the holy Mount Sion that is in the Church of God so doe they vvith the same Dauid desyre the building of this house of God the florishing of this vine the peace and prosperitie of this heauenly Ierusalem and therefore that vvhich is a meane and furtherance hereunto they doe not onely loue and like but also hiely esteeme and hartily praye for VVherefore right VVorshipfull I thinke it altogether superfluous to goe about vvith vvordes to procure your vvell liking and accepting of these Sermons forasmuch as they tend onely to this ende that the Church of God may by them be edified as in the premisses is of me declared VVhereas in translating them I haue vsed a plaine kynde of stile yet such as sufficiently expresseth the meaning of the author and not studied for curious vvordes eloquēt phrases the cause thereof is for that I preferre plainnesse vvith profit before much curiositie vvith smaller commoditie so that I nothinge at all feare that in this respect they shal be misliked of the godly vvhose misliking onely I endeuour to auoide Thus as it seemes vnto me hauing intreated sufficiently of those thinges vvhich I thought pertinent to my present purpose I doe here conclude desyring the Lord God that he vvill by his holy Spirit alvvayes gouerne and direct you in the true obedience of his blessed vvorde to the glorie of his diuine Name to the profit of your neighbours and comfort of your conscience so shall you assuredly haue prosperous successe in all your affayres and at the last obtaine euerlasting ioyes and endlesse felicitie by the onely meanes of Christ Iesus our Sauiour Your Worships humbly at commaundement W. GACE AN ADMONITION TO THE CHRISTIAN READER FOR the commendation of this worke and the Author thereof there shall not neede I trust at this present any great discourse to be made forasmuch as so many good bookes of the same writer be already set abroad whereby may sufficiently be coniectured what is to be thought of this also Againe because the worke it selfe is such conteining such matter of heauenly consolation that without any further commendation of other it yeldeth cause sufficient to commend it selfe Onely this then remaineth to intreat and exhort the reader but to peruse reade the same who in so doing shall fynde I doubt not neither to lacke great cause in vs to set forth these Sermons nor lesse necessitie in the readers to bestow paines in perusing and reading them for the dignitie of the matter and singular frute therein to be found For what more worthie matter can be thē to set forth Christ in his right glorie in his full riches and royall estate to the hearts and soules of men especially such as are heauie laden and distressed in spirit what more comfortable hearinge or doctrine more true then of forgiuenes and remission of synnes so graciously purchased so freely offered by our Sauiour so cleerely preached by his ministers or what riches more excellent then faith fixed in Christ and hope stablished in the promises of life or what studie more frutefull then to seeke the kingdome of God For where the frute of all other studies decayeth and hath his ende the frute of this study abydeth for euer And therefore not without cause we be so willed by our Sauiour him selfe first to seeke for this kingdome and righteousnes thereof promising withall in an other place that he which seeketh shall fynde In the seeking of which kingdom two special notes we haue to learne and search first the glorie grace of the King secondly the welth and felicitie of the subiects In which two partes as the whole summe of all our spirituall comfort most principally consisteth groūded in the holy Scriptures so of all expositors of the same Scriptures I know none or fewe in these our dayes more liuely to open these comforts vnto vs out of Gods worde then this Doctor and Preacher of these Sermōs here following which as he hath done most effectually first in his owne tounge to his contry people then in Latin to the learned so this translator hath no lesse plainly and faithfully englished the same for the commoditie and vse of our contryfolke of England By whose meanes and industrie this vantage we haue now gayned that we haue gotten vnto vs one good preacher in England more then we had before to the comfort and edification of all such as be disposed to read and learne So that in such townes and villages wherein before were mute ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Preacher now may supplie the lacke and there be receiued as their person if they please preaching now in their owne speech vnto them and putting them to no charges of any tythes And in other places where more plentie of learned teachers is yet notwithstanding no hurt shall come to admit this stranger as a coadiutor or felow helper vnto them Whereby I nothing dout but in so doing all such as shal be willing to giue eare to this Preacher as well they that be learned shall fynde wherein to growe in more perfection as also the vnlearned wherein to be instructed sufficiently to their soules helth in Christ Iesu In whom I wish to thee and to all true Christian readers all spirituall grace and heauenly wisedom to blesse thy studies to prosper thy labours to stablish thy faith to multiplie thy consolations to direct thy wayes and finally to glorifie thee both body and soule in his blessed kingdome for euer Amen I. FOX T. V. A SERMON OF D. MARTIN LVTHER OF THE NATIVITIE OF CHRIST Luke 2. Verse 1. ANd it came to passe in those daies that there came a decree from Augustus Caesar that all the world should be taxed 2. This firste taxing was made when Cyrenius was gouernour of Syria 3. Therefore went all to be taxed euery man to his owne citie 4. And Ioseph also went vp from Galile out of a citie called Nazareth into Iudea vnto the citie of Dauid which is called Bethlehem because he was of the house and linage of Dauid 5. To be taxed with Marie that was giuen him to wife which was with childe 6. And so it was that while they were there the dayes were accomplished that she shoulde be deliuered 7. And she brought forth her first begottē sonne and wrapped him in swadling clothes layed him in a manger because there was no roome for them in the Inne 8. And there were in the same countrey shepeheards abiding in the field and watching their flocke by night 9. And loe the Angell of the Lord came vppon them and the glory of the Lorde shone about them and they were sore afrayd 10. Then the Angel sayd vnto them Be not afraid for beholde I bring you glad tydinges of great ioy that shall be to all people 11. That is that vnto you is borne this day in the citie of Dauid a Sauiour which is Christ the Lord. 12. And this shall be a signe to you ye shall finde
that his kingdom is set in the middes of the fight yea and in the middes of the haters thereof These things are written for our comfort that we which mind to serue vnder the Prince of this kingdom be so instructed that we looke for no other then is here prescribed and set forth vnto vs The godly must looke for no peace or quietnes in the world that we seeke not here to get vnto vs the fauour of the world neither that we serue the world and labour to haue no enemies therein For the words of Zacharias declare that it is the quality of this kingdom to deliuer from enemies Now if it deliuereth vs from enemies and as it were draweth vs out of the hands of them that hate vs surely it can not be a kingdom of peace but such a kingdom as is subiect to the hatred and malice of the world As ye see at this daye that our enemies beare a deadly hatred vnto the light which hath a litle shined forth thankes be to Christ therefore No man is any where so hated as a Christian Both the Pope and the furious Bishops with their false Apostles also the raging Princes moreouer the holy learned and wise of the world all at this day doe most bitterly hate Christians Neither are they content that they be killed slaine but they would haue them extinguished and vtterly rooted out that there may be no memorie of them as they thinke left among men And this is the state these are the badges and cognisances of Christians that when Satan by his ministers persecuteth vs he thinketh quite to roote vs out This verse also giueth vs to vnderstand that Christ is our King that he may saue and deliuer vs out of the handes of our enemies which he notably performeth and sheweth his power in the middes of the worlde in the middes of the force of flesh and Satan when as peace and quietnes is no where left to a Christian but in his Christ alone This also we must marke that there is not one but many which assayle persecute Christians but yet that we shall not therefore be destroyed forasmuch as we haue one which is stronger both then the world and the Prince thereof as Iohn sayth Nowe whereas he promiseth vs we know certainly that he both will and is able to performe we shall in deede feele the assault but he will not suffer vs to be destroyed or ouercome so that we hope and trust in him It followeth moreouer Verse 72. That he might shewe mercy towards our fathers and remember his holy couenant Verse 73. That is the oth which he sware to our father Abraham that he would giue vs. He will deliuer vs not onely from all euill both of body and especially of soule but also from our enemies Satan and men as a Christian must be as it were ouerwhelmed with all euills together so also he shal be againe wholy deliuered from all euils And he sheweth that this grace and blessing was promised to their fathers Such is the maner of the Apostles also that they often times haue recourse to the old Testament as I haue sayd before that God spake and promised by the mouth of the Prophets c. euen as Zacharias doth in this place An obiectiō Some man may now say They are dead how therefore will he shew mercy vnto them Againe what neede is there to rehearse that he woulde shew mercy to the fathers when as it is declared in the Prophets But this is therefore done The aūswer that the truth of God may be shewed forth and may be also approued vnto vs that we shoulde not be ignorant that those thinges are not due to our merits In the first booke of Moses is mentioned how God promised to Abraham Gen. 22.18 that in his seede all the nations of the earth should be blessed That is that by Christ should come peace grace and blessing to all nations Which promise was differred so long a time that it appeared that it was in vaine and abolished So vnwise as it seemeth to the worlde doth God shewe him selfe in his matters as though all thinges went backward Notwithstanding howsoeuer it was delayed and seemed yet it is fulfilled and performed whatsoeuer was promised to Abraham and God hath not onely deliuered him from his enemies but hath bestowed vpon him all good thinges yea hath giuen him selfe vnto him and all that he hath And all this is therefore done for that as Zacharias here sayth this mercy and goodnes was before promised and confirmed by an oth vnto them which are long since dead when as we yet were not He is mercifull therefore and fauourable not because of our merits as though he did owe it vnto our righteousnes but of his onely grace fauour and mercy God both promised fulfilled his promise not moued through any workes or merits of men but of his meere grace and mercy These are horrible thundrings against our merits workes that we can not glory that we haue deliuered our selues from sinnes or that we haue deserued his goodnes and the preaching of the Gospell No it is not so Here is no place for boasting but this text sayth that thou O Lorde didst promise certaine thowsands of yeares before I was borne that thou wouldest doe it Who did then desire him that he would giue vs those thinges when he had determined with him selfe to giue them And vpon this promise the Prophets are bold and doe stay them selues for by it we attaine vnto true goodnes that the mouth of euery one may be stopped that he that wil glory may glory in the Lord. For thus the Lord may say that thou liuest in my kingdom that thou enioyest my goodnes grace it is not to be imputed to thee but vnto me I promised and determined with my selfe to fulfill my promises thou being ignorant thereof And here the mouth of euery one is stopped So at this day also none of vs vnto whom thankes be to God the Gospel hath shined can glory that we obtained it by our owne meanes labour endeuour or good conuersation For those which were counted the best workes and the most excellent studies are disallowed and ouerthrowne as to celebrate Masse to ioyne him selfe to this or that hypocriticall sect which they call an order c. These the Gospell condemneth and reiecteth and how can I attaine to the Gospell by that which it reiecteth Wherefore this standeth sure and certaine that all that we haue is of the meere grace and goodnes of God so that with his honour and praise we may confesse that we haue deserued farre otherwise namely hell fire if besides this he bestoweth any thing vpon vs it is the gift of his grace and goodnes And this is that which Zacharias sayth that is was foretold by the Prophets and both promised and confirmed by an oth to the fathers Gen. 22.16 that he would performe
mine ovvne vvill but his vvill vvhich hath sent me Yea he obeyed his father euen vnto death and submitted him selfe wholy to his will We imitating this example which is written for our singular consolation ought to submit our will to God and his Christ and to rest confidently vpon him He knoweth howe to bringe the matter notably well to passe as it is sayd Psal 37. Commit thy vvay vnto God and put thy trust in him and he shall bringe it to passe And a litle after Hold thee still in God and suffer him to vvorke vvith thee Such sentences ought to prouoke vs patiently to suffer the will of God in vs whether sweete thinges or sowre commodities or discommodities come vnto vs for he knoweth with what temperature to lay them vpon vs. Blessed is he that beleueth these thinges from his hart Who being such a one can be troubled with sorow Such a man howsoeuer he be hādled whether he be burned or drowned cast into prison or otherwise grieuously delt with he taketh all in good part For he knoweth that these thinges shall turne to his commoditie After this sort doe we also offer golde with the wise men when we take away rule from our owne will and do suffer Christ to worke in vs accordinge to his will pleasure Wherefore they are hypocrites which knowe not to suffer the will of God but howsoeuer he dealeth with them haue alwayes whereof they doe complayne They forsooth suppose that whatsoeuer they thinke it shall haue successe according to their thinking If it fall out otherwise they are angrie they do not patiently suffer persecution and contempt they murmure they finde fault and vexe when those thinges happen no otherwise then horses being stirred vp with furie or rage So therfore by resisting they staye the kingdome of Christ from them and depriue Christ of gold which notwithstanding they ought to offer and present vnto him that is they them selues will beare rule doe not vouchsafe to acknowledge Christ for their king and Lord. Frankincēse what it signified and when we offer the same vnto Christ By frankincense they resembled diuine honour which we thē offer vnto him when we confesse that whatsoeuer we haue we must acknowledge it to haue come from God and that we haue it freely and without any merit of ours Wherefore all these thinges are to be ascribed vnto him as to the true Lord neither must we glorie one whitte in the good thinges receiued but his glorie is to be sought in them And if he take them from vs againe we ought to suffer him with quiet mindes and to blesse him with the beloued Iob in these wordes Iob. 1.21 Naked came I out of my mothers wombe and naked shal I returne thither again the Lorde gaue and the Lorde hath taken away blessed be the name of the Lord. And so we ought to suffer all misfortunes and aduersities as if God him selfe did cast them vppon our necke so that none shall be able to offende vs vnles he take away Christ from vs. Not so muche as a heare of our heades shal perish as Christ sayth to his Disciples Luke 21. Wherefore whatsoeuer shal molest vs what aduersity soeuer shal come vnto vs we ought neuer to seeke any other God we ought no where to seeke any other helpe and comfort then of Christ alone This is he which is made vnto vs of God the father wisedom righteousnes sanctification and redemption Then onely we offer vnto Christ that right frankincense of Arabia when we flie vnto him alone in our calamities afflictions and anguishes But they that seeke after straunge helpes and comforts as of Sorcerers Witches and such like they doe not offer frankincense vnto Christ but stinking brimstone wherein they shall be burned for euer for that they haue not beleued and trusted in Christ Myrrhe what it signified By myrrhe they signified a mortall man for with myrrhe dead bodies were anointed that for certaine yeares they should not putrifie Now myrrhe is a stronge and bitter iuice which distilleth from the trees of Arabia like vnto gumme or as with vs rosen issueth out of the pine tree the firre tree c. But then we offer myrrhe vnto Christ When we offer myrrhe vnto Christ when we firmely beleeue that he by his death hath ouercome sinne Satan and hell And this is a speciall faith If we doe but a litle dout here it is not well with vs. But if I beleue from my hart that death sinne the deuill and hell are swallowed vp in and by the death of Christ I shall not be afraid of them all I shall easily be preserued from rottennes which death bringeth when I haue myrrhe that is the death of my Lord Christ in my body and soule this will not suffer me to perish So stronge and valiant a thing is faith vnto which euen all thinges are possible as Christ sayth Mar. 9. Here must we learne daily with our Lord Christ to bring vnder our old Adam and to mortifie his concupiscences by the crosse and tentations not that crosse which we doe chose but which Christ layeth on vs let vs beare it patiently and with a willing mind that so our body may be subdued and made subiect to the spirit that being so buried with Christ through baptisme we may be raysed vp againe with him and he alone may reigne and liue in vs. Hereunto vehemēt sighing is required which the holy Ghost doth make in vs for our sake as Paule sayth Rom. 8. that Christ will helpe vs to keepe vnder this vnruly and obstinate flesh that it presume not too licentiously thrust the noble soule into the myre This our baptisme doth signifie to wit no other thing then that that olde and stinking Adam be mortified and buried which we alwayes ought to reuolue in our minde seeing that as long as we liue here sinnes doe remayne in vs. Wherefore alwayes some thing must be repayred in vs without all intermission through the cogitation of baptisme as it were in a house decayed through oldnes euen vntill such time as we depart this life Whereof S. Paule entreateth in very goodly wordes Rom. 6. which are diligently to be marked of vs now he sayth thus Knovv ye not that all vve vvhich haue bene baptized into Iesus Christ haue bene baptized into his death VVe are buried then with him by baptisme into his death that like as Christ vvas raised vp from the dead to the glorie of the Father so vve also shoulde vvalke in nevvnes of life For if vve be planted vvith him to the similitude of his death euen so shall vve be to the similitude of his resurrection knovving this that our old man is crucified vvith him that the bodie of sinne might be destroyed that henceforth vve should not serue sinne For he that is dead is freed from sinne VVherefore if we be dead with Christ we beleue that we shal liue also with him knovving
wherunto it is yet also prone and inclined and setteth it selfe against these words the words againe are against it For because Christ is here declared the only sonne of God it is mightely ouerthrowne whatsoeuer maketh it selfe god But who be they that make them selues god surely Satan and man which please them selues and loue them selues they seeke not after God but striue to attaine vnto this that they also may become gods But what will God say vnto these Truly a certaine contrary thinge to that which he sayde vnto Christ Christ is my beloued sonne in whom I am well pleased seeing that he glorifieth not him selfe and maketh not him selfe God although he be God But ye are wretches in whome I allowe nothing seeing that ye glorifie your selues and make your selues gods albeit ye be creatures and men and not God So this sentēce giuen of Christ doth humble the whole world doth shew them to be all voyd of diuinitie and ascribeth it to Christ and that all for our commoditie if we will and do admit this sentence or to our condemnation if we will not and do contemne this sentence so that I may say at once without Christ there is no fauour nor any beloued sonne but very wrath and sore displeasure of God Certaine sentences out of the Scripture concerning Christ vvhereby is declared that through him vve are loued of the Father and vvithout him are refused Ioh. 1.16.17 Of his fulnes to wit Christes haue all we receiued and grace for grace For the law was giuen by Moses but grace and truth came by Iesus Christ Ioh. 3.13 No man ascendeth vppe to heauen but he that hath descended from heauen euen the Sonne of man which is in heauen Ioh. 3.16.17.18 God so loued the world that he hath giuen his only begottē sonne that whosoeuer beleueth in him should not perish but haue euerlasting life For God sent not his sonne into the world that he should condemne the world but that the world through him might be saued He that beleueth in him is not condemned but he that beleeueth not is condemned already because he hath not beleued in the name of that onely begotten Sonne of God Ioh. 3.35.36 The Father loueth the Sonne and hath giuen all thinges into his hande He that beleeueth in the Sonne hath euerlasting life he that obeyeth not the Sonne shall not see life but the wrath of God abideth on him Ioh. 6.40 This is the will of him that sent me that euery man which seeth the Sonne beleueth in him should haue euerlasting life and I will rayse him vp at the last day Ioh. 7.37.38 Now in the last great day of the feast Iesus stoode cried saying If any man thirst let him come vnto me and drinke He that beleueth in me as sayth the Scripture out of his belly shall flow riuers of water of life Tit. 3.4.5.6.7 But when that bountifulnes and that loue of God our Sauiour toward man appeared not by the workes of righteousnes which we had done but according to his mercy he saued vs by the washing of the new birth and the renuing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life Many other such sentences there be especially out of the Epistles of Paule which euery one may gather by him selfe A SERMON OF D. MARTIN LVTHER OF THE GENEALOGIE OR PEDEGREE OF CHRIST Matth. 1. Verse 1. THis is the booke of the generation of Iesus Christ the sonne of Dauid the sonne of Abraham 2. Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and his brethren 3. Iudas begat Phares and Zara of Thamar Phares begat Esrom Esrom begat Aram. 4. Aram begat Aminadab Aminadab begat Naasson Naasson begat Salmon 5. Salmon begat Booz of Rachab Booz begat Obed of Ruth Obed begat Iesse 6. Iesse begat Dauid the king Dauid the king begat Salomon of her that was the wife of Vrias 7. Salomon begat Roboam Roboam begat Abia Abia begat Asa 8. Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Hozias 9. Hozias begat Ioatham Ioatham begat Achaz Achaz begat Ezekias 10. Ezekias begat Manasses Manasses begat Amon Amon begat Iosias 11. Iosias begat Iechonias and his brethren about the time they were caried away to Babylon 12. And after they were brought to Babylon Iechonias begat Salathiel Salathiel begat Zorobabel 13. Zorobabel begat Abiud Abiud begat Eliacim Eliacim begat Azor. 14. Azor begat Sadoc Sadoc begat Achim Achim begat Eliud 15. Eliud begat Eleazar Eleazar begat Matthan Matthan begat Iacob 16. Iacob begat Ioseph the husband of Marie of whom was borne Iesus that is called Christ The summe of this text 1 MAtthew beginneth his booke with a title or inscription by which the beleuer is prouoked with greater pleasure to heare and reade it For he sayth thus much in effect Whom the Law and Prophets haue hetherto promised preached Iesus that is a Sauiour and Christ that is an eternall king that he according to the promise of God should springe and come of the seede of Abraham and Dauid euen him doe I describe in this booke to wit that he is now borne and made man and already come into the world This I handle through this whole booke 2 Three lines or degrees are here rehearsed In the first is contained the stocke of the fathers in the second of the kings in the third is contained the decaying stocke of Dauid after the decay whereof it behoued that Christ should come For so the goodnes of God is wont to doe when all thinges seeme euen past hope and recouerie then at the last he commeth 3 Matthew omitteth one in his rehearsall but that maketh no matter seeing that he obserueth this one thing that he counteth by the right line from Dauid by Salomon to Ioseph the husband of Marie Luke counteth otherwise and vseth an other order The exposition of the text WHen Adam our first father hauing fallen by a notable offence was gilty of death with all his children as well in body as in soule it was notwithstanding promised vnto him although obscurely that both he and his posteritie should be deliuered in those wordes which God spake to the Serpent Gen. 3.15 I will put enmitie betwene thee and the woman betwene thy seede her seede and it shall treade downe thy head Of these wordes Adam tooke comfort that a woman should come by whose frute such guile and sutteltie of the Serpent shoulde be againe amended and Adam redeemed This comfort did vphold Adam with his posteritie vntill Noe. For then the promise was renued whē God made a couenant with the sonnes of Noe and set the rainebowe for a signe of the couenant whereby men might conceiue a trust and confidence that God is yet fauorable vnto them and doth not purpose their destruction whereby mankinde was againe vpheld and comforted euen vntill
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
which are in the world but rather all sortes of men that we haue regard to be of a patient mind as wel toward enemies as friendes as well toward seruaunts as Maisters small as great poore as rich straungers as them at home toward them that we know not as toward them with whom we are familiar For there are some which behaue them selues very gentlely and patiently toward straungers but toward them that are in the house with them or with whome they alwayes keepe company there are none more obstinate or froward then they And how many are there The most part are ready to make their patient mind known to the rich and their friendes but not to the poore and their enemies which at great and rich mens handes take all thinges in good part interpret euery thinge at the best and most gently beare whatsoeuer they say or doe but toward the poore and abiects they shewe no gentlenes or meekenes neither take any thinge of them in good part So we are all ready to doe for our children parents friends kinsmen and most fauourably interprete and willingly beare whatsoeuer they haue committed Howe often doe we euen prayse the manifest vices of our friend or at the least winke at them and apply our selues most fitly vnto them but to our enemies aduersaries we impart none of this fauour in them we can find nothing that is good nothing that is to be borne nothing that can be interpreted in the better part but we disprayse euery thing take it at the worst Against such parted and vnperfect patient mindes Paule here speaketh saying Let your patient mind be knowne vnto all men he wil haue our patient mind and right Christian meekenes to be perfect and entire toward all whether they be enemies or friendes he will haue vs suffer and take in good part all things of all men without all respect either of persons or deserts And such without dout will our patient mind be if it be true and not counterfet no otherwise then gold remaineth gold whether a godly or vngodly man possesse it and the siluer which Iudas who betrayed the Lorde had was not turned into ashes but remayned that which it was as truely all the good creatures of God whosoeuer haue them doe continue toward all thinges that which they are So a patient mind which is syncere comming of the spirit continueth like it selfe whether it light vpon enemies or friends poore men or rich But our nature which is full of deceit plainly corrupt doth so behaue it selfe as if that which is gold in the hande of Peter were turned into a cole in the hande of Iudas and it is wont to be patient and plyant toward riche men great personages straungers freinds and not toward euerie one wherefore it is false vaine lying hypocriticall and nothing but deceit and mockerie before God Hereof now learne how vnpossible sound and entire that is spirituall meeknes and a patient minde is vnto nature and how few there be which marke this euell by reason of that deceitfull meekenes and patient minde though in outward shew verie goodly which they shew vnto certaine thinking that they do well and iustly in that they are more hard and impatient toward some For so their defiled and filthie nature teacheth them by her goodly reason which alwayes iudgeth and doeth against the spirit and those thinges that are of the spirit because as Paul sayth Rom. 8 They that are after the flesh sauour the thinges of the flesh But to conclude it is manifest that the Apostle hath comprehended in these few wordes the whole life worthy of a Christian which he ought to leade toward his neighbour For he that is of a patient minde pliant and meeke in deede studieth to deserue well of all men as well concerning the body as concerning the soule as well in deede as in wordes and doth also beare with a most patient minde the offences and malice of others Where such a minde is there is also loue ioye peace long suffering gentlenes goodnes what soeuer is the frute of the spirit Gal. 5. But here flesh murmureth If we should endeuour to be so meeke and patient saith the flesh that we should take all things in good part of all men it would come to passe that no mā should be able to keepe a peece of breade safely in peace for the vniust which would abuse our meekenes patiēt mind they would take away all things yea they would not suffer vs to liue Marke how comfortably aboundātly the Apostle doth satisfie this distrusting foolish cogitation euen from this place vnto the ende of this text The Lord is at hand As though he said We must make our patient mynde knowen vnto all without feare least any abuse it to our hurt hinderance if there were no Lord or no God one might feare when by his meekenes and patient minde he compteth all thinges alike and taketh all thinges in good part that that would be damage and hurt vnto him but now there not onely is a Lord which gouerneth all things most iustly but he is also at hand he can not forget or forsake thee be thou onely of a patient minde and gentle toward all let him haue the care of thee nourish and preserue thee He hath giuen Christ the eternall good how should not he also giue thinges necessarie for the belly He hath farre more then can be taken away from thee and thou forasmuch as thou hast Christ hast much more then the whole world Hereunto pertaineth that which is saide Psal 55 Cast thy burden vpon the Lord and he shall nourish thee And 1. Pet. 5 Cast all your care on him for he careth for you And Christ sayth Matth. 6 Behold the foules of the aier and lilies of the field c. all which agree with the present consolation of the Apostle and haue the same meaning which these wordes here haue The Lord is at hand Christians must not be carefull but must cast their care on God who careth for them Be nothing carefull That is take no care at all for your selues let God care for you whoe knoweth and is able to do it whom ye haue now knowne that he is good and gracious The heathen haue not without a cause care of this present life inasmuch as they are ignorant and do not beleeue that they haue a God who hath care of all as Christ Matth. 6. said Be not carefull for your life what ye shall eat or what ye shall drinke nor yet for your body what ye shall put on for after all these thinges seeke the Gentiles but your heauenly Father knoweth that ye haue neede of all these thinges Wherefore let the whole world take from thee and do thee iniurie thou shalt alwayes haue sufficient and it can not be that thou shouldest perish with any aduersitie vnles they haue first taken from thee thy God but who
But this tentation doth not easily happen in these outward thinges as are bread apparell houses c. Thou mayst finde in deed some rash heads which for no cause do put their life goods good name in great daunger as they doe which goe on warfare of their owne accord which leape rashly into most deepe waters or goe voluntarily into other no small daungers Of whom Iesus the sonne of Syrach sayth Eccle. 3.27 He that loueth perill shall perish in it Whereof the Germanes haue a prouerbe Selfe do self haue what euery one followeth that he commeth vnto So is it almost vsuall that none are oftner drowned then they that are most exercised in swimming and none fal more perilously then they which vse to attempt hie matters We are seldō brought to tēpt God by not taking the vse of outward things which he hath giuen vs. But he shall be hardly founde which hauing a false and ouermuch confidence in God attempteth any such thing or vseth not the thinges present as bread apparell house and such like loking with perill while God prouide otherwise for him by miracle We read of a certaine Heremite who because he had vowed to take bread of no men brought him selfe into perill by hunger and so perished and vndoutedly went strait vnto hell because of that false faith and tempting of God which he learned no other where but of that deuill so that his madnes was altogither like that whereunto Satan here persuadeth Christ to wit that he shoulde cast him selfe downe from a pinnacle of the temple Howbeit thou shalt finde very few which doe follow this Heremite and doe differre to enioy corporall thinges present for that they hope that God will giue them other from heauen But in spirituall things which concerne the nourishment We are easily and often by the tentation of Satan brought to refuse the true spiritual foode of our soules and to seeke other contrary to the will and word of God not of the body but of the soule this tentation is wont to be both mighty and often In these God hath appoynted a certayne maner wherby the soule may be fedde nourished and strengthened both most commodiously and also most blessedly so that no good thing at all can be wanting vnto it This nourishment this strength this saluation is Christ our Sauiour in whom the Father hath most abundantly offered and giuen all good thinges But there are very few which desire him the moste parte seeke some other where whereby their soules may liue obtaine saluation Such are all they which seeke saluation by their works These are they whom Satan hauing sette on a pinnacle of the temple biddeth them cast them selues downe and they obey him They descende where as is no way that is they beleeue and trust in God yet so as they trust also in their owne works in which is no place at all for faith and trust no way or path vnto God wherefore throwing them selues downe headlong they breake their necke falling into vtter desperation Now Satan persuadeth miserable men vnto this madnes as also he persuaded Christ to cast him selfe downe from a pinnacle of the temple by places of Scripture peruerted and misapplied wherein workes are commaunded whereby he maketh them beleeue that the Angells shall keepe them that is that they shall be approued of God when as in deede they can by nothing so offend him as by that madde trust and confidence in workes For they acknowledge not that the Scripture doth no where require works without faith or that it doth euery where require a sound liuely faith from which works proceede We haue at large declared who are such namely incredulous hypocrites which are giuen to workes without faith which falsely boast of the name of Christians chalenging to them selues to be chiefe in the flock of Christ For this tentation must be in the holy citie Now these two tentations and the causes of them doe greatly differ In the former the cause why men doe not beleeue is neede and hunger for they are thereby moued to distrust God and despeire of his goodnes In the latter the cause why they doe not beleeue is ouermuch abundance for that miserable men are full of most plentifull and abundant treasure so that they loath it coueting to haue some other speciall thinge whereby they may procure the saluation of their soules So our case standeth ill in both respects If we haue nothinge we despeire and distrust God If we haue plentie of thinges we loath them and require other being then also voyde of faith Concerning the first we flie and hate scarsitie and seeke plentie concerning the latter we seeke scarsitie and flie plentie Howsoeuer God dealeth with vs we are not content our incredulitie is a bottomles pit of malice and vngodlines Againe the deuil tooke him vp into an exceeding high moūtaine Tentation by vaine glory pleasures and delights of the world Here he tempteth with vaine glorie power of the world as by the wordes of the deuil doth plainly appeare who shewing Christ the kingdoms of the world offered them to him if he would worship him By this tentation they are ouercome which reuolt from faith that they may enioy glorie and power here or at least doe so temper their faith that they lose not these thinges In the number of these are all heretikes and troublers of the Church which do therfore either leaue or oppugne the sinceritie of faith that being exempted out of the common number they may be extolled on hie So we may place this tentation on the right hand as the first assaileth vs on the left For as the first tentation is of aduersitie whereby we are moued to indignation impatiencie diffidence so this third tentation is of prosperitie whereby we are prouoked to delights glory pleasures and whatsoeuer is excellent and delectable in the world The second tentation is altogither spirituall whereby Satan by deceit and meruelous secret suttlery goeth about to withdraw man from faith For whom he can not ouercome with pouertie scarsitie necessitie misery them he tēpteth with riches fauour glorie delights power c so he assayleth vs on either side yea when he preuaileth by neither way he goeth about as Peter saith attēpteth all meanes that whom he can ouercome neither by aduersitie that is by the first tentation nor by prosperitie that is by the thirde tentation he may ouercome either by errour blindnes or false vnderstanding of the Scripture that is by the second tentation which is spirituall and therefore most hurtfull By which if he preuaile against any they are also ouercome both on the left side and on the right For whether they suffer such pouertie or enioy plenty of thinges whether they contend or yeelde vnto all thinges both is nothing while they are in errour either patience in aduersitie or constancie in prosperitie can be of no importance For in both euen heretikes
fayth And this is the cause why Christ is of all the Euangelistes set forth to be so louing and gentle for although the doings and workes described of them doe oftentimes varie neuertheles the simplicitie of fayth remayneth alwayes alike Moreouer this text doeth so liuely set forth Christ vnto vs in his colours that it may be manifest and well knowen vnto euerie one of vs what we ought to promise our selues concerning him to wit that he is mercifull bountifull gentle who succoureth all that flie vnto him for helpe And such ought to be the image of fayth By the Lawe we are terrified and cast downe but by the Gospell we are comforted raised vp For the Scripture setteth before vs a double image one of feare which representeth to our eyes the horrible wrath of God before which no man is able to stand but rather we are all enforced to be cast downe in minde when we see it vnles we be strengthned by fayth Howbeit against this is sette the other image namely of grace which fayth doeth attentiuely behold and taketh from hence principles of comfort and conceiueth trust and confidence in the fauour of God hauing this hope that man can not promise to him selfe from God so manye good thinges but that he hath infinite moe treasures in a readines for him Ye haue now oftētimes heard The temporall and outwarde blessings of God ought to be as meanes to make vs hope and trust in him that he will also bestow vpon vs spirituall and eternal good thinges that there are two sorts of good thinges spirituall and corporall The Gospell by these temporall and corporall good thinges teacheth vs the faith of children and they are vnto the weake as a certaine meane or helpe whereby they may learne the goodnes of God how bountifull he is in bestowing his riches vpon vs and that we ought in spirituall thinges also to place all our hope and trust in him For if we be now instructed by the Gospell that God will giue foode to our bellie we may thereupon account with our selues that he will nourish cloath our soules with spirituall good thinges If I can not commit my body vnto him that he may feede it much lesse can I commit my soule vnto him that he may alwayes preserue it Or if I can not be brought to beleeue that a crowne of golde shal be giuen vnto me of him how I pray you shall I hope for tenne of crownes of golde of him from whom I dare not promise to my selfe so much as a peece of bread truly much lesse shall I be perswaded to beleeue that he will giue a fearme vnto me or his whole inheritaunce Now he that is not able to atteine vnto this tender and as it were as yet sucking faith to him surely it is verie hard to beleeue that God will pardon his synnes or preserue his soule for euer Forasmuch as we are perswaded that the soule is by infinite degrees to be preferred before the bellie toward which notwithstanding he is touched with compassion as this our present text teacheth Wherefore Saint Peter hath righly admonished 1. Pet. 2. Beloued brethren as new borne babes desire that sincere milke of the word that ye may grovv thereby For it is not enough that the infant being put to the teate doe sucke but he must also wax greater and gather strength that he may accustome himselfe to feede on breade and stronger meate Now to eate milke is to tast of the fauour and grace of God which is then tasted of when a triall thereof is had in our life For although I should preach an hundred yeares of the bountifulnes fauour liberalitie and gentlenes of God toward vs it would profit me nothing vnlesse I haue a triall and taste of those commodities neither could I learne rightly to trust in God thereby Hereof also thou mayst coniecture how rare a Christian man is There are many which say that they commit their bellie to God but that sticketh onely in the tounge and lippes when as rather it ought to perce to the heart Let vs nowe consider an example teaching vs the qualitie and nature of faith The qualitie and nature of faith The Apostle Heb. 11. hath written thus Faith is the ground of thinges which are hoped for and the euidence of thinges which are not seene which is thus much in effect faith is the foundation whereby I looke for that good thinge which is neither seene with the eyes nor heard with the eares but which I must onely hope for Euen as in our present text it plainly appeareth wherein we reade that there were about foure thousand men who togither with their wiues and children had now suffred hunger three dayes was not this a notable kynde of fasting yet were not famished with hunger being farre from their houses and destitute of those necessaries whereby the bodie is susteined Now Paule sayth that faith is a thinge whereby a man hopeth for those thinges which appeare not to the eyes Such a fayth had this multitude which although they see no meate neuertheles they trust in God that he will feede them What doeth Christ here he is moued with compassion he demaundeth of the disciples with what vittailes or with what thinge their hunger may be taken away To whom his disciples aunswere whence can a man satisfie such a multitude here in the wildernes Here ye see how mans reason and fayth agree togither that the wiser reason is so much lesse can it submit it selfe to the workes of God For this cause therefore did he aske his disciples that euerie one of them might trie their owne reason and learne how much the capacitie of man and faith do differ one from an other Here it appeareth vnto vs how reason is blynde and how Reason must giue place to faith when faith commeth it ought to giue place Whereof let this be as an example If I were a maried man hauing a wife and a companie of children and had nothing wherewith to nourish them neither would any man giue me any thinge yet should it be my dutie to beleeue and hope that God will prouide for me But when as I see my hope to be in vaine and that I am not succoured by and by with nourishment and cloathing then if I be faithles I yeeld vnto desperation and goe and purpose an other thinge with my selfe I applie my mynde to vnhonest trades that I may get somewhat thereby as theft deceit and other such practizes and by all meanes that I am able I passe through the stormes of aduersitie See what filthie incredulitie bringeth vnto man But if I be endued with faith I shut mine eyes and say Most gentle father I am thy creature and thy worke it can not be denied but thou hast created me I will put all my trust in thee which hast greater care of my welfare then I my selfe Thou wilt well nourish feede cloath and
all Germanie will fall togither vpon an heape which alas in part of the communaltie hath already had a lamētable beginning we haue lost a great multitude of people almost an hundred thousand men haue bene slaine onely betwene the feasts of Easter and Whitsontide It is a hard worke of God and I feare me the warre begon is not yet at an ende this is onely a forewarning and threatning wherby God would terrifie vs that we might diligently take heede to our selues it was nothing but the Foxes tayle if he come againe with his whippe he will scourge vs more grieuously But we will behaue our selues as the Iewes behaued them selues vntill there shall be place for no succour nor helpe Now we might preuent it now were the time to knowe what shoulde be best for vs and to receiue the Gospell with peace for at this day grace is offered vnto vs whereby we may liue peaceably but we suffer day to passe after day yeare after yeare applying our selues lesse to the Gospel then before No man doth now pray vnto God for the increase of his word no man receiueth it in his hart If so be that the time shall passe no prayers shal any more helpe We wey not this matter in our hart we thinke our selues safe we do not throughly perceiue the great miserie already come to passe neither doe we consider in our minds how miserably God punisheth vs with false prophets and sects which he on euery side sendeth vnto vs which preach so securely as if they had wholy receiued into their breast the spirit the comforter Those which we counted best of all doe goe away bring men into such a perplexity that they almost know not either what is to be done or not to be done But this is onely the beginning albeit sufficient horrible and cruell For there can not be greater affliction and miserie then if the Lord send amongst vs sects and false prophets which are so rash and bold that it is greatly to be lamented Notwithstanding the time of grace is nowe present Christ hath bene sent downe into the world hath bene borne man hath serued vs died for vs is risen againe from the dead hath sent vnto vs the spirit the comforter hath giuen vnto vs his word hath opened heauen so wide that al good things may be obtained of vs moreouer hath giuen vnto vs rich promises whereby he promiseth that he wil preserue vs both in this short and fraile time and in the eternal times in this life and in the life to come most plentifully pouring forth his grace vpon vs. God will not suffer the contempt of his grace and word to be vnpunished Wherefore the time of grace is now before our dores but we despise neglect it which God neither will neither can pardon For when as we contemne his word he threatneth punishmēt and will at the last punish vs although he should deferre it euen an hundred yeares but he will not deferre it so long And the more purely that the word is preached so much greater shal the punishment be But I feare greatly lest this punishment require the subuersion of all Germanie God graunt that in this thing I be a false prophet but I feare exceedingly that it wil come to passe God can not leaue this wickednes vnreuenged neither will he deferre long for the Gospell is so aboundantly preached that it was not so manifest euen in the Apostles time as it is at this day thankes be to Christ therefore Wherefore I feare much lest that all Germanie be spoyled yea and quite destroyed vnlesse we otherwise apply our selues to this matter We which haue long heard the Gospell ought to pray God from the hart that he would giue vs longer peace The Princes goe about to bring all thinges to passe by the sword whereby they goe too rashly and rigourously to worke Wherefore it is exceeding needefull that we should pray vnto God that his Gospell may spred farther abroad through Germanie euen vnto them which haue not yet heard it For if punishment come sodainly vpon vs our case shall be miserable then many soules shall be in daunger to be lost before the worde shall come vnto them I woulde wish therefore that we woulde not so cruelly despise the Gospell that precious treasure not onely for our owne sake but also for their sakes which are as yet to heare it A scourge is a litle begon God graunt that it may so stay that neither the Princes nor the communaltie be stirred vp to greater rage and furie For if that ciuill warre shoulde begin againe it were to be feared that it would haue none ende We doe like as the Iewes did who had a greater care of the belly then of God hauing more regard how to fill the belly then that they might be saued wherefore they lost both and that worthely For forasmuch as they would not receiue life God sent vnto them death so they lost both body and soule They pretended the same cause that we do We would willingly in deede embrace the Gospell if there were no daunger of body and goods wife children If we shall beleeue him sayd the Iewes the Romanes wil come and take away both our place and the nation which neuertheles came vnto them for that which the wicked man feareth falleth vpon him This was a lette and hinderance to the Iewes that they would not beleeue the wordes of God neither haue regard to the rich and large promises that he had made vnto them So also doe we we regard not the mighty and comfortable promises which Christ hath made vnto vs as where he sayth He shall receiue an hundreth fold more Matth. 19.29 and shal inherit euerlasting life Leaue thy wife and children I will preserue them I will restore them so as thou goest to work boldly in my name Thinkest thou that I can not build thee other houses countest thou me so simple who will giue vnto thee heauen wilt thou not put thy self in daunger for my sake if thy goods be taken from thee it is wel with thee heauen and earth are mine I will recompence thee aboundantly These and such like sayings we passe ouer yea and also contemne hauing diligent consideration only what we haue layd vp in our chest and that our purse may be full neither doe we see that euen that which we haue God hath giuen vnto vs will as yet giue vs more if we beleeue and trust in him neither doe we marke if that we lose God we shall lose the belly also The faithful refuse not to suffer perill and trouble for God his sake Howbeit they that beleeue in God doe not auoide perill if it come for his sake but commit all things to his diuine power that he may order them according to his will and thus they thinke The Lord hath giuen me both a house and the furniture thereof wife children c. I haue not obtained
that great holy man notwithstāding continueth still in the same mynde and supposeth that he shall receiue great honour singular praise because of his precious life thinking that he had fulfilled the commaundement whereupon also he looketh for a ioyfull aunswere that the Lord should say Good maister your maistership hath done all thinges But Christ aunswereth him Do this Which in deede is as much to say as Thou art altogether a naughtie felowe thou hast neuer in all thy life fulfilled so much as one letter thereof so shewing vnto him how euell and naughtie he was Like vnto this Lawyer are all they which do most grieuously offend against the first commaundement and thinke that God is to be loued no more then the wordes sound for and that thereby it is fulfilled the commaundement therefore remaineth in their mouth and doth as it were flote aboue the heart and pearseth it not How God must be loued of vs. but I must go much farther then so I must loue God so that I can be content to forsake all creatures for his sake and if it shall seeme good vnto him my body and life I must loue him aboue all things for he is ielous and can not suffer that any thing be loued aboue him but vnder him he permitteth vs to loue any thinge Euen as the husband can suffer that his wife loue her maydes the house houshold thinges cattel and such like howbeit he suffereth her not to loue any with that loue wherewith she is bound vnto him but himselfe yea he will haue her leaue all such thinges for his sake Againe the wife requireth the same of her husband After the same sort God can suffer that we loue his creatures yea therefore they are created are good The sunne is a goodly creature gold and siluer and whatsoeuer by nature is faire procureth vs to loue it which maketh it deare vnto vs neither is God offended thereat But that I should cleaue vnto the creature and loue it equally with him that neither will he neither can he suffer yea he will haue me both to deny and forsake all these thinges when he requireth it of me and will haue me content although I neuer see the sunne money riches c The loue of creatures must be farre inferiour to the loue which we must beare toward him As he is the soueraigne good so will he also be chiefly loued before all other good thinges If he will not suffer that I shal loue any thing equally with him much lesse will he suffer that I shall loue any thing aboue him Thou seest now as I thinke what it is to loue God with all the heart with all the soule with all the mynde What it is to loue God with all the heart To loue God with all the heart is to loue God aboue all creatures that is although creatures be verie amiable and deare vnto me and I take great delight in them yet must I so loue them that I do contemne and forsake them when my God and Lord requireth that of me To loue God with all the soule What it is to loue God with all the soule is to bestow our whole life body at his pleasure as if the loue of creatures or any tentation assaile thee or would ouercome thee thou mayst say I will rather part from all these then I will forsake my God whether he cast me of either kill me either drowne me or whatsoeuer through his permission shall come vnto me I had rather leaue all thinges then him I will depend on that my Lord rather then vpon all creatures or vpon any other thing whatsoeuer it be Whatsoeuer I haue and am I will bestow but him will I not forsake The soule in the Scriptures signifieth the life of the body whatsoeuer is done by the fiue senses as to eate to drinke to sleepe to wake to see to heare to smell to taste and whatsoeuer the soule worketh by the bodye To loue God with all the strength To loue God with all the strength is for Gods cause to renounce all the members and limmes of the body so that one will offer to perill whatsoeuer he is able in his flesh and body before he will commit that which is against God To loue God with all the minde To loue God with all the mynde is to enterprise nothing but that which many please God whereby he vnderstādeth the thought which is in man that that also be referred to God and to all thinges that be acceptable vnto him Thou perceiuest now what this commaundement of God containeth in it Thou shalt loue God Thou Thou sayth he and that wholy euen euerie part of thee not thy handes not thy mouth not thy knees alone They which do these thinges as it is said do truely fulfill it but no man liueth in the earth which doth so yea we do all otherwise Wherefore the law doth here make vs all sinners so that not so much as the least iote or point thereof is fulfilled of them that are most holy of all in the world For no man doth so cleaue with all his heart vnto God that he can leaue all thinges for his sake We alas are gone so farre that we can not suffer so much as a litle word nay we will not forgoe the value of a halpenie for Gods cause We are farre of from louing God as we ought How can it be that we should loue God when his will is not setled in our mynde If I loue God I can not but loue his will also Now if God send sicknes pouertie shame and ignominie it is his will whereat what do we we murmur we grudge our mynde is caried hither and thither we take it most vnpatiently and yet is this the least What would we do if we should leaue our body and life for God Christ his sake then would we shew our selues after an other sort But in the meane season we do like vnto this Pharise Lawyer we lead an honest life outwardly we worship God we serue him we fast we pray and behaue our selues in outward appearaunce iustly and holily But God doth not require that of vs but that we should bend our selues to do his will with pleasure and loue cheerefully louingly Wherefore whatsoeuer the Lord sayth here to the Lawyer he sayth it to all vs to wit that we haue yet done nothing but that all thinges do yet remaine to be done All men therefore are giltie of death and subiect to Satan All men are lyers vaine filthie and whatsoeuer they pretend it is nothing worth We are wise in our owne matters that we may scrape togither money and goods and we can speake most sweetely and fayrely before men and cūningly propound or set forth our matter What doth God care for these thinges He requireth of vs that we loue him with our whole heart which no mā liuing is able to performe whereupon of
this place is inferred that we are all synners but especially they whose life hath a goodly outward shew onely This is the former part of this text namely the preaching of the law Now followeth the other part which is the preaching of the Gospell which declareth how we may fulfill the lawe and from whence that fulfilling is to be taken which we shall learne of that Samaritane What doth the Lawyer moreouer after that the Lord had thus delt with him He saith the Euangelist willing to iustifie himselfe spake vnto the Lord asked him as followeth Who is then my neighbour He asketh not Who is my God As if he sayd I owe nothing vnto God neither do I want any thing before God yea it seemeth vnto me that I do neither owe any thing to any man neuertheles I would willingly know who is my neighbour The Lord aunswering him bringeth forth a most goodly similitude whereby he declareth that we are all neighbours one to an other as well he that giueth a benefit as he that receiueth and needeth one although by the text it seemeth to appeare that he onely is a neighbour which bestoweth a benefit vpon an other But the Scripture maketh here no difference sometime calling him our neighbour which bestoweth a benefit sometime him that receiueth a benefite By this similitude the Lord inferreth in these wordes Go and do thou likewise so that that Lawyer had offended not onely against God but also against man and wanted not onely loue towardes God but also loue towardes his neighbour vnto whom he had not done that good which he ought This wretched felow is brought into such a case that he is found wholy euell euē from the head to the feete How came it to passe that he being most skillfull of the Scripture could not beware of this So fell it out he led a pharisaicall hypocriticall and counterfaite life which had not regarde vnto his neigbour and to succour and helpe others but sought thereby onely glorie and honour before men and so looked by negligent dissolute liuing to come to heauen But ye haue heard verie often that a Christian life consisteth in this A Christian life that we deale with faith and the heart in thinges that pertaine vnto God but vse our life and workes towards our neighbour and that I must not looke while my neighbour seeketh a benefite and requireth some thing of me but according to my duty must preuent his asking of myne owne accord offer my liberalitie vnto him Now we will see what the parable containeth in it The Samaritane in this place is without all doute our Lord Iesus Christ who hath declared his loue toward God and men The loue of Christ toward God men Toward God in that he descended from heauen and was incarnate and so fulfilled the will of his father Toward men for that by and by after baptisme he beganne to preach to worke miracles to heale the sicke neither was there any worke that he did which did concerne himselfe onely but all his workes were directed to his neighbour being made our minister when as notwithstanding he is aboue all and equall to God but he did all these thinges for that he knew that they did please God and that it was the will of his father When he had ascended to the heighth of the commaundement that he loued God with all his heart he left and committed the life of his body and whatsoeuer he had to the pleasure and will of his father saying Father behold all thinges that I haue my life and soule are readie at thy will I leaue for thy sake the glorie and honour which I haue had among men yea and all thinges how good soeuer they be that the world may vnderstand how greatly I loue thee My father let for thy sake my wisedome be contemned that the worlde may count me for the foolishest of all Now make I my selfe most cōtemptible of all other who was before praised of the whole world Now am I as a most wicked theefe who before was liberall profitable and beneficial to the whole world My father I make no account of all these thinges that I may be found obedient to thy will This is that Samaritane who being desired by no prayers came fulfilled the law with his whole heart he alone hath fulfilled it which praise none can take from him he alone hath deserued it and to him onely it appertaineth But whereas he is touched with care of the woūded man hath compassion on him byndeth vp his woundes bringeth him with him into an Inne The wounded man the theeues that spoiled him prouideth for him that pertaineth vnto vs. The man which lieth half dead wounded beaten spoiled is Adam yea and all we The theeues which spoiled vs wounded vs and left vs halfe dead as yet a litle pāting are the Deuels The horse and his sitter do here fall downe we are not able to helpe our selues and if we should be left lying so we should die through great anguish and distres our woundes would become festred and our affliction miserable and exceeding great This excellent parable is set before our eyes liuely painting forth vnto vs what we are what is the strength of our reason and free will If that wretched man had gone about to helpe himselfe his case would haue bene made worse he would haue hurt himselfe he would haue opened his woundes with rubbing so would haue fallen into greater calamitie Againe if he had bin left lying it had bin all one So it commeth to passe when we are left to our selues our studies and endeuour surely are nothing howsoeuer we set vpon the matter Hitherto sundrie waies diuers meanes haue bin inuented whereby we might come vnto heauen and amend our life this man found out this an other that whereupon haue increased innumerable sortes of Orders letters of indulgences pilgrimages to saincts which did alwayes make that state of Christianitie worse This is the world which is painted forth in this wounded man he being wholy laden with synnes fainteth vnder so heauie a burden and is not able to helpe him selfe But the Samaritane who hath fulfilled the Lawe and is perfectly sound and whole commeth and doth more then either the Priest or Leuite he byndeth vp his woundes poureth in oyle and wine setteth him vpon his owne beast bringeth him with him vnto an Inne maketh prouision for him and when he should depart diligently commendeth him to the host and leaueth with him sufficient for expenses none of which either the Priest or Leuite did By the Priest the holy Fathers are signified The Priest Leuite which passed by the woūded mā which flourished before Moses The Leuite is a representation of the Priesthood of the old Testament Now all these could do nothing by their workes but passed by like vnto this Priest and Leuite Wherefore although I had all the good workes of
and works we are all saued as I haue nowe sufficiently declared This S. Paule hath very pithily comprehended euen in one sentence where 1. Cor. 1. he sayth thus Christ Iesus is made vnto vs of God wisedom and righteousnes and sanctification redemption that according as it is written he that reioyceth let him reioyce in the Lord. And Rom. 4. he sayth Iesus Christ was deliuered to death for our sinnes and is risen againe for our iustification In these two litle sentences are briefly comprised and ioyned togither whatsoeuer thinges we must looke for from Christ Howbeit all these thinges are enioyed by faith for he that is without faith to him they are vnpossible to be comprehended The preaching of Christ is coūted foolishnes of the vnbeleeuers but of the faithfull the power and wisedom of God yea they are counted foolishnes to reason to the world as Paul sayth 1. Cor 1 Christ vnto the Iewes is euen a stumbling block and vnto the Grecians foolishnes that is when Christ is preached that he is our righteousnes that saluation commeth vnto vs by him and that by him we are made the children of euerlasting life without our owne workes and righteousnes then those holy men and iustifiers of them selues are offended no otherwise then the Iewes Moreouer to the prudent and wise men of this world it seemeth foolishnes and a certaine ridiculous thing that a man being fastned to the crosse and put to death doth performe these thinges Whatsoeuer therefore is counted righteous holy wise and prudent in the eyes of the world it is offended and stumbleth at this Christ But saith Paul moreouer Vnto thē which are called both of the Iewes Grecians we preach Christ the power of God and the wisedom of God He sayth also Rom. 1. The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian For by it the righteousnes of God is reuealed from faith to faith as it is written Haba 2 The iust shall liue by faith Wherefore the Lord sayth very well to the Disciples of Iohn Blessed is he that shall not be offended in me So thou seest now plainly that this faith which we haue in Christ commeth by the preaching of the Gospell as Paule affirmeth Rom. 10 Faith is by hearing and hearing by the word of God Here here I say doth all the force consist by the word of God not by the worde of man The word of God doth these thinges not when we publish indulgences or preach of workes as hitherto alas it hath bene done to our exceeding losse as well in the good thinges of the body as of the soule We made no account of goods which we bestowed plentifully vnles we had afflicted our body with fastings chastisement pilgrimages and such like trifles In deede these thinges had bene to be graunted and borne if they had not with a false confidence in such doing so miserably and lamentably led vs away seduced vs from a true faith confidence in God through Christ But praise be vnto God that we haue for the most parte perceiued such delusions For the world was so full of this miserie and preaching that it did almost ouerflow which surely came by the vengeance and wrath of God for that we contemned his word and followed mens fables yea our owne wittes and opinions Then we were in so great blindnes that we did almost without difference beleeue euery man what kind of worke soeuer he brought and gloriously set forth From these deceitfull follies our consciences are nowe deliuered and set free but no man doth so much as once giue thanks to God therefore If we shal be contempteously negligent a more grieuous miserie shall light vpon vs then this was Neither should that come vnto vs vndeseruedly forasmuch as we doe greatly procure these euills against our selues by our vnthankefulnes When as before we gaue with so great aboundance and plentye that by our liberalitie they were made almost Lordes of the world nowe hardly six or seuen poore men are maintained in a citie yea nowe the Minister of a Parish Church hath not sufficient wherewith to liue Howbeit doe not impute this peruerse kind of liuing to the Gospell as our aduersaries nowe impudently doe It is not meete that thou suffer thy poore neighbour by thee to neede Yea rather the whole Gospel doth specially vrge this that thou haue a care of thy neighbour and that thou be seruiceable toward him that thou help him both with thy counsell and substance euen as God hath holpen and instructed thee Such a one without dout he that is endued with true faith sheweth him selfe for he bursteth forth The faithful man exerciseth charitie toward his neighbour and behaueth him selfe so toward others as he hath tried God towardes him selfe and as he desireth to be done to him selfe if he were pressed with pouertie anguish and necessitie God needeth not our good workes our prayers fastings and buildings of temples founding of Masses doe displease him he requireth not our sacrifices but rather as Esay sayth hateth and abhorreth them He is content with this one thing that we acknowledge him for our God trust in him giue him thankes as he sayth Psal 50 Heare O my people I will speake I my selfe will testifie against thee O Israell for I am God euen thy God I will not reproue thee because of thy sacrifices or for thy burnt offerings because they were not alvvay before me I vvill take no bullocke out of thy house nor he goates out of thy foldes For all the beasts of the forest are mine and so are the cattels vpon a thousand hils I knovv all the soules vpon the mountaines and the vvild beasts of the field are in my sight If I be hungrie I vvill not tell thee for the vvhole vvorlde is myne and all that is therein Thinkest thou that I vvill eate bulles flesh and drinke the blood of goates Offer vnto God thankes giuing and pay thy vovves vnto the most highest And call vpon me in the time of trouble so vvill I deliuer thee and thou shalt prayse me But God sendeth vs douneward with out works to our neighbours to the miserable afflicted them that be voyde of comfort It is our partes to helpe them to comfort them to teach and instruct them And whatsoeuer benefit we shall bestow vpon them that we shall bestow vpon God his Christ as he shall say in the last day Matth. 25.40 VVhatsoeuer ye haue done vnto one of the least of these my brethren he haue done it vnto me Thus ye now haue heard that we are iustified and made righteous by the workes of an other namely by the workes of Christ which we enioy onely by faith the same faith charitie doth naturally accompany whereby we doe so to our neighbour as we acknowledge that God hath done vnto vs. Hereof ye haue elsewhere
one that wil keepe his promise I am sure that he wil not deceiue me but wil deale faithfully euen then hast thou fallen from God and worshipped an idoll putting thy trust in a lyar Wherefore when thou hast any dealing with man thinke boldly If he deale faithfully it is well if he doe otherwise in the name of God let him goe I will commit all thinges to the will of God he shall prosperously bring them to passe Of such a false and vngodly confidence reposed in men How the worshipping of Saincts crept in amonge Christians that euill crept in among Christians namely the worshipping of Sainctes whereby the Christian Church that is the true congregation of the faithfull hath suffered exceeding great hurt and incomparable ruine For what other was the seruice and worshipping of Sainctes but a deuilish thing When as men vsed to reason after this sorte This man was very holy that which he taught he did whom we wil follow and doe the like Hierome Augustine Gregorie sayd this therefore is it true therefore will I beleeue it Frauncis Benedict Dominicke Bartholomewe liued thus they did this and that I will imitate their life and workes Moreouer Augustine was saued by this rule wherefore I also shall be saued by it Fy howe vnstable and miserable a thinge is this they are onely lyes and dreames of men there is not in one word mention made here of Christ and his word but they are onely the vaine inuentions and trifles of men I would vtterly breake the rule of Augustine if he therefore ordayned it thinking to be saued thereby So blind and without vnderstanding is reason that it receiueth the dotages vaine inuentions of men when as notwithstanding the worde of God onely is to be receiued in matters of saluation as if Herod Pilate Caiphas Hannas should preach the Gospell I ought to receiue it Againe if those that are counted holy should rise and preach lyes also rules habits shauings ceremonies and such like vaine inuentions of men I ought in no wise to receiue them for we must here haue respect not to the persons but to that which they preach Doost thou presume to be wiser then all the fathers saincts then all the Bishops and Princes of the whole worlde Thus may some man obiect against me Farre be that from me For I doe not contend to be wiser then they But this without controuersie is thus that whatsoeuer is wise great liberall mighty strong before the world doth seldom or neuer agree with the word of God For so it falleth out that they that are such doe for the most part persecute the Gospel and if they were not so great the Gospell should not so greatly shine forth and triumphe The Romane Emperours Hadrian Traian Diocletian were the most wise Cesars of all whose gouernment was so liked of that it was praysed of the whole world yet they persecuted the Gospell and could not abide the truth The same we find written of the Kings of the Iewes as of Achas and others which gouerned their kingdom very well yet despised the word of God and disobeyed his commaundements We in our time had neuer such Emperours or Princes as are comparable to them But it ought to be verified in these that God would by foolish preaching confound the wisedom of this worlde as Paule sayth 1. Cor. 1. All these thinges are shewed vnto vs in this text which we haue in hand which hath a simple and a sclender shewe and appearance of it selfe but yet containeth many thinges in it most worthy the noting Now how the Lord concluded with the Pharisees when they had shewed him the tribute money and had aunswered that it was Cesars image and superscription the Euangelist declareth saying Giue therefore to Cesar the things which are Cesars and giue vnto God those things which are Gods Although they had deserued no such thing of the Lorde The sword and office of the Magistrate confirmed by Christ neuertheles he teacheth them the right way And in these wordes he confirmeth the sword and office of the Magistrate they hoped that he would condemne resist him but he doth nothing lesse for he commendeth and prayseth him commaunding that they giue vnto him those thinges that are his Whereby he plainly will haue that there be Magistrates Princes and Rulers vnder whose gouernment we must liue Neither must we care whether they vse and exercise their rule and authoritie well or ill we must haue regard onely to their power and office for their power authoritie is good inasmuch as it is ordained instituted of God Neither is there any cause why thou shouldest find fault with power if at any time thou be oppressed by Princes and tyrannes for whereas they abuse the power giuen vnto them of God they shall surely be compelled to giue an account thereof The abuse of a thing doth not make that thing euill which is in it selfe good A chayne of golde is good A similitude neither is it therefore made worse for that a harlot weareth it about her neck or if one should put out myne eye with it should I finde fault in the chayne therefore In like maner the power of the Prince must be borne for if he abuse his office he is not to be counted of me as noe Prince neither belongeth it vnto me to reuenge or punish it in him I must obey him for God his cause only for he representeth the place of God How grieuous thinges soeuer therefore Magistrates shall exact I must for God his cause beare them all and obey them so farre as they be not contrary to Gods commaundements If they doe iustly or vniustly it shall in due time appeare Wherefore if thy substance life and body and whatsoeuer thou hast should be taken from thee by the Magistrates thou mayst say thus I willingly yeeld them vnto you and acknowledge you for Rulers ouer me I will obey you but whether ye vse your power and authoritie well or ill see you to that Moreouer whereas Christ sayth Giue vnto Cesar the things that are Cesars and vnto God those thinges that are Gods We must vnderstand that vnto God pertaineth honour What things must be giuen vnto God what vnto Cesar we must acknowledge him for the liuing omnipotent and wise God and ascribe vnto him what good thing soeuer can be named And albeit we doe not giue him this honour he notwithstanding easily keepeth it for nothing is either added to or taken from him by our honouring Howbeit in vs he is true omnipotent and wise when as we count him so and beleeue that he is such a one as he suffereth him selfe to be sayd to be Nowe vnto Cesar and the Magistrate feare custome tribute obedience c are due God requireth especially the hart the Magistrate the body and goods ouer which he executeth his office in the place of God which S. Paule doth most notably in plaine
and manifest wordes declare Rom. 13 Let euery soule be subiect vnto the higher powers for there is no power but of God and the powers that be are ordained of God VVhosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to them selues condemnation For Magistrates are not to be feared for good workes but for euill VVilt thou then be without feare of the power doe well so shalt thou haue prayse of the same For he is the Minister of God for thy wealth but if thou doe euill feare for he beareth not the sword for nought for he is the minister of God to take vengeance on him that doth euill VVherfore ye must be subiect not because of wrath onely but also for conscience sake For for this cause ye pay also tribute for they are Gods Ministers applying them selues for the same thinge Giue to all men therefore their dutie tribute to vvhom ye ovve tribute custome to vvhom custome feare to vvhom feare honour to vvhom ye ovve honour And therefore also are Magistrats ordayned of God that they may defende maintaine publike peace which alone exceedeth all worldly good thinges we felt a litle in the last cōmotion of the common people what losse miserie calamitie and grieuous sorrow conspiracie and sedition bringeth in the world God graunt that it may so continue that we trie it no more Thus much shall suffize to haue bene spoken for the exposition of this text A SERMON OF D. MARTIN LVTHER TEACHING THAT SALVATION COMMETH by Christ alone Ioh. 6. Verse 44. NO man can come to me except the Father which hath sent me draw him I will rayse him vp at the last day 45. It is written in the Prophets And they shall be all taught of God Euery man therefore that hath heard and hath learned of the Father commeth vnto me 46. Not that any man hath seene the Father saue he which is of God he hath seene the Father 47. Verely verely I say vnto you He that beleueth in me hath euerlasting life 48. I am the bread of life 49. Your fathers did eate Manna in the wildernes and are dead 50. This is that bread which cōmeth downe from heauen that he which eateth of it shoulde not die 51. I am that liuing breade which came downe from heauen if any man eate of this bread he shall liue for euer and the breade that I will giue is my flesh which I will giue for the life of the world The summe of this text 1 CHrist is knowne of none but of him whom the Father draweth that is except the Father teache vs that knowledge inwardly in the hart Therefore Christ sayth to Peter Matth. 16 Flesh and blood hath not reuealed it vnto thee but my Father which is in heauen 2 Christ is the wisedom of God which is of more price then precious stones and whatsoeuer can be wished is not to be compared vnto it Pro. 8.11 as Salomon sayth in the Prouerbs 3 The old heauenly bread that is the righteousnes of the lawe doth not iustifie But Christ if we beleeue in him iustifieth for euer The exposition of the text THis text teacheth vs nothing els but christian faith and stirreth it vp in vs as surely Iohn through his Gospel doth almost no other thing but instruct vs how we must beleeue in the Lord Christ And such a faith as is grounded on the true promise of God made vnto vs in Christ Onely faith in Christ saueth vs. shall saue vs as this text plainly declareth Also they are here all proued fooles which haue taught vs an other way and meanes to obtaine righteousnes Whatsoeuer mās minde cā inuēt although it be holy although it haue a fayre shew before men it must needes vtterly fal if that he wil haue saluation to come thereby For albeit that man is exercised with the duties of godlines he shall not be able to attaine vnto heauen vnles God preuent him with his word which may offer his diuine grace vnto him and lighten his hart that he may walke in the right way Now this way is the Lord Iesus Christ Christ the right way he that will seeke an other way as the most part of men with their outward workes commonly doe hath now erred from the right and high way For Paule sayth Gal. 2 If righteousnes be by the law that is by the workes of the lawe then Christ died without a cause Therefore I saye that a man must by the Gospell be as it were brused and broken humbled euen from the bottom of his hart as being fraile weake which can moue neither hands nor feete but onely lyeth prostrate and cryeth Helpe me O omnipotent God merciful Father I am not able to helpe my selfe Helpe O Lord Christ myne owne helpe is nothing That so against this corner stone which is Christ al may be broken as he saith of him selfe in Luke when he asked the Pharisees and Scribes Luke 20.17 VVhat meaneth this then that is written The stone that the builders refused that is made the head of the corner VVhosoeuer shall fall vpon that stone shall be broken on whomsoeuer it shall fall it wil grinde him to pouder Wherefore either let vs fal vpon it by our imbecillitie and weakenes by denying our selues so be broken or els he will breake vs for euer in his straite iudgement But it is better that we fall vpon it then that it fall vpon vs. Vpon this foundation Christ sayth here in this text No man can come vnto me except the Father which hath sent me draw him and I will rayse him vp at the last day Now he whom the Father draweth not shall surely perish It is also concluded that he which commeth not to this sonne shall be damned for euer He is the onely Sonne giuen vnto vs which may saue vs without him there is no saluation if he helpe not Without Christ there is no saluation our case is most miserable Of him Peter also speaketh to the same effect in the Acts of the Apostles chap. 4 This is the stone cast aside of you builders which is become the head of the corner neither is there saluation in any other for amonge men there is giuen none other name vnder heauen whereby vve must be saued Whither would our Diuines and Scholemen turne them selues here which haue taught vs that by many workes we must attaine vnto righteousnes Here is that high Maister Aristotle confounded who hath taught vs that reason endeuoureth to doe the best things is alwayes ready to the better But this Christ doth here deny for vnles the Father possesse and drawe vs we shall perish for euer Here all men must confesse their imbecillity and slownes to good thinges If so be that any perswade him self that he is able to doe any good thing by his owne strength truely he hath reproued Christ of falshood and with great arrogancie presumeth
to come to heauen albeit he is not drawn of the Father Wherefore where the word of God is in his course soundly preached whatsoeuer thinges are high and great it casteth them downe it maketh all mountaines euen with the valleies and ouerthroweth all hilles as the Prophet Esai sayth that all harts hearing the worde may despeire of them selues otherwise they can not come vnto Christ The workes of God are such that while they kill they make aliue while they condemne they saue as Hanna the mother of Samuel singeth of the Lord 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth dovvne to the graue fetcheth vp againe The Lord maketh poore maketh rich bringeth lovv How the Father draweth vs vnto Christ and heaueth vp on hie Wherefore if a man be thus striken of God in his hart that he acknowledgeth him selfe such a one as ought for his sinnes to be condemned he surely is euen that very man whom God by his word hath striken and by this stroke hath fastened vpon him the bond of his diuine grace wherby he draweth him that he may prouide for his soule haue care of him He could first find with him selfe no helpe nor counsel neither did he wish for any but now he hath found the speciall consolation promise of God which is after this sort He that asketh receiueth he that seeketh findeth to him that knocketh it is opened By such a promise man is more more lifted vp in mind conceiueth a greater trust and confidence in God For as soone as he heareth that this is the worke of God alone he desireth of God as at the hand of his mercifull father that he will vouchsafe to drawe him If so be that he be drawne of God vnto Christ vndoutedly that also shall come vnto him whereof the Lord maketh mention here namely that he wil raise him vp at the last day For he layeth hold on the word of God trusteth in God whereby he hath a certaine testimony that he is he whom God hath drawne As Iohn sayth in his first Epistle 1. Ioh. 5.10 He that beleeueth in that Sonne of God hath the vvitnes in him selfe Hereupon it must needes follow that he is taught of God and in verity now knoweth God to be no other but a helper a comforter and a Sauiour Hereby it is now manifest that if we beleeue God will be no other toward vs but a Sauiour helper and giuer of all felicitie who requireth and asketh nothing of vs but will onely giue and offer vnto vs as he him self sayth vnto Israel Psal 81 I am God thy Lord which brought thee out of the land of Aegypt open thy mouth wide I will fill it Who would not loue such a God which sheweth him self so gentle and louing vnto vs and offereth so readily his grace and goodnes They shall not be able to escape the seuere and eternall iudgement of God which do vnaduisedly neglect so great grace as the Epistle to the Hebrues sayth If they that transgressed the lawe of Moses escaped not vnpunished but dyed without mercy howe much more grieuously shal God punish them which coūt the blood of the Testament as an vnholy thinge and tread vnder foote the sonne of God The knowledge of God O howe diligent is Paule in all his Epistles to teach how the knowledge of God may rightly be conceiued O how often doth he wish encrease in the knowledge of God As if he would say If ye onely knew and vnderstood what God is ye should then be safe Then ye would loue him and do all thinges that are approued of him Thus he sayth Colos 1 VVe cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedom spiritual vnderstanding that ye might walke vvorthy of the Lord please him in all things being fruteful in al good works increasing in the knowledge of God strēgthened with al might through his glorious power vnto all patience long suffering with ioyfulnes giuing thanks vnto the Father which hath made vs meete to be partakers of the inheritance of the Sainctes in light And Psal 119 Dauid sayth Instruct me I will keepe thy lawe yea I will obserue it vvith my vvhole hart And thus ye haue out of the first sentence of this text that the knowledge of God doth come from the father It is needeful that he lay the first stone in our building otherwise we shal labour in vaine But that is done thus God sendeth vnto vs Preachers whom he hath taught and prouideth that his will be preached vnto vs. First that all our life and cōdition The preaching of the law although it haue a fayre shew be holy outwardly is of no estimation before him yea is abhorred and lothed of him And this is called the preaching of the law The preaching of the Gospell Afterward he maketh grace to be preached vnto vs to wit that he will not haue vs vtterly condemned and cast of but that he will receiue vs in his beloued sonne and not simply receiue vs but also make vs heires in his kingdom yea and Lordes ouer all thinges which are in heauen and earth This nowe is called the preaching of grace or of the Gospell And all this is of God which rayseth vp and sendeth forth Preachers This S. Paule signifieth when he sayth thus Rom. 10 Faith is by hearing and hearing by the word of God This also the wordes of the Lorde meane here in the Gospell when he sayth It is written in the Prophets And they shall be all taught of God Euery man therefore that hath heard and hath learned of the Father commeth vnto me Not that any man hath seene the Father saue he which is of God he hath seene the Father Whē as we heare the first preaching that is the preaching of the law howe we are condemned with all our workes then man sigheth vnto God What the preaching of the law worketh in man and knoweth not what to doe his conscience is euill and fearefull and except helpe should come in time he shoulde despeire for euer Wherefore the other preaching must not be long differred the Gospell must be preached vnto him and the way vnto Christ must be shewed whom God hath giuen vnto vs a Mediatour that through him alone we may be saued by meere grace and mercy without all our owne works and merits Then the hart is made ioyfull The preaching of the Gospel what it worketh in vs. and hasteth vnto such grace as the thirsty hart runneth vnto the water Dauid had a notable feeling hereof when he sayd thus Psal 42 Like as the hart desireth the vvater brookes so longeth my soule after thee O God My soule thirsteth for God yea euen for the liuing God When therefore a man commeth to Christ through the Gospell then heareth he the voyce of the Lord Christ
which strengthneth the knowledge that God hath taught him to wit that God is nothing els but a Sauiour abounding with grace who will be fauorable and mercifull to all them which call vpon him in this his Sonne Therefore the Lord sayth moreouer Verely verely I say vnto you He that beleeueth in me hath euerlasting life I am that breade of life Your Fathers did eate Manna in the vvildernes and are dead This is that bread vvhich cōmeth dovvne from heauen that he vvhich eateth of it should not die I am that liuing bread vvhich came dovvne from heauen if any man eate of this bread he shall liue for euer and the bread that I vvill giue is my flesh vvhich I vvill giue for the life of the vvorld In these wordes the soule findeth a table daintily furnished whereby it may stake all hunger For it knoweth assuredly that he that speaketh these wordes can not lye Wherefore if it commit it selfe confidently vnto him and cleaue to the word it resteth vpon him and so departeth not from this goodly table This is that supper to the preparing whereof the heauenly Father killed his oxen and fatlings and hath bidden vs all vnto it The liuing breade whereof the Lorde here maketh mention Christ the liuing bread whereon we must feede by faith is Christ him selfe whereby we are so fedde If we lay hold but of a morsell of this bread in our harts and keepe it we shall be satisfied for euer neither can we euer be plucked from God Moreouer such an eating is nothing els but to beleue in the Lord Christ that he is made vnto vs of God as Paule sayth 1. Cor 1. wisedom righteousnes sanctification and redemption He that eateth this meat liueth for euer Wherefore by and by after this text when the Iewes were at contention about these his wordes he sayth Verely verely I say vnto you Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you VVhosoeuer eateth my flesh drinketh my blood hath eternall life I vvill rayse him vp at the last day Manna which the fathers did eate in the desert as Christ here sayth could not saue from death but this bread maketh vs immortall If we beleeue in Christ death shall not hurt vs any thing at all yea there is no more death This the Lord meaneth by these wordes in an other place where he sayth to the Iewes Verely verely I say vnto you Ioh. 8.51 if a man keepe my word he shall neuer see death where it is certaine that he speaketh of the word of faith and of the Gospell But some man may say that holy men die notwithstanding An obiectiō for Abraham the holy Prophets are dead as the Iewes sayd vnto him I aunswere The death of Christians is onely a sleepe The aunswer as the Scripture also commonly calleth it for a Christian tasteth seeth no death that is he hath the feeling of no death For this Sauiour Christ Iesus in whom he beleeueth hath ouercome death that afterwards he shoulde not feele or tast it but death is vnto him onely a passage and gate to life as Christ him selfe witnesseth Ioh. 5 Verely verely I say vnto you he that heareth my vvord beleeueth in him that sent me hath euerlasting life shall not come into condemnation but hath passed from death to life Wherefore the life of a Christian is merie and on euery side replenished with ioy and the yoke of Christ is easie sweete But that it semeth heauy and grieuous vnto vs this is the cause for that the Father hath not yet drawne vs hereupon it commeth to passe that we take no pleasure thereof neither is the Gospell comfortable vnto vs. If so be that we would lay vp the wordes of Christ well in our hart they would be vnto vs an exceeding comfort And thus ye haue heard howe we must feede on this breade which came downe from heauen that is on the Lord Christ to wit by faith which we then do when we beleeue in him that he is our Sauiour The whole chapter out of which this text is taken commendeth vnto vs nothing els but spirituall meat For when the multitude followed Christ that they might againe eate and drinke which the Lord him selfe signifieth he taketh occasion of the corporal meat which they sought almost through the whole chapter speaketh of spirituall meat as he sayd The wordes which I speake are spirit and life Wherby he would signifie that he therfore fed them that they should beleeue in him as they did eate the bodily meat so they ought also to feede of the spirituall Here let vs weie and marke this that the Lord doth so gently and graciously apply him selfe to vs and offer him selfe in such gentle wordes that it ought worthely to moue our hartes to beleeue in him to wit that that bread was therefore giuen for vs inasmuch as it was behouefull that he should tast death and suffer hellish paines Also should beare sinnes which he neuer had committed as though he had committed them and had bene his owne and he did also the same willingly for our sakes and tooke vs as brethren and sisters The will of the heauenly Father This if we beleeue we doe the will of the heauenly Father which is nothing els but to beleeue in his Sonne so be saued As Christ him selfe sayth a litle before This is the will of him that sent me that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life It now therfore appeareth that he that hath faith doth the will of God and eateth of this heauenly bread As Augustine sayth What doost thou prepare thy mouth beleeue and thou hast eaten Of this spirituall supper the whole new Testament speaketh but especially in this place of Iohn The Sacrament of Christes body blood is a certaine testimonie and pledge of this true supper whereby we ought to strengthen our faith and to be assured that this body and this blood whereof we feede in the Sacrament deliuereth vs from synne death Satan and all euell But how may a man perceiue and know How a man maye know whether he be called to this spirituall supper that he also doth pertaine to this heauenly bread and is called to this spirituall supper let him consider the case in his owne heart which if he fynde so affected that it doth as it were feele a sweetenes in the promise of God and is vndoutedly perswaded that he is of the companie of them which pertaine to his supper he is assuredly such a one in deede For as we belteue so commeth it vnto vs. Such a man hath also by and by a regard of his neighbour Charitie towarde our neighbour the frute of true faith and helpeth him as his brother careth for him giueth vnto him lendeth him comforteth him briefly doth no otherwise to him then he