that his kingdom is set in the middes of the fight yea and in the middes of the haters thereof These things are written for our comfort that we which mind to serue vnder the Prince of this kingdom be so instructed that we looke for no other then is here prescribed and set forth vnto vs The godly must looke for no peace or quietnes in the world that we seeke not here to get vnto vs the fauour of the world neither that we serue the world and labour to haue no enemies therein For the words of Zacharias declare that it is the quality of this kingdom to deliuer from enemies Now if it deliuereth vs from enemies and as it were draweth vs out of the hands of them that hate vs surely it can not be a kingdom of peace but such a kingdom as is subiect to the hatred and malice of the world As ye see at this daye that our enemies beare a deadly hatred vnto the light which hath a litle shined forth thankes be to Christ therefore No man is any where so hated as a Christian Both the Pope and the furious Bishops with their false Apostles also the raging Princes moreouer the holy learned and wise of the world all at this day doe most bitterly hate Christians Neither are they content that they be killed slaine but they would haue them extinguished and vtterly rooted out that there may be no memorie of them as they thinke left among men And this is the state these are the badges and cognisances of Christians that when Satan by his ministers persecuteth vs he thinketh quite to roote vs out This verse also giueth vs to vnderstand that Christ is our King that he may saue and deliuer vs out of the handes of our enemies which he notably performeth and sheweth his power in the middes of the worlde in the middes of the force of flesh and Satan when as peace and quietnes is no where left to a Christian but in his Christ alone This also we must marke that there is not one but many which assayle persecute Christians but yet that we shall not therefore be destroyed forasmuch as we haue one which is stronger both then the world and the Prince thereof as Iohn sayth Nowe whereas he promiseth vs we know certainly that he both will and is able to performe we shall in deede feele the assault but he will not suffer vs to be destroyed or ouercome so that we hope and trust in him It followeth moreouer Verse 72. That he might shewe mercy towards our fathers and remember his holy couenant Verse 73. That is the oth which he sware to our father Abraham that he would giue vs. He will deliuer vs not onely from all euill both of body and especially of soule but also from our enemies Satan and men as a Christian must be as it were ouerwhelmed with all euills together so also he shal be againe wholy deliuered from all euils And he sheweth that this grace and blessing was promised to their fathers Such is the maner of the Apostles also that they often times haue recourse to the old Testament as I haue sayd before that God spake and promised by the mouth of the Prophets c. euen as Zacharias doth in this place An obiectiō Some man may now say They are dead how therefore will he shew mercy vnto them Againe what neede is there to rehearse that he woulde shew mercy to the fathers when as it is declared in the Prophets But this is therefore done The aūswer that the truth of God may be shewed forth and may be also approued vnto vs that we shoulde not be ignorant that those thinges are not due to our merits In the first booke of Moses is mentioned how God promised to Abraham Gen. 22.18 that in his seede all the nations of the earth should be blessed That is that by Christ should come peace grace and blessing to all nations Which promise was differred so long a time that it appeared that it was in vaine and abolished So vnwise as it seemeth to the worlde doth God shewe him selfe in his matters as though all thinges went backward Notwithstanding howsoeuer it was delayed and seemed yet it is fulfilled and performed whatsoeuer was promised to Abraham and God hath not onely deliuered him from his enemies but hath bestowed vpon him all good thinges yea hath giuen him selfe vnto him and all that he hath And all this is therefore done for that as Zacharias here sayth this mercy and goodnes was before promised and confirmed by an oth vnto them which are long since dead when as we yet were not He is mercifull therefore and fauourable not because of our merits as though he did owe it vnto our righteousnes but of his onely grace fauour and mercy God both promised fulfilled his promise not moued through any workes or merits of men but of his meere grace and mercy These are horrible thundrings against our merits workes that we can not glory that we haue deliuered our selues from sinnes or that we haue deserued his goodnes and the preaching of the Gospell No it is not so Here is no place for boasting but this text sayth that thou O Lorde didst promise certaine thowsands of yeares before I was borne that thou wouldest doe it Who did then desire him that he would giue vs those thinges when he had determined with him selfe to giue them And vpon this promise the Prophets are bold and doe stay them selues for by it we attaine vnto true goodnes that the mouth of euery one may be stopped that he that wil glory may glory in the Lord. For thus the Lord may say that thou liuest in my kingdom that thou enioyest my goodnes grace it is not to be imputed to thee but vnto me I promised and determined with my selfe to fulfill my promises thou being ignorant thereof And here the mouth of euery one is stopped So at this day also none of vs vnto whom thankes be to God the Gospel hath shined can glory that we obtained it by our owne meanes labour endeuour or good conuersation For those which were counted the best workes and the most excellent studies are disallowed and ouerthrowne as to celebrate Masse to ioyne him selfe to this or that hypocriticall sect which they call an order c. These the Gospell condemneth and reiecteth and how can I attaine to the Gospell by that which it reiecteth Wherefore this standeth sure and certaine that all that we haue is of the meere grace and goodnes of God so that with his honour and praise we may confesse that we haue deserued farre otherwise namely hell fire if besides this he bestoweth any thing vpon vs it is the gift of his grace and goodnes And this is that which Zacharias sayth that is was foretold by the Prophets and both promised and confirmed by an oth to the fathers Gen. 22.16 that he would performe
then these two thinges Christ and my workes must be rightly discerned and seuered one from the other For this is plaine euen to him that is blinde that Christ and his workes are not my life and my workes but are separated from the Law and from the workes of all men yea and that by a greater distaunce then man is vnlike or differeth from man For neither can I say that I and Cesar or the Bishop of Rome are the same thing yet I am much neerer and liker vnto either of them then a mortall man and a sinner is vnto Christ the Lord whoe is not onely a pure and holy man free from all spot and blot but is moreouer God also Therefore let the Lawe and the purenes of thy heart yea and thy good conscience auaile in earth onely toward men But where the mercy seat is to wit at the right hand of the father and the Mediatour betweene thee God thither no mans workes merits ought to haue accesse much lesse be they there of any force or value Wherefore Christ is purely to be separated from all my life deedes and workes and we must without exception conclude that he is an other thing then our life led before men with a pure heart and a good conscience albeit it be led euen perfectly and without blame For it being presented before God and by the lawe brought to the iudgement seat I am condemned and lost But Christ is the mercy seat and all that cleaue vnto him by faith can not be condemned and iudged So the iudgement seat togither with the lawe and all my life goe into one part but my faith must flie and lep farre vnto an other part and ioyne it selfe vnto him which is pure and hath no synne of whom the Scripture speaketh he that beleeueth in him shal not be confounded Because he is present in the sight of the father and maketh intercession for me Moreouer he giueth me his owne purenes and holines that being clothed and adorned therewith I may be able to stand before God and all wrath and displeasure may be taken away in steede whereof I may enioy meere loue and fauour Loe thus faith remaineth pure and free from counterfecting for it resteth not vpon my workes that because of them it should behoue God to be gentle and fauourable vnto me as a false and fained faith doth which mingleth togither mans merits and the grace of God and although it hold the words of Christ yet hath it the confidence and trust of the heart reposed in it selfe so A fained faith is no sure foundation but faileth theÌ„ that trust vnto it that it is certaine that it is onely a colour which can not long continue For the matter commeth at the last to this point that beleeuing that God is fauourable vnto thee because of thy life led without fault or blame thou must despeire and say who knoweth what I haue done whereby am I certaine that I haue neglected nothing through careleâ—nes or that nothing is wanting in me In this doutfulnes of minde the foundation faileth slideing away vnder thee like vnto sand moued or stirred and so faith is of no force or value at all Wherefore it is not vnfitly called fained and painted faith through which one seeth as it were through a lattis or painted glasse through which the thinge that is seene representeth the colour of the glasse and yet is not in deede of that colour So they also beleeue that that affection is in God that he vouchsaueth to regard our workes and merits Which they paint forth according to their owne opinion and dreames which are vtterly false rash and vnaduised And so iudgeing God all things according to them they see only as it were through a lattis or painted glasse But so onely thou shalt behold him with pure and cleere eyes if thou do wel separate the iudgement seat and the mercy seat one from the other that heauen with the starres thereof may remaine pure to grace remission of synnes obtained by the Mediatour where Christ reigneth with his workes and the earth also with her trees and herbes whither we must be referred with our workes The matter I say must be brought of vs to that passe if we will stand with a right and an vnfained faith before God that we do purely distinguish and seuer our selues our life and Christ or the mercy seat and he that will not do this but presenteth himselfe before the iudgement seat with a bold courage shall feele the reward of his rashnes I my selfe haue bin in that daunger and as it were a mouse hauing tasted pitch haue runne away reioysing greatly that libertie was giuen me to attaine to the mercy seat and now I am enforced to say that albeit I haue liued very well before men yet all things coÌ„mitted of me contrariwise do remaine beneath vnder the iudgement seat to be punished according to the sentence and iudgement of God Only Christ is our coÌ„fort and meanes whereby we attaine saluation Now I haue no other comfort nor no other helpe and counsell of my saluation then that Christ is my mercy seat who hath neuer offended hath defiled himselfe with no synne who died and rose againe for me and sitteth now at the right hand of the father defendeth me vnder his shadow and protection that I neede not doute that I am by his benefite and intercession safe before God from all wrath and terrour of iudgement Thus faith remaineth in all thinges pure setting no other thing before it selfe whereunto it may boldly trust but Christ alone Now he that knew this well should be a man of a resolute minde For all other haue to do with a fained faith boasting many thinges of faith but mingling all thinges together like as vintners mixe wine with water by this that they say if thou liue thus God wil be fauourable vnto thee and they make the iudgement seat of the mercy seat and the mercy seat of the iudgement seat which by no meanes can be for the iudgement seat shall remaine c. Wherefore separate these two one from the other as farre as thou shalt be able that they come not togither namely thy life and holines togither with the iudgement seat into one place which may driue enforce thee to haue a good conscience and to lead an vpright life before men But offer thy synnes to the mercy seate to be transferred into an other place where God louingly receiuing thee will embrace thee as a beloued sonne and will neuer remember more any wrath or synnes If such doctrine of faith were set forth vnto men then should it be excellently well done and all other thinges should follow of their owne accord as purenes of heart and goodnes of conscience through right and perfect loue For who soeuer is by faith quiet in his heart and assured that he hath God fauourable vnto him who is not angry with
vncleane couetous persons vncleanes couetousnes c. This our light witnesseth that for such things the wrath of God commeth vpon vnbeleeuers whom he calleth the children of disobedience and therefore can not abide to beleeue the word of God to giue them selues to the obedience of faith This Paule declareth 1. Cor. 10. by many examples where he sayth that a great part of the people was slaine for fornication of which deede is spoken also Num. 25. For violence also couetousnes and vncleannes the whole world was destroyed by the flood Wherefore a sufficient sharpe yea and a certaine vengeance abideth them that are infected with these wickednesses Now he calleth them the children of disobedience that is of incredulitie which is as much as if he had sayd of them that haue reuolted from the faith and haue renounced Christ Hereby therefore we see and learne that he that doth not approue his faith by workes is no better then a Heathen yea worse inasmuch as he hath renounced Christ and denied the faith once receiued For this cause therefore the vengeance and wrath of God shal come vpon them that are such as we Germanes do now trie vnto whom God sendeth abundantly the pestilence famine cruell warres Let men take heede they giue no eare to those deceiuers which with vaine words promise that those sinnes shal escape vnpunished Let those slacke and slothfull Christians beware who although they be not blinde Heathen but know well that vncleannes and couetousnes are sinnes and thinke or teach no otherwise do neuertheles liue wickedly resting vpon faith whereby they hope that they shall obtaine saluation without workes forasmuch as workes do not saue Yea albeit they verie well know that faith without workes is a fained faith and that worthie frutes and good workes must needes follow where a true and sound faith is yet notwithstāding they liue securely in their synnes presuming of the grace and mercy of God nothing fearing God and his iudgement when as notwithstanding it is certaine that God doth require the mortification of the olde Adam and good frutes of good trees Although perhaps Paule speaketh not here properly of these but of thē which thinke and in vaine wordes teach that fornication couetousnes and such like are not synnes as the blynde Heathen did many do at this day vnder the name of Christians yet is it to be feared seing they liue no better then the heathen do be themselues fornicatours couetous persons that they shall feele the like vengeance of God with them yea so much more grieuous vēgeance as they doe know more certainly that those are synnes according to that saying Rom. 2 Thinkest thou this O thou man that condemnest them which do such thinges and doest the fame that thou shalt escape the iudgement of God after thine hardnes and heart that can not repent thou heapest vnto thy selfe wrath against the daye of wrath of the declaration of the iust iudgement of God c. Be not therefore companions with them For ye were once darkenes but are now light in the Lord walke as children of light So Peter also sayth that it is sufficient for vs that we haue spent the time past of our life after the lust of the Gentiles but from hence forth should haue nothing common with them but spend the rest of our life in the seruice and worship of God They which are not yet lightned by Christ are blinde and ignorant but they whom he hath lightened doe know both God their duty toward him When we were Gentiles we knew not that these were synnes we were so blynded through incredulitie and ignorance of God But after that we are made light in the Lord that is lightned by Christ we do not onely well vnderstand what God is and what he requireth of vs what synne and iniquitie is but are also able now to be in steede of light vnto others and to teach them those things which we haue learned Such Paul said the Philippians were that they shined as lights in the world in the middes of a naughtie crooked nation So before we were not onely darke but darkenes it selfe inasmuch as we were not onely ignorant and erred but did also bring other into the same darkenes both by wordes and deedes Let vs be thankefull therefore to him which hath called vs out of this darkenes into his meruelous light walking as the children of light which Peter also admonisheth vs to do For the fruite of the Spirit is in all goodnes and righteousnes and truth Forasmuch as he hath here spoken of light it had ben more agreable to haue added for the frute of light as the Latin editions haue then of the Spirit as it is read in the Greeke Who knoweth whether the greekes coppies were here chaunged vpon this occasion for that Paule in the Epistle to the Galathians entreateth of the frutes of the spirit But this skilleth litle Goodnes of the Spirit and of light are all one in this place Goodnes therefore is a fruite either of the Spirit or of light contrarie to couetousnes whereby a Christian man is good that is profitable and beneficiall to others Righteousnes ready to gratifie and do well to his neighbours Righteousnes being a frute of the Spirit is contrarie to couetousnes For it maketh that no man doth take awaye from an other that which is his either by violence either by craft or guile Truth but that he endeuour rather to giue vnto euerie man that which is his owne Truth is a frute of the Spirit contrarie to hypocrisie lying which requireth that a Christian be true and vncorrupte not onely in wordes but also in his whole life that he doe not glorie of the name of a Christian without workes that he be not called a Christian yet liue after the maner of the Heathen in fornication vncleannes couetousnes and other vices c. **** A SERMON OF D. MARTIN LVTHER WHEREIN IS DECLARED HOW GOD CARETH and prouideth for them that be his Luke 5. Verse 1. THen it came to passe as the people preased vpō him to heare the word of God that he stood by the lake of Gennesaret 2. And saw two ships stand by the lake side but the fishermen were gone out of them were washing their nettes 3. And he entered into one of the ships which was Simons and required him that he would thrust of a litle from the land he sate down and taught the people out of the ship 4. Now when he had left speaking he said vnto Simon lanche out into the deepe let downe your nettes to make a draught 5. Then Simon aunswered and sayd vnto him Maister we haue trauailed sore all night and haue taken nothing neuertheles at thy word I will let downe the net 6. And when they had so done they inclosed a great multitude of fishes so that their net brake 7. And they beckened to their
And when consciences were vrged in confession they would not sticke to say Whatsoeuer was enioined vs we haue omitted nothing of it yea we haue giuen more then we were commaunded Miserable men reioyced that by this meanes they might prouide for them selues and therefore they pyned and afflicted them selues that they might be vnburdened of their sinnes yet did it preuaile them nothing For the conscience remained in dout as before that it knewe not how it stoode before God But if it were secure and quiet it fell into that which is worse to thinke that God hath respect vnto workes neither can reason doe any other but depend of works The Lord therfore is touched with affection of mercy toward that misery wherew t the seruaunt so entangled snared with sinnes is holden taking pitie vpon him doth forgiue and dimisse him Here is now set forth vnto vs what is the special office qualitie of the gospel how God dealeth with vs. When thou art so drowned in sinnes weariest thy self that thou mayst deliuer thy selfe from them the Gospell commeth to thee The preaching of the Gospell sayth Doe not so deare brother it preuaileth nothing although thou afflict and torment thy selfe euen til thou be mad thy works do not profit but the mercy of God shall deliuer thee who is touched with thy miserie for he seeth thee wrapped in calamitie wearying thy self that thou mayst deliuer thy selfe out of the myre yet art not able he I say hath regard vnto this that thou art not able to pay wherupon he forgiueth thee all and that of his meere mercie For he doth not forgiue thee the dette eyther for thy workes or merits but for that he taketh pittie vppon thy crie complainte and mourning and thy falling downe before his knees that is God hath respect to an humbled hart as the Prophet sayth Psal 51 The sacrifice of God is a troubled spirit a broken contrite hart O God shalt thou not despise Such a hart he saith as is broken and humbled which is not able to helpe it selfe but craueth the helpe of God and reioyceth in it such a heart is an acceptable sacrifice to God and he that hath it is in the right way to heauen Now God hauing shewed this mercy vnto him and taken pitie on his miserie ceasseth to followe his right and abrogateth it and sayth no more Sell whatsoeuer thou hast and pay the dette although he might go forward and say Thou must paye for this my lawe requireth which I will not haue abrogated for thy sake yet will he not deale with him by the lawe but chaungeth the lawe into grace and fauour taketh pittie on him and dimisseth him with his wife children and all his substance and doth also forgiue him the dette This is that which God suffereth to be preached by the Gospell vnto him that beleeueth is remitted not onely the fault but also the punishment and that of meere mercy not for any works sake For he that preacheth that by workes the fault and the punishment may be put awaie hath euen then denied the Gospell Mercy and merit cā not agree togither forasmuch as these two can not agree togither that God hath mercy on thee and yet that thou doest merit some thinge For if it be grace it is not merit but if it be merit then shall it not be grace but dette for if thou pay thy dette he sheweth thee no mercy but if he sheweth thee mercy thou doest not make payment Wherefore we must needes acknowledge his mercie toward vs we must receiue of him and beleeue in him which the Gospel here requireth After therefore that this seruaunt is thus humbled with the knowledge of his synne the word is exceeding comfortable vnto him wherein the Lord pronounceth him free and forgiueth him both the fault and the punishment Whom the preaching of the Gospell profiteth Whereby is also declared that it toucheth not sluggish hearts that feele no synne neither those that are caried with rashnes but onely such afflicted consciences as are pressed with the heauie burden of their synnes which do greatly desire to be deliuered from them of them God hath mercy and forgiueth them all Wherefore it behoued this seruaunt to receiue the word for vnles he had receiued it forgiuenes had profited nothing nay there had bene no forgiuenes at all It is not therefore enough that God suffereth remission of synnes and a golden yeare full of grace to be preached vnto vs but it is necessarie that we receiue and beleeue it in heart If thou beleeue thou art free from synnes This is the first part of a Christian life which both this place and diuers other in the Gospels do teach vs which consisteth properly in faith which alone hath to do before God whereby also is shewed that the Gospell can not be receiued but of a troubled and miserable conscience Herupon now may be inferred that they are plaine delusions whatsoeuer thinges are any otherwise taught concerning our workes and free will to wit that they put away sinnes and obtaine grace For the diuine maiestie alone beholding our miserie hath pittie vpon vs for the text sheweth manifestly that God pardoneth and forgiueth them that haue nothing and concludeth that we haue nothing left wherewith we may pay God Howsoeuer therefore thou hast free will in temporall matters yet thou hearest here that it is nothing before God Wherefore if thou desire to be deliuered from thy synnes thou must ceasse to trust in any of thy workes and must plainly despeire concerning them and flie vnto Christ pray vnto God for grace finally receiue the Gospell by faith Now followeth the other part wherein the felow seruaunt also is delt with This seruaunt now hath enough he saueth his body goods wife children c. and hath his Lord fauourable vnto him Wherfore he should surely be very foolish if he should now depart and do what he is able for the reconciliation of his Lord for his Lord might worthely say that he is mocked of him He hath neede therefore of no worke but that he receiue such grace fauour as is offered him so may he be of a good cheere giuing thankes to his Lord and dealing so with others as his Lord hath delt with him After the same sort is it with vs for when we beleeue we haue God fauourable mercifull vnto vs neither do we neede any thing more We must endeuour by our workes to profit our neighbour not seeke to obtaine Gods fauour but now it were time that we should forthwith die Notwithstanding if we must as yet liue still in the earth our life ought to be ordered so that we seeke not to obtaine the fauour of God by workes For he that doth this doth mocke dishonour God as it hath bin hitherto taught that God is to be sollicited so song by good workes prayers fastings such like vntill we obtaine his grace and fauour We haue obtained grace not by workes but by mercy now
thinges surely I ought to glory of if I be a true Christian But this seemeth difficult and hard God admitteth no sinne my fearefull and weake conscience is against me How am I his seruaunt when as notwithstanding I feele in my selfe that I serue the deuill and doe not knowe that I am holy I speake not here of the common sort of Christians such as I and such like are but of sincere Christians which haue a good conscience and in whose hartes the spirit of God abideth whose conscience albeit it be frayle and weake and they feele their sinnes yet they are enforced to say Howsoeuer sinne is yet I know no sinne by my selfe neither am I subiect to death and hell and for this cause they striue and at the last ouercome that therefore they would euen die in that confidence But I finde it farre otherwise if I set my life before my sight Here life and the word must be separated farre asunder If thou wilt consider life I will set also before thee the liues of S. Peter Paule or Iohn thou shalt finde euen them not to haue liued without sinne When thou desirest to be holy before God We must trust not to our life and workes but to the mere mercy and grace of God trust not to thy life vnlesse thou wilt perish for euer For thou must trust to onely mercy and grace and not to life or workes otherwise thy case will be very ill Wherefore our hart must be so affected that it say Lorde if thou shouldest call me to an account I should not be able either by life or workes to stande in thy sight no although I were euen Iohn the Baptist Neuertheles therefore I glory that I am godly thy seruaunt for that thou doest giue vnto me continually and also for that as thou hast promised to Abraham thou doest for thy Christs sake vouchsafe to shew thy mercy vnto me if so be that I of my selfe be not godly and righteous yet he is godly and righteous for me If I be prophane he is holy if I be not the seruaunt of God he is the seruaunt of God if I be not without feare and carefulnes yet he is voyd of all feare and carefulnes that so I may as it were transferre my selfe from my selfe and perse into him glory that in Christ by Christ I am good Thus he will haue vs to glory that we are godly and holy but not by our owne merit for we must glory of our selues as of most desperate wretches And that this may be plaine marke our life consider our good conuersation and maners weye how foolishly men apply them selues to the Gospell that I am almost in dout whether I should preach any more or no. For as soone as these thinges are taught in a sermon that saluation consisteth not in our works or life but in the giftes of God euery one is slow to doe good no man will liue an honest life and be any more obedient they falsly affirme euery where that good workes are inhibited Neuertheles God requireth of vs that we lead an honest life outwardly and he that doth not so shall at length finde his due punishment Nowe if it happen that we liue godlily and honestly outwardly Satan by and by frameth his wickednes Neither doe I know at this day how to order my selfe in this matter not because of my owne person but because of life For if we preach of an honest and godly life the worlde by by furiously attempteth without iudgement * They endeuour by their good works to attayne to saluation We must neither presume of good workes nor neglect to leade a godly life to build ladders to heauen which God neither can neither wil by any meanes suffer Againe a dishonest and ignominious life doth not become Christians neither doth a delicate life become them What therefore must we then doe They which haue respect onely to an honest and fayre life it were better for them to be adulterers and adulteresses and altogether to wallow in the myre And yet notwithstanding God will not haue vs to lead our life filthily and dishonestly For neither can he suffer that adiudging thee euen vnto hell therefore if thou so doe And if thou lead an honest life thou wilt sticke in it and arrogate vnto thy selfe which againe he can not suffer Thou must therefore so prouide that thou remaine in the middle pathe declining neither to the right hand nor to the left and that thou lead a quiet fayre and amiable life in the sight of the world which also may be acceptable before God and yet that thou doe not therefore so greatly esteeme it nor count so of it as though thou doest merit any thing of God thereby Thus a Christian continueth the holy seruaunt of God without feare not by his good workes and holy life but by the grace of Christ Blasphemous to affirme our selues holy by our works But he that affirmeth that he is holy by his workes is blasphemous against God robbeth God of his honour and denieth Christ for whom it were better that he were ten times an homicide or an adulterer then that he should thereby affirme him selfe to be a Christian yea godly and holy for he doth plainly dishonour Christ and it is as much as to affirme that there is no Christ for he is therefore called Christ for that he is our grace mercy redemption and holines If I should not attribute to the diuine mercy that God him selfe doth saue me what should this be else but to say that he is neither holy nor blessed Wherefore if I be a Christian I must confesse that I am holy and a Christian for this cause for that Christ him selfe is holy And albeit my conscience doth reproue me of sinne yet I must still perseuer in this that his holines is greater then my sinnes Thus I must liue honestly outwardly but inwardly rest and trust in him alone It followeth moreouer how Zacharias turneth his speech to the child and sayth Verse 76. And thou child shalt be called the Prophet of the most High for thou shalt goe before the face of the Lord to prepare his wayes This shall be thy office Thou shalt be the first and shalt first begin that is thou shalt be the Prophet of the most High But what maner of prophecie shall that be how shall it be done After this sort Iohn the forerunner of Christ Thou shalt be the forerunner of the Lorde shalt prepare his wayes When any Prince commeth certaine goe before him to prepare way and place for him and say Giue place depart out of the way Iohn doing the like runneth before and crieth vnto the people Goe aside turne out of the waye giue place the Lorde him selfe commeth Such a seruaunt is Iohn whom the Lord by and by followeth Such thinges no Prophet at any time hath spokē but they haue prophesied of these things that a Prophet
shed on vs aboundantly See how notably the Apostle setteth forth grace He sayth not that the holy Ghost was giuen but shed and not that onely but shed aboundantly For he can not sufficiently extoll and magnifie grace and the worke thereof and we alas count it so vile in respect of our workes The workes of the diuine grace sufficiēt for our saluation without any addition of our owne workes It were a dishonour to God and to his holy Spirit if when he hath plentifully shed it vpon vs there should as yet be some thing wanting necessarie to righteousnes and saluation which we are able to perfourme as though the workes of so incomparable grace could not be sufficient And Paul surely might be reproued of lying which had not spoken all thinges whereby we must be iustified and saued when he affirmeth that he doth it But as he writeth so it is no man can attribute so great thinges to this washing and regeneration no man can so much presume of them but greater thinges may be attributed vnto them and thou oughtest to promise to thy selfe moe thinges of them no man shall beleeue so great thinges but he shall receiue greater Forasmuch as those good thinges which God hath giuen are so great and so vnspeakeable he would haue them here come vnto vs being included and hyd in his words and fayth For the nature of our present life can not beare them being manifest and therefore it must perish when they beginne to be reuealed that man maye by these inestimable riches which he nowe possesseth by fayth be as it were swallowed vp and vanish awaye We are already aboundantly iustified by fayth without all our owne merit therefore Christ sayth Ioh. 3 God so loued the world that he hath giuen his only begotten Sonne that who soeuer beleeueth in him should not perish but haue euerlasting life Behold they that beleeue haue already euerlasting life and therefore vndoutedly are iustified and holy without all their owne labour or meanes that thou maiest see that nothing but grace and mercie is plentifully powred vpon vs and that our workes could auaile nothing hereunto Thou wilt perhaps say Thou canst not preach sufficiently that the grace and mercie of God doth worke all things in vs An obiectiō and that no respect is to be had of our workes to the attaining of saluation but how commeth it to passe then that the Scripture so oftē witnesseth that they shal be saued which haue wrought good workes As Iohn 5 They shall come forth that haue done good vnto the resurrection of life but they that haue done euell vnto the resurrection of condemnation And Rom. 2 Honour and glorie to them that do well wrath and indignation to them that do ill We read many sentences here and there in the Scripture like vnto these I aunswere The answere As the wordes sound so take them without all glosse for it is euen so they that do well shal be saued they which do otherwise shal be condemned But herein many erre from the truth of the Scripture in that they iudge workes according the outward appearance Works must not be iudged good according to the outward appearance contrarie to the Scripture which teacheth that no man can do good whoe is not himselfe good before and by workes no man can become good but workes take their goodnes of the worker and he becommeth good by the washing of the new birth and by nothing els This Christ meant Matth. 7. sayng A corrupt tree can not bring forth good frute neither a good tree euell frute Wherefore make the tree either good or euell and it will bring forth like frutes Hypocrites oftentimes do workes like to the workes of the Godly yea sometime hauing a goodlier shewe for they diligently praye fast giue almes and pretend a meruelous holines but Christ calleth these sheepes clothing wherewith most hurtfull wolues are clothed and hidden For none of them is of a true humble meeke and bountifull heart which they chiefely declare when they are rebuked when their holines is reproued for then bring they forth their naturall frutes whereby they are knowen Those are rashe iudgementes impatiencie stubburnnes obstinacie sclaundering and such like It is true therefore he that doth well shal be saued that is his saluation shal be manifest but he can doe no good at all if he be not before regenerate by the washing of the newe birth For what good workes can one worke in the oldenes of the fleshe and by the strength proceeded from Adam they are the good workes which Paule here condemneth saying Not by the workes of righteousnes which we had done They are in deede good workes done in righteousnes but not before God who first hath respect to the person then to the workes as we read Gen. 4. that he had respect first to Abel then to his sacrifice as he first turneth himselfe from Cain and then from his sacrifice although according to the outward appearaunce it was as good a sacrifice and worke as the sacrifice of Abel Through Iesus Christ our Sauiour This he added that he may keepe vs vnder the winges of Christ as chickens are wont to be preserued vnder the winges of the hen for thus Christ sayth Matth. 23 Ierusalem Ierusalem how often would I haue gathered thy children togither as the hen gathereth her chickens vnder her winges and ye would not And hereby the nature of a true and right faith is taught For it is nothing which some say I beleeue in God almightie as the Iewes and many other are wont and do therefore receiue corporall benefites of God It is a true and liuely faith What a true liuely faith beleeueth whereby thou beleeuest in God howbeit by Iesus Christ First that thou dout not that God is become a merciful father vnto thee which hath pardoned all thy sinnes in Baptisme hath adopted thee for his sonne and heire that thou maiest certainly know that thou art saued Againe thou must also knowe this that that was not done freely neither without satisfaction made to the diuine iustice For there can be no place in thee for the diuine grace and mercy to worke saluation and to giue thee eternall good thinges vnlesse the iustice of God be before most fully satisfied For Christ witnesseth Matth. 5 One iote or one title of the Lawe shall not scape till all thinges be fulfilled That which is spoken of the grace and goodnes of God can not come but to them which do most purely and exactly obserue his commaundements according to that saying Mich. 2 When as the Iewes did presume of the goodnes of God toward them and did alwayes promise vnto them selues peace saying How can God be alwayes angrie is the spirit of the Lord shortened It is aunswered them Are not my wordes good vnto him that walketh vprightly Wherefore it shal be lawfull for none to attaine vnto the aboundance of grace vnles
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
holde no water An other for that thou darest say I am without sinne and giltles tush his wrath can not come vpon me behold I will reason with thee because thou darest say I haue not offended First he sayth that his spouse is turned into an harlot and hath estraunged her selfe from God the fountaine of life from whom life saluation euery good thing floweth him they haue forsaken Secondly they set vp their owne traditions and digge vnto them selues a fountaine of their owne which can holde no water So our Papistes trust to their owne inuentions to their founding of Masses to their fastinges prayers and such like things Which appeare to be as a fountaine out of which they would draw life and blessednes or saluation when as notwithstanding it is able to hold no water they forsake God the fountaine of life Afterward he sayth they dare rise against me that I should not be angrie with them alleging that their workes be iust and they will goe to law with me Beholde this is an other sinne that they goe about to defende their workes Whereupon God also sayth I wil cōtend with thee in iudgment wil shew how thou gaddest hither and thither to change thy wayes So faith pertaineth to God alone Faith obtaineth all good thinges of God whereunto it belongeth to obtaine all whatsoeuer thinges are necessary as well temporall thinges as eternall and so to obtaine them that it thinke not that it hath merited in any thing Also it must againe apply it self downward toward our neighbour with out looking for any recompense not that blessednes consisteth in that deriuing of faith to wit charity for neither doth God require that who will haue the conscience to rest onely in him euen as the spouse must cleaue onely to her husbande and to no other so also God requireth of vs that we trust in him alone These things Christ declareth when he saith Be ye mercifull as your father is mercifull Wherefore I must so order my conscience toward God that I vndoutedly beleeue that I haue him a bountifull and mercifull father as I will afterward declare and that I also do shew mercy toward my neighbour Which faith must be inward and caried vpward vnto God but workes must be without and deriued downward to our neighbour After this sort Abraham did when at the mountaine in the countrie of Moria he ascended to God he left his seruaunts and asses below at the bottome of the mountaine taking onely Isaac with him The same must be done of vs if we will ascend vnto God that we may come to him with Isaac onely that is with faith seruaunts and asses that is workes are to be left below Thus much for the entraunce of this text concerning faith and workes to wit that faith must pearce inward and vpward but workes must go without and downeward whereby at the length it commeth to passe that we are righteous before God and men for that we giue due honour vnto God and beleeue according to his word and satisfie our neighbour in the dutie of loue Nowe let vs see the very wordes of the text in order Be ye mercifull as your Father is mercifull How our heauenly Father is mercifull toward vs. How therefore is our heauenly father mercifull after that sort that he giueth vs all good thinges corporall and spiritual transitorie and eternall freely and of his mercy For if he should giue vnto vs according to our desert he should giue vnto vs nothing but hell fire and eternall damnation What soeuer therefore good thinges he bestoweth vpon vs he bestoweth them of his meere mercy He seeth vs sticke fast in death therefore he hath mercy vpon vs and giueth vs life he seeth vs to be the children of hell therefore he taking pitie vpon vs giueth vnto vs heauen He seeth vs to be miserable and naked hungerie and thirsty it pitying him hereof he clotheth vs and refresheth vs with meat drinke maketh vs full of all good things So what soeuer we haue either in body or in spirit he giueth it vs of his meere mercy without any merit or desert of ours Whereupon Christ here saith Imitate your father be ye mercifull like vnto him This is not simple mercy What kinde of mercy reason teacheth vs to vse such as reason teacheth for that is greedy of her owne commoditie which giueth onely to great and learned men and to them that deserue it it loueth them that be fayre and beautifull it giueth vnto them of whom it looketh for profit and commoditie againe which is a mercy diuided begging and as it were torne and broken in peeces For if I shall giue to him that hath deserued or if I shall regard fayrenes or friendship it is a bargaine or det and not mercy Hereof Christ speaketh in the same chapter before this text in this wise Luke 6. If ye loue them which loue you what thanke shall ye haue and if ye do good for them which do good for you what thanke shall ye haue for euen the synners do the same and if ye lend to them of whom ye hope to receiue what thanke shall ye haue for euen the synners lend to synners to receiue the like But the mercy of Christians must not seeke her owne but so behaue it selfe that it be indifferent that it regard all alike with open eyes both freinds and foes euen as our heauenly father doth Where true mercy is not neither is there any true faith And where soeuer this mercy is not neither is there faith also For thy heart being setled in faith so that thou knowest God to haue shewed himselfe thy God so gentle and bountifull without thy desert and of mere grace when thou wast as yet his enemie and the childe of euerlasting malediction thy heart I say being setled in this faith thou canst not containe thy selfe but that thou shew thy selfe againe so to thy neighbour that wholy for the loue of God and for thy neighbours commodities sake Take heede therefore what difference thou make betweene a friend and an enemie betweene the worthy and vnworthy for ye see all which are in this text rehearsed to haue otherwise deserued of vs then that we should loue them or do well vnto them And the same thing the Lord meaneth when he sayeth Luke 6 But loue your enemies do well vnto them lend looking for nothing againe and your reward shal be great and ye shal be the children of the most High for he is kinde vnto the vnkinde and to the euell An obiectiō But how commeth it to passe that a certain contrarie thing to that which we haue taught seemeth to appeare in this text where he saith Be ye merciful as your heauēly Father is merciful againe Iudge not and ye shal not be iudged condemne not ye shall not be condemned forgiue and it shal be forgiuen you All which authorities sound so that
we must deale before God with our workes and by them deserue the mercy of God when as notwithstanding ye haue very often heard that faith alone doth all and both Paul and the whole Scripture do commonly say and affirme that we must beleeue in God alone and deale by onely mere faith before him The answer It is requisite here to vnderstand that good workes are onely a setting forth and commendation of faith so that if I beleeue I must be mercifull I must not iudge nor condemne my neighbour I must forgiue and giue vnto my neighbour Whereof set an example before your selues What did Abraham being commaunded to offer his sonne Gen. 22. he obeyed the commaundement and drew forth the sword to kill his sonne what ensued therevpon the Angell of the Lord stayed him saying lay not thy hand vpon the child neither do any thing vnto him for now I know that thou fearest God forasmuch as for my sake thou hast not spared thine onely sonne Howbeit this is here to be knowen and marked of vs We must receiue mercy before we shew mercy that we must first receiue before we giue before we shew mercy we must receiue mercy of God we do not lay the first stone neither doth the shepe seeke the shepeheard but the shepeheard the shepe Wherefore so bestow thy workes in euerie respect that thou looke for nothing at Gods hand because of them We obtaine all good thinges of god through his meere mercy for we obtaine euen euerie thing of God without merit or desert so God sayth Esay 65 I am found of them that seeke not for me I haue appeared to them that aske not for me And in the ende of the same chapter The time shall come sayth God that or euer they call I will aunswere them and while they are yet but thinking how to speake I will heare them For in deede before we seeke him he fyndeth vs before we aske him he heareth vs. Likewise S. Paul sayth Rom. 3 There is no difference for all haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a recoÌ„ciliatioÌ„ through faith in his blood to declare his righteousnes in that he forgiueth the synnes that are past through the patience of God to shew at this time his righteousnes that he might be iust and a iustifier of him which is of the faith of Iesus And in the chapter folowing he sayeth Now to him that worketh the wages is not counted by fauour but by dette but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is couÌ„ted for righteousnes For if it be of Grace it is no more of works or els were grace no more grace as he saith afterward in the eleuenth chapter Our good workes must be signes and testimonies of our sincere faith Againe I must bestow my workes so that they maye be a certaine signe and as it were a seale grauen with letters whereby I may be assured that my faith is syncere For if I feele in my heart that my worke proceedeth from loue I am sure concerning the integritie and soundnes of my faith If I forgiue the same forgiuenes doth assure me concerning the sinceritie of my faith doth declare my faith and certifie me that God hath also pardoned my synne and doth daily more and more pardon me So it fell out with Abraham his worke made his faith knowne vnto him God in deede knew that he did beleeue but it behoued that Abraham also should know and shew forth his faith Wherefore workes folowing onely freely as fruites of faith are declarations of such a faith For what should it profit me if I had euen a strong faith but vnknowen vnto me euen as if I should haue a chest full of gold yet I being ignoraunt thereof should take no commoditie thereby But if any would shew it vnto me he should do me as great a pleasure as if he gaue it me So if I haue faith and yet be ignoraunt thereof it is no profit vnto me Wherefore it must burst forth and be shewed by the workes that ensue which are both signes and seales of the present faith 2. Pet. 1.18.19 Soe Sainct Peter meaneth when speaking of the workes of charitie and the vertues of faith he concludeth thus â—â—â—â—â—fore brethren giue rather diligence to make your calling and election sure which if ye do ye shall not fall For by this meanes an entering shal be ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ He sayeth not do good workes that by them ye may be called but that ye may more assure your selues of your calling Accustome your selues therefore well vnto the phrases and maner of speakinges vsed in the Scripture that ye rush not vpon them like blinde moules and confirme workes in such places as this for herein workes are reiected if we thinke that we are iustified by them but herein they are extolled and commended in that they are profitable to our neighbour and frutes and signes of faith Behold it was meete that I should make this digression least I should coÌ„firme the meaning of the Papists Now if it should be demaunded why God oftentimes setteth downe such contrarie sentences Why God wil haue sentences in the Scriptures which seeme contrarie and disagreeing one with an other as it seemeth to vs our reason I aunswere that he may exercise vs in reading and that we should not thinke that we vnderstand the whole Scripture when we scarce vnderstand one place Some sayinges do guide the spirit how we ought to behaue our selues toward God onely by faith as this Rom. 3.24 VVe are iustified freely Againe lest the body should be sluggish outwardly there are sentences also set forth vnto vs which do guide and exercise the body as these which we haue heard here rehearsed Forgiue and ye shal be forgiuen also where as Christ affirmeth that he will require workes in the last day and will say after this sort vnto the condemned Matthew 25 I was an hungred and ye gaue me no meat I thirsted ye gaue me no drinke I was astraunger and ye tooke me not in vnto you I was naked and ye clothed me not c. Which sentences whiles ignoraunt and light spirits labour to wrest and applie to workes they see not how great euell they commit But spirituall men referre them to the very body onely they them selues standing naked before God in spirit which is both iust and necessarie For there are two thinges in man the Spirit and the Flesh Hereupon there are some places which do guide onely faith in the spirit some which do direct onely workes in the body for one place can not direct both the body and the spirite togither We must so do with our substance that we be willing
to come to heauen albeit he is not drawn of the Father Wherefore where the word of God is in his course soundly preached whatsoeuer thinges are high and great it casteth them downe it maketh all mountaines euen with the valleies and ouerthroweth all hilles as the Prophet Esai sayth that all harts hearing the worde may despeire of them selues otherwise they can not come vnto Christ The workes of God are such that while they kill they make aliue while they condemne they saue as Hanna the mother of Samuel singeth of the Lord 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth dovvne to the graue fetcheth vp againe The Lord maketh poore maketh rich bringeth lovv How the Father draweth vs vnto Christ and heaueth vp on hie Wherefore if a man be thus striken of God in his hart that he acknowledgeth him selfe such a one as ought for his sinnes to be condemned he surely is euen that very man whom God by his word hath striken and by this stroke hath fastened vpon him the bond of his diuine grace wherby he draweth him that he may prouide for his soule haue care of him He could first find with him selfe no helpe nor counsel neither did he wish for any but now he hath found the speciall consolation promise of God which is after this sort He that asketh receiueth he that seeketh findeth to him that knocketh it is opened By such a promise man is more more lifted vp in mind conceiueth a greater trust and confidence in God For as soone as he heareth that this is the worke of God alone he desireth of God as at the hand of his mercifull father that he will vouchsafe to drawe him If so be that he be drawne of God vnto Christ vndoutedly that also shall come vnto him whereof the Lord maketh mention here namely that he wil raise him vp at the last day For he layeth hold on the word of God trusteth in God whereby he hath a certaine testimony that he is he whom God hath drawne As Iohn sayth in his first Epistle 1. Ioh. 5.10 He that beleeueth in that Sonne of God hath the vvitnes in him selfe Hereupon it must needes follow that he is taught of God and in verity now knoweth God to be no other but a helper a comforter and a Sauiour Hereby it is now manifest that if we beleeue God will be no other toward vs but a Sauiour helper and giuer of all felicitie who requireth and asketh nothing of vs but will onely giue and offer vnto vs as he him self sayth vnto Israel Psal 81 I am God thy Lord which brought thee out of the land of Aegypt open thy mouth wide I will fill it Who would not loue such a God which sheweth him self so gentle and louing vnto vs and offereth so readily his grace and goodnes They shall not be able to escape the seuere and eternall iudgement of God which do vnaduisedly neglect so great grace as the Epistle to the Hebrues sayth If they that transgressed the lawe of Moses escaped not vnpunished but dyed without mercy howe much more grieuously shal God punish them which coūt the blood of the Testament as an vnholy thinge and tread vnder foote the sonne of God The knowledge of God O howe diligent is Paule in all his Epistles to teach how the knowledge of God may rightly be conceiued O how often doth he wish encrease in the knowledge of God As if he would say If ye onely knew and vnderstood what God is ye should then be safe Then ye would loue him and do all thinges that are approued of him Thus he sayth Colos 1 VVe cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedom spiritual vnderstanding that ye might walke vvorthy of the Lord please him in all things being fruteful in al good works increasing in the knowledge of God strēgthened with al might through his glorious power vnto all patience long suffering with ioyfulnes giuing thanks vnto the Father which hath made vs meete to be partakers of the inheritance of the Sainctes in light And Psal 119 Dauid sayth Instruct me I will keepe thy lawe yea I will obserue it vvith my vvhole hart And thus ye haue out of the first sentence of this text that the knowledge of God doth come from the father It is needeful that he lay the first stone in our building otherwise we shal labour in vaine But that is done thus God sendeth vnto vs Preachers whom he hath taught and prouideth that his will be preached vnto vs. First that all our life and cōdition The preaching of the law although it haue a fayre shew be holy outwardly is of no estimation before him yea is abhorred and lothed of him And this is called the preaching of the law The preaching of the Gospell Afterward he maketh grace to be preached vnto vs to wit that he will not haue vs vtterly condemned and cast of but that he will receiue vs in his beloued sonne and not simply receiue vs but also make vs heires in his kingdom yea and Lordes ouer all thinges which are in heauen and earth This nowe is called the preaching of grace or of the Gospell And all this is of God which rayseth vp and sendeth forth Preachers This S. Paule signifieth when he sayth thus Rom. 10 Faith is by hearing and hearing by the word of God This also the wordes of the Lorde meane here in the Gospell when he sayth It is written in the Prophets And they shall be all taught of God Euery man therefore that hath heard and hath learned of the Father commeth vnto me Not that any man hath seene the Father saue he which is of God he hath seene the Father Whē as we heare the first preaching that is the preaching of the law howe we are condemned with all our workes then man sigheth vnto God What the preaching of the law worketh in man and knoweth not what to doe his conscience is euill and fearefull and except helpe should come in time he shoulde despeire for euer Wherefore the other preaching must not be long differred the Gospell must be preached vnto him and the way vnto Christ must be shewed whom God hath giuen vnto vs a Mediatour that through him alone we may be saued by meere grace and mercy without all our owne works and merits Then the hart is made ioyfull The preaching of the Gospel what it worketh in vs. and hasteth vnto such grace as the thirsty hart runneth vnto the water Dauid had a notable feeling hereof when he sayd thus Psal 42 Like as the hart desireth the vvater brookes so longeth my soule after thee O God My soule thirsteth for God yea euen for the liuing God When therefore a man commeth to Christ through the Gospell then heareth he the voyce of the Lord Christ
is a sinne to be against the lawe which is very good Thus therefore sinne is knowne by the lawe according as Paule teacheth forasmuch as we learne thereby howe our affection is not set on that which is good What the knowledge of sinne which commeth by the law ought to worke in vs. which ought to terrifie vs and driue vs to ceasse to trust in our selues and to long after the grace of God whereby this naughtines of the hart may be taken away and our mind may become such as is of it selfe ready to good things and loueth the lawe which voluntarily not for any feare of punishment or respect of reward but because it doth of it owne accord like well of the law and loue righteousnes worketh those things which are truely good By this meanes onely one is made of a seruaunt a sonne of a slaue an heire Which mind and spirit thou shalt receiue by no other meanes then by faith in Christ as it is before spoken at large Now let vs come to entreat of the text of Paule Verse 1. The heire as long as he is a child differeth nothing from a seruant though he be Lord of all He propoundeth a similitude taken of the custom of men For we see that the children vnto whom their parents haue left some substance be brought vp no otherwise then if they were seruants They are fedde and clothed with their goods but they are not permitted to doe with them nor to vse them according to their owne minde but are ruled with feare discipline of maners that so euen in their owne inheritance they liue no otherwise then as seruaunts After the same sort is it also in spirituall things The similitude of Paul applyed God made vnto the elect a couenant when he promised that it shoulde come to passe that in the seede of Abraham that is in Christ all nations shoulde be blessed Gen. 22. That couenant was afterward confirmed by the death of Christ and reuealed and published abroad by the preaching of the Gospell What the Gospell is For the Gospell is no other thinge then an open and generall preaching of this grace that in Christ blessing and grace is layde vp for all men which so many onely shall receiue as shall beleeue Nowe before that this couenant is truly opened and made manifest to men the sonnes of God liue after the maner of seruaunts vnder the lawe and are exercised with the workes of the law although they can not be iustified by them inasmuch as they are seruile and doe nothinge auaile to iustification as it is sayde before Notwithstanding because they are euen then predestinate to life when they are after the maner of seruaunts helde vnder the lawe they are true heires of heauenly good thinges that is of this blessing and grace of this couenant albeit they as yet doe not know or enioy it but are wearied with workes no otherwise then other that are voyde of fayth So at this daye thou mayest finde not a fewe which nowe hauing faith as they are the sonnes of God so doe they also enioye the grace of God in the libertie of the sonnes when as a litle before being drowned in workes they knewe nothinge at all of faith being in all thinges like vnto other hypocrites Neuertheles because they were before the foundation of the worlde appoynted of God vnto this fayth and state of sonnes they were euen then the sonnes of God before when they were as yet altogither ignorant of faith There are some also which being as yet as it were drowned in workes are like to seruaunts and those of Cains brood who notwithstanding before God are sonnes and heires which shall be brought vnto the faith of sonnes leauing the state of seruaunts and shall embrace the libertie and right of sonnes shall ceasse from the works of the law and come vnto the inheritance of iustification that being iustified by grace they may worke freely those things that be good to the glory of God and commoditie of their neighbours being farre from all feare or hope as well of iustification as of all other good things For they shall then haue and possesse it by the couenant of the Father confirmed by Christ reuealed published and as it were deliuered into their handes by the Gospell through the onely grace and mercy of the Father The faithful before Christes cōming had the same couenant which we haue This couenant both Abraham and all the fathers which were endued with true faith had no otherwise then we haue although before Christ was glorified this grace was not openly published and preached They liued in like faith and therefore they obtayned also like good things They had the same grace blessing and couenant with vs for there is one Father and the same God of all Thou seest therefore that Paul as almost in all other places so here also doth entreat much of faith that we are not iustified by our works but by faith alone whereby not certaine good things by peecemeale but all good thinges at once doe come vnto vs. For there is no good thing which this couenant of God doth not contayne in it it giueth and bringeth righteousnes saluation and God him selfe Workes can not be done at once but by faith the whole inheritance of God is togither receiued From thence also good workes doe come howbeit not meritorious whereby thou mayst seeke saluation but which with a minde already possessing righteousnes thou must doe with great pleasure to the profit of thy neighbours For thou shalt nowe haue neede of nothing being endued with faith which bringeth all thinges yea surely moe thinges then one dare wish much lesse can deserue wherefore it is no meruell if such worke all thinges freely and so do vnto their neighbour as they both beleeue and reioyce that God of his goodnes by the merit of Christ hath done vnto them What rewarde shoulde they hope for which already haue all things the shadow whereof those most miserable ones of Cains brood seeke by their workes but they shall neuer find it they follow it but they shall neuer come vnto it Verse 2. But is vnder Tuters and Gouerners vntill the time appoynted of the father Tuters and Gouerners are they which doe bringe vppe the heire and so rule him and order his goods that neither he wast his inheritance by riotous liuing neyther his goods otherwise perish or be consumed They permit him not to vse his goods at his owne will or pleasure but suffer him to enioye them as they shall be needefull and profitable vnto him First whereas they keepe him at home and informe him with good maners what doe they else but prepare and instruct him whereby he may moste commodiously and longe enioye his inheritance Agayne the more straitely and seuerely they bringe him vppe so muche greater desire they stirre vppe and enflame in him to come to and enioye his inheritance For as soone as
thee whatsoeuer he is able do thou likewise to thy neighbour Wilt thou worke workes deriue them to thy neighbour who is compassed with troubles miseries Thou must doe nothing for this cause that Christ hath neede thereof whereby thou maist enrich him for neither was he bountiful to this ende that he might any thing profit his father thereby or that he might receiue any commoditie of him but he did it onely for this cause that therein the father might be well pleased inasmuch as he submitteth him selfe wholy to his fathers will and loueth vs with so great affection After the same sort we also must doe in our works toward our neighbour which we ought therefore onely to doe that we may giue thanks to the father that he sheweth his fauour vnto vs for that he hath giuen his beloued sonne vnto me to bestow vpon me whatsoeuer he hath When I beleue this vndoutedly I burst forth and say If God sheweth vnto me so great benefits and fauour in his beloued sonne that he suffereth him to bestow all things vpon me I also will doe the like againe and bestow all thinges whereby I may doe good to my neighbour and loue him And so I doe not lift vp myne eyes vnto heauen but I go thether where my neighbour is oppressed with aduersitie pouertie sicknes sinne or errour and I helpe him wherein soeuer I am able Thus doe thou whosoeuer thou art which mindest to do true good works as thou wouldest haue done to thy selfe if thou were troubled with pouertie so doe thou to thy neighbour being poore Againe if thy neighbour be a sinner and thou seest it but thou thy self art without sinne and hast a holy natiuitie goe preach vnto him whereby he also may be deliuered But thou must doe all these things freely in euery respect as Christ hath done for thee without all workes and merits of pure grace loue and mercy Such workes see thou doe if thou wilt doe good and Christian workes in deede God hath no neede of them neuertheles thou must doe them in respect of him inasmuch as it so pleaseth him and he will haue it to be so This onely is rightly to doe good workes which those hypocrites do not which will merit heauen by their chastity pouertie obedience Vnto whom I pray you are such works of theirs good I my selfe neede them not neither doe they profit my neighbour wherefore it is mere deceit whereas a name is giuen to workes as though they did merit heauen when as they are nothing worth neither profitable to others Laye vppe these thinges in your hartes and do also according to them In all this text being discussed from the beginning to the ending ye haue these two thinges namely faith and loue If ye shall keepe these then both the holy natiuitie of Christ shall be a helpe commoditie and comfort vnto you and also ye shall be spiritually the children of his mother as Christ Iesus is her childe carnally An exposition of the song of the Angells Glory be to God on high c. Glory be to God on high and in earth peace good will towards men Forasmuch as this song is very common and there be fewe that rightly vnderstande it when as notwithstanding it contayneth many thinges in it I thinke good to handle it somewhat at large The Angells in this hymne apply three things to three glory to God peace to the earth and good will vnto men The first is the honour or glory of God Glory due to God alone with which we must beginne that in all thinges prayse and glory may be asscribed to God as to him which doeth giueth and hath all thinges so that none may chalenge any good thing at all vnto him selfe neither ought to count it his owne Glory is so due to God onely that no part therof may be deriued to any other Adam being perswaded of Satan went about to take this glory to him selfe whereby all men fell into the displeasure of God haue that vice so throughly fixed in their mind that no other thing can be so hardly pluckt away from them Euery man pleaseth him selfe no man can abide to seeme that he is nothing or is able to doe nothing whereof come almost all euills so many contentions warres and innumerable other discommodities This glory Christ gaue to God his father teaching that all our thinges are nothing before God but sinnes which deserue his wrath and indignation and nothing lesse then glory Wherfore there is no cause that we should euen neuer so litle please our selues or glory in them but rather that we should be ashamed and feare being set in so great perill and confusion that so all our glory and pleasing of our selues may passe away and come to nothing and we may reioyce being destitute of our owne glorie that we may be found saued in Christ alone The second is peace in earth For Where true peace is and where it is not as where the glory of God is not and where euery one seeketh his owne glory there can not be peace according as Salomon sayth Prouerb 13. Among the proude there is euer strife so contrariwise where the glory of God is knowne there true peace also must needes be For why should they contend why should they disagree which doe know euery one of them that they haue no good thing of their owne but that all thinges which are which they haue and which they are able to doe come from God to whose power also they commit all thinges they in the meane season being very wel content that they haue God fauorable vnto them Howe also can it be that when one counteth nothing of him selfe and the thinges that be his he should be so carefull of him selfe and his thinges that he should moue contention with any because of them Such beleeue that Christ onely is made all thinges vnto them him they thinke on and for him alone they contend Hereupon it certainly followeth that there can be no contention or discord at al among true Christians The peace of Christians described by Esai Esai 11.9 which maner of peace of Christians Esay declareth sayth No man shall doe euill vnto an other no man shall destroy an other in my holy hill that is in the Church of Christ The cause hereof he addeth next after The earth is full of the knowledge of God that is for all know God as to whom all good thinges doe belong and all their owne things they confesse to be nothing but sinnes they may easily therefore haue peace among them selues Esai 2.4 Wherefore the same Esay sayth in an other place They shall breake their swordes into mattocks their speares to make sythes and one shall not lift vp a weapon against an other neither shall they learne ro fight from thence forth Hereupon Christ is called the king of peace or the prince of peace of whom Salomon was a figure who
reigne ouer the house of Iacob for euer and of his kingdome shall be none ende Wherefore Matthew thought good here to set Dauid first as the better knowne next vnto him Abraham vnto whom the promise was first made as Marie in her song sayth He remembring his mercy hath holpen his seruaunt Israell as he promised to our fathers Abraham his seede for euer And that promise is now performed and in this our text described as we shal see hereafter S. Matthew maketh a triple difference of fathers of whom Christ came foureteene Patriarkes foureteene Kings foureteene Princes For it behoued that the scepter kingdom should be taken from Iuda Gen. 49.10 according to the prophesie of Iacob which is thus The scepter shall not depart from Iuda and a lawegiuer from betwene his feete vntill Silo come and vnto him shall the gathering of the people be Here all thinges must be fulfilled and there are thrise foureteene generations euen as Matthew rehearseth them from Abraham to Dauid foureteene generations from Dauid til they were caried away into Babylon likewise foureteene generatiōs Howbeit there is a person omitted in Matthew that is Iakim it ought thus to be written Iosias begat Iakim Iakim begat Iechonias and his brethren this the Chronicles witnes And after they were caried away into Babylon vntill Christ foureteene generations Which triple distinction hath a great mysterie as we shall see The Iewes among other lawes were commaunded to obserue these three precepts namely to worship that God whom their fathers had worshipped Secondly to choose no Priest of any other stocke then of their owne that is of the tribe of Leui. Thirdly to choose no king but of their owne people These three precepts did very wel agree in our Lord Christ to wit that he is that one God that he is an eternall Priest of our flesh blood a King our brother who hath taken our nature vpon him Who by his diuine power is able to help saue vs being an eternal Priest continually maketh intercession for vs. He is a King also that he may defend preserue vs who is not to be feared of vs seing that he is a man as we are yea was made a most contemptible man that our hart might be wholy quieted appeased in him our Sauiour who can neuer forsake vs. Who were able to stand in the sight of God not be terrified if that Priest did not stand before God Who should defend vs if he were not a King Who should saue vs if he were not God How should he haue care of vs if he were not a man and our brother with whom we may speake as wel as we may one with an other among our selues O most gracious Sauiour how wisely hast thou done all thinges I knowe that thou art my brother as it is in the Psalme Psal 22.21 I will declare thy name vnto my brethren as it is alleaged in the Epistle to the Hebr. Albeit thou art God my Lord Christ and king of heauen and earth yet I can not be afraide of thee for thou art my friend and brother This is no hinderance vnto me that I am a sinner and thou holy For if I had not bene a sinner there had bene no neede that thou shouldest suffer punishment for me Why both good and euill are rehearsed in the genealogie of Christ I see also in thy genealogie that both good and euill are rehearsed of whose posteritie thou wouldest come that thou mightest comfort timorous and weake consciences that they should confidently cheerefully put their trust in thee which hast taken away our sinnes And that we might be certaine hereof thou hast left vnto vs thy word which assuredly declareth it vnto vs. Among the Kings Princes which Matthew rehearseth some were exceeding euil as we may read in the bookes of the Kings Yet God suffereth them to be rehearsed in his genealogie as if they were worthy that he should come of them But he suffered not so much as one honest woman to be rehearsed therin Fower women are named which all had an euill report and were counted lewd Gen. 38. As Thamar of whom Iudas the father of her husband begat Phares and Zara Ios 2.1 as in the first booke of Moses it is mentioned Rahab is called an harlot in the booke of Iosua Ruth was a heathen woman of whom although we read no euill written yet forasmuch as she was a heathen she was despised of the Iewes as a dogge and was detested of them Bethsabe the wife of Vrias was an adulteresse before she was maried to Dauid of her he begat Salomon Which women are vndoutedly therefore rehearsed that we may see how God hath set forth as it were a certaine glasse vnto all sinners wherein they may see that he would be borne of the posteritie of sinners that the greater sinners we be so much more certaine and greater refuge we might haue to so gracious a God Priest King who is our brother in whom onely and in none other we are able to fulfill the law obtaine the grace of God he came downe from heauen therefore neither doth he require any thing of vs but that we assuredly beleue that he is our God By faith in Christ we become the sonnes of God and heires of the heauenly kingdom Gal. 3.26 Priest King and then all thinges shal be wel with vs. By him alone we become the sonnes of God heires of the heauenly kingdom as S. Paule sayth to the Galathians Ye are all the sonnes of God by faith in Christ Iesus Here the hartes of all sinners may leape for ioy that they are counted worthy of such a Sauiour Must not he needes be regenerate whose hart vnderstandeth and feeleth this yea he is caried with a most ardent loue to leade a newe life for he is inspired with the grace of God inasmuch as he layeth hold of the promise of remission of all his sinnes If we will count vppon our fingers the persons rehearsed in this text we shall finde them to be forty and two which were in time past figured by the two and forty mansion places which the children of Israell had before they came into the promised land as it is written in the fourth booke of Moses If we also will come into the promised land which our Lorde Iesus Christ hath prepared for vs by his natiuitie we must also occupie two and forty mansion places that is we must ceasse from our owne purpose be regenerate man by man vntill we come to Marie and Iesus there at the last we shall finde rest vnto our soules But this natiuitie is hard for our euill corrupt nature is very loth to leaue her owne wil and purpose And againe the case of nature is such that no natiuitie can be without griefe yet one hath more griefe tentation and affliction then an other The theefe
should somtime come which should erect a kingdom that should continue for euer c. But all dyed not one remayned which did behold this being aliue But this Prophet doth liue euen at that tyme when the Lord him selfe commeth and by and by followeth him For the Gospell was begon to be preached Baptisme was begon to be ministred by the comming and ministery of Iohn who ceassing Christ began both almost in the same yeare Now what shall be his office This truely The office of Iohn to prepare a way for the Lord. Which preparation is nothing else but to bring people to the Lorde the Sauiour Christ is the grace gift King and horne of our saluation This Lorde and King no man receiueth vnles he be first humbled that he thinke nothing of him self For he can not otherwise attaine vnto Christ neither can stand together to receiue the grace of God by gift and also to merit the same Iohn therefore in this part teacheth men nothing else but that they are sinners and altogether nothing He now which acknowledgeth him selfe and feeleth him selfe a sinner before yea and to be nothing well vnderstandeth the voice of Iohn which is prepare ye a way for the Lorde Giue place to him He is at hande that followeth me who is greater then I him ye shall heare him ye shall obey The other office of Iohn which followeth is that he bringeth men to the knowledge of saluation and sheweth with his finger that pascall Lambe that taketh away our sinnes that he may fasten them to the crosse with him selfe and abolish them Whereof Zacharias now goeth on to speake Verse 77. To giue knowledge of saluatiō vnto his people by the remission of their sinnes That is thou shalt begin the office and ministery of the word whereby is taught and learned how one is saued Wherein blessednes consisteth Which saluation or blessednes consisteth in this not howe we may be famous through great aboundance of riches glory and power in earth as the Iewes haue hitherto vnderstoode it but that we may obtaine remission of sinnes and be made partakers of the grace of God Now where remission of sinnes is there is no merit no reward or satisfaction otherwise it could not be called remission of sinnes So that this knowledge is to vnderstand how God forgiueth vs our sinnes without workes and merits and saueth vs by meere grace and mercy as it followeth Verse 78. Through the tēder mercy of our God wherby the day springe from an high hath visited vs. Here it appeareth that they which teach and obserue lawes workes and merits doe striue against both the mercy of God knowledge of saluation Forgiuenes of sinnes cometh not by any merit or worke of ours but through the tender mercy of God For he sayth not that forgiuenes of sinnes hath come by the prayers or workes of the fathers or of any of the Sainctes but through the bottomles mercy of God which Luke calleth the tender mercy and such mercy as commeth from the most inward affection and bowells Notwithstanding this forgiuenes of sinne which commeth vnto vs by mercye is not without merit although it commeth to passe without our merit but a Mediatour commeth betwene who hath in our steede deserued it for vs which is Christ our Lorde For God would that satisfaction should be made vnto him for our sinnes and that his honour and lawe shoulde be performed here we were able to doe nothing But Christ alone both was able and satisfied for vs who of the infinit mercy of the father was sent for the same cause and that to vs that he might dispatche it Therefore he sayth Through which infinit bottomles mercy the day springe from an high hath visited vs. Without all dout it was no merit but only vnmeasurable mercy that Christ came to vs and merited and obtained for vs such remission of sinnes vnto eternall saluation Now he calleth him the day springe from an hie which signifieth vnto vs his diuinitie And this is his meaning on hie that is aboue all creatures where nothinge is hier but heighth alone there is Christ in his diuinitie as the morning or day springe For he proceedeth from the father as the beames doe from the sunne whereof we haue elsewhere spoken at large Verse 79. To giue light to them that sit in darkenes in the shadow of death to guide our feete into the way of peace Many of the fathers vnderstood this of Lymbus as they call it but Luke agreeth here with the saying of Esai where he sayth The people that walked in darkenes haue seene a great light Esai 9.1 How Christ is the light of the world c. His meaning therefore is this Christ therefore came that he might be the light of the world and by the Gospell might enlighten mens hartes and allure them to him selfe which were held captiue vnder Satan in the blindnes and darkenes of incredulitie that so he might guide our feete into the way of peace How Christ guideth our feete into the way of peace that is he might gouerne our conscience well quietly and cherefully in the kingdom of grace that we may be afraid neither of Satan neither of sinne death hell nor of any aduersitie who heretofore haue rested parte of vs in filthy vices parte in good workes notwithstanding we could on neither side enioy any quietnes or peace but were compelled to despeire vnder Satan and the feare of death neither did we knowe howe to finde that way which leadeth vnto peace according to the saying of the foureteenth Psalme The way of peace haue they not knowne c. Thus ye haue heard how Zacharias doth in most goodly and fit wordes most liuely paint out the Gospel and kingdom of Christ with all the frutes colours conditions thereof that it is a word and kingdom of grace of forgiuenes of sinnes also a kingdom of peace ioy quietnes saluation and all goodnes God graunt that we may throughly know and feele the same Amen A SERMON OF D. MARTIN LVTHER OF THE MEDITATION OF CHRIST HIS PASSION FIrst some doe so thinke vpon the passion of Christ that they are incensed with anger against the Iewes and doe inueigh against wretched Iudas in songes and reprochfull wordes and thus they are content and thinke this to be sufficient euen as they are wont in lamenting the case of other to take pity on them and to accuse and condemne their aduersaries But that can not be called a remembring of the passion of Christ but rather of Iudas and Iudas his wickednes Secondly some haue noted in their mindes diuerse commodities and frutes proceeding of the meditation of Christes passion that saying which is ascribed to Albertus being commonly in their remembrance that it is better to thinke vpon the passion of Christ superficially or once then if one should fast the space of a whole yeare and daily in praying goe ouer the whole Psalter
thee from them out of this life into the eternal blessed life In the meane season thou must suffer all these things with a patient mind and take them in good part losing none of the spiritual ioy which thou hast of Christ in thy God for thy part shewing to thy persecutors all kindnes and loue being alwayes mindful that thou a litle before wast not much vnlike them before God All which thinges thou shalt doe through faith loue albeit they exceede the strength of nature And this in deede is a true Christian life wherein thou doost endeuour to doe so to other as God hath done to thee Not by the workes of righteousnes which we had done In these words the Apostle signifieth that which we haue now sayd and proueth it as it were by rendring a reason We must do well vnto men yea euen though they haue not so deserued of vs. For if the bountifulnes and loue of God to manward hath appeared he hath saued vs of his mercie and not because of our owne righteousnes yea we being by all meanes vnworthy and subiect to innumerable sinnes it is meete that we also do good to them that haue not deserued so much of vs are vnworthy therof For we which are become the sonnes of God must resemble God our father and bestow benefits according to our abilitie as well vpon our enemies and persecutours as vpon our friendes and them that do good vnto vs. Wherof Christ also hath admonished vs Matth. 5 Loue your enemies that ye may be the children of your Father which is in heauen who maketh his sunne to shine vppon the good euill sendeth raine on the iust vniust For if ye loue them which loue you vvhat revvard shal ye haue vvhen as euen the heathen Publicans doe the same Nowe the Apostle doth not onely expressely condemne vs for euill works but sayth Not by the vvorks of righteousnes or which vve haue done in righteousnes Where he also reiecteth those workes which we counted righteous and were thought both of vs others to haue bin done in righteousnes whē as they were so farre from being righteous that they made vs more vnworthy of the grace of God and more vnfit to receiue it for they are deceitfull workes whereunto we adde this sinne that we thinke them righteous and trust in them whereby God is prouoked to anger more then can be said euen as our enemies are wont to moue vs to anger when as they will auouch those thinges to be iust We ought to be beneficiall to others of meere loue hauing no respect to good or euill deserts wherein they sinne and doe vniustly But euen as God when we being vnwise by errour moued him to anger counting our sinnes workes of righteousnes did not therefore reiect vs but of his mercie deliuered vs from this errour and sinnes so we neglecting the foolishnes and dotage of our aduersaries whereby they contend that sinnes are to be counted for righteousnes ought neuertheles of meere loue hauing no respect of euill or good deserts to be beneficiall vnto them and endeuour to doe them good in all thinges looking for frute of our benefits not of thē but of God alone Let these things suffize to haue bene spoken for a compendious and generall exposition of this text Nowe let vs also briefly wey the wordes wherein he setteth forth and commendeth the grace of God First he so greatly extolleth it The good workes and righteousnes of men how they are esteemed of that in respect of it he condemneth all our good workes and righteousnes neither doth he condemne a small thing when he condemneth our righteousnes or righteous workes the most excellent thinge that man can haue in earth For if all men with all their might should labour and endeuour to attayne to most exact prudence wisedom and libertie of minde and will which we reade that some Philosophers and Princes haue done as Socrates Traianus and many other whose same the whole world hath long since spred abroade both by wordes and writinges neuertheles all such wisedome and all suche vertues are nothinge but sinnes before God forasmuch as they be not done in and by the grace of God Doers of such vertues are ignoraunt of God and therefore they can not honour him by their studies and endeuours they thinke they haue all thinkes of them selues when as no man can haue any good thinge at all but of this grace alone which the Gospell preacheth So Paule glorieth that he before he knewe Christ liued a blamelesse life and was more zealous towarde the lawe then those of his age that he also thought that he did a thing acceptable to God by persecuting the Christians which condemned that blameles life which he ledde but afterwarde when he had learned Christ he sayth that he coūteth that righteousnes to be but dounge that he might be found not in such righteousnes but in Christ by faith Philip. 3. The same thing he witnesseth and entreateth of at large in the Epistles to the Galathians and Colossians Here therefore is condemned all boasting of free will mans strength righteousnes and good workes and it is concluded that they are all nothing but sinnes and certaine destruction although they haue a fayre shew that we are saued by the onely grace of God as many of vs as beleeue and call for it with acknowledging of our owne vanitie and perdition Now we must accustome our selues to the Scripture Tow sortes of righteousnes which maketh mention of two sorts of rigteousnes one humane which Paul here and in many other places hath mentioned the other diuine euen that grace of saluation which iustifieth vs by faith Diuine righteousnes whereby we are iustified whereof he speaketh in the ende of this text That being iustified by grace we should be heires of eternall life Here thou seest plainly that the grace of God is our true righteousnes whereby we are iustified which is therfore called the righteousnes of God for that it is giuen vnto vs of God and is made ours when we are made partakers thereof by faith Of this he speaketh also Rom. 1 In the Gospell is reuealed the righteousnes of God from faith to faith as it is written The iust shall liue by faith And Gen. 15 Abraham beleeued and it was counted to him for righteousnes Whereupon the Scripture concludeth that no man is counted righteous before God but he that beleeueth as the Apostle testifieth where he reciteth that saying of Abacuc The iust shal liue by faith So it appeareth that faith grace mercye truth righteousnes that all these are that same which God worketh in vs by Christ and the Gospell Whereupon it is said Psal 25 All the wayes of the Lord are mercie and truth For those are the wayes of the Lord in which we obseruing his commaundements do walke and he againe in vs now those wayes must be directed by his
the Father hauing fulfilled his will in all thinges and thereby merited eternall life For seeing that he hath no neede of this merit he giueth it vnto vs which beleeue in him that before God all his thinges may be imputed to vs and by them we may receiue saluation See how rich a thing sound faith is and how great good things it bringeth with it See also how precious a thing the Gospell is and how great a treasure it is to haue it purely preached and contrariwise how great a discommoditie there is where it is not preached or not rightly preached the inuentions of men being mingled with it or thrust in stede of it Take heede therefore of such deceiuers and of their counterfet faith rest not in thy selfe but get thee vnder the winges of Christ keepe thy selfe vnder his protection trust that thou art heire of eternall life not by thy owne righteousnes or grace which thou hast receiued but whereby he is righteous and acceptable before God Hereunto pertaineth this saying Psal 91. He will couer thee vnder his winges and thou shalt be safe vnder his fethers And in the Songe of Salomon it is said My spouse is a doue building her neast in the caues of the rockes and in the holes of the wall that is in the woundes of Christ And this in deede is a true Christian faith which resteth not in it selfe as the Scholemen dreamed but reposeth it selfe wholy in Christ and as it trusteth in him so it resteth in him hauing receiued eternall saluation Whereas he saith that we are made heires of eternall life according to hope beside that he proueth that we without all our owne merits by onely hope of grace are borne againe heires of eternall life and do not become heires by working whereof we haue already spoken at large he also teacheth this that our saluation and eternall life is as yet hid although if we beleeue we do verely possesse it and this body being put of and the kingdome of Christ reuealed all thinges shall appeare manifestly The weapons of this text Our owne righteousnes and good workes are of no power to saue vs. This text fighteth most mightily and with most plaine words against all righteousnes and good workes of mans reason and free will For the wordes are plaine Not by the workes of righteousnes which we had done but according to his mercie he saued vs by the washing c. All which wordes do vtterly ouerthrow our righteousnes attributing all things to the washing of the newe birth and the renewing of the holy Ghost to Christ and his grace How can there notwithstanding any presumption as yet remaine in vs Wherefore let all sacred and prophane lawes haue a fayre shew let all sacrificing priests monkes and nunnes boast of themselues let all religious and honest men and women seeme goodly in outward appearaunce let them euen rayse the dead if faith in Christ be absent whereof we haue now spoken so much all these things are to no purpose These most false shewes do as yet deceiue the whole world and seduce almost euerie one They make the Gospell obscure and extinguish the faith of Christ All their workes and orders although they appeare goodly and they thinke them to haue merited neuer so much do auaile no more vnto saluation then the workes of beastes or of artificers whereby they do maintaine themselues and theirs yea they do most hurtfully hinder it Therefore that I may conclude take heede as much as thou art able of these wolues which vnder a faire pretence counterfet themselues sheepe and learne and accustome thy selfe with a sound faith to cleaue vnto Christ alone A SERMON OF D. MARTIN LVTHER OF THE KINGDOM OF GOD. FOrasmuch as there is often mention made in the new Testament of these wordes the kingdom of heauē the kingdom of God the kingdom of Christ and it is very profitable and expedient for a Christian to know these to wit that they are nothing els but remission of sinnes and grace preached and offered by the Gospell For in this kingdom thou shalt finde nothing but grace and goodnes pardon and forgiuenes of sinnes loue and gentlenes I therefore thinke it good to entreate somewhat at large of the state of this kingdom and of forgiuenes of sinnes The kingdom of God whereby he reigneth ouer all the faithfull and as a faithfull king defendeth punisheth rewardeth guideth and directeth them c. they againe from their hart trust in him suffer his fatherly chastisement and correction with a patient mind and alwayes serue him through obedience is not worldly or temporal but spiritual Neither consisteth it in meate and drinke The kingdō of God wherin it consisteth or in any outward thing but onely in iustification quieting and consolation of the hart and conscience of man Wherfore it is nothing els but forgiuenes and taking away of sinnes by which consciences are defiled troubled and disquieted A similitude For euen as a worldly and temporall kingdom is ordayned to this ende that men may liue quietly peaceably one with an other So the kingdom of God giueth these thinges spiritually and destroyeth the kingdom of sinne and is nothing else but an abolishing and pardoning of offences God reigneth in the hartes inasmuch as he worketh in them by his word peace quietnes and consolation euen as sinne worketh the contrary namely vnquietnes anguish and all kinde of euills Herein God sheweth his maiestie and grace in this life that he taketh away and pardoneth mens sinnes and this is the kingdome of grace Nowe when as sinne with his gard that is Satan death and hell shall trouble man no more then at the last the kingdom of glory and absolute felicitie shall be The kingdō of God is gouerned not by the law but by the Gospell Hereupon it followeth first that the kingdom of God is ruled or gouerned by no law no not by the law of God much lesse by the lawes of men but onely by the Gospell and faith in God by which harts are purified comforted and quieted whiles that the holy Ghost poureth loue and the knowledge of God into them maketh man as it were one thinge and one spirit with God so that his affection is set vpon the same thinge he willeth and desireth the same thinge he seeketh and loueth the same thinge that God doth Neither standeth the case otherwise here then it doth betweene two frendes which beare good wil one to an other and agree one with an other in all thinges Hereof it commeth that a man in this kingdome of God is perfect mercifull pitifull and bountifull toward his neighbour seeing that he knoweth by the instinct of the holy Ghost that God is of the same affection toward him and toward all men and doth poure forth his goodnes plentifully Such affection of God no man can know by the lawe but onely by the spirit and word of the Gospell None therefore shal obtaine
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
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
if thou must liue thou must haue what to doe and wherewith to occupie thy selfe and it is meete that all this be referred to thy neighbour The seruaunt went out as Christ sayth and found his fellow seruaunt whome he taketh by the throte and dealeth rigorously with him and will be wholy payd of him shewing him no mercy or fauour at all I haue said elswhere that Christians must burst forth by workes by their deedes before men witnes that they haue a syncere faith God needeth no workes but faith suffizeth him howbeit he therefore requireth them to be done of thee that by them thou mayst shew thy faith both before thy selfe and also before the whole world for he knoweth thy faith verie well but thou thy selfe and men do not yet throughly see it Thou therefore must direct such workes so that they may profit thy neighbour Now whereas this seruaunt should thus haue done what doth he euen the same that we doe who seeme vnto our selues to beleeue and partly haue faith and are glad that we haue heard the Gospell whereof we can dispute and talke many thinges Busie talkers slow walkers but no man goeth about to expresse it in his life We haue brought the matter so farre that the doctrine and trifles of Satan are some what abated and layde asyde that we do now see and know what is iust and what vniust that we must haue to do with God by onely faith and by workes with our neighbour But we can not bring it to this passe that loue may beginne and doe that to an other which God hath done vnto vs as we our selues complaine that many of vs are become worse then they were before As therefore this seruaunt refused to remit his neighbour the dette and delt extremely with him so also doe we saying It is not meete that I should giue that that is myne to an other neglecting myne owne right If this man hath prouoked me to anger it is his dutie to pacifie me to labour by intreatie to put away myne anger Truly thus the world teacheth and doth for it affirmeth it to be iust and right Neither will any Prince or magistrate enforce thee to giue that which is thine to an other but wil suffer thee to do what pleaseth thee with thine owne goods The magistrate in deede restrayneth thee from doinge what thou list with the good of an other but he constraineth thee not to giue thine owne substaunce to an other for that is against the Lawe of nations which euen reason pronouncing it giueth to euerie one that which is his owne wherefore he doth not vnequally or vniustly which vseth his owne thinges at his will taketh not away wrongfully the goods of an other But what doeth the Gospell saye If God also had held his owne right and sayd I do well in that I punish offenders and take that which is myne owne who shall let me what I pray you should become of all vs We must be mercifull to our brethren as God is mercifull to vs. We should be thrust downe to Satan Wherefore whereas he hath left his right toward thee he will haue thee do the same toward other and therefore thou abrogating thyne owne right thinke thus with thy selfe If God hath forgiuen me tenne thousand talents why should not I forgiue my neighbour an hundred pence God might haue exacted his owne right neuerthelesse he dothe not soe but becommeth a fauourable Lorde vnto thee taketh pittie vpon thee and forgiueth thee why therefore shouldest not thou doe likewise to thy neighbour Wherefore if thou wilt haue to doe in his kingdome thou must doe as he doeth but if thou haddest rather remaine in the kingdome of the world thou shalt neuer enter into his kingdome Hereunto pertaineth that sentence which Christ in the last daye shall pronounce vpon the vnbeleeuers Matth. 25. I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke c. But if thou contend here against Notwithstāding ye say that God will not haue respect vnto workes neither will saue any because of them I saye he will haue them done frankely and freely not that we may merit any thing thereby but that we may doe them to the profite of our neighbours and witnes our syncere fayth by them For what hast thou that thou mayst giue him and whereby thou mayst deserue that he should pardon whatsoeuer thou hast committed against him Or what doth he get thereby nothing truely but that thou giuest vnto him praise and thanks And this is the other part of a Christian life the name whereof is loue They therefore that shew not their faith by the works of loue are such seruaunts as will haue themselues forgiuen when as they notwithstanding doe not forgiue their neighbour neither yeeld of their owne right They that will shew no mercy shall themselues finde none with whom it shall likewise fall out as it did with this seruaunt For when the other seruaunts that is the ministers and preachers of the Gospell shall see it that God hath forgiuen them all and yet they will not forgiue any they are troubled that they are compelled to see such thinges and it grieueth them verie sore that men doe so vndiscreetly apply themselues to the Gospell and not rightly receiue it What doe they then They can do no other but come to their Lord and complaine vnto him of such thinges and say Lord thus it is thou forgiuest them both the fault and the punishment yea pardonest them all thinges and yet we can not bring them so farre as to deale so with others as thou hast delt with them This is the complaint the Lord therefore will cause them to come before him in the last iudgement and will lay these thinges against them saying when thou wast afflicted with hunger thirst miserie c I did helpe thee when thou didst ly drowned in synnes I hauing mercy vpon thee did forgiue thee Hast thou done the same to thy neighbour Then he shall pronounce this sentence on him Thou wicked one I was touched with mercy toward thee yea I yeelded of myne owne right but thou wouldest not take pittie on others nor forgiue them their offence wherefore thou shalt now pay thy dette Here is no grace and mercy but most grieuous wrath and eternall condemnation then no prayers do helpe wherefore he is compelled to holde his peace and is throwne hedlong into paine vntill he pay the vttermost farthinge This is that which Sainct Peter hath spoken of them 2. Pet. 2.21 which after they haue heard the Gospell notwithstanding goe backe that it had bin better for them if they had neuer acknowledged the waye of righteousnes then after they haue acknowledged it to turne from the holy commaundement giuen vnto them Why had it bin better Because while they goe
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