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
thinke how Christ was taken and bound and led vp downe When pride tempteth thee consider with thy self how thy Lord was mocked and reputed among theeues When lust pleasure pricke thee thinke with how great sharpenes the tender flesh of Christ was torne with whippes and pearsed through When anger enuye desire of reuenge moue thee thinke with how great teares and cryes Christ did praye euen for his enemies toward whom he might more iustly haue shewed him selfe sharpe and rigorous When sadnes or any aduersitie whatsoeuer either corporall or spirituall troubleth thee strengthen thy hart say well why should not I also suffer a litle sorrowfulnes when as my Lorde did sweat blood in the garden for anguish heauines Surely he were a sluggish and an ignominious seruaunt who his maister lying at the poynt of death would be held from him with a soft and easie bed Lo thus a man may find strength remedie in Christ against all crimes and offences This is truely in deede to meditate vpon the passion of Christ these are the frutes of the Lordes passion in which he that doth after this sort exercise him selfe doth surely without comparison better then if he heard all passions or all superstitious Masses Such also are called true Christians which doe so represent the life and name of Christ in their life as S. Paule sayth Gal. 5.24 They that are Christes haue crucified the flesh with the affections and lustes with Christ For the passion of Christ is not to be handled in wordes and outward shewe but in deede and veritie Heb. 12.3 So S. Paule admonisheth vs Consider him that endured such speaking against of sinners least ye should be wearied and fainte in your mindes And S. Peter sayth 1. Pet. 4.1 Forasmuch then as Christ hath suffered for vs in the flesh arme yourselues likewise with the same minde But such meditation is now growen out of vse and begon to waxe rare wherewith notwithstanding the Epistles of Peter and Paule are most aboundantly replenished A SERMON OF D. MARTIN LVTHER OF THE FRVTE AND VERTVE OF CHRIST HIS RESVRRECTION WE haue heard in the treatise of the Lordes passion It is not enough to know the historie of Christes passion and resurrection but the vse and frute of them must be preached and knowen that it is not sufficient to know onely the bare historie thereof After the same maner it is not enough here to know how and when Christ rose againe but both the vse and the profit as well of his passion as of his resurrection must be preached and knowne to wit what Christ obtained for vs by them For where the onely deede of the historie is preached it is a friuolous preaching and without all frute which both Satan and the wicked doe as well know reade and vnderstand as we doe But when as the vse of them is preached and whereunto they profit that in deede is a frutefull and wholsom Sermon and full of sweete consolation Wherefore Christ him selfe hath declared the vse and profit of his passion and resurrection when he thus talked with the women Matth. 28 Be not afraid Goe and tell my brethren that they goe into Galile and there shal they see me And this is the first word which they heare of Christ after his resurrection from the dead whereby he confirmeth all his sayinges also all his benefits shewed vnto them before to wit that they should come vnto vs also that should beleue in him and pertaine onely to the beleuers for that here he calleth not onely the Apostles his brethren but also all them which beleue in him although they doe not see him visibly as the Apostles did He doth not differre vntill we pray vnto him and call vppon him that we may be made his brethren Let any of vs now come forth and boast of his merit or of the strength whereby he is able to merit any thing The Apostles merited nothing at all that Christ should call them his brethren What had the Apostles merited Peter denied Christ thrise All the rest of the Disciples did flie away from him they did perseuer and stand by him euen as the hare tarieth with her yong ones he might haue called them runawayes and forsakers of their standing in the middest of their conflict yea traitors and wicked men rather then brethren Wherefore of meere grace and mercy this worde was brought vnto them of the Matrones which the Apostles themselues did then well perceiue and we also doe throughly feele when we are set in the middes of sinnes and are ouercome of damnation This word therefore is ful of all consolation and comfort that Christ careth for such wretched men as we are yea and that he doth call vs his brethren If so be that Christ be our brother surely I would fayne know what good thing we shall want As therfore the case standeth among carnall brethren so doth it stand here They that are germane brethren by consanguinitie do vse goods common among them selues hauing the same father the same inheritance otherwise they were not brethren So we also possesse common good thinges with Christ enioying the same father the same inheritance which inheritance is not diminished by parting it as worldly inheritances are but is alwayes made more aboundant for it is a spirituall inheritance A corporall inheritance when it is distributed into diuers parts is made smaller but in this portion of the spirit the case is such that he that hath gotten part thereof hath obtained the whole The inheritance of Christ What is therfore the inheritance of Christ In his power are life and death sinne and grace and whatsoeuer is contained in heauen and in earth his are eternall veritie strength wisedom righteousnes All power is giuen vnto him he hath rule ouer all thinges ouer hunger and thirst prosperitie and aduersitie c. he reigneth ouer all thinges that can be thought whether they be in heauen or in earth spirituall or corporall and that I may speake at once all thinges are in his power as well eternall thinges as temporall Now if I shall cleaue vnto him by faith What they enioy that cleaue to Christ by faith I shall be made partaker of all his good thinges and shall not obtayne a part of the inheritance onely but I shall possesse euen with him euerlasting wisedom eternall strength My belly shall not be grieued with hunger sinnes shall not oppresse me neither shall I be afraid of the face of death neither shall I dread the sight of Satan neither shall I want the plenty of any thing that is good euen as he wanteth it not Hereby now we may easily vnderstand the sayinges vttered commonly in the Prophets especially in the Psalmes as where Dauid sayth Psal 34 The Lions doe lacke and suffer hunger but they that feare the Lorde shall want no maner of thing that is good and where he sayth in an other place The
nothing but dropps of blood For therefore we pray because we are vnworthy to pray and hereby surely we are made worthy to pray and fit to be heard inasmuch as we thinke that we are vnworthy How we are made worthy to be heard in prayer and doe boldly and cheerefully trust to the faithfulnes and truth of God Although thou be vnworthy yet haue regard hereunto and marke most diligently that a thousand times more consisteth in this that thou honour the truth of God and not with thy doutfulnes accuse his faithfull promise of falshood For thy owne worthines doth not further thee neither thy vnworthines hinder thee but infidelitie doth condemne thee trust and confidence maketh thee worthy preserueth thee Wherefore so behaue thy selfe all thy life long that thou doe not at any time esteeme thy selfe either worthy or fit to pray or receiue vnles thou finde thy selfe to be such a one as dareth enterprise the matter freely trusting to the true and certaine promise of thy mercifull God which will so shewe both his mercy and goodnes vnto thee that as he promised to heare thee being vnworthy and hauing not deserued it of his meere grace moued with no prayers so he will heare thee being an vnworthy asker of his onely grace to the honour of his truth and promise that so thou mayst giue thankes not to thy owne worthines but to his truth wherby he hath fulfilled his promise and to his mercy whereby he hath made and set forth his promise And this the 25 Psalme confirmeth where Dauid sayth Gracious and righteous is the Lord therefore vvill he teach sinners in the vvay He vvill guide the meeke in iudgement and teach the humble his vvay All the pathes of the Lord are mercy and truth vnto such as keepe his couenaunt and his testimonies Grace and mercy are in his promise faithfulnes or truth in fulfilling and hearing And in the 85 Psalme he sayth Mercy and truth are met togither righteousnes and peace haue kissed ech other that is they come togither in euery worke and gift which we obtaine of the Lord by praying In this trust and confidence thou must so behaue thy selfe We must not appoint vnto God how when or where he shall heare our prayers that thou doe not limit to the Lorde any bound or ende day or place neither appoynt any maner or measure of hearing but that thou do commit all those things to his diuine wil wisedom and omnipotencie that thou boldly and cheerefully looke to be heard and yet not desire to know how and where how soone and how long and by what meanes For his diuine wisedom shall finde a better maner and measure time and place then we can thinke euen although that should be done by miracles Euen as in the olde Testament Exod. 14 when the children of Israell trusted that God would deliuer them and yet no possible meanes were before their eyes or in all their thoughts then the red sea opened it selfe and gaue them passage drowning all their enemies at once The holy woman Iudith when she heard that the Citizens of Bethulia would after the space of fiue dayes giue vp the citie if God in the meane time did not helpe them rebuked them saying VVhat are ye that ye tempt the Lorde these are not deuises and purposes whereby we obtayne mercy of God but rather whereby we prouoke him vnto wrath and displeasure VVill ye set the mercy of the Lorde a time and appoint him a day after your will Hereupon God did helpe her after a meruelous sort that at the last she fiue Holofernes and put the enemies to flight Iudith 13 So S. Paule also sayth Ephes 3 that the power of God is such and so great that it doth farre greater and better thinges then we eyther aske or thinke Wherfore we ought to thinke our selues more vile then that we may name appoynt or prescribe the time place maner measure and other circumstances of that which we aske of God but we must leaue all thinges wholy vnto him constantly and boldly beleeuing that he will heare vs. A SERMON OF D. MARTIN LVTHER CONCERNING THE BIDDING OF GVESTS TO THE great supper Luke 14. Verse 16. A Certaine man made a great supper and bad many 17. And sent his seruaunt at supper time to say to them that were bidden Come for all things are now ready 18. But they all with one mind began to make excuse The first sayd vnto him I haue bought a farme and I must needes goe out and see it I pray thee haue me excused 19. And an other sayd I haue bought fiue yoke of oxen and I go to proue them I pray thee haue me excused 20. And an other sayd I haue maried a wife and therefore I can not come 21. So that seruaunt returned shewed his maister these things Then was the good man of the house angry and sayd to his seruaunt Go out quickly into the streetes lanes of the city and bring in hither the poore the maymed and the halt and the blinde 22. And the seruaunt sayd Lord it is done as thou hast commaunded and yet there is roome 23. Then the maister sayd to the seruaunt Go out into the hie wayes hedges compel them to come in that mine house may be filled 24. For I saye vnto you that none of those men which were bidden shall tast of my supper AS in the whole Scripture so in this text also we must endeuour that according to our abilitie as ye haue often tymes hearde heretofore we may vnderstande the true and simple meaninge and thereupon settle our harte and conscience For he that shall encounter with Satan must not wauer and stagger this way and that way but must be certayne of his cause and instructed with manifest places of Scripture otherwise when the Deuill shall by an vncertaine place of Scripture drawe him to his forke he will tosse him this way and that way as the wynde dothe a drye leafe Wherefore out of this text we must gather a certayne meaning wherby we may persist and stand sure Howbeit it is not to be vnderstood of the reuerend Eucharistie or the bread of the Lordes table although our Papistes haue miserably wrested it as they haue done many other authorities of Scripture The summe of the text But this is the scope this is the summe of this text that the Gospell is preached and published through the whole world but few receiue and embrace it And it is therefore here called a supper for that the Gospel must be the last word which shall continue to the ende of the world Wherfore the supper here is nothing els but a very rich sumptuous feast which God hath made through Christ by the Gospell which setteth before vs great good things and rich treasures And he sent his seruaunt to byd men to this sumptuous supper That is The Apostles were altogither sent with one word into the whole
not all Christians suffered vnto some of which he hath committed the ministerie of his word faithfully to be executed and to other some hath enioyned the charge of hearing the same If there were no other cause beside this whereby we might be moued to heare learne Gods word but for that it is the good pleasure will and commaundement of God yet this one ought to be sufficient great weighty For it is our dutie as creatures to obey our Lorde and Creator and that with all readines of mynde inasmuch as he hath giuen vs so many good thinges and doth as yet daily giue vs moe for which we shall neuer be able to giue him sufficient worthie thankes Howbeit he is not content onely to haue commaunded vs to do this or to require it of vs as bounden dutie but promiseth also that great fruits and commodities shall redound to vs thereby affirming that by this meanes his greatest and highest worship is giuen vnto him For he is the great Lord whom we serue God is serued diuers waies but especially by preaching hearing his worde who hath many and diuers kindes of seruice and manifold maners of worship and whom we may serue diuers wayes But this onely seruice which is giuen to him by hearing the word doth excell all the rest For if any where a faithfull man of the countrie or a citizen or any which is otherwise in subiection doth serue his Lorde or maister he doth by the same seruice also serue God Likewise a childe a manseruaunt or a maydseruaunt if they be obedient and do diligently that which belongeth to their dutie also a Prince and parents if they gouerne well and do their dutie faithfully they all do serue God For it is his will and commaundement which he requireth to be fulfilled of vs. Of such seruices and kindes of worship the world is full For to euerie one in his state his workes are committed and inioyned of God whereby he daily both ought and may serue him that there may be left no place for excuse vnto any man as though he were ignoraunt how and wherefore he must serue God neither that any seeke after other thinges and inuent peculiar maners of seruing God which he hath neither ordained nor commaunded and in the meane season neglect that which he hath commaunded as we haue hitherto done in our blindenes But before all other seruices and doinges of duties he hath most highly esteemed and extolled this seruice both of them that heare God hath appointed time place person and what so euer is requisite that his word may be preached heard and them that preach his word And therefore hath ordained also a speciall day thereunto euerie weeke in which we must applie our selues to no other busines Albeit we serue God also by other labours all the weeke which he hath bound to no time or certaine daye But he hath chosen this daye specially which he hath seuerely commaunded to be kept whereby men maye haue time and leysure to performe this seruice lest any might flie vnto this complaint that he hath no leysure by reason of his labours and busines Moreouer he hath appointed speciall places also for this seruice as among vs temples and houses where we doe come togither Yea he hath instituted and kept the whole order of ministers hereunto giuing also other thinges which pertaine to the performing of the charge of this office as the knowledge of manye tounges and diuers giftes beside And briefely he hath commaunded the whole world by a certaine speciall precept that it thinke this worship or seruice holy and farre more excellent then the rest Which he will haue so to be delighted in of all Christians that it maye be manifest howe much he doeth esteeme it and howe acceptable vnto him the exercise and handlyng of his word is Most weightie causes which ought to me to heare Gods word These things I speake to stirre you vp and to admonish you why ye ought willingly to heare the word of God because it is not only the commaundement of God whereunto we must obey but we haue also most ample promises that it is a thinge acceptable to God and the greatest worship whereby we can doe honour vnto him And it so farre exceedeth other kindes of worship as the brightnes of the sunne exceedeth the brightnes of the other starres and the Sabbath day the other dayes in a summe as much as the heauenly kingdom excelleth the kingdoms of the worlde For here all thinges are holy and specially chosen the time place person and that because of the worde which sanctifieth all thinges vnto vs. Wherefore we must earnestly endeuour that we take heede vnto our selues that we fall not into sluggishnes slothfulnes neither that we be caried away with contempt and lothsomnes of hearing the word as those delicate and cloyed spirits which seeme vnto them selues already to be Maisters and exactly to know all thinges yea farre more perfectly then any can teache them Or as others also which are soone cloyed with it thinking why I haue heard this very often wherefore should I eftsoones heare the same songe They knowe not howe great meruelous a thing it is also howe great worship of God which they do so greatly contemne neglect with so great slothfulnes Wherefore they doe after vnspeakeable meanes prouoke God to wrath hauing his commaundement so in contempt and suffering his promise to be made voyd in them and as much as is in them impayring and hindering by their example so commendable a worship and seruice of God But admit it to be true which notwithstanding is not that thou doost vnderstand all thinges perfectly and as cunningly and skilfully as Christ him selfe yet thou seest how earnestly he performeth the office of preaching and applyeth him selfe vnto this worke whereof notwithstanding he was most skilful before and had not any whit neede thereof as we doe greatly neede it So Paule also a Prince of Apostles albeit he was exceedingly well learned so excellent a Doctor yet going through many countries did eftsoones and euery where preach neither was he wearied or cloyed We must not be wearie of hearing the word of God Wherefore it is meete that thou be nothing at all wearie of hearing this worde inasmuch as the ayde and helpe thereof is exceeding necessary for thee both against the deuil and all other tentations And although for thy instruction thou shouldest not neede it yet oughtest thou not to be wearied or cloyed that thou shouldest not bestowe a fewe howres in a day euery weeke vpon this worship and seruice of God seeing that before applying thy selfe to false worship when thou didst passe the whole day in temples and didst runne from temple to temple from altar to altar thou felst no tediousnes or wearines neither didst say as thou doost at this day O I haue heard no newe thinge I haue heard these thinges before But
of a preface sheweth what gaue Christ cause to make this sermon where he sayth Then resorted vnto him all the Publicans and sinners to heare him In which wordes he plainly signifieth with what mē Christ kept companie With what kind of men Christ was conuersant namely with them which in the sight of all men liued as it did not become them and were openly called sinners and euell persons Whereby it appeareth that the Pharisees semed to haue sufficient cause to finde fault with Christ for that he which would be counted holy did familiarly keepe companie with such men Publicans what they were For they were commonly called Publicans at that time to whom the Romās did let out some citie or custome or some charge or ouersight in matters for a certain summe of money as the Turke or Venetians do now commit to some one some citie or office for which a certain summe of money is yearly to be payed and what soeuer they shall scrape togither by vniust exactions aboue this summe that is their owne So also the aforesaid Publicans did which so gathered those tributes and money wherewith they were charged that they themselues also might haue some gaine thereby And seing that a summe of money to be paide for some citie or office was not small they desirous to gaine thereby did by all meanes deale vniustly and vsed extortion in all thinges in all places and with all persons For the Lordes and maisters held them so hardly and straightly that they could not get much thereby if they would deale rightly and iustly and oppresse no man with vniust exactions Whereupon they had a verie euell report abroad that they were most vniust exactors and endued with small honestie and integritie of life Likewise the rest in generall were called sinners which otherwise liued dishonestly and wretchedly were defiled with filthie offences as with couetousnes with whoredome with surfetting and drunkennes and such like Such resort here vnto Christ and come to heare him when as before they had knowen him by report to be excellent and famous both in wordes and deedes Howbeit it is certaine that in them although they semed euen desperate there was a sparke of vertue and honestie in asmuch as they longed after Christ both couering to heare his doctrine and also earnestly desiring to see the workes which he did when before they knewe him to be a good man and heard no ill report either of his doctrine or workes so that their life did farre differ from his Neuertheles they are so wel disposed that they are not his enemies neither refuse or flie his company but runne vnto him not of any euell purpose or intent but to see and heare some good thing whereby they may amend their life The malitious dealing of the Scribes Pharisees Contrariwise the Pharises and Scribes which were counted most righteous and holy are such poysonfull beastes that they are not only sore displeased at Christ whom they cā abide neither to see nor heare but also they can not be content that miserable sinners should come vnto him and heare him whereby they being led by repentance might amend Yea they do also beside this murmur and reproue Christ for that he admitted vnto him and receiued Publicās and sinners saying Behold is this that holy and famous man Who will now say that he is of God when as he hath society with so wicked wretches yea rather he is a drinker of wine and a glutton as they say elsewhere Luke 7.34 a freind to Publicans and sinners Such a report he is cōstrained to beare of the holy Pharises not for that he giuing himselfe to gluttonie and surfetting accustomed to feede excessiuely and followe riotous pleasure togither with them but onely because he admitted such into his company and did not contemptuously reiect them For in their opinion he should haue gone with a sad and austere countenance in base apparell haue remained seuered from the conuersation and companie of men and refused their felowshippe lest that by familiar custome with them he should be defiled and should haue done as they were accustomed to do after the maner of holy men Of whom Esaie writeth that they studied for such puritie that they did feare and suffer against their will euen the touching of a sinner Which in deede plainly appeareth Luke 7. in the Pharise murmuring against Christ because he suffred himselfe to be touched of the sinfull woman And it was they that would alway be his maisters prescribe vnto him rules whereby to liue and behaue himselfe in this life Therefore in this place they murmur for that he did not applie himselfe vnto thē neither did disdaine the cōpany conuersation of such sinners according to their example Now Christ also is somewhat stout plainly shewing here The stoutne of Christ that he can suffer the maistership of none but that he is altogither free exempt from the commaundements of all as commonly in the Gospels we see him to be at his owne will pleasure who neuertheles otherwise was both gētler and also more seruiceable then all the rest But when as they would deale with him by lawes be his maisters thē all friendship ceassed for he did not otherwise leape back then the adamant layd vpon the anuyle striken speaking and doing onely the contrary of that which they require of him although they seeme to speake euen rightly and well alleaging thereunto also the worde of God As they doe here where they come and say thou must doe thus thou must follow the conuersation of honest men thou must flee the companye of wicked men This truly is a substantial doctrine and confirmed by testimony of the Scripture For Moses him selfe commaundeth the Iewes to auoid euill men take away euil from amonge them By this text they confirme their sayings come with their Moses Christ compared to the Vnicorne and would make Christ subiect to their lawes and haue him ruled by them But Christ neuertheles will be at his owne libertie And he is not vnlike the Vnicorne which beast men deny that he can be taken aliue with what kind of hunting soeuer he be assayled He suffereth him selfe to be wounded to be striken with darts and to be slayne Christ is impatient of lawes to be taken he doth not suffer him selfe No otherwise doth Christ also who although he be set vpon by lawes yet doth he not suffer them but breaketh through as through a spiders web rebuking them most sharpely As Matth. 12. where they found fault with his Disciples because they had plucked the eares of corne on the Sabbath day alleaging the commaundement of God that the Sabbath was to be kept holy c. he auoucheth the cleane contrary tearing in sunder the commaundement affirming the contrary both in wordes and also by examples Also Matth. 16 where he declareth to his Apostles that he shall suffer and be
do not for one lost shepes sake who leauing ninetie and nine in the wildernes that is in the field and at the fold do runne to seeke that which is lost neither do ye leaue of seeking vntill such time as ye haue found it and brought it home And you count it to be well and commendably done for which if any should finde fault with you without dout ye would reproue him as mad and beside himselfe And should not I as a Sauiour of soules do likewise with men as you do with a lost shepe seing there is no comparison euen of one soule to all the creatures liuing breathing in the earth Why therefore are you not vtterly ashamed of your doings presuming to reprehend me in this worke which you your selues commend and are forced to commend Wherefore if ye reproue and finde fault with me you your selues are first to be reproued and found fault with This is rightly to haue aunswered and with honour to haue stopped the mouthes of these controllers fault finders the causes being sufficiently shewed why they ought not here to finde fault with him or controlle him They haue well surely yeelded vnto him with shame enough as it is meete and haue gained nothing els by their maistership and controllement then vtter shame and ignominie For it is a shame to such maisters yea and an exceeding great abomination that they sticke not to arrogate so much vnto themselues as to teache that man and admonish him of his dutie who of God is appointed a maister ouer all But it ought so to fall out as I haue said that he which will rule and iudge a Christian by his maistership and endeuoureth to bring him from his baptisme and the article of Christ to be ruled by his wisedome or law doth not onely become a foole but is also the author of extreme abomination and homicide For he worketh shame to the temple and sanctuarie of God and with deuelish rashnes inuadeth his kingdom where he alone with the holy Ghost must reigne Wherefore he verie well deserueth that God againe bring him to shame and ignominie before the whole world seing that he taketh to himselfe maistership in that place where only Christ ought to be maister and not vnworthely to his great euell he kicketh against the pricke Wherefore it is not good to iest with Christians for they are Sainces and let him that is wise not be too busie with that man whose name is Christ for he can get no gaine thereby for Christ is most impatient of all their maistership and doctrine So also a Christian must by no meanes suffer them or if he suffer them giuing place to such suggestions to wit thou oughtest to haue done this or that or as yet thou oughtest to do it then is his case become exceeding ill We must in any wise cleaue fast vnto Christ inasmuch as he hath fallen from Christ Therefore we must endeuour to hold Christ fast hauing no regard although all the world shall teach vs. For if we shall abide with him and hold the true vnderstanding of the article concerning him we shall easily ouercome all such maisters and teachers For this Christ wil be most free from all controlement maistership contending to be the onely maister and controller of all men that either in fauour they may reuerently acknowledge him for the Lord and maister and themselues for fooles or in furie and indignation being subiect to the reproch of all men may vtterly perish But I haue said before that the present doctrine for the verie exceeding goodnes sweetnes and consolation thereof is not to be set forth to the rude blockish and vnrulely common sort to whom we do not preach it but to those onely which striue with terrour and anguish of conscience or stand in perill and daunger of death and dispute with the deuell cōcerning their sinnes committed whereby he would driue them vnto desperation Before these this amiable image is to be set whereby they may receiue comfort and cheerefulnes of minde As for others which liue with a secure mind and do litle know what anguish and spiritual sorowfulnes is they are to be ledde to Moses to the tormentour For it is an image most pleasaunt and amiable and more artificially painted then any Apelles is able to paint with his pensill Neither doth any man excell in such eloquence of speeche that he is able sufficiently to declare comprehend it in wordes Wherefore it is to be apprehended in the hearte by fayth as much as may be Neuertheles we must speake something of it that we may giue cause and occasion to other to thinke and consider more earnestly thereof I also sayth he haue an hundred sheepe that is that litle flock of all Christiandom of which number one is lost and fallen from the communion of Christians Now therefore doest thou desire to know the affection of my minde then must thou bestow thy diligence to paint out well and cunningly both the shepeheard and the lost sheepe For that shepeheard which is but a man and guideth the flocke which is created to be slaine hath great regard to preserue it in safetie and is not a litle carefull how he may finde the sheepe when it is lost and bring it home againe How the sheep is affected towarde his shepeheard and with no lesse desire the sheepe longeth after the shepehearde Whom if it vnderstand to be his owne shepeheard as by nature it doth vnderstand it feareth him not but runneth vnto him with great confidence and being full of good hope goeth before him Yea as soone as euer it heareth his voice it aunswereth by bleating The affectiō of the shepeheard toward his sheepe On the otherside also the shepeheard hath greate care and desire to finde againe the lost shepe which hath strayed frō him Both he himselfe seeketh sendeth forth seruaūts to seeke there whithersoeuer he thinketh it is strayed neither doth he leaue seeking vntill hauing found it he hath brought it home For he is not ignoraunt how miserable a liuing creature a solitary sheep is whose life consisteth onely in the helpe and safe keeping of the shepeheard inasmuch as it can nothinge at all helpe it selfe but being destitute of a shepeheard is constrayned to perish Moreouer it is also fearfull and ready to goe stray and as soone as it hath wandered out of the way and from the shepeheard forthewith commeth into perill of life can not tary although being brought it commeth to an other flocke and a straunge shepeheard calleth it neuertheles it goeth on through thornie and sedgie places through waters and fennes vntill it come in daunger of the woulfe or wasted by some other mischiefe vtterly perisheth And although it be brought into by wayes and deserts and is now thought to be lost notwithstāding it hath this hope as much as nature hath put into it that if it might heare his shepeheard it should forthwith
amend most feruently desyring to be deliuered from synnes and earnestly endeuouring to come vnto Christ such a one hath a miserable and troubled yea and a contrite and humbled heart and an afflicted conscience which the deuell by all meanes fighteth against and so presseth it that it is almost ouercome with distresses c. But Christ assisteth and comforteth him for he is such a man as seeketh no shepe but that which is lost and can not helpe it selfe How may Christ be preached with greater gentlenes and more effectuall consolatiō of words or what thinkest thou should he do more to cheere the mind of a sinner and to confirme in him a sure confidence toward himselfe For we see him set forth by himselfe to vs miserable synners as a most louing shepeheard who most sorrowfully seeketh his sheepe being lost and most ioyfully bringeth them againe being found and taketh so great ioy that with him all the Angells also and Sainctes doe reioyce ouer vs. Now he that could firmely beleeue these thinges should without dout through Christ receiue true comfort and ioy forasmuch as here he hath a certaine promise that if he surely cleaue vnto Christ and rest vpon his shoulders he shall be an acceptable and welcome guest in the kingdom of heauen and shall be receyued with exceeding great ioye But we being troubled with sorrowe and anguish of conscience haue a farre other feeling and affection when as the hart can thinke nothing else but that all the Angells doe stand behind vs with a drawne sword which feare so troubleth vs that we can conceiue no cheerefulnes in our minde neither of God nor of the Angells And there are some also which can behold no creature with a glad minde fearing the beholding of the sunne yea being sore afraid at the noyse of a leafe All which proceede from hence for that they trouble and vexe them selues with their owne thoughtes out of which they would willingly wrastle sparing no labour that they might feele that vprightnes and integritie in them which would be abashed with no feare But if thou be desirous to conceiue true comfort and ioye in thy hart then see that thou doe diligently and well print and fasten therein this amiable image of the most louing shepeheard and the word of the Gospell and seeke it where it is to be sought that is in Christ and no where else In Christ true ioy is to be found without him can be found no true ioy at all for in this man thou shalt find all thinges so that thou abide in his safe custodie and vpon his shoulders But whatsoeuer comfort can be obtained without him it commeth not from the hart although thou call to helpe thee all the creatures and shouldest also be partaker of the pleasure and ioy of the whole worlde A SERMON OF D. MARTIN LVTHER OF THE WOMAN OF CANAAN Matth. 15. Verse 21. ANd Iesus went thence and departed into the partes of Tyrus and Sidon 22. And behold a womā a Cananite came out of the same coastes and cryed saying vnto him Haue mercy on me O Lord the sonne of Dauid my daughter is miserably vexed with a Deuill 23. But he aunswered her not a word Then came to him his Disciples besought him saying Send her away for she cryeth after vs. 24. But he aunswered and sayd I am not sent but vnot the lost sheepe of the house of Israell 25. Yet she came worshipped him saying Lord helpe me 26. And he aunswered said it is not good to take the childrens bread and to cast it to whelps 27. But she sayd truth Lord yet in deed the welps eate of the crommes which fall from their maisters table 28. Then Iesus aunswered and sayde vnto her O woman great is thy faith be it to thee as thou desirest And her daughter was made whole at that houre IN this text is set forth vnto vs an example of a constant and stedfast faith For this woman did so perseuer that she ouercame three most sharpe conflicts and notably teacheth vs what is the qualitie and proper vertue of a true right faith Faith what it is Which in deede is a certaine trust and most deepely setled in the mind of the diuine goodnes and grace knowne and made manifest by the worde of God For Marke mentioneth that she heard the report of Iesus without dout good and ioyfull that he is a bountifull man and maruelous ready to helpe euery one That report was good tidings the worde of grace vnto her whereupon also this her faith did begin For vnles she had beleued that she also might be made partaker of Christes bountifulnes and goodnes shee would not haue so followed him or cried after him Which is that wherof we haue often admonished Faith commeth by hearing which we are taught Rom. 10. that faith is by hearing Wherefore the word ought alwayes to goe before and giue the beginning of saluation But how came it to passe whereas many other also heard the same report of our Sauiour Iesus yet they followed him not yea they quite despised that report I aunswere They that are not sicke as they haue no neede of the Phisitian so neither are they desirous of him But this woman was afflicted and felt her necessitie yea that report was so ioyfull vnto her that she being stirred vp thereby did follow Christ running after such a pleasant sauour Cant. 1. We must first by the law come to the knowledge feeling of sinne before we cā tast howe sweete Christ is Wherfore Moses must alway goe before who may teach vs to feele sinne whereby grace may be wished for and desired of vs. It is in vaine therefore although Christ be preached to be louing and to be desired and longed for if a man be not before humbled through knowledge of him selfe and made desirous of Christ according to the songe of Marie The Lorde hath filled the hungrie with good thinges and the rich he hath sent emptie away Nowe all these thinges are written for the consolation lifting vp of them which be miserable poore needie oppressed with sinnes and abiects that they may knowe to whom they may flie in all distres and where they may seeke for helpe and safetie But see howe Christ vrgeth and inflameth faith in them that be his whereby they may become stronger and more confirmed For first whereas this woman being encouraged with that alluring fame of his goeth after him and cryeth for helpe douting nothing but she should trie him to be such a one as she had heard him reported to be and that she should forthwith entreat him for the recouerie of her daughter Christ in all respects sheweth him selfe vnto her so as though he would deceiue all her trust and make his report false so that she might thinke with her selfe Is this that man which is so bountiful and readie to helpe all Doth he so fulfill the most commendable report
which goeth of him Where doth there appeare so much as any thing like vnto those thinges which men haue told me of him They were deceiued them selues and deceiued me also He sheweth him selfe an enemie rather then a friende Why doth he not so much as speake a word and friendly denie me helpe if I be vnworthy thereof He holdeth his peace like vnto a blocke vouchsafeth not to speake a word neither offereth his help Here surely Christ gaue a grieuous blow to the minde of the silly woman So it is an incomparable torment to them that beleeue being in distres when God sheweth him selfe such a one at their prayers like vnto one that is angrie and whom they pray vnto in vayne hiding so deepely his grace that they now perceiue nothing els but that he will not performe those thinges which he hath promised and that so he will shew his owne wordes to be false That truely hapned to the Israelites at the red sea and to many other excellent holy men The constācie of this woman of Canaan But what doth this woman to these things She remoueth out of her sight mind that Christ shewed him selfe so vngentle and hard to be intreated she being constant and nothing moued hereat perseuereth in the trust of his goodnes whereof she had heard and which she had conceiued in her minde suffering her selfe in no wise to be turned from it We must not ceasse to trust in God though he seemeth at the first not to heare our prayers nor to fulfill his promise So also must we do we must trust vnto the word alone although God him selfe and all creatures pretende otherwise then the worde preacheth But this is thrise most hard to nature reason to be so vtterly destitute and to depend on the word of God without any feeling of comfort euen when a man feeleth and trieth all things to be contrary God giue vnto vs such a mind and faith that we may so doe especially at the point of death and in extreme necessities Secondly whereas the cry and faith of this woman seemeth to haue suffered repulse the disciples come with their faith douting not but that they shal entreat the Lord but when they thinke that they shall make him more easie to be entreated they find him to be much more harde repelling as it appeared and as they thought the faith and prayers both of the woman also of them selues Neither doth Christ here hold his peace and leaue them in doubte as before but he seemeth plainely to deny that which they aske saying I am not sent but to the lost sheepe of the house of Israel This stroke is much more grieuous then that former where not onely the person of the intreater is repelled but al hope also which is wont to be left is cut of namely the comfort of the intercession of all the other Saintes and elect For it is almost the last refuge to them that suffer distres and feele the indignation of God to get them selues to godly holy men seeking for comfort and helpe whereunto as charitie requireth they find them ready and willing but euen they also some time doe in vaine aske helpe and succour for neither are they heard and so the case of them that be in distres becommeth worse and more lamentable So the afflicted and desolate may truely obiect vnto Christ all those wordes wherein he hath promised that he will heare his Sainctes as Matth. 18.19 If two of you shall agree in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my Father which is in heauen Againe VVhatsoeuer ye shall aske Marke 11.24 beleeue and ye shall receiue it And many such like But if to him that obiecteth these thinges and asketh him howe he can goe from his wordes and promises he aunswere thus I goe not from my promises I haue not promised that I will heare all prayers but the prayers of them that be myne which are of the house of Israell not of all whatsoeuer What thinkest thou may the hart then thinke hauing taken such a repulse Such an aunswere is as it were a flash of lightning wherewith the hart and all trust is seuered and broken in a thousand peeces For what trust can there be left when he heareth that that doth not pertaine vnto him which because of the word of God he trusted to haue obtayned but vnto others Here not so much as a worde can be left if one doe according as he feeleth But what doth this woman She doth not so fall from hope The great constancie faith of this woman of Canaan she still sticketh to the wordes which she had heard of Christ albeit he went about by this other repulse as with a certaine force to wrest them out of her hart she suffereth not her self to be fraied away neither with that vngentle silence neither with this hard aunswere shee continueth stedfastly in a sure confidence beleeuing that vnder this difficultie which Christ did pretend that grace was as yet hidden and layd vp for her which she had heard reported of him shee can not be brought as yet to iudge Christ not to be bountiful and gracious and that he can deny the helpe which shee desireth This was to perseuer strongly in faith Moreouer she followeth Iesus euen into the house as Marke writeth she is instant vpon him falleth downe before him and sayth Lord helpe me Here the Lorde giueth a deadly the last blow saying vnto her face that she is a dogge and vnworthy to be partaker of the bread of the children What may she aunswere hereunto For he seemed to signifie in these wordes that she is of the number of the damned and desperat which can looke for no part with the elect This word seemeth eternall and that can not be gainesayd For he which doth not pertaine to the companie of the elect by the ordinaunce of God what may he hope to be left for him This woman is not yet discouraged and past hope but yeldeth to this iudgement of the Lord she confesseth of her owne accorde that she is a dogge neither desireth she any thing but that which is wont to be giuen to dogges namely the crummes which fall from their maisters table Seemeth she not to haue vsed maruelous cunning She taketh Christ in his owne wordes He had made her like vnto a dogge she acknowledgeth it and desireth that he will onely suffer her to be a dogge according to his owne saying what should he here do how should he escape he was now as it were euen taken For the crummes vnder the table are graunted to the dogge for vnto dogges they are sayd to be due The frute of constant perseuerance trust in Christ Here therefore Christ being as it were ouercome doth open him selfe wholy and graunteth the desires of the woman and maketh that she is not now a dogge but a true Israelite
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
guide other whē thou thy selfe art blinder thē a moule so that he which foloweth thee doth fall with thee into the ditch Of such as iudge themselues to excell others thinke themselues to be followed more thē the word of God S. Paul speaketh Rom. 2 Behold saith he thou art called a Iew restest in the law gloriest in God knowest his will and triest the thinges that dissent from it in that thou art instructed by the law perswadest thy selfe that thou art a guide of the blinde a light of them which are in darknes an instructer of them which lacke discretiō a teacher of the vnlearned which hast the forme of knowledge of the truth in the law Thou therefore which teachest an other teachest thou not thy selfe thou that preachest A mā should not steale doest thou steale thou that sayest A man should not cōmit adulterie doest thou cōmit adulterie thou that abhorrest idols cōmittest thou sacrilege thou that gloriest in the law through breaking the law dishonourest thou God Whereupō he also sayth in the beginning of the same chapter to hypocrites Therefore thou art inexcusable O man who soeuer thou art that cōdemnest for in that that thou condemnest an other thou condemnest thy selfe for thou that condemnest doest the same thinges But we know that the iudgement of God is according to truth against them which commit such things And thinkest thou this O thou man that cōdemnest thē which do such things doest the same that thou shalt escape the iudgement of God Loe this is to speake the truth to hypocrites who go about to shew the way to other which they themselues know not leading so other mē into the ditch with thē Therfore the Lord saith The disciple is not aboue his maister but who soeuer wil be a perfect disciple shal be as his maister This is a common prouerbe I can learne no more of my maister then he knoweth himselfe Wherefore doth the Lord speake this prouerbe because of two sortes of maisters the one is blynde whom if I shall follow I also my selfe shall become blynde he himselfe falleth into the ditch and I follow The other maister is the mercifull father of whom we must learne mercy whom if we follow we also do become mercifull like as he is if we were mercifull daily we should also become perfect as he is perfect but that commeth not to passe as long as we are in this life The second part of mercy is The second part of mercy to forgiue that we forgiue them which haue endamaged vs or hurt vs by any meanes A Christian can neuer be so hurt but he ought to forgiue not onely seuen times but seuenty times seuen times as the Lord sayd vnto Peter Matth. 18. Wherefore God forgiueth a Christian his synne or infirmitie that he also may forgiue other their infirmitie which Christ setteth forth els where in a most goodly parable which he cōcludeth in these wordes Matth. 18.35 So likewise shall mine heauenly Father do vnto you except ye forgiue from your hearts ech one to his brother their trespasses And so we praye daily in the Lords prayer with an addition saying forgiue vs our trespasses as we forgiue them that trespasse against vs. Is this a hard matter if I a wretched synner do forgiue my neighbour his trespasses and his infirmitie whereas the Lord will forgiue me my synnes and my infirmities If one had killed my father what were this being compared to my synne wherewith I haue offended God and prouoked him to anger The third part of mercy is The third part of mercy to giue to the poore needy that we giue to them that be in miserie and neede and that we helpe them Whereof Iohn speaketh thus 1. Iohn 3 VVhosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him For where the loue of God is it is moued to shew it selfe euē in outward works Hereunto also pertaineth the saying of Christ Matth. 5 Blessed are the mercifull for they shall obtaine mercy Wherefore the Lord addeth a promise in the Gospell saying Giue and it shal be giuen vnto you a good measure pressed downe shaken togither running ouer shall men giue into your bosome And continuing on his speech he sayth For with what measure ye meat with the same shall men meat to you againe Thus much shall suffice concerning the partes of mercy which we ought to shew to our neighbours Matth. 7.12 Vnto which the speciall wordes of Christ ought to exhort vs who when in the Gospell of Matthew he had spoken much of a Christian life and of loue to be shewed to our brethren thus concludeth saying VVhat soeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets Now euerie one is so affected that being cast downe and in distres he would wish all the world to helpe him If I be a miserable sinner drowned in sinnes bearing a burdened and troubled conscience I would that the whole world should comfort me should helpe and succour me should couer my sinne and shame So I also ought to behaue my selfe toward my neighbour not to iudge him not to condemne him but to forgiue him his offences to helpe him to prouide for him to lend vnto him giue him euen as I would wish to be done vnto my selfe if I were driuen into distres necessitie exile or pouerty And herein truly Christians are knowne if they loue one an other if one do such workes of mercy vnto an other as Christ sayd vnto his disciples at his last Supper I giue you a new commaundement that ye loue one an other as I haue loued you By this shal all men know that ye are my disciples if ye haue loue one to an other Thus ye haue the meaning of this text it remaineth that we call vpon God for grace A SERMON OF D. MARTIN LVTHER OF THE SVMME OF CHRISTIAN LIFE 1. Tim. 1. Verse 5. THE ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeined 6. From the which thinges some haue erred and haue turned vnto vaine iangling 7. They would be doctours of the Lawe and yet vnderstand not what they speake neither whereof they affirme IT is well knowne vnto you dearely beloued brethren Gods worde must be heard and learned with how great seueritie God hath commaunded his worde to be heard and learned For he most highly esteemeth it and hath bestowed much labour in defending it and publishing it to the world He hath suffred all the Prophets to come into perils and daungers at the last also he sent his owne sonne because of his worde whom he suffered to die euen the death of the crosse And what persecutions haue not the Apostles themselues abode for the wordes sake what afflictions haue
bodely seeing but he spake of the spirituall seeing whereby all Christian heartes did behold him before he was borne For if Abraham saw him vndoutedly many other of the Prophets in whom the holy Ghost was saw him also And although this seeing saued the holy Fathers and Prophets yet did they alwayes with most inward and heartie affection desire to see Christ in the flesh also as is commonly shewed in the Prophets Wherefore the Lord sayth here vnto his disciples which sawe him both in the flesh and in the spirit Blessed are the eyes which see those thinges that ye see As if he said Now is the acceptable yeare and time of grace The matter which is now in hand is so weightie and precious that the eyes are worthely said to be blessed which see it For now was the Gospell preached openly and manifestly both by Christ himselfe and also by his Apostles whereupon he here calleth them all blessed which see and heare such grace Of which grace I haue preached much a long time vnto you I would to God ye did keepe that which I haue spoken thereof fresh in memorie When the Lord spake these thinges a certaine Lawyer start vp shewing himselfe as though he had bin some thing who tempting the Lord sayth Maister what shall I do to inherit eternall life This lawer was endued with wisedome and not vnskilfull of the Scriptures which euen his aunswere doth declare yet in this place he is proued a foole yea he is brought vnto shame and ignominie For Christ taketh awaye all his glorying euen in one worde He was of this mynde that he had obserued the whole Lawe and that he was a certaine chiefe one in respect of other as vndoutedly he was and thought himselfe sufficient worthy by reason of his godlines and learning to be conuersaunt with the Lord. But what doth the Lord in this case the text folowing declareth And he said vnto him what is written in the Lawe how readest thou And he aunswered and said Thou shalt loue thy Lord God with all thine heart and with all thy soule and with all thy strength and with all thy mynde and thy neighbour as thy selfe Then he said vnto him Thou hast aunswered right do this thou shalt liue Me thinkes that the Lord gaue this good mā a hard lesson he dealeth verie straitly with him it may seeme to some that he should haue spared him a litle he putteth him to shame opēly before all he proueth that he had done nothing who notwithstanding thought that he had done all thinges He asked what he should do but I thinke he had enough and ouermuch to do if he had bin able to do more then he was If I had time manie things might be spoken of these two commaundements For they are the chiefe and greatest commaundements in Moses on which the whole Lawe and all the Prophets do hang as Christ himselfe sayth in Matthew Matth. 22.40 Notwithstanding we will entreat somewhat of them If we consider all the commaundements of Moses they haue respect altogether vnto loue For this commaundement Thou shall haue none other gods in my sight we can no otherwise declare or interpret then Thou shalt loue God alone Deut. 6.4.5 so Moses expoundeth it in Deuteronomie where he sayth thus Heare O Israell the Lord our God is Lord onely And thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might from whence the Lawer tooke his aunswere But the Iewes vnderstand this commaundement so that they thinke it to extend no further then that they should not set vp nor worship idols And if they can say and witnes in mouth that they haue one God onely and do worship none but him they thinke they haue obserued this commaundement After the same sort did this Lawer vnderstand it but that was an euell and a wrong vnderstand thereof How the first cōmaundement is to be vnderstood and obserued Howbeit we must otherwise consider vnderstād this precept Thou shalt haue none other gods in my sight Thou it sayth with all that thou art but especially it requireth all thine heart soule and strength It speaketh not of the toung not of the hand not of the knees but of the whole man what soeuer thou art and hast That no other God may be worshipped of me it shal be necessary that I haue the true and only God in myne heart that is I must loue him frō myne heart so that I do alwayes depend on on him trust in him repose my hope in him haue my pleasure loue and ioy in him and daily remember him Euen as otherwise if we take pleasure of any thinge we say it doth me good inwardly at the heart And if any speaketh or laugheth and doth it not in good earnest neither from his heart we are wont to say Thou laughest in deede but it cōmeth not from thine heart The loue of the heart in the Scriptures signifieth a vehement speciall loue which we ought to beare toward God They which serue God with mouth hands and knees onely are hypocrites neither hath God any care of them For God will not haue part but the whole The Iewes did outwardly abstaine from idolatrie and serued God alone in mouth but their heart was farre remoued from him being full of diffidence and vnbeleefe Outward they seemed to be verie earnest in seruing God but within they were full of idolatrie Whereupon the Lord said vnto them Matth. 23 VVoe be to you Scribes and Pharisees hypocrites for ye are like vnto painted sepulchers which appeare beautifull outward but are within full of dead mens bones and of all filthines So are ye also For outward ye appeare righteous vnto men but within ye are full of hypocrisie and iniquitie These are those wicked ones which glorie of the outward thinge which go about to iustifie and make themselues good by their owne workes after the maner of this Lawer Consider how great the pride of this asse was he commeth forth as though he could not be blamed or rebuked of the Lord he thought yea it seemed vnto him that the Lord would here commend and praise his life before the people He thought not to learne any thing of the Lord but he sought onely his owne commendation he would willingly haue had Christ to set forth his praise toward whom the eyes of all were bent and who was an admiration to all So all hypocrites do outwardly they pretend excellent The qualitie of hypocrites great and weightie workes they say that they haue respect neither of glorie nor praise but within in their heart they are full of ambition and wish that their holines were knowen to the whole world shewing a goodly signe of their religion by the byting of their lippe if they heare any speake thereof But our Sauiour Christ sheweth here no kyndnes or gētlenes to this Lawyer inasmuch as he putteth him to shame
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