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
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
Abraham In the time of Abraham God did somewhat shewe forth his mercy he declared that he would send a Sauiour who should deliuer vs againe from death both of body and soule for albeit the body should dye yet it should not alwayes remayne in death but rise againe with the Lord Christ The wordes which God spake to Abraham Gen. 22. are thus In thy seede shall all the nations of the earth be blessed Here miserable men had a cause to hope and looke for a Sauiour which should deliuer them From that time all the Prophets did diuersly foretell of this aboue measure flowing fountaine of all mercy that is of this seede of the Lord Christ how that he at the last should come that all which beleued in him might obtaine saluation by that promise which can not be reuoked If so be that men would now open their eyes they must needes confesse and say that a straunge and incredible thinge is done with vs that man being in the state of damnation cursed desperate should be restored by the natiuitie of one man Hereupon the Prophets cryed out with ardent prayers and vnspeakeable groning that God would vouchsafe to sende the Sauiour whom he had promised By faith in this Sauiour the Israelites afterward obtained the lawe and this honour before all people that they were called the elect people of God By which ordinances written of Moses the anointed was plainely figured and signified whom this text which we haue now in hand setteth forth what he is from whence he is and by the afore sayd faith all obtayned saluation from Abraham vnto Dauid euen as many as were saued In the time of Dauid God made the comming of the Messias to be more manifestly declared that it might be certainly knowne of what stocke he should come namely of the stocke of Dauid as when God sayd vnto Dauid 2. Sam. 7.12 VVhen thy dayes be fulfilled thou shalt sleepe with thy fathers and I will set vp thy seede after thee which shall proceede out of thy body and wil stablish his kingdom He shall build an house for my name and I vvill stablish the throne of his kingdom for euer I will be his father and he shall be my sonne And yet more plainely in the Psalme The Lord hath made a faithfull othe vnto Dauid Psal 132.11 and he shall not shrinke from it Of the frute of thy bodye shall I set vppon thy seat Here Christ is described that he shall be a king and an eternall king Psal 45.6 as it is mentioned of him in an other Psalme Thy throne O Lord endureth for euer the scepter of righteousnes is the scepter of thy kingdome Who pertaineth to the kingdom of Christ and who to the kingdom of Satan Howebeit he is a spirituall king which ruleth the worlde by his worde and whosoeuer receiueth his word pertaineth to his kingdom But he that is not vnder this scepter neither heareth his worde is not of God neither pertaineth to his kingdom but is subiect to the kingdom of Satan vnder whose tyrannie we all are vntill the Lord doth deliuer vs from it defend vs with his scepter which is then done when we beleeue in him Forasmuch therefore as our saluation doth come meerly by the promise of God let euery one assuredly perswade him selfe that he shal neuer obtaine saluation wtout this promise although he should do the workes of all Sainctes yet they should profit him nothing hereunto Contrariwise if we lay hold on the scepter of this king that is of the promise of God we shal not perish although the sinnes of the whole world should lye vpon vs they shal be all swallowed vp in him albeit no good worke be done of vs. As we see in the theefe which hong by the Lord on the crosse who layd hold on the word of God beleued in Christ and therefore he obtayned the promised Paradise Here is no dout left let vs onely beleue that it is so and it is so in deede all thinges which men teach or which we haue done or can doe being set aside Here all thinges must giue place at the comming of this new king that he alone may rule reigne in vs. Let a man intermedle with those thinges that are written of this king as being his owne matters and as pertaining all vnto him Whatsoeuer is written of Christ it is written for our comfort For whatsoeuer is written any where of Christ it is written for our comfort that we may thereby feede and cherish our faith To the establishing of such faith God hath mercifully left vnto vs his promise written and hath suffered to be published that he will performe that which he hath promised Whosoeuer apprehendeth this in his hart it must needes be that with sighing he thirst for such Scripture and promise of God who of his grace being not prouoked of vs offereth vnto vs and bestoweth vpon vs such goodnes and mercy But let vs now come to our present text which not with words only but also with a certeine force pearseth the hart and poureth into it loue pleasure ioy gladnes c. As if an Angell should now come from heauen and say vnto vs miserable and condemned wretches after this sort Behold O man thou hast sinned wherfore thou hast deserued to be condemned for euer This being heard the hart must needes tremble Now although all this be true yet neuertheles God of his grace hath mercy vppon thee sendeth to thee a Sauiour as he promised to Abraham and his seede Be of a good cheere and giue thankes to God Loe here is the booke of the generation of Iesus Christ who is the sonne of Dauid the sonne of Abraham so that this is not onely done but also written that thou mayst be certaine thereof Neither will he neither can he deceiue beleue onely and thou shalt haue all things Now it is to be noted that Matthew setteth Dauid before Abraham although the promise was first made to Abraham and came afterward to Dauid which promise made to Dauid the Prophets did afterward publish more abroad and did by it comfort the people As in the 11. chapter of Esai where the Prophet sayth thus There shall come a rod forth of the stocke of Iesse and a graffe shall growe out of his roote Ieremie likewise sayth thus chap. 23. Behold the time commeth sayth the Lord that I wil raise vp the righteous braunch of Dauid which king shall beare rule and he shall prosper with wisedom and shall set vp equitie righteousnes againe in the earth And many other such prophecies there are to be found in the writings of the Prophetes which they foretold of Dauid that his kingdom should be raysed vp as that Angell also declared vnto Marie when he sayd Luke 1.32 The Lord God shall giue vnto him the throne of his father Dauid Why Matthew setteth Dauid before Abraham Luke 1.54 he shall
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
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
amend most feruently desyring to be deliuered from synnes and earnestly endeuouring to come vnto Christ such a one hath a miserable and troubled yea and a contrite and humbled heart and an afflicted conscience which the deuell by all meanes fighteth against and so presseth it that it is almost ouercome with distresses c. But Christ assisteth and comforteth him for he is such a man as seeketh no shepe but that which is lost and can not helpe it selfe How may Christ be preached with greater gentlenes and more effectuall consolatiō of words or what thinkest thou should he do more to cheere the mind of a sinner and to confirme in him a sure confidence toward himselfe For we see him set forth by himselfe to vs miserable synners as a most louing shepeheard who most sorrowfully seeketh his sheepe being lost and most ioyfully bringeth them againe being found and taketh so great ioy that with him all the Angells also and Sainctes doe reioyce ouer vs. Now he that could firmely beleeue these thinges should without dout through Christ receiue true comfort and ioy forasmuch as here he hath a certaine promise that if he surely cleaue vnto Christ and rest vpon his shoulders he shall be an acceptable and welcome guest in the kingdom of heauen and shall be receyued with exceeding great ioye But we being troubled with sorrowe and anguish of conscience haue a farre other feeling and affection when as the hart can thinke nothing else but that all the Angells doe stand behind vs with a drawne sword which feare so troubleth vs that we can conceiue no cheerefulnes in our minde neither of God nor of the Angells And there are some also which can behold no creature with a glad minde fearing the beholding of the sunne yea being sore afraid at the noyse of a leafe All which proceede from hence for that they trouble and vexe them selues with their owne thoughtes out of which they would willingly wrastle sparing no labour that they might feele that vprightnes and integritie in them which would be abashed with no feare But if thou be desirous to conceiue true comfort and ioye in thy hart then see that thou doe diligently and well print and fasten therein this amiable image of the most louing shepeheard and the word of the Gospell and seeke it where it is to be sought that is in Christ and no where else In Christ true ioy is to be found without him can be found no true ioy at all for in this man thou shalt find all thinges so that thou abide in his safe custodie and vpon his shoulders But whatsoeuer comfort can be obtained without him it commeth not from the hart although thou call to helpe thee all the creatures and shouldest also be partaker of the pleasure and ioy of the whole worlde A SERMON OF D. MARTIN LVTHER OF THE WOMAN OF CANAAN Matth. 15. Verse 21. ANd Iesus went thence and departed into the partes of Tyrus and Sidon 22. And behold a womā a Cananite came out of the same coastes and cryed saying vnto him Haue mercy on me O Lord the sonne of Dauid my daughter is miserably vexed with a Deuill 23. But he aunswered her not a word Then came to him his Disciples besought him saying Send her away for she cryeth after vs. 24. But he aunswered and sayd I am not sent but vnot the lost sheepe of the house of Israell 25. Yet she came worshipped him saying Lord helpe me 26. And he aunswered said it is not good to take the childrens bread and to cast it to whelps 27. But she sayd truth Lord yet in deed the welps eate of the crommes which fall from their maisters table 28. Then Iesus aunswered and sayde vnto her O woman great is thy faith be it to thee as thou desirest And her daughter was made whole at that houre IN this text is set forth vnto vs an example of a constant and stedfast faith For this woman did so perseuer that she ouercame three most sharpe conflicts and notably teacheth vs what is the qualitie and proper vertue of a true right faith Faith what it is Which in deede is a certaine trust and most deepely setled in the mind of the diuine goodnes and grace knowne and made manifest by the worde of God For Marke mentioneth that she heard the report of Iesus without dout good and ioyfull that he is a bountifull man and maruelous ready to helpe euery one That report was good tidings the worde of grace vnto her whereupon also this her faith did begin For vnles she had beleued that she also might be made partaker of Christes bountifulnes and goodnes shee would not haue so followed him or cried after him Which is that wherof we haue often admonished Faith commeth by hearing which we are taught Rom. 10. that faith is by hearing Wherefore the word ought alwayes to goe before and giue the beginning of saluation But how came it to passe whereas many other also heard the same report of our Sauiour Iesus yet they followed him not yea they quite despised that report I aunswere They that are not sicke as they haue no neede of the Phisitian so neither are they desirous of him But this woman was afflicted and felt her necessitie yea that report was so ioyfull vnto her that she being stirred vp thereby did follow Christ running after such a pleasant sauour Cant. 1. We must first by the law come to the knowledge feeling of sinne before we cā tast howe sweete Christ is Wherfore Moses must alway goe before who may teach vs to feele sinne whereby grace may be wished for and desired of vs. It is in vaine therefore although Christ be preached to be louing and to be desired and longed for if a man be not before humbled through knowledge of him selfe and made desirous of Christ according to the songe of Marie The Lorde hath filled the hungrie with good thinges and the rich he hath sent emptie away Nowe all these thinges are written for the consolation lifting vp of them which be miserable poore needie oppressed with sinnes and abiects that they may knowe to whom they may flie in all distres and where they may seeke for helpe and safetie But see howe Christ vrgeth and inflameth faith in them that be his whereby they may become stronger and more confirmed For first whereas this woman being encouraged with that alluring fame of his goeth after him and cryeth for helpe douting nothing but she should trie him to be such a one as she had heard him reported to be and that she should forthwith entreat him for the recouerie of her daughter Christ in all respects sheweth him selfe vnto her so as though he would deceiue all her trust and make his report false so that she might thinke with her selfe Is this that man which is so bountiful and readie to helpe all Doth he so fulfill the most commendable report
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
mercie and truth alone not by our strength and industrie forasmuch as our wayes being ordered hereby are nothing but vanitie before God and do deserue his wrath According to that which the Lord sayth Esai 55 As farre as the heauen is higher then the earth so farre do my waies exceede yours As if he should say Your righteousnes is earthly and of no value wherefore ye must bid it farewell and walke in myne if ye hope for saluation But according to his mercie he saued vs. It is maruell how the credit of these wordes can stand wherein the Apostle affirmeth that we are alreadie saued although liuing yet in earth and therefore in continuall miserie But he did so speake that he might more fully expresse the power of the diuine grace and the nature of faith against hypocrites who as though saluatiō were yet farre of do in vaine endeuour to get and obtaine it by their workes We are already saued by Christ For Christ hath already saued vs he hath perfourmed all things which are required hereunto that we may be saued he hath ouercome and subdued synne death hell c. so that he hath left nothing for any man to care for he hath also giuen all these things vnto vs in Baptisme that who soeuer beleueth in Christ that he hath perfourmed them hath them togither in the same moment so that he hath neede of nothing more vnto saluation but faith alone that he may firmely beleeue that these things are so perfourmed But marke how incōparable riches of his grace God hath poured vpon vs in Baptisme who hath deliuered vs euen from those workes whereby those foolish holy ones go about to merit heauen and to be saued For we must haue heauen and be saued before we can do any good workes for that workes can not merit heauen but heauen being before giuen of meere grace causeth vs to do good workes and that for no hope of merit or reward but onely to the commoditie of our neighbours and the glorie of God vntill this bodie also be deliuered from sinne and death What the life of a Christiā is after baptisme Wherefore all the life of a Christian after Baptisme is nothing els but an expectation of saluation and felicity to be reuealed which they that beleeue in Christ do now possesse although hidden They haue all thinges nowe certainly but they are yet hid in faith which when as it is chaunged knowledge being reuealed all things as they now haue them shall appeare which shall come to passe when pleasaunt and wished death commeth 1. Ioh. 3.2 according to that saying of Iohn Dearely beloued now are we the sonnes of God and yet it doth not appeare what we shall be But we know that when he shall appeare we shal be like him And euerie man that hath this hope in him purgeth himselfe euen as he is pure Wherefore suffer not thy selfe to be deceiued and to be seduced from this truth by those hypocrites which contemning faith do falsely affirme that saluation is farre from thee and teach thee to endeuour in vaine to attaine vnto it by thy workes It is in thy selfe if thou beleeue that all things are perfourmed by Christ euen as he himselfe witnesseth The kingdome of God is within you Luke 17. So that all our life after Baptisme ought to be nothing els but an expectation that that should be reuealed which is already in vs and that we may comprehend as we are comprehended as Paul sayth Philip. 3. I follow if that I may comprehend that for whose sake also I am comprehended of Christ that is that I may at length see those things which are giuen me being as yet in the shut closet of faith He coueteth and burneth with desire to see the treasure which by faith he receiued both giuen and sealed in Baptisme Whereupon he addeth in the same place Our conuersation is in heauen from whence also we looke for our Sauiour Iesus Christ who shall chaunge our vile bodie that it may be fashioned like vnto his glorious body Herewith also agreeth that which he saith Gal. 4 Ye know God and by and by he doth as it were correct that which he had sayd Yea sayth he rather are ye knowen both which are true although not after the like sort We are now knowen of God so that he comprehendeth vs and we in deede know God but we do not yet comprehend for that our knowledge is as yet hidden and closed vp in fayth He sayth moreouer Rom. 8 We are saued by hope that is we are saued although we yet see it not for that which one seeth he hopeth not for but if we hope for those thinges which we see not we do with patience abide for them Christ confirmeth this Luke 12 Let your loines be gird about and your lights burning and ye your selues like vnto men that wait for their maister when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediatly In which words he onely biddeth them that be his to be ready to looke for him the bridegrome as which are already saued being admitted into the number of his ministers Hereunto also pertaineth that which the Apostle sayth Tit. 2 Let vs liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glorie of that mightie God and of our Sauiour Iesus Christ In these and such like places whereof thou maist reade many here and there in the holy Scriptures he witnesseth that we are already saued and that it doth not behoue that a Christian man should first seeke to attaine to saluation by his workes This opinion and deuelish doctrine blyndeth the eyes of Christiās extinguisheth the knowledge of faith and carieth men from the waye of truth and saluation We must cleaue vnto that which the Apostle here saith He hath saued vs according to his mercie and that which he addeth in the ende of this text that we are heires according to the hope of eternall life We are now heires but that is hidden in fayth Why God will haue vs to looke for the reuelatiō of our inheritaunce a certain time but we looke with a certaine hope that hereafter it shal be reuealed And God will haue vs so to looke for the reuelation of this inheritance and to liue a certaine time after Baptisme that he may chastise our body by our ministery and declare the power of his grace in fight against the flesh the world and the deuil but especially for this cause that by vs he may helpe our neighbours and both by doctrine and also by our life which he liueth in vs may bring them to the communion of fayth And albeit he can do this by Angels yet it pleaseth him rather that it should be done by vs men that both the maner of fayth may be the better knowen and that all things may be done sweetely and louingly For if
delay or grudging Forasmuch as God alwayes forgiueth vs innumerable sinnes Our dette whereby we are bound vnto God is ten thousand talents that is so vnmeasurable and great that we are not able to pay it with all our substance all our strength and workes For we can put away no one sinne although it be euen very litle Seeing therefore that God doth remit so many sinnes of his grace in his kingdome it is meete that we should forgiue our neighbour a few offences Of this kingdom of God wherein sinnes are forgiuen the Scripture euery where maketh mention and sayth that the kingdom dominion of Christ doth extend from one ende of the lande to the other So sayth Dauid Psal 72 His dominion shall be from the one sea to the other and from the fludde vnto the ende of the earth And a litle after he sayth All nations shall serue him This also the Angell Gabriell declared to the Virgine Marie Luke 1. where he sayth thus of Christ The Lord shall giue vnto him the throne of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kingdom shall be no end These and such like places do shew that the forgiuenes of sinnes wherin the kingdom of God doth especially consist hath no measure or bound Sixtly hereof we may see how vnchristianly they doe An vnchristian thinge to prescribe a measure to forgiuenes of sinnes which bringe forgiuenes of sinnes to a certaine measure as they doe which measure out their indulgences for prescribed yeares with forgiuenes of the third fourth or halfe part For hereby they bringe the kingdom of God into a narrow and straite roome and are iniurious to his mercy forasmuch as there is no ende of his kingdom nor measure of his mercy But whosoeuer shal in faith call vpon the name of God shall be saued as often as he doth it Moreouer when the sinner shall be sory for his sinnes the Lorde will no more remember them as it is in the Prophecie of Ezechiel chap. 18. Seuenthly as this kingdome of God hath no measure or limits of forgiuenes of sinnes so also it hath no ende but endureth continually without ceassing albeit the subiects of this kingdom doe not abide in it continually firmely and faithfully but do often times forsake it So the fauour and grace of God were continually with Peter although he denied the Lorde and reuolted from him To the same effect tendeth the parable in the Gospell whereof we haue now spoken For the seruaunt which would not haue pitie of his felow seruaunt did make him selfe vnworthy of the mercy of God did depriue him selfe of the kingdom of God which consisteth in pardoning of offences as it is aboue mentioned Here Vniuersitie Diuines of a pregnant wit as they seeme vnto them selues and puffed vp with knowledge haue disputed whether and how forgiuenes of sinnes doth come againe when man iterateth or renueth his sinne not knowing what they say But follow thou the plaine and simple wordes of the Gospell to wit that thy sinnes are so often forgiuen thee as thou doost forgiue thy brother whom thou must so often forgiue as he shall offend against thee We must forgiue our brethren when they offend against vs. Wherefore in this parable whereof I haue euen now made mention Christ doth admonish vs all that we pardon and forgiue all them that haue offended vs. As if he would say As in mans affayres he which is beneficial to an other hath other also beneficiall vnto him againe so sayth Christ in the kingdom of heauen which consisteth specially in forgiuenes of sinnes that is in Christianity or among Christians he which pardoneth an other his offences I also will pardon him his And on the contrary he that is not mercifull toward an other to him I also will deny grace I am ouer you as Lord and King and ye are felow seruaunts and companions one with an other Seeing therefore that I your Lorde doe readily forgiue you you also ought more readily to forgiue one an other After the same sort also he hath commaunded vs to pray in the Lords prayer Matth. 6 Forgiue vs our dettes which he would not haue done if he did not promise and would not mercifully forgiue vs. But neuertheles he added a condition or signe to this promise when he sayth If ye forgiue men their trespasses your heauenly Father will also forgiue you The first is a signe the other a promise Marke that it is here enioyned vs to forgiue one an other his sinnes and offences so that we must be mercifull and bountifull towarde our neighbours if we will haue the heauenly father gentle and appeased toward vs. And let vs be most certainly perswaded hereof when we shall interpret at the best and excuse as much as equitie doth suffer the offences and trespasses of other although they be euen great and grieuous that we also shall haue a bountifull and mercifull father toward vs in heauen A most vnchristian thing not to forgiue our brethren but to beare malice in our hart seeke to be reuenged Wherefore it is a thinge most abhorring from Christianitie and euen blasphemous when it is sayd I can not neither will I forgiue him that which he hath committed against me I wil be reuenged c. Surely those blind meÌ„ are ignorant that they doe take from God his glory to whom alone vengeance belongeth and chalenge it to them selues and so they giue vp to the deuill their owne soules which they haue receiued of God ought to render them vnto him againe whereunto they are perhaps prouoked euen with some small or trifleling matter Such kind of men as these ought to sette before the eyes of their hart these wordes of the Gospell Matth. 18 O euill seruant I forgaue thee all that dette because thou prayedst me oughtest not thou also to haue had pitie on thy fellow seruant euen as I had pitie on thee So his Lord was wrath deliuered him to the tormentors til he should pay all that was due to him So likevvise shall mine heauenly Father doe vnto you except ye forgiue from your haâ—â— eche one to his brother their trespasses Neither is it sufficient if in gestures signes mouth or tongue thou shew thy selfe a frend vnto him and forgiue him but thou must doe it from thy hart otherwise God will not forgiue thee yea thou shalt be driuen out of the kingdom of grace Wherfore if at any tyme we haue tryed the mercy of God towarde vs we must also readily pardon our felow brethren which haue offended vs. For in that respect the mercifull Father forgiueth vs our sinnes that we also should forgiue our brethren shew mercy toward them euen as he is merciful toward vs and remitteth sinne death the fault and the punishment When we shal do this then are we receiued into the kingdom of God For the goodnes of God liueth in our hartes and
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
to part from it to lend and to giue to our neighbour when it shal be requisite And if we see any not to haue wherewith to make restitution we must release him and forgiue the dette according to the example of Nehemias as we read in Esdras 1. Esd 5. For God hath giuen many things vnto vs who is able to giue vs moe thinges also if we beleeue And thus we heare that if we will be Christians we ought to lend giue and to be willing to part from that which we haue otherwise we shall not shew the frutes of a liuely faith Wherefore lay vp this text inwardly in your mindes that ye deale by no other thing before God but by onely faith and referre and bestow your workes to the only seruice and profit of your neighbour Thus much shall suffice to haue bin spoken concerning the former part Now what is to be sayd moreouer of this text or what doth follow we will afterward consider In the wordes following the Lord interpreteth himselfe what kinde of mercy he vnderstandeth saying after this sort Iudge not and ye shall not be iudged condemne not and ye shall not be condemned forgiue and ye shal be forgiuen Giue and it shal be giuen vnto you In this place the Lord diuideth mercy into three partes Three parts of mercy that we maye not be ignoraunt what maner of mercy that ought to be which it behoueth vs to shew to our neighbours First iudgement and condemnation is taken from vs. Then thou must forgiue thy neighbour if he hath committed any thing against thee Lastly thou must helpe the needy These thinges this word Mercie signifieth where soeuer it cōmeth in the Scriptures And all these must proceede from a syncere heart all colouring and flatterie being taken away that there be no respect had of the person For if thou desirest to will well and to wish well to them which will well to thee or to do well to them which do well to thee or to hurt them which hurt thee thou art vtterly deceiued But thou must do so as Christ saith a litle before Imitate thy heauenly father loue thine enemie do wel to him which doth euel to thee forgiue him that hurteth thee The first part of mercy not to iudge or condemne an other lend to the needy and so of the rest That therefore we may speake of the former part that we must not iudge or condemne we must marke that God hath ordained the sword of the magistrate to the punishing of publike offences so that it be prouided that it be not done against the precept and commaundemēt of God as that the innocēt be not executed for whereas the iudge dealeth vniustly he is as well an homicide as an other of which iudgement Christ saith nothing here Els where he maketh mētion thereof when as he said to him which desired that he would byd his brother diuide the inheritance with him Luk. 12.14 Who made me a iudge or a diuider ouer you For the care gouerning of outward thinges do not belong to the kingdome of Christ Of what iudgement Christ speaketh in this place But Christ speaketh here of an other iudgement namely of that whereby one reputeth and compteth an other good or euell when as notwithstanding he seeth no good or euell to be done of him Which iudgement belongeth only vnto God For it may be that thou see thy brother offend to day whom notwithstanding to morow God doth receiue thē may he both be and also seeme vnto thee to be good neither must thou remember his synnes for that Christ hath forbidden For there can not be either any loue or concord where this iudgement and condemnation is vsuall amongst men To iudge condemne an other is nothing els then to haue a beame in his owne eye which all hypocrites do without dout beare in their eyes For they that iudge themselues good are offended at their brother what soeuer others do it displeaseth them forasmuch as they will not acknowledge their owne synne But it commeth to passe that when thou seest many sinnes in others thou seest not the beame that is in thine owne eye and so fallest into the iudgemēt of God Hereof it commeth that thou which iudgest an other are made worse thē that most wicked baude or the most vnchast harlot before God who alone knoweth who is to be saued and who to be condemned Iudgers of other Such hypocrites are of that nature that it is a pleasure vnto them and they take no smal delight thereof if they reason and talke either of the adulterie or fault of an other man yea they increase a small thing or trifle in their neighbour and what soeuer others do they interpret it at the worst so that no mā is able to do that which pleaseth or liketh them And although they themselues do not such things yet they willingly here that other men do them whereas a godly man helpeth as much as he is able that these thinges may be couered and amended But it many times falleth out that they are most filthie adulterers euen according to the flesh which do so iudge and condemne others howbeit they do not iudge man onely but euen God himselfe Wherefore if thy brother be a sinner cōceale his synne and pray for him to the Lord if thou reueale his sinne and reioyce thereat surely thou art not the child of the mercifull father for if thou were thou wouldest be mercifull according as he is This is a thing most certaine that we are not able to shew so great mercy to our neighbour as God both hath doth shew to vs. But that is the practize of Satan that we do those things which are quite cōtrarie vnto mercy which is an vndouted signe that there is no mercy at all in vs. Of these iudgers of other Christ speaketh in the Gospell whē he sayth Can the blinde lead the blinde Luke 6.39 shall they not both fall into the ditch The disciple is not aboue his maister but who soeuer wil be a perfect disciple shal be as his maister And why seest thou a mote in thy brothers eye and considerest not the beame that is in thine owne eye either how canst thou say to thy brother Brother let me pul out the mote that is in thine eye when thou seest not the beame that is in thine owne eye Hypocrite cast out the beame that is in thine own eye first thē shalt thou see perfectly to pul out the mote that is in thy brothers eie As if he said thou thinkest that thy brother is blinde and in thy minde doest fynde fault with an other that is thou wilt guide an other whē notwithstāding thou thy selfe art blind Thou iudgest him a synner thy selfe an honest iust man What other thing is this thē for thy heart to be so affected that thou count thy selfe better Which is nothing els then that thou wilt lead
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
synnes Againe He that shall beleeue and be baptized shal be saued And Ioh. 3. he saith God so loued the world that he hath giuen his onely begotten Sonne that who soeuer beleeueth in him should not perish but haue euerlasting life Therefore God hath set forth the mercy seat vnto vs whereunto he leadeth vs from the iudgement seat Let vs leaue other before the iudgemeÌ„t seat namely those proud holy ones contemners and persecuters of the word of God where they shall heare sentence according to their deedes We will suffer these to abyde in their circle vntill they haue humbled themselues but we will not abyde in this circle but will depart from it as farre as we shal be able into the circle of the mercy feat vnto which we do appeale Neither haue we inuented this of our owne braine but it is the word of God himselfe which threatneth horrible iudgement to them which come with their owne holines and trusting thereunto do hope that they shal be able to stand before God the iudge neglecting the mercy seat of Christ For the sentence standeth that they shal be set before the iudgement seat as Christ sayth Ioh. 3 He that beleeueth not is condemned alreadie because he hath not beleeued in the name of that onely begotten Sonne of God He that beleeueth in him is not condemned that is shall not come to the iudgement seat but to the mercy seat where there is no wrath or rigour but grace forgiuenes of synnes all thinges being remitted which be not pure yea being blotted out and so consumed as a droppe of water is consumed of the heat of the sunne For where the mercy seat reigneth there is nothing els but meere forgeuenes and remission of synnes This therefore being knowne we must exactly vnderstaÌ„d the difference betweene the Lawe and the Gospel whereof we often teach The office of the Lawe The lawe draweth vs to the iudgement seat requiring of vs integritie of life loue out of a pure heart a good conscience it maketh vs also to exercise our selues therein and must goe no further But when it shall come and accuse thee and will reason with thee and haue those things to be performed which it requireth then shalt thou be greatly troubled For albeit thou hast done them yet art thou not able to staÌ„d before God before whose iudgement seat many thinges are yet found wanting in thee which should haue bin done of thee and thou hast left them vndone neither are they knowne vnto thy selfe The Law wil driue vs vnto desperation vnlâ—â—s we can appeale froÌ„ the iudgement seate to the mercy seate Whither then wilt thou turne thee Here the Lawe vrgeth thee by all meanes and thine owne conscience being witnes accuseth thee requiring the sentence of the iudge against thee Then must thou despeire there is no counsell or helpe to be had except thou knowest to flie from the iudgemeÌ„t seat to the mercy seat as for example Admit some Bishop die in his owne holines who while he liued was as it seemed of a good life and acknowledged Christ no otherwise then a cruell iudge as it hath bin hitherto preached of him neither hath he bin otherwise set forth as he is also wont to be vnto such not of his owne nature for in deede he is most gracious and comfortable but because they esteeme him for no other in their heart behold this man is a hinderaunce vnto himselfe that he can not obtaine any grace For he knoweth no difference of the iudgement seat and the mercy seat yea he is altogether ignoraunt whether there be a mercy seat from which he so erreth and must be bound to the iudgement seate But we teach thus How Christ must be learned and considered of that Christ is so to be learned and considered that we be most certainly perswaded that he sitteth before miserable and trembling consciences that beleeue in him not as an angrie iudge which commaundeth forthwith to carie violently them that be giltie vnto punishment but as a gentle louing and comfortable Mediatour betweene my fearefull conscience and God which sayth vnto me If thou be a sinner and astonied and the deuell laboureth to drawe thee to the iudgement seat then see that thou flie vnto me and feare no wrath or anger Wherefore Euen because I sit here that if thou beleeue in me I may make intercession for thee to my father that no anger and seueritie may hurt thee for all anger and punishment shal be sooner layde vpon me then be borne of thee Howbeit that can not be for he is the onely beloued sonne in whom all grace and fauour dwelleth whom as often as the father doth behold he can not but replenish both heauen and earth with grace and fauour and forget all wrath and displeasure And what soeuer he shall aske of his father that he shall forthwith obtaine with out all repulse or deniall So by faith we are made wholy blessed and safe subiect no more to any damnation yet not for our owne holines and purenes but for Christes sake to whom we cleaue by faith as to our mercy seate being assuredly perswaded that with him there remaineth no anger but meere loue and pardon and forgiuenes of synnes Thus the heart is purified before God and the conscience made good and quiet not in respect had of mine owne purenes of life led before the world but by trust and confidence of that excellent treasure which my heart apprehendeth which is vnto me in steede of a pledge and fulnes when as before God I am not able to paye We must especially take heede that our faith be not false or feyned But herein the whole force of the matter consisteth that we do againe and againe take heede that our faith be not false or as Paul speaketh fained For if this erre and deceiue vs all things deceiue vs. For there haue bin many in all ages as there be also at this day which can speake many thinges of faith and wil be maisters not onely of the law but euen of the Gospell also Who say the same that we do that faith performeth doth all things but that the Law and good workes are also to be ioyned vnto it and that otherwise if these be not added faith auaileth nothing In which words they mixe mingle togither our life workes and Christ But this is not purely and syncerely to haue taught faith but to haue coloured defiled and corrupted faith so that it can no more be called faith but a feined colour counterfecting of faith the trust and confidence of the heart standing not purely toward Christ as the onely mercy seate but being grounded vpon our one holines as being able to stand before the iudgemeÌ„t seat Wherefore doing thus we are most rightly cast of before God and condemned vnto destruction whereof we are most worthie For if faith must be pure and voyd of all counterfecting and faining
him albeit he hath deserued his wrath diuers wayes he doth all thinges with a glad and cherefull minde Moreouer he liueth so also toward men that he is louing and beneficiall toward all although they be not worthie of loue He is quiet toward God through Christ the Mediatour who will not throw him downe hedlong into hell but doth louingly fauour him and lifteth him vp into heauē And this is the chiefe quietnes and principall point and foundation of our saluation Afterwardes he doth in his life shew himselfe dutyfull also toward his neighbour doing all the best thinges he is able vnto him what soeuer his state or dutie commaundeth or requireth And when he doth lesse then is meete he asketh pardon of his negligence before God and men so that there is left occasion neither to him nor to the world afterward to rebuke him power also to deuoure him is taken from hell to teare him in peeces from the deuell Thus a man is saide to be in all things perfect How we become perfect toward men by loue and toward God not by the lawe but by Christ whom he apprehendeth by his faith as the mercy seat Which gageth his holines for the beleeuers or rather giueth it to them so that in him they haue all thinges that are necessary to saluation Now this is right and pure doctrine which should be exercised and taught vnto men distinctly that they might know how they may be able to stand both before God and men that faith and loue be not mingled togither or life referred both to God and men This ought to haue bin perfourmed of those glorious and arrogant teachers seeing that they wil be counted maisters of the law that the difference of the law and faith might be well knowen vnto all Very hard to learne the true doctrine of faith For although it be taught and repeted with neuer so great diligence yet notwithstanding it is very hard to be wel and throughly learned especially to vs which haue bin instructed and trained vp in the doctrine of workes and led onely to the lawe and our owne workes To these may be added our nature also verie prone and ready by it selfe hereunto and now brought into a custome whereby it is confirmed and in continuaunce of time turneth the heart also into exercise and vse so that we can not abstaine nor thinke otherwise but that God wil be fauourable vnto vs which haue done so great workes and haue led our life so without blame or fault Therefore we must striue against both our nature custome For surely it is a very hard thing to thinke or be perswaded otherwise and so purely to put a difference betweene faith and loue the filth still hanging vpon vs and cleauing vnto vs albeit we be now in faith so that our heart can scarce rule it selfe that it say not so long time haue I taught the Gospell so haue I liued such great workes haue I done c. And we would very willingly haue God to regard our life and turne his mercy seat for our cause into a iudgement seat Thou mayst vse this boasting toward men I haue done well to all as I haue bin able and if any thing be wanting I as yet wil endeuour to make a recompense But if thou be minded to go vnto God I aduise thee to ceasse from such arrogant boasting and thinke to appeale from iudgement to grace Let who will begin and proue this thing he shall at length see and trie A hard thing to trust nothing to our owne workes and holines how grieuous and heard it is for a man that hath bin occupied all his life time in the workes of his owne holines to escape out and with all his heart by faith to cleaue to this one Mediatour I my selfe haue now preached the Gospell almost twentie yeares and haue bin exercised in the same daily by reading writing so that I may wel seeme to be ryd of this wicked opinion Notwithstanding I yet now and then feele the same old filth to cleaue to my heart whereby it commeth to passe that I would willingly so haue to do with God that I might bring some thing with my selfe because of which he should for my holines sake giue me his grace And I can scarce be brought to commit my selfe with all confidence to meere grace which I should doe for we ought to flie onely to the mercie seate forasmuch as God hath set it before vs for a sanctuarie which must be the refuge of all them that shal be saued Wherefore it is not to be merueled at if it be grieuous vnto others so purely to apprehend and lay holde of faith but especially to such as be yet hindered and entangled of deuelish preachers of whom Paul speaketh which crie out against the doctrine of faith and in these wordes vrge the workes of the Lawe Doe this and thou shalt liue Also if thou wilt enter into life keepe the commaundements c. Which in deede are true and right if thou didst also rightly vnderstand them Declare vnto me the true meaning of these wordes otherwise I know sufficiently already that I ought to be righteous and keepe the commaundements But how must I attaine hereunto or what is it to be righteous If thou saiest that it is to haue a good conscience and a pure heart and to doe all thinges that God hath commaunded Well be it so but heare ye then goe to performe me that or at least shew one that dareth say that he hath perfourmed it For thou shalt not yet so purifie my heart and conscience with thy doctrine that God can not accuse and condemne me But now the Lawe as it hath bin sufficiently declared requireth such a heart as hath a good conscience before God How therefore do we obtaine such a conscience This is the question and the cause whereof the controuersie is Truly it commeth not hereof How we obtaine a good conscience because thou teachest the iudgement seate that is the Lawe but from hence for that we haue a pure and vnfained faith which layeth holde of Christ in whom it most fully obtaineth all thinges which the Lawe requireth So at length all thinges are brought to passe in me hauing a good conscience inasmuch as I am now made righteous and iustified before God For although that many things be as yet found wanting in me yet he standeth on my side who hath so much righteousnes as wherewith he is able to supplie both mine and all mens defects Thus we shew the way whereby we are made righteous before God when as they when they teach best of all Teachers vrgers of the Lawe shew onely the waye to attaine to honestie and righteousnes which is of force and value before men contending that it ought to be of force before God also mingling together all thinges in one inasmuch as they haue no certaine knowledge thereof vnderstanding not what
they say or what they affirme For to what ende tendeth this thy immoderate cry He that will enter into life let him keepe the commaundements c. in which wordes thou shalt not shew the way to attaine righteousnes for descend a litle into thy selfe and examine thy selfe diligently then shalt thou fynde thy selfe to haue bin in time past conceiued and borne in synnes and to liue in the same nowe and not to be able to performe that which the lawe requireth Why therefore doest thou seduce other with vaine wordes saying be thou righteous and thou shalt be saued which is to no purpose neither foloweth there any frute thereof the waye being not shewed by which we attaine to iustification I heare the wordes well what things the lawe requireth but how shall we attaine vnto abilitie to fulfill them Then speakest thou to me againe and saiest thou must doe good workes But how shall I stand before the iudgement of God if I haue long and much wrought good workes and am righteous before men as thou teachest me howe shall I be certaine that I seeme such a one to God also For here my hearte and conscience be ready to witnes the contrarie against me True doctrin concerning Christian righteousnes Howbeit I should haue bin thus taught of thee as Paul commonly teacheth that righteousnes must proceede from faith vnfayned and before all thinges the mercy seate must be layd hold of from whence all thinges that are wanting in vs are to be taken And so in deede these wordes keepe the commaundements of God are rightly vnderstood For the lawe requireth perfect righteousnes in thee being of force as well before God as before men thou hauing obtained this goe forth into the companie and assembly of men and exercise loue and doe good workes By this order and meanes something is brought to passe and such sayinges of the Scripture are fulfilled For so man doth that which the lawe requireth first before God not by his owne strength or vertues How a Christian is perfectly righteous but by Christ without whom we can doe nothing before God and secondly by his owne endeuour before men And he is now perfectly righteous inwardly by faith in Christ and outwardly also by his workes yet so that there is place amōg men for mutuall pardoning of offences Therefore the righteousnes of Christians doth much more consist in forgiueing then in their owne workes Those vaine praters doe peruert the order of this doctrine and without preaching of forgiuenes doe teache that workes onely are to be vrged Loe thus Sainct Paul reprehendeth the errour and ignoraunce of them which speake much of the lawe and repete it in daily sermons Vaine teachers and yet they themselues doe not vnderstand or shew the waye how the lawe must be fulfilled knowing nothing so wel as to babble forth and often to repete these wordes that the lawe the commaundements are to be kept if thou wilt be saued good workes must be done c. As they do at this daye fill all bookes with such confusion of wordes and in all their sermons vtter nothing els then such vaine babbling which they themselues vnderstand not But they neuer saye worde of those thinges whereof Paul here speaketh namely of the summe of Christian doctrine how loue must flowe out of a pure heart a good conscience and faith vnfayned they say no more but keepe the commaundements They leueling at the true marke do neuer hit it therefore they corrupt and fulsifie all thinges loue the heart the conscience c. For the head of the fountaine is wanting that is syncere fayth which if it be not right and sound all thinges must needes be corrupt which shall flow and proceede from it And what soeuer they teach it is a conceit of their owne imagination and like to delusions not vnlike also to those thinges that are seene through a lattis or glasse which resemble the colour of the cleere glasse and yet in deede are not of that colour They thinke that God will regard them when they liue so before men as it seemeth good to their obscure opinion But if God were of that opinion he might then haue well kept still Christ and the Gospell For what neede or necessitie should moue him to send Christ from heauen who should purchase that vnto vs with his precious blood which we our selues haue before with vs He surely should be the foolishest of all men which would poure forth a precious treasure which no man needeth Thus thou seest how these men teach their owne dreames whereof they themselues know or haue tried no certainty neither doe any thing els but fill men with errours being not able to declare how that which they teach is to be attained vnto They draw men vnto workes whereby they confirme them in their olde nature and custome out of which they were to be drawen These truly are grieuous and odious men and not vnworthely verie sharpely accused and reprehended of Paul and it appeareth that they were of no small authoritie and estimation seeing that he pronounceth of them that they were called and would be counted doctours of the Lawe and farre greater and worthier then the Apostles themselues Wherefore we must endeuour to lay vp and print this text euen in the bottom of our heart for it is excellently well ordered and is pure and perfect doctrine teaching how we must be righteous before God and men as the Lawe requireth that these three maye be as it were conioine in vs namely a pure heart a good conscience and fayth vnfayned and that our life may flow out of all these and be occupied and led in them then haue we attained and fulfilled the meaning of the Lawe Howbeit we must most diligently take heede and endeuour to draw Christ vnto the Lawe who is the ende and fullfilling of the Lawe and our righteousnes and fulnes before God which we fynde not in our selues and without fayth shall neuer fynde albeit the Lawe be taught and often repeted without vnderstanding and knowledge And these thinges maye suffize to haue bin spoken at this present for the exposition of this place ⸪⸪⸪ ⸪ A SERMON OF D. MARTIN LVTHER OF THE QVESTION OF THE PHARISEES AND aunswere of Christ concerning giuing tribute to Cesar Matth. 22. Verse 15. THen went the Pharisees tooke counsell howe they might tangle him in talke 16. And they sent vnto him their disciples with the Herodians saying Maister we know that thou art true and teachest the waye of God truly neither carest for any man for thou considerest not the persone of men 17. Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Cesar or not 18. But Iesus perceyued their wickednes and said Why tempt ye me ye hypocrites 19. Shew me the tribute mony And they brought him a penie 20. And he said vnto them Whose is this image and superscription 21. They said vnto him Cesars Then
able to number And so the present wordes of the Apostle doe shewe neither needeth it any further declaration that by these six workes all thinges are to be vnderstood whereby they that are voyd of fayth and are yet in darkenes doe liue vnpurely as concerning themselues and vniustly toward their neighbours whose whole life is disordered and out course both toward themselues and toward other For there is no man that knoweth not what it is to be gluttonous and dronken that is either to eate or drinke aboue a measure necessarie for the body it is as well knowne what it is to sleepe in chambers and to be wanton that is to follow the pleasure of the body both with sleeping aboue measure and with other lewd and vnchast gestures and workes which are wont to be committed in chambers of full fedde well tipled idle and slouthfull bellies as well in the daye as in the night as well when they are alone as in the resort and companie of others All which thinges do require euen naturall darkenes and secret places and are signified of Paule by chambering and wantonnes But put ye on the Lord Iesus Christ In these wordes as it were in a summe he sheweth all the armour of light when as he exhorteth vs to put on Christ Christ is put on two maner of wayes Now Christ is put on of vs after two sortes first when we are clothed with his righteousnes which is done by fayth wherewith he that is endued beleeueth that Christ for him died and fulfilled all thinges For not ours but Christes righteousnes hath reconciled vs to the Father and deliuered vs from synnes And so to put on Christ pertaineth to the doctrine of faith which teacheth that Christ was giuen vnto vs and is vnto vs in stede of a pledge Whereof Paule speaketh Galat. 3 All ye that are baptized into Christ haue put on Christ The other maner of putting on Christ is when we wey and consider that he is giuen vnto vs also in steede of an example that we should shewe our selues seruiceable toward our neighbours being endued with the same vertues with which we by fayth acknowledge that he being adorned did serue vs that so we may resemble him in all points and of this maner of putting on Christ Paule speaketh here The same also he willeth vs to doe 1. Corinth 15. when he saith As we haue borne the image of the earthly so let vs now beare the image of the heauenly And Ephes 4 Cast ye of concerning the conuersation in time past that olde man which is corrupt through the deceiuable lustes and be renewed in the spirit of your mynde and put on the new man which after God is created vnto righteousnes and true holines Now in Christ we see nothing but the armour of light no gluttonie no drunkennes but fasting temperancie keeping vnder of the flesh by diuers labours traueling preaching praying and doing well to all men in him was no place for slouthfulnes or superfluous sleepe much lesse for wantonnes but a meruelous chastitie and puritie he accustomed himselfe to watche to rise early to lye on the ground in the field hauing neither house neither chamber nor bedde in him was noe wrath contention or brauling but altogether goodnes sweetnes meekenes charitie mercy patience c. Wherefore where as Paule sayth here briefly Put ye on the Lord Iesus Christ it is as much as that we should set him before vs as an example to follow Colos 3.12 He teacheth the Colossians the same thing in somewhat more wordes after this sort Now therefore as the elect of God holy and beloued put on the bowells of mercie kindnes humblenes of minde meekenes long suffering forbearing one an other forgiuing one an other if any man haue a quarrell to an other euen as Christ forgaue euen so doe ye And aboue all these thinges put on loue which is the bond of perfectnes and let the peace of God rule in your harts to the which ye are called in one body and be ye thankefull And Philip. 2 after that he had exhorted them to loue one an other and that euery man shoulde esteeme other better then him selfe and seeke to pleasure do for other he also setteth Christ before them as an example who shewed him selfe to vs our seruaunt sayth Let the same minde be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equall with God But he made him selfe of no reputation and tooke on him the forme of a seruaunt and was made like vnto men was found in shape as a man The summe therefore is this The armour of light the armour or weapons of light are good workes contrary to those workes of darkenes gluttonie drunkennes chambering wantonnes contention and enuying such workes are to fast to watch to pray to labour to suffer hunger thirst colde heat to be chast to vse modestie temperancie goodnes and that I doe not thrust in too many of myne owne wordes let vs heare Paule him selfe rehearsing them in order Gal. 5 The frute of the spirit is loue ioy peace long suffering gentlenes goodnes faith meekenes temperancie But he rehearseth them farre more at large 2. Cor. 6 saying VVe beseech you that ye receiue not the grace of God in vaine for he sayth I haue heard thee in a time accepted and in the day of saluation haue I succoured thee behold nowe the accepted time behold now the day of saluation as if he sayd Our saluation is now nearer vnto vs then when we beleeued to wit that it would come to passe that these dayes of saluation in which the Gospell is preached abroad to the whole worlde shoulde appeare It is time therefore to arise out of sleepe Let vs giue no occasion of offence in any thinge that our ministerie be not reprehended But in all thinges let vs approue our selues as the Ministers of God in much patience in afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings by puritie by knowledge by long suffering by kindnes by the holy Ghost by loue vnfeyned By the word of truth by the power of God by the armour of righteousnes on the right hand and on the left By honour and dishonour by euill report and good report as deceiuers and yet true as vnknowne and yet knowne as dying and behold we liue as chastened and yet not killed as sorrowing and yet alway reioycing as poore and yet making many rich as hauing nothing and yet possessing all thinges See what a plentifull and very golden streame floweth out of the mouth of Paule Hereof I think we most plainely perceiue what is the armour of light wherewith we must be fenced and fortified both on the right hand and on the left A most excellent and perfect example for all Christians to follow Now this most fitly agreeth with the matter whereas
can take him from thee if thou thy selfe doost not cast him of There is no cause therefore that we should be carefull seing that he is our father and prouideth for vs which hath all thinges in his own hand euen those which seeme to take away those things that be ours from vs and to endamage and hurt vs wherein soeuer they are able But we haue exceeding great cause alwayes to reioyce in the Lord when we are of a patient mynde toward all men forasmuch as we are certaine if so be that we beleeue that it can by no meanes come to passe that good thinges should be wanting vnto vs hauing Almightie God our fauourable and carefull father whom they that haue not let vs suffer them to be troubled with carke and care It ought to be our onely care how we may be voyde of care and be found alwayes ioyfull in God and meeke and of a patient mynde toward men So without dout we shall trie that which Dauid tried saying I haue been young now am olde Psal 37.25 and yet saw I neuer the righteous forsaken nor his seede begging their bread And that which he sayth Psal 40 The Lord careth for me But in all thinges let your requestes be shewed vnto God in prayer supplication with giuing of thankes In these wordes the Apostle teacheth how our care is to be cast vpon God and the meaning of that which he sayth is this How the godly must cast their care vpon God Onely be not carefull but if any thing chaunce which may make you carefull as in deede innumerable such are wont to come vnto those that liue in the world so behaue your selues that ye attempt nothing at all with your care what soeuer that shal be which chaunceth vnto you but casting of care turne your selues with prayer and supplication vnto God and desire him that he will bring to passe and finish that which your selues otherwise should in vaine haue attempted with your care to accomplish Howbeit desire this with giuing of thankes forasmuch as ye haue such a God as hath care of you and vnto whom ye may safely commit all carke and care for you But he that will not so behaue himselfe when any thing happeneth but will first weye all thinges by his owne reason and order them according to his owne iudgement and so take to himselfe the care of his thinges he shall wrap himselfe in innumerable discommodities he shall loze all ioy and quietnes thereby and yet shall preuaile nothing but labour in vaine plunge himselfe so much more in troubles and miseries that he shall not be able to escape out of them againe which we learne daily both by our owne and by other mens experience Now that which Paule here admonisheth concerning prayer tendeth vnto this end lest that any man should neglect all thinges commit them to God and he himselfe sleepe and do nothing at all no not so much as once pray for them for he that should vse this slouthfulnes albeit he were now quiet shall easily be wrapped in cares whereof he shall not be able to ridde himselfe we must do our endeuour and not sleepe and therefore it is that many thinges be incident which are wont to bring carefulnes whereby we might be as it were compelled to pray vnto God Wherefore Paule hath not in vaine ioyned togither these two Be nothing carefull and In all thinges let your requestes be shewed vnto God in prayer and supplication with giuing of thankes Nothing and All do in deede greatly differ howbeit the Apostle therefore put them togither that he might signifie that it can not be but that many and innumerable thinges be incident which are wont to bring carke and care but that in all them we ought to admit no carefulnes but alwayes flie vnto prayer and commit them all vnto God desire of him those thinges whereof we haue neede Now we must here see how our prayer must be framed and what is the true maner of praying The Apostle setteth downe foure thinges prayer supplication giuing of thinkes and requests or petitions Prayer Prayer is those wordes or speche wherein as sometimes some thing is desired so also other thinges are declared as is the Lords Prayer and the Psalmes Supplicatiō Supplication is when the petition is vrged or made more earnest by some thing as when one prayeth for his father or for some other thinge which is deare and excellent vnto him as when we praye vnto God by his mercy by his sonne by his promise by his name c. As Salomon Psal 132 Lord remember Dauid and all his trouble And Paule Rom. 12 I beseech you by the mercies of God And 2. Cor. 10 I beseech you by the mekenes and gentlenes of Christ A petition or request c. A petition or request is when we name that which is desired and for which prayer and supplication is made as in the Lordes Prayer all that composition of wordes is called prayer but those seuen thinges for which we pray as halowed be thy name thy kingdome come c. are petitions According to that saying Matth. 7 Aske and it shal be giuen you seeke and ye shall fynde knocke and it shal be opened vnto you For whosoeuer asketh receiueth and he that seeketh fyndeth and to him that knocketh it shal be opened Giuing of thankes is when the benefites of God are rehearsed Giuing of thankes whereby faith in God is strengthened and stirred vp so much more confidently to looke for that which is desired for which we do praie Wherefore prayer vrgeth or earnestly asketh by supplication but is strengthened and made sweete acceptable by giuing of thankes and so by this strength and sweetnes it preuaileth and obtaineth what soeuer it asketh This maner of prayer we read to haue bin vsed in the Church and among the holy fathers of the old Testament which were wont alwayes in their prayers to aske with supplication and giuing of thankes The same also we see in the Lordes Prayer which beginneth with giuing of thankes and with prayse when as euen in the beginning thereof we confes God a father vnto whom the godly mynde hath accesse by his fatherly loue and by the loue of his sonne vnto which supplication nothing may be compared wherefore it is both the best and most excellent prayer of all which may be had Moreouer in these wordes Paule hath verie well expressed the mysterie of the golden censer of the old Testament The mystery of the golden censer declared whereof we read many thinges in the bookes of Moses It was lawfull for the Priestes only to burne incense now all we which beleeue in Christ are Priestes wherefore it is lawfull for all vs and for vs onely to burne the incense of prayers The censer that golden vessel is the wordes which we vtter in prayer surely golden and precious as those are whereof the Lordes
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
hast grace restored Howbeit he requireth this of thee that thou also forgiue thy neighbour all things which he hath cōmitted against thee otherwise thou shalt not be in this kingdō of grace neither shalt becōe partaker of that which the Gospell preacheth that thy sinnes may be forgiuen thee This briefly is the summe meaning of this text Moreouer we must not here omit to declare who they be that receiue the Gospell and vnto whom it is acceptable For surely that kingdom and gouernment wherin God reigneth and ruleth by the Gospell is most excellent and gentle forasmuch as in it meere forgiuenes of sinnes is preached howebeit it pearseth not into the hart of euery one neither is it considered or esteemed of all For thou mayst finde many light and vnconstant men Abuse of the Gospell who abuse the Gospel and leade their life dissolutely and loosely doing what they list who thinke that they should be rebuked of none seeing that the Gospel teacheth nothing but forgiuenes of sinnes The Gospell is not preached to these who do so vilely esteeme of a precious treasure and deale lightly with it Wherefore neither doe they pertaine to this kingdom but to worldly gouernment that they may be stopped let from doing whatsoeuer they like and list To whom the Gospel is preached To whom then is it preached to them which throughly feele such miserie as this seruaunt did here Wherefore consider what happeneth vnto him The Lord taketh pitie of his miserie forgiueth him more then he durst desire But before this is done the text sayth the Lord first tooke account of his seruaunts and when he began to recken one was brought vnto him which owed him ten thousand talents and because he had nothing to pay his Lord commaunded him to be sold and his wife and children and all that he had and the dette to be payed Which truely were no pleasant wordes but euen exceeding seueritie and most terrible iudgement then is he brought into so great perplexitie and distresse that he falleth downe on the ground and asketh mercie and promiseth more then he hath or is able to pay saying Lord refraine thyne anger toward me and I will pay thee all Here is set forth vnto vs who they be vnto whom the Gospell is acceptable For so commeth it to passe betwene God and vs. When God will take an account of vs he sendeth forth the preaching of his law The preaching of the law whereby we learne to know what we ought to doe as when God sayth to the conscience Thou shalt worship no other God but shalt acknowledge me alone for God shalt loue me with all thine hart and repose thy trust and hope in me onely This is the booke of accounts wherein is written what we owe which he taking into his hands readeth before vs and sayth Lo this thou oughtest to haue done thou oughtest to feare loue and worship me alone thou oughtest to trust in me alone and from me to promise to thy selfe all good thinges Howbeit thou doost otherwise thou art mine aduersarie thou beleeuest not in me but reposest thy trust in other things and in a summe thou feest here that thou doost not obserue so much as the least point of the lawe When the conscience hath heard these thinges and the law hath touched one well he seeth then what he ought to doe and what he hath not done and findeth that he hath not kept so much as a letter of the law and is compelled to confesse that he hath not performed that obedience and dutie which God iustly requireth of him What doth the Lord now When the conscience is thus touched and feeleth it selfe condemned and is distressed with exceeding great miserie he sayth Sell him and whatsoeuer he hath and let him pay the det This is the iudgement which forthwith followeth when the law hath reuealed sinne and sayd This thou must doe that thou oughtest to haue done and thou hast done nothing thereof for to sinne is required punishment that man may be compelled to pay For God hath not so made his lawe that he doth not punish them that transgresse it It is not sweete pleasant but bringeth bitter and horrible paine with it it deliuereth vs to Satan it casteth vs downe to hell and leaueth vs wrapped in tentation vntill we haue payed the vtmost farthing This S. Paule hath notably well declared Rom. 4 where he sayth The law worketh nothing but wrath That is when it reuealeth vnto vs that we haue done vniustly it setteth nothing before vs but wrath indignation For when the conscienee seeth that it hath committed euill it feeleth that it hath deserued eternall death after which followeth punishment whereupon it is compelled to despeire This is that that the Lorde commaundeth this seruaunt togither with all his substance to be solde forasmuch as he is not able to pay But what doth the seruaunt say the foolish fellow thinketh yet that he shall pay the dette he falleth downe and prayeth that he wil haue patience with him This is the wound and crosse of all consciences that when sinne biteth them so that they feele in how euill case they are before God there is no rest in them but they runne hither and thither seeking about that they may be deliuered from sinnes rashly take vpon them as yet to do so great thinges as wherewith they shall pay God Superstitious meanes inuented by men to be deliuered from sinne and to purchase Gods fauour as we hitherto haue bene instructed whereupon came so many pilgrimages collegiate houses Monasteries Masses other trifles We pyned our selues with fasting we scourged our selues with whippes we were made Monkes and Nunnes therefore onely for that we went about to leade such a life and to do such and so many works as whereunto God might haue respect and thereby be pacified thinking so to appease and make quiet our consciences so we committed the same thinges that this foolish fellow did Such a hart as is touched with the lawe throughly feeleth it owne miserie and calamitie is humbled truely and in deede Whereupon it falleth downe before the Lord and craueth mercy Howbeit it is yet defiled with this vice that it striueth to helpe it selfe which thinge can not be taken away from nature When as the conscience feeleth such miserie it dareth presume to promise more then all the Angells in heauen are able to performe Then is it an easie matter to persuade it to apply it selfe to doe whatsoeuer can be required of it For it findeth it selfe alwayes in such a case that it hopeth that it is able by workes to satisfie for sinnes Consider those thinges which haue bene hitherto of longe time done in the world then shalt thou find these thinges to be so For thus was it preached Giue somewhat to the building of a Church Get to be admitted into an holy Monasterie institute Masses and thy sinnes shall be forgiuen thee
also for that they had seene the miracles whereby he gaue testimonie of the Sonne and had heard the voyce of the Father from heauen This is my beloued Sonne in whom I am well pleased heare him All these thinges did greatly increase faith in the Disciples hearts notwithstanding they did not yet vnderstand what they should doe and what ende concerning the matters of Christ was to be hoped for Set before you an example hereof in Abraham Although in faith a sonne was conceiued vnto him neuertheles he was yet ignorant that he must be offered Neither did faith manifestly shew it selfe when a sonne was giuen vnto him So was it also with the Disciples although they had faith notwithstanding they wanted as yet triall of their faith Now nothing trieth faith better then the crosse and persecution If Abraham had not bene commaunded to offer his sonne he had had no triall of his faith When as the Apostles did suffer persecution they then had a tast and triall of their faith As longe as we may liue without tentation we thinke that we are endued with a strong faith but if any aduersitie commeth to vs on any side we byandby trie what faith we rested vpon Wherfore S. Paul sayth Rom. 5 VVe reioyce in tribulations knowing that tribulation bringeth forth patience patience experience experience hope and hope maketh not ashamed After the same sort Salomon also sayth in the Prouerbs As siluer is fined and golde tryed in the fornace Pro. 17.3 so doth the Lord trie the harts Such a triall is made by the crosse and persecution when we are as it were crucified according to our old Adam by which crucifying our faith is tried and according to this trial of faith our flesh mortified the spirit encreasing in the knowledge of Christ And then is our flesh truely mortified when we suffer the will of God to beare rule in vs which is then done when we submit our selues to his will howsoeuer he dealeth with vs renouncing our owne This S. Paule will haue vs to doe when he sayth thus Rom. 12 I beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashiō not your selues like vnto this world but be ye chaunged by the renuing of your minde that ye may proue what that good and acceptable and perfect vvil of God is When Thomas thus confesseth that he is ignorant whither the Lord goeth neither knoweth the way the Lord doth not rebuke him with a sterne countenance neither by and by casteth him of nor driueth him frō him he calleth him not either a grosse asse or oxe as we are wont to handle the weake but aunswering him very gently Christ the way the truth and the life sayth I am the vvay the truth and the life I sayth the Lord am the way by which the father is gone vnto albeit I be slayne I cary them that beleeue and are my sheepe on my shoulders to the Father no other way beside this leadeth vnto heauen He that walketh not this way goeth out of the way from the Father I also am the truth For I am the light which lightneth the worlde and I teach true doctrine and make true Christians Moreouer I also am the life for it is I that quicken he that beleeueth in me shall not dye This as I sayd before is to teach the Gospell rightly that is to shew the true and right way which leadeth vnto eternall life When the Disciples knew not the way that leadeth vnto glory the Lorde making no delay affirmeth vnto them that he is that way As if he should say If ye desire to know the way to glory seeke not the strength light and righteousnes of creatures but looke vnto me for I am the way the truth and the life although I must be put to death although I am vile and of no reputation according to the outward appearance neither let this offend you that they which be mine are subiect to persecutions The right way to the father is found in me let none remoue you from this perswasion Therefore he sayth moreouer No man commeth vnto the Father but by me As if he should say No man can come to the Father by his owne strength or merits The lawe terrifieth the conscience that it can not goe to the Father the word of Christ which iustifieth vs by the righteousnes of Christ bringeth vs to the Father Whereupon followeth that which he afterward sayth If ye had knovvne me ye should haue knovvne my Father also For as no man commeth to the Father but by the Sonne so no man knoweth the Father but by Christ the Sonne First the Fathers will is not knowne to wit that he wil saue vs vnles we see it in Christ He which is in the bosom of the Father hath reuealed it vnto vs. Secondly the Father is not beleeued For reason by it selfe doth not vnderstand that it receiueth any thing of God Wherefore it is needefull that Christ declare that bountifulnes and goodnes vnto vs. A troubled conscience flieth the Father neither can it abide to commit it self vnto him But they that are iustified by the word of Christ do not any more contemne the Father neither flie him as the Israelites did but stande before him as Moses and are enlightened with diuine light that they may know the power of God and mercie of the Father Hereupon commeth trust and confidence in him hereby we knowe that we receiue all thinges at his handes and looke for all as well spiritual as corporal things of him All these we must acknowledge to be receiued by faith reason can not attaine vnto them For it endeuoureth to obtaine God by her owne strength and merits but that endeuour is in vaine Wherefore when it is not able to come to the knowledge of God by her owne strength it vtterly denieth God and sayth that there is no God After when it seeth vncleannes in her workes it despeireth and is in most great distres But when we are iustified by foolish preaching we come to the knowledge of God the Father as soone as we beleeue the word of Christ and so we trie the power of the Father in afflictions and aduersities although they be euen great This was shadowed forth in that that the people of Israell could not abide to heare the voice of God but desired that Moses might speake vnto them Where Christ also was figured that he should make intercession for vs to the Father and be our mercy seat For nature is more weake fraile then that it can abide to talke with God Wherefore he hath giuen vnto vs this his Sonne a Mediatour in whom and by whom we must haue to doe with him When as the Lord so louingly and gently dealeth with Thomas and sheweth vnto him howe he must come to the Father to wit by the Sonne and that the