelously please them selues in their sacrifices Now because he reiecteth these sacrifices what will he haue to supply the place of them truely euen that which followeth in the same place Offer vnto me praise and thy vowes call vpon me in the time of trouble I vvil heare thee and thou shalt glorifie me That is I wil haue thine hart giue ouer thy self to me account me for a gentle fauourable yea and for thy God and it shall suffize me Wherefore place thy faith trust and hope in him count him for a gentle and louing God cleaue vnto him and in extreme anguish flie vnto him for succour and to none beside him Beleeue and looke for helpe of him then he will helpe thee thou needest not any whit dout Afterward doe good to thy neighbour with a cheereful hart and freely These two things are set forth in this our text as also in many other places beside A SERMON OF D. MARTIN LVTHER WHEREIN IS DECLARED HOWE GRIEVOVSLY GOD PVNISHETH THE CONTEMners of his word Luke 19. Verse 41. AND when he was come neare to Ierusalem he beheld the city and wept for it 42. Saying If thou hadst euē knowne at the least in this thy day those thinges which belonge vnto thy peace thou wouldest take heede but now are they hid from thyne eyes 43. For the dayes shal come vpon thee that thine enemies shal cast a trench about thee compasse thee round and keepe thee in on euery side 44. And shall make thee euen with the ground thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not that season of thy visitation 45. He went also into the temple and began to cast out them that sold therein and them that bought 46. Saying vnto them it is written Mine house is the house of prayer but ye haue made it a denne of theeues 47. And he taught daily in the temple And the high Priestes and the Scribes and the chiefe of the people sought to destroy him 48. But they could not find what they might doe to him for all the people hanged vpon him when they heard him THE summe and scope of this text is this The Lord is troubled and lamenteth for the euils which were to come vpon the contemners of the worde of God Ye haue often times heard what the word of God is what is the frute and commoditie thereof also what Disciples it hath of which nothing is here done or sayd but the punishment and miserie onely is shewed which was to come vpon the Iewes for that they knew not the time of their visitation Which thing let vs well consider of for it pertaineth vnto vs also If they be punished which know not the time of their visitation what shal come vnto them which persecute blaspheme and reprehend the Gospell and Word of God howbeit he speaketh here onely of them which know not the season of their visitation Two wayes to preach against the contemners of Gods word The contemners of God are preached against after two sortes first by threatnings as Christ threatneth them Matth. 11 VVo be to thee Corazin VVo be to thee Bethsaida for if the great works which vvere done in you had bene done in Tyrus and Sidon they had repented long agone in sackecloth and ashes But I say to you it shall be easier for Tyrus and Sydon at the day of iudgement then for you And thou Capernaum which was his owne citie wherein chiefly he wrought miracles vvhich att lifted vp vnto heauen shalt be brought dovvne to hell for if the great vvorkes vvhich haue bene done in thee had bene done among them of Sodom they had remained to this day But I say vnto you that it shall be easier for them of the land of Sodom in the day of iudgement then for you These are the threatnings wherewith he terrifieth them that they shoulde not so neglect the word of God The other way the Lorde here sheweth when as he shedeth teares and is touched with pitie toward miserable and blind men he doth not terrifie or threaten them as being indurate and obstinat but is rather wholy moued with loue and taketh pitie on his enemies and would willingly call them backe but that he could preuaile nothing with them the meanes which he vsed to reclaime them were in vaine Before in Matthew whereas he sharply rebuketh them he dealeth not by loue but by rigour but here is pure loue and pitie as we shall afterwards see First when he drew neare to the citie some went before him and some followed him with great ioy singing and saying Hosanna the sonne of Dauid they spred their garments in the way they cut downe branches from the trees and strawed them in the way and all thinges were done after a goodly maner but in the middest of this ioy Christ beginneth greatly to weepe Christ lamēteth for Ierusalem he suffreth all to reioyce notwithstanding his eyes gushed out with teares when he beheld the citie and sayd If thou haddest euen knowne at the least in this thy day those things vvhich belonge vnto thy peace thou vvouldest take heede but novve are they hid from thine eyes As if the Lorde should say O if thou knewest what belongeth vnto thy peace that thou mightest not be destroyed but stand still thou wouldest yet at this day consider of it and beware Now it were time for thee to know that which should be best for thee but thou art blinde wilt
this place is inferred that we are all synners but especially they whose life hath a goodly outward shew onely This is the former part of this text namely the preaching of the law Now followeth the other part which is the preaching of the Gospell which declareth how we may fulfill the lawe and from whence that fulfilling is to be taken which we shall learne of that Samaritane What doth the Lawyer moreouer after that the Lord had thus delt with him He saith the Euangelist willing to iustifie himselfe spake vnto the Lord asked him as followeth Who is then my neighbour He asketh not Who is my God As if he sayd I owe nothing vnto God neither do I want any thing before God yea it seemeth vnto me that I do neither owe any thing to any man neuertheles I would willingly know who is my neighbour The Lord aunswering him bringeth forth a most goodly similitude whereby he declareth that we are all neighbours one to an other as well he that giueth a benefit as he that receiueth and needeth one although by the text it seemeth to appeare that he onely is a neighbour which bestoweth a benefit vpon an other But the Scripture maketh here no difference sometime calling him our neighbour which bestoweth a benefit sometime him that receiueth a benefite By this similitude the Lord inferreth in these wordes Go and do thou likewise so that that Lawyer had offended not onely against God but also against man and wanted not onely loue towardes God but also loue towardes his neighbour vnto whom he had not done that good which he ought This wretched felow is brought into such a case that he is found wholy euell euē from the head to the feete How came it to passe that he being most skillfull of the Scripture could not beware of this So fell it out he led a pharisaicall hypocriticall and counterfaite life which had not regarde vnto his neigbour and to succour and helpe others but sought thereby onely glorie and honour before men and so looked by negligent dissolute liuing to come to heauen But ye haue heard verie often that a Christian life consisteth in this A Christian life that we deale with faith and the heart in thinges that pertaine vnto God but vse our life and workes towards our neighbour and that I must not looke while my neighbour seeketh a benefite and requireth some thing of me but according to my duty must preuent his asking of myne owne accord offer my liberalitie vnto him Now we will see what the parable containeth in it The Samaritane in this place is without all doute our Lord Iesus Christ who hath declared his loue toward God and men The loue of Christ toward God men Toward God in that he descended from heauen and was incarnate and so fulfilled the will of his father Toward men for that by and by after baptisme he beganne to preach to worke miracles to heale the sicke neither was there any worke that he did which did concerne himselfe onely but all his workes were directed to his neighbour being made our minister when as notwithstanding he is aboue all and equall to God but he did all these thinges for that he knew that they did please God and that it was the will of his father When he had ascended to the heighth of the commaundement that he loued God with all his heart he left and committed the life of his body and whatsoeuer he had to the pleasure and will of his father saying Father behold all thinges that I haue my life and soule are readie at thy will I leaue for thy sake the glorie and honour which I haue had among men yea and all thinges how good soeuer they be that the world may vnderstand how greatly I loue thee My father let for thy sake my wisedome be contemned that the worlde may count me for the foolishest of all Now make I my selfe most cōtemptible of all other who was before praised of the whole world Now am I as a most wicked theefe who before was liberall profitable and beneficial to the whole world My father I make no account of all these thinges that I may be found obedient to thy will This is that Samaritane who being desired by no prayers came fulfilled the law with his whole heart he alone hath fulfilled it which praise none can take from him he alone hath deserued it and to him onely it appertaineth But whereas he is touched with care of the woūded man hath compassion on him byndeth vp his woundes bringeth him with him into an Inne The wounded man the theeues that spoiled him prouideth for him that pertaineth vnto vs. The man which lieth half dead wounded beaten spoiled is Adam yea and all we The theeues which spoiled vs wounded vs and left vs halfe dead as yet a litle pāting are the Deuels The horse and his sitter do here fall downe we are not able to helpe our selues and if we should be left lying so we should die through great anguish and distres our woundes would become festred and our affliction miserable and exceeding great This excellent parable is set before our eyes liuely painting forth vnto vs what we are what is the strength of our reason and free will If that wretched man had gone about to helpe himselfe his case would haue bene made worse he would haue hurt himselfe he would haue opened his woundes with rubbing so would haue fallen into greater calamitie Againe if he had bin left lying it had bin all one So it commeth to passe when we are left to our selues our studies and endeuour surely are nothing howsoeuer we set vpon the matter Hitherto sundrie waies diuers meanes haue bin inuented whereby we might come vnto heauen and amend our life this man found out this an other that whereupon haue increased innumerable sortes of Orders letters of indulgences pilgrimages to saincts which did alwayes make that state of Christianitie worse This is the world which is painted forth in this wounded man he being wholy laden with synnes fainteth vnder so heauie a burden and is not able to helpe him selfe But the Samaritane who hath fulfilled the Lawe and is perfectly sound and whole commeth and doth more then either the Priest or Leuite he byndeth vp his woundes poureth in oyle and wine setteth him vpon his owne beast bringeth him with him vnto an Inne maketh prouision for him and when he should depart diligently commendeth him to the host and leaueth with him sufficient for expenses none of which either the Priest or Leuite did By the Priest the holy Fathers are signified The Priest Leuite which passed by the woūded mā which flourished before Moses The Leuite is a representation of the Priesthood of the old Testament Now all these could do nothing by their workes but passed by like vnto this Priest and Leuite Wherefore although I had all the good workes of
feeble sicke was she oftentimes made with them yea if she might haue bene healed it may seeme she would haue taken any medicine howbeit it profited her nothing she was afflicted with her disease the space of twelue yeares How therefore is this miserable woman at the last helped When she did light vpon a man whose name is Christ and put her hope and trust in him she was healed But who led her to that man without dout not the Phisitians For if our Preachers should preach Christ the marchandize of the Pope togither with his decrees would be nothing set by but rather she heard it of some that was also restored to health who told her without douting that theâ—e was a certaine man whom his parents had named Iesus which is a gentle and good man which helpeth euery one and sendeth away none from him whom he helpeth not and therfore is without dout sent of God that he may helpe all Which the woman hauing heard she leaueth the Phisitians and maketh hast vnto Christ So also at this day it falleth 〈◊〉 Not Christ but workes only are preached doe this or that neuertheles it is spred among the people what Christ is what we must looke for of him that he alone must do all things without our workes or merits The true preaching of Christ calleth from the traditioÌ„s of men to faith trust in him alone This report being heard we follow him and lay vp these words in the depth of our hart we leaue the phisitians nothing regarding the Preachers of the law and works or their commaundements and traditions but runne with all desire of hart to this man which is Christ saying to the Pope if I must receiue onely of Christ how vnwisely haue I delt that I haue turned so much vnto thee farewel therfore O Pope farewell ye beloued Bishops I neede no more your medicine workes and merits precepts and lawes ye haue grieued me long enough with them I haue gotten one which bestoweth vpon me freely whatsoeuer I payed full deare for vnto you before he giueth that vnto me without workes and merits for which I was faine before to bestow my body strength and helth and yet could not obtaine it Fare ye well I minde to come no more to you hereafter Christians therefore are made not by the decrees of the Pope not by workes not by the ordinances of men but by the grace and goodnes of Christ We must flie vnto Christ in our distresse Wherefore if thou hast a disquieted and a troubled minde and conscience so that thou art afraid of sinne dreadest death or hast some defect otherwise get thee to that man confesse what thou wantest call vpon him then surely he will helpe thee poure out thy hart before him as the 62. Psalme sayth and say thus vnto him beholde here is an emptie vessell which greatly needeth wherwith it may be filled I beseech thee O my Lord vouchsafe to fill it I am weake in faith I pray thee to strengthen me I am cold in charitie do thou make me whot and feruent that my loue may extende vnto my neighbour I haue no firme faith neither can I sometime trust in God O Lord helpe me and encrease my faith and confidence in thee haue I reposed the treasure of all good thinges I am poore thou art rich and therefore didst thou come that thou mightest haue mercie on the poore â–ª I am a sinner thou art righteous yea I haue aboundance of sinnes but in thee is all fulnes and grace When thou shalt once haue learned this the Popes ordinaunces shall not snare thee by which thou gettest nothing but consumest all that thou hast like as this woman did Then wilt thou say I will choose to my selfe him of whom I may receiue vnto whom I â—eede not giue any thing The other Euangelists write concerning this woman that after she was healed Christ perceiued vertue to haue gone out of him and turned him about in the prease and asked who had touched him and that his Disciples made aunswere that the multitude did throng thrust him but that the Lord would not be content with that aunswere but sayd some one hath touched me for I perceiue the vertue is gone out of me I know that some one hath receiued some thing from me All which the Lorde therefore did that the faith of the woman might be thankefull vnto him which he would therefore haue made manifest before all the people for that nothing is more acceptable vnto him then that we beleeue and trust in him also that the Lorde might by this miracle confirme the faith of the Ruler Wherefore Marke sayth that when the woman vnderstood that the Lord knew of her she feared and trembled and came and fell downe before him and tolde him the whole truth how it fell out with her whereupon the Lord doth deliuer her and sayth Goe in peace be whole of thy disease Were not these louing wordes what great ioy did the woman take here when as Christ had delt so bountifully with her The frute of true hope in Christ This ioy and peace all they obtaine which repose their whole hope and trust in Christ Iesus Where this ioy shall be forthwith workes must needes follow which may shewe forth this ioy as also the faith of this woman must needes come to light For as soone as she had receiued of the Lord she confessed before all the people neither was she ashamed to declare that she had receiued something of him for which notwithstanding she had giuen nothing Now God requireth of vs these works this giuing of thanks to wit that we confes declare before all men such good things grace and benefites that others also may be brought vnto him suffer a benefite to be bestowed vpon them as it was here done Wherefore Christian life enforceth me to doe good vnto others also euen as God through Christ hath done good vnto me but thereby am I not made a Christian as the woman here is not healed by her confession for she was healed before any work and confession but after she had recouered her health she confesseth Christ and prayseth him euen to the commoditie and conuerting of others We also inasmuch as we are Christians doe so liue that one helpeth and pleasureth an other in what thing soeuer he is at any time able And as this woman was healed before all works so we must be made Christians before we doe any worke As the Gospell is set before our eyes in this woman so is it also set forth in the Daughter of this Ruler This chiefe ruler of the Sinagogue whom Marke calleth Iairus had a stroÌ„g faith and confidence that Christ would raise vp his Daughter For vnles he had bene of that minde concerning Christ he had not come vnto him neither had desired such a thing of him which exceeded the power strength of nature Wherefore by