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i
ir CONTENTS.
Two sorts of Men in respect of Faith^ and what Faith is . . 417
The Rich Man and Lasams 427
The strength and growth of Faith and Love 441
The Ten Lepers 468
The Sum of the Christian Life 609
Of the coming of Christ, and the signs that shall precede the
last day (Sermon of Consolation) 647
THE
TRANSLATOR'S PREFACE.
Jjc addirioD to the prefatory observations which have
been affixed to the Translation of Luther's Bondage
or THE WiEL, and to the Selection from his Works
in KuMEERS, it may be proper to make a (ew remarks
more, as an iotroduction to this Translation of hisCoM-
MENTABT OO the FiRST TwKNTY-TAVO PsALMS aS
being a work of much importance, and involving many
particulars necessary to be mentioned by a Translator.
The Hebrew words commented on in the course of
the Work, are given in the original of Luther in Roman
characters : and therefore it was deemed proper to re-
tain the Roman character in the Translation also. But ,
as the Greek words are in the Greek character in the
original, they are given the same in the Translation.
2. Luther's version of the Psalms, or the version
which he had before him, is necessarily given as it is in
his Commentar)^ : because the matter of the whole
Commentary' depends upon it.
3. The example of the great Translators of his
Commentary on the Galatians, and on his Psalms of
degrees, who, ** having a respect unto the simple, pur-
pofielj sponged out and and omitted such stumbling
u
places (being but few) which might offend,"^ has been
followed in the Translation of the present work.
It is somewhat remarkable that the present produc-
tion of Luther, together with the Bondage of the
Will, and inost of his other works which have been lately
published in the serieoof Nv vbsrs, have never appeared
before in the English language; though they contain mat-
ter so important and valuable. The present work, in
particular, frodi having remained so long buried in the
OenhaHadd Lati n^ haa certainly been a loss to many of the
favourers of djvine and experimental truth : and there-
fore it is hoped, that it will meet with a cordial recep-
tion from them> aad be made useful unto their best
intcrestSt^— With these few observations, the Reader is
kft to convene with Luther himself, in his Com-
* The trandatort* Pre&oe to the Commentary od the Galatians.
iHartin Uufbtv
CONCERNING
CHRISTIAN LIBERTY.
If .
:.i - ■ ;*
THB
TRANSLATOR'S PREFACE-
It is usual to jneface a work, submitted to the notice of
the world, with reasons for its publication^ The Transla-
tor however desires to say, he has no other reasoti to
assign for making the present '^offering," than that which
be has already given in his Proposals for publication—
""that from many particularly directing dircumstancei,
be was led to believe it would, under the divine blessing,
be useful to the church of God in the present day."
The character which the work professes to bear is —
tt> deliver faithfully the hind of Luther; retaining,
LiT£RALLT, as much of his own wording, phrasr^-
OLOGT, and expression, as could well be admitted
iato the En^h version — the principles to which the
Translator proposed and endeavoured to adhere, in his
English version of Luther's profound and invaluable
Treatise on the Bondage of the Will, which has
lately been presented to the British Church.
To these introductory observations, the Translator
adds nothing more than the following appropriate ex-
tract from the PrefiEure written by Melancthon, and
prefixed by him to that edition of his beloved Luther's
works, which he published at Wirtemberg, from the
Press of Seitz in the year 1551, shortly after the death
of his Christian brother and fellow-labourer in the
niaistiy <^ Christ
b2
IV
" Let us therefore give thanks unto God, the eternal
Father of our Lord Jesus Christ, who willed, that by the
ministry of his servant Martin Luther, the mire and
poison should again be cast out of the fountains of evange-
lical truth, and the pure doctrine restored to the church.
Wherefore, it becomes us and all good men throughout
the world, to think of this, and to unite in prayers and
desires, and to ciy unto God with fervent hearts, that he
would confirm in us what he has thus wrought, for his
holy templets sake. — This, O living and true God, eter-
nal Father of our Lord Jesus Christ, the author of all
things in thy church, this is thy word and promise — " For
nine own sake will I have mercy upon you. For mine
own sake, even for mine own sake will I do it, that my
name be not blasphemed," Isaiah xlviii. — I cry unto
thee with my whole heart, that for thine o\*ti glory, and
for the glory of thy dear Son, thou wouldst never cease
to gather unto thyself from among us, by the preaching
of.the Gospel, an eternal church. And that, for the sake
of thy dear Son Jesus Christ our Lord, who was crucified
for us and rose again, our Mediator and Intercessor, thy
Holy Spirit may in all things rule our hearts, that we
may call upon thee in truth, and serve the acceptably.
— " And since thou hast created mankind to the end
that thou mightest be acknowledged and called upon by
all men, and hast for that intent, manifested thyself in
so many eminent testimonies, who have borne witness
of thee ; suffer not this army of witnesses to fail, from
whom thy word of truth sounds forth. And since thy
Son our Lord Jesus Christ, just before his final agony,
prayed for us, saying, '^ Father, sanctify them throu^
thy truth, thy word is truth," to these prayers of our
VI
which give a summary of the divine doctrines contained
in them, and instruct the reader in the kind of language
which is there used; so that the honest and good heart,
may draw the firmest testimonies of the true doctrine
from the very fountains. — For it was the great aim of
Luther, not to let any rest in his own writings, but to
lead the minds of all to the fountain head. He would
have us all to hear the voice of God. He wished to see,
by that voice, the Are of genuine faith and calling upon
God kindled in men, that God might be worshipped in
truth, and that many might be made heirs of eternal life.
<< This anxious desire of his, therefore, and these his
labours, it becomes us to spread abroad with grateful
hearts: and taking him for an example, to remember
ttiat it behoves each of us to strive to adorn, according
to his abilityi the church of God. For to these two ends
.especially the whole of our life» its studies and designs,
Ahoukl be durected.-r-First, to promote the glory of God.
And secondly, to profit his church. — Concerning the
lormer, St Paul says, ** Do all to the glory of God.'
Ccooemiag the latter, it is said in the 122d Psalm,
*^ Prey for the peace of Jerusalem." To whidi exhorta-
tion, there is added, in the same verse, a most sweet
promise, ^^Hiey shall prosper that love thee." These
commands and promises from above, invite all to receive
<be tree doctrine of the church» to love the ministers of the
Gospel, and wholesome teachers, and to unite in desires
imd devoted endeavours to spread abroad the doctrine
of truth, and to promote the concord of the true church
4^ God . — Reader, farewell. — Wirtemberg^ June 1 , 1 546."
HENRY COLE.
VIII
which will not suffer me to pay regard either to the dig-
nity or humility of their station, intent only upon the
consideration of their danger and their benefit. Where-
fore, when I see you tossed to and fro in tumult at Rome
as upon a sea of perils, with destruction threatening you
on every side, and involved in that state of surrounding
misery, that you stand in need of the least service from
the meanest of your brethren, I do not think it will be
an absurd intrusion if I forget, for a moment, your
greatness, while I perform an office of charily. I cannot
descend to adulation in a matter so momentous and
perilous — in which, if you do not consider me to be your
greatest, and yet most subservient, friend — there is one
that seeketh and judgeth !
" Finally : That I might not come before you empty,
I bring with me this little Treatise, published under the
sanction of your name, as an auspicious sign of peace to
be established, and of good hope to be realist. In which
little work, you may have a taste of those things in which
I delist to be engaged ; and in which I might be en-
gaged to much greater profit than I now am, if I were
not hindered by those impious flatterers around you, as
I have hitherto been. — ^The Treatise is insignificant if
you look at its bulk^ but if you consider its contents, you
will, if I mistake not, find it to be a summary of the
Christian life comprised in a narrow compass. As I am
but a poor man, I have nothing else wherewith to pre-
sent you. Nor will you need any thing else, but the gift
of the Spirit to understand it. This offering, therefore,
together with myself, I commend to your paternity and
hminess: whom, may the Lord Jesus preserve unto
eternal life. — Amen! "
'' mriemherg, April \bWr
10
I. The Christian man is a most free lord of all, sub-
ject to none.
II. The Christian man is the most dutiful servant of
all, subject to all.
Though these two things may seem to be contra-
dictions, yet when they shall be found to harmonise,
they wiU sweetly make for our present purpose. IJoth
these propositions then are of Paul liimself, who saith,
1 Cor. ix., " For though I be free from all men, yet have
I made myself servant unto all." Again, Rom. xiii.
" Owe no man any thing, but to love one another." For
the nature of love is, to be dutiful and affectionately
obedient unto the object beloved. Thus Christ, though
Lord of all, was yet " made of a woman, made under the
law ;" at the same time free, and a servant ; at the same
time, in the form of God, and in the form of a servant.
Gal. iv.
But let us at the beginning, enter into these tilings
more deeply and fully. — Man, then, consists of two
natures, spiritual and corporal. In respect of his spiritual
nature, which we term the soul, he is called the spiritual,
the inner, the new man. In respect of his corporal nature,
which we term the flesh, he is called the carnal, the out-
ward, tlie old man ; concerning which the apostle saith,
S Cor. iv. " Though our outward man perish, our inward
man is renewed day by day/' And hence, from this
diversity, contrary things are spoken in the scriptures
concerning the same man : because these two men are
at continual war with each other, from the flesh
lusting against the spirit and the spirit against the flesh,
Gal. V.
PROPOSITION I.
We consider then, first, the iftward man, with the
intent of seeing in what way he can become justified,
free, and a true Christian ; that is, a spiritual, and in-
ward new man. And it is evident, that no external thing
whatever, be its nature or denomination what it may, can
be of any avail unto this Christian righteousness and
IV
^^ Let us therefore give thanks unto God, the eternal
Father of our Lord Jesus Christ, who willed, that by the
ministry of his servant Martin Luther, the mire and
poison shoulc) again be cast.out pf the fountains of evange-
lical tnlth, and the pure doctrine restored to the church.
Wherefore, it becomes us and all good men throughout
the world, to think of this, and to unite in prayers and
desires/ and tb ciy unto God with fervent hearts, that he
would confirm' in us what he has thus wrought, for his
hoiy temple's sake. — ^This, O living and true God, eter-
nal Fatber of our Lord Jesus Christ, the author of all
things ini thy church, this is thy word and promise-—** For
nine own sake will I have mercy upon you. For mine
own sake, even for mine own sake will I do it, that my
name be not Masphetned,^* Isaiah xlviii. — I cry unto
thee with my whole heart, that for thine own glory^ and
for the glory of thy dear Son, thou wouldst never cease
to gather unto thyself from among us, by the preaching
of .the Gospel, an eternal church. And that, for the sake
of thy dear Son Jesus Christ our Lord, who was crucified
for UR and rose again, our Mediator and Intercessor, thy
Holy Spirit may in all things rule our hearts, that we
may call upon thee in truth, and serve the acceptably.
— ** And since thou hast created mankind to the end
that diou' mightest be acknowledged and called upon by
all men, and hast for that intent, manifested thyself in
so many eminent testimonies, who have borne witness
of thee; suffer not this army of witnesses to fail, from
whom thy word of truth sounds forth. And since thy
Son our Lord Jesus Christ, just before his final agony,
prayed for us, saying, " Father, sanctify them through
thy truth, thy word is truth," to these prayers of our
High Priest, we^esire to join ours, and to entreat thee
with him, that thy word of troth may ever shine
ftg men, and that it may be our guide.^ — And these
the prayers that we used to hear Luther also put
daily, and it was in the midst of such prayers as
tbee, that his peaceful soul, about the sixty-third year
irf his age, was called away from his mortal body.
Posterity possesses many monuments both of his
*ie and of his piety. He published first, his
works. In which he set forth that doctrine
19 unto salvation, and indispensable to man, and
vhidi instructs the upright concerning repentance, faith^
aod the true fruits of faith; concerning the use of the
ncraments; concerning the difference between the law
mod the gospel, and between the gospel and philosophy;
coDceming the dignity of the order politic; and finally,
eosoeniiiig all the principal articles of that doctrine,
whjdi must be set forth and maintained in the church.
He then publislied his uH)rks of refutation: m which He
diipreved and ex(>osed many errors prejudicial to menL ''
He published moreover his ivorks of crposition: which
OQtttain many commentaries on the prophetic and apos-
tolic scriptures : in which works, even his enemies confess
^at he surpasses all the commentaries extant,
'*That these are works of great merit, all good men
wdl know. But truly, for utility and labour, all the^
works together are surpassed by his version of the Old
tod New Testament ; in which there is so much clearness,
that the German reading of itself supplies the necessity
of cominenlary. Which version, however, is not quite
ilone; th^e are annexed to it annotations of great
kaming, together with descriptions of the subject-heads,
VI
uliich give a samaiary of the divine doctrines contained
in them, and instruct the reader in the kind of language
which is there used; so that the honest and good heart,
may draw the firmest testimonies of the true doctrine
from the very fountains. — For it was the great aim of
Luthen not to let any rest in his own writings, but to
lead the minds of all to the fountain head. He would
have us all to hear the voice of God. He wished to see,
by that voice, the Are of genuine faith and calling upon
Gpd kindled in men, that God mi^t be worshipped in
truth, and that many m^ be made heirs of eternal life.
^' Vm iBLiixious desire of his, therefore, and these his
labours, it becomes us to spread abroad with grat^l
hearts: and taking him for an example, to remember
ttiat it behoves, each of us to strive to adorn, according
ta his ability, the church of God. For to these two ends
especially the whole of our life, its studies and designs,
AhooM be difected.-r-First, to promote the glory of Gixl.
And secondly, to profit his church. — Concerning the
lormevi St Paul says, " Do aU to the ^ory of God."*
CoDOemi^g the latter, it is said in the 122d Psalm,
*^ Pcay lor the peace of Jerusalem." To whidi exhorta-
tion, tbeiie is added, in the ^ame verse, a most sweet
promise, ^' lliey «hall prosper that, love thee/' These
commands, and promises from above, invite all to receive
<be true doctrine of the churcbi to love the ministers of the
Gospeli and wholesome teachers, and to unite in desires
and devoted endeavouis to spread abroad the doctrine
oC truth, and to promote the concord of the true church
^God. — Reader, farewell. — Wirtemberg^ June 1 , 1 546."
HENRY COLE.
DEDICATION.
The following extract, is the conclusion of Luther's
letler nhich accompanied his Treatise on Christian
Liberty to Leo X-, Pope of Rome; for whom the Trea-
toe was expressly written, —
— ** In a word, put no confidence in those who exalt
you, but rather in those who would humble you. For
ihb is the way of God's judgments^" He hath put
donD the mighty from their seat, and hath exalted the
bumble and meek/' Behold how much the successors of
Christ are unlike himself! And yet, they desire to be ac-
cnunted his vkars. And I greatly fear that very many
of tbetn will \m found to be his vicars in an awful reality.
For a vicar is one Avho takes the place of a potentate
when he is absent. And if the Pope rule and govern
nhen Christ is absent, that is, not dwelling in his heart,
what is such an one, but a vicar of Christ! And what
b sucrh a church, but a confused multitude without
Christ r And what is such a vicar, but Antichrist !
** I may, perhaps, be deemed insolent for presuming
to teach a potentate so mighty : from whom, (as those
deadly pests of flatterers around you arrogantly vaunt^)
all thrones and seats of judgment should fetch their defi-
""-ivc deeisi^^p4^ntence.— But I follow the exiwple
St. lieru^T" '\ book to Eugenius " On Consi-
dcration;^^ V Pope ought to know by heart*
you so much from a desire of
^ as firon^a duty of that pure and
i S '^^^ fear for my friends
fe around them, and
VIll
which will not suffer me to pay regard either to the dig-
nity or humiliW of their station, intent only upon the
consideration of their danger and their benefit.. Where-
fore, when I see you tossed to and fro in tumult at Rome
as upon a sea of perils, with destruction threatening you
on every side, and involved in that state of surrounding
misery, that you stand in need of the least service from
the meanest of your brethren, I do not think it will be
an absurd intrusion if I forget, for a moment, your
greatness, while I perform an oflfice of charity. I cannot
descend to adulation in a matter so momentous and
perilous — in which, if you do not consider me to be your
greatest, and yet most subservient, friend — there is one
diat seeketh and judgeth !
" Finally : That 1 might not come before you empty,
I bring with me this little Treatise, published under the
sanction of your iiame, as an auspicious sign of peace to
be esfablishra, and of good hope to be realized. In which
little work, you may have a taste of those things in which
I delight to be engaged; and in which I might be en-
gaged to much greater profit than I now am, if I were
not hindered by those, impious flatterers around you, as
I have hitherto been. — ^The Treatise is insignificant if
y(^u look at its bulk,, but if you consider its contents, you
will, if I mistake riot, find it to be a summary of the
Christian life comprised in a narrow compass. As I am
but a poor man, I have nothing else wherewith to pre-
sent you. Nor will you need any thing else, but. the gift
of the Spirit to understand it. This offering, therefore,
together with myself, I commend to your paternity and
hcSiness: whom, may the Lord Jesus preserve unto
eternal life.— Amen!
" Whrtemberg, Apnl 1696."
CONCEKNINO
CHRISTIAN LIBERTY.
CfiftisTf AK fiuth^ has appeared to many ao easy
wtfier : of whom, not a few have classed it atnoog the
Mnl vitlQes, nay, have made it merely a ^ori of Bficn^
iuA OQ Ttittie. And this they have donc^ becaui^ they
kfc never proved what it h in their own expcrieiicet
nor toteinaUy tasted its power. Whereas, no one can
tniy describe it himseif^ nor really understand it when
tntty described^ unless he ha^ at some time, under the
Say trial of pressing conflicts, tasted the spirit of it in his
own soul* And he who has really tasted this, even in the
SDallesi degree, can never *^Tite of it, speak of it, tliink
of it, nor hear of it enough ; for it is, as Christ calls it,
*' a living fountain springing up into everlasting life,*'
John rv.
As to '-' -i*" »K^....,h I ftiay not boast of an abun-
imt 5loc (for 1 deejity feel my Blraitened
dltfidencj,) yet I do trust, that out of the great and
various tribolations under which I have been exercised, I
have gotten of faith a certain drachm : and tliat I can
dierefore treat of it, if not more elcKiuently, yet certainly
nore atibstaatially, than any of those learned and subtle
ones have hitherto done, in all their laljoured dispu-
tBtioQs : who, after they had done, knew not what they
theiDselves had written u{Km the subject But in order
lo open op this matter the more plainly to simple souls,
(ifnte it fa for them only 1 write,) I lay down at the
ootset these two paoposiiioNs concerning the Aowrftf^if
tad Uhcrttf of the Spirit —
10
I. The Christian man is a most free lord of all, sub- ^
ject to none. <i
II. The Christian man is the most dutiful servant of i
all, subject to all.
Though these two things may seem to be contra- *
dictions, yet when they shcdl be found to harmonise, \
they will sweetly make for our present purpose. Both ;
these propositions then are of Paul himself, who saith,
1 Cor. ix., " For though I be free from all men, yet have
1 made myself servant unto all." Again, Rom. xiii.
" Owe no man any thing, but to love one another." For
the nature of love is, to be dutiful and affectionately
obedient unto the object beloved. Thus Christ, though
Lord of all, was yet " made of a woman, made under the
law ;" at the same time free, and a servant ; at the same
time, in the form of God, and in the form of a servant.
Gal. iv.
But let us at the beginning, enter into these things
more deeply and fully. — Man, then, consists of two
natures, spiritual and corporal. In respect of his spiritual
nature, which we term the soul, he is called the spiritual,
the inner, the new man. In respect of his corporal nature,
which we term the flesh, he is called the carnal, the out-
ward, the old man ; concerning which the apostle saith,
2 Cor. iv. " Though our outward man perish, our inward
man is renewed day by day." And hence, from this
diversity, contrary things are spoken in the scriptures
concerning the same man : because these two men are
at continual war with each other, from the flesh
lusting against the spirit and the spirit against the flesh,
Gal. V.
PROPOSITION I.
We consider then, first, the hnvard man, with the
intent of seeing in what way he can become justified,
free, and a true Christian : that is, a spiritual, and in-
ward new man. And it is evident, that no external thing
whatever, be its nature or denomination what it may, can
be of any avail unto this Christian righteousness and
n
nor^ on the other hand, be of any arail to
^hteoustiess
cause
once
bondai^
be pefBtmded by the following demonstration.
For, what can it avail unto the liberty of the soul, if
the body be in health, vigour, and vivacity ? If it eat,
drink^ and do what it list ? The most abandoned slaves
lo all sin enjoy these things to the full, — On the other
bud, how can a soul in liberty be brought into bondage
bjf 31-bealthf or captivity, or hunger, or thirst, or any
ittfiOTiiil evil ? Those who most tear God, and enjoy the
porest conscience and the most perfect freedom, are
iflCcted with these things to the utmost.— None of these
estemal things, therefore, reach to the liberty or bondage
of the soul*
So also, it can avail nothing unto this liberty, if the
body be adorned with holy robes after the manner of
priests ; if it be coatiQually in holy places and occupiecj
in holy duties ; if it pray, fast, and abstain from certain
meats ; if it perform every holy exercise that is wrought,
or can be wrought by the body, Sonae thing far beyond
all this is necessary unto the righteousness and liberty of
the soul ! For all the things just mentioned nriay be per*
foniied by any, even tlie most wicked, nor would they,
after all^ be any more dian hypocrites 1— On the other
haEid, it cannot injure the liberty of the soul, if the body
be clothed in common garments, and continue in common
places ; if it eat, and drink as do others ; if it never pray
aloud ; if it do none of all those services which, we have
just observed, may be done by hypocrites.
In a word, to reject all things :— neither speculations^
meditations, nor the greatest devotional eflbrts of which
the human mind is capable, avail any thing. One thing,
and that only can effect the life, the righteousness, and
the liberty of a Christian^— and that is, the most holy
Word of God, the Gospel of Jesus Christ : as he saith
John xi., '* I am the resurrection and die life, he that be-
lieveth in me shall never die/' Again, John viii., '' If the
Son &hall make you free, you shall be free indeed/' And
agjAittp Matt iv., " Man shall not live by bread alone.
12
but by every word that proceedeth out of the mouth
of God/*
This, then we may consider as a fixed and absolute
certainty ; that the soul may endure the want of every
thing but the Word of God. Deprived of this, it cannot
receive benefit from any one thing ; but having this, it is
rich, wanting nothing : for it is the Word of life, of
truth, of light, of peace, of righteousness, of salvation, of
jew, of liberty, of wisdom, of strength, of grace, of glory,
of all good that passeth understanding ! And this is the
reason why the prophet, throughout the whole of his-
Octonary, and in many other places, sighs out so many
prayers, cries, and groans, concerning the Word of God !
And hence, as, on the one hand, no greater plague
can be inflicted by the anger of God than when he sends
a famine of hearing the Word, as in Amos viii. ; so, on
the other, there can be no greater token of his favour
than when he sends his Word : as in Psalm cvii., ***'He
sent his Word and healed them, and delivered them out
of their destructions." Nor was Christ sent unto any
other office, than that of the Word. Nor was the apos-
tolical, episcopal, nor the whole ministerial order, called
and ordained to any other purpose, than the ministry of
the Word.
But you will ask which Word of God is this ? and
how must it be made use of? for there are so many
words of God. — I answer, the apostle Paul, Rom. i.,
explains which it is. The gospel of God concerning his
Son Jesus Christ our Lord, who was incarnate, and
crucified ; and who is risen again, and glorified by the
Holy Ghost the sanctifier. For, the preaching of Christ,
feeds, justifies, sets free, and saves the soul that believeth
what is preached. For faith alone is the saving and ef-
fectual use of the Word of God : as in Romans x., " If
thou shalt confess with thy mouth that Jesus is the Lord,
and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved." Again, " Christ is
the end of the law for righteousness to every one that
believeth." And again, Romans i., "The just shall live
13
ikiih/' Nor can the word of God be received and
ced by any works whatever, but by faith only.
Aod therefore it is clear, that as the soul needs nothing
but the M*onl unto life and riirhteousness, it is justified^
witfaaul any works, by faith only. For if it could be
jiottfied by any thing else, it would have no need of the
Word; and consequently no need of faith*
And moreover, this faith can by no means consist
ler irith any w^orks: that is, if thou presume to be
by any works, of any kind or denomination
whatever, together ivith faith. For this would be, to
^'hftit between two opinions: '' to " worship Baal/' and
to ** kiss the hand : " which, as Job sailh, is the greatest
of ftll in^quit^^ Therefore, when thou beginnest to be-
lieve, thoti at the same time beginnest to learn, that all
tlliiii*s in thyself are unrighteous, sinful^ and damnable;
to that passage, Romans iii., *' All have sinned
LI Hue short of the glor\* of God. There is none
ujs. tliere is none that doeth good, no not one:
lliey are all gone out of the way, they are all together
^MMDe unprorttatile/' When thou hast known this in
H^nelft thou wilt feel the necessity of Christ as having
aiBercd and risen again for thee, and of believing in
Urn: that thou mightest, by this faith, liecome another
mui. in finding all thy sins forgiven thee, and thyself
jMified by the merits of another, even of Christ only.
Shice, therefore, this faith can have dominion no
vllere but ia the inner man, as Paul saith, Rom. x.,
•*Witfa the heart man believeth unto righteousness; " it
ii endent^ that the inner man can be made righteous,
Kifiee, and saved, by no external work or circumstance
tiiatever^ and that no work whatever can liave any
ihiag at all to do with it: even eis on the other hand, it
iiby no external sin or work whatever, but solely by the
lieTiuil iniquity and unbelief of the heart, that man
Innes the guilty and damnable bond-slave of sin. And
ieeelbre, it should be the tirst great aim of every Chris-
Uit laYiog aside all idea of works, to strengthen more
■ri more his faith only, that through the same lie might
12
but by every word that proceedeth out of the mouth
of God."
This, then we may consider as a fixed and absolute
certainty ; that the soul may endure the want of every
thine but the Word of God. Deprived of this, it cannot
receive benefit from any one thing ; but having this, it is
rich, wanting nothing : for it is the Word of life, of
truth, of light, of peace, of righteousness, of salvation, of
joy, of liberty, of wisdom, of strength, of grace, of glory,
of all good that passeth understanding ! And this is the
reason why the prophet, throughout the whole of his-
Octonary, and in many other places, sighs out so many
prayers, cries, and groans, concerning the Word of God !
And hence, as, on the one hand, no greater plague
can be inflicted by the anger of God than when he sends
a famine of hearing the Word, as in Amos viii. ; so, on
the other, there can be no greater token of his favour
than when he sends his Woni : as in Psalm cvii., '^•'He
sent his Word and healed them, and delivered them out
of their destructions." Nor was Christ sent unto any
other office, than that of the Word. Nor was the apos-
tolical, episcopal, nor the whole ministerial order, called
and ordained to any other purpose, than the ministiy of
the Word.
But you will ask which Word of God is this? and
how must it be made use of? for there are so many
words of God. — I answer, the apostle Paul, Rom. i.,
explains which it is. The gospel of God concerning his
Son Jesus Christ our Lord, who was mcamate, and
crucified ; and who is risen again, and glorified by the
Holy Ghost the sanctifier. For, the preaching of Christ,
feeds, justifies, sets free, and saves the soul that believeth
what is preached. For faith alone is the saving and ef-
fectual use of the Word of God : as in Romans x., " If
thou shalt confess with thy mouth that Jesus is the Lord,
and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved." Again, " Christ is
the end of the law for righteousness to every one that
believeth." And again, Romans i., "The just shall live
12
but by every word that proceedeth out of the mouth
of God."
This, then we may consider as a fixed and absolute
certainty ; that the soul may endure the want of every
thins but the Word of God. Deprived of this, it cannot
receive benefit from any one thing ; but having this, it is
rich, wanting nothing: for it is the Word of life, of
truth, of light, of peace, of righteousness, of salvation, of
joy, of liberty, of wisdom, of strength, of grace, of glory,
of all good that passeth understanding ! And this is the
reason why the prophet, throughout the whole of his
Octonary, and in many other places, sighs out so many
prayers, cries, and groans, concerning the Word of God I
And hence, as, on the one hand, no greater plague
can be inflicted by the anger of God than when he sends
a famine of hearing the Word, as in Amos viii. ; so, on
the other, there can be no greater token of his favour
than when he sends his Word : as in Psalm cvii., *** He
sent his Word and healed them, and delivered them out
of their destructions." Nor was Christ sent unto any
other office, than that of the Word. Nor was the apos-
tolical, episcopal, nor the whole ministerial order, called
and ordained to any other purpose, than the ministry of
the Word.
But you will ask which Word of God is this ? and
how must it be made use of? for there are so many
words of God. — I answer, the apostle Paul, Rom. i.,
explains which it is. The gospel of God concerning his
Son Jesus Christ our Lord, who was incarnate, and
crucified ; and who is risen again, and glorified by the
Holy Ghost the sanctifier. For, the preaching of Christ,
feeds, justifies, sets free, and saves the soul that believeth
what is preached. For faith alone is the saving and ef-
fectual use of the Word of God : as in Romans x., " If
thou shalt confess with thy mouth that Jesus is the Lord,
and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved." Again, " Christ is
the end of the law for righteousness to every one that
believeth." And again, Romans i., "The just shall live
13
by hw faith," Nor can the word of God be received and
embnced by any works whatever, but by faith only.
Ami therefore it is clear, that as the soul needs nothing
but the Word unto life and righteousness, it is justified,
without any works, by faith only. For if it could be
justified by any thing else, it would have no need of the
Won!; and consequently no need of faith.
And moreover, this faith can by no means consist
together with any works: that is, If thou presume to be
jmified by any works, of any kind or denomination
whatever, together with faith, l^or this would be, to
**lm)t between two opinions: *' to '* worship Baal,'' and
to **ktss the hand:" which, as Job saith, is tlie greatest
0f all iniquity. Therefore, when thou beginnest to be-
lieve, thou at the same time lieginnest to learn, that all
things in thyself are unrii^hteous, sinful, and damnable;
ai lt to that passage, Romans iii,, *' All have sinned
acu, ^,>iiAe short of the glory of God. There is none
ri^bleoiis, there is none that doeth good^ no not one:
tbey are all gone out of the way, they are all together
become unprofitable.'* When thou hast known this in
tk^lft thou wilt feel the necessity of Christ as having
Btnered and risen again for thee, and of believing in
him: that thou mightest, by this faith, become another
■tan^ in finding all thy sins forgiven thee, and thyself
jw^ifiecl by the merits of another, even of Christ only.
Since, therefore, this faith can have dominion no
nhere but in the inner man, as Paul saith, Rom. x..
yWith the heart man believeth unto righteousness:" it
evident^ that the inner man can be made righteous,
t free, and saved, by no external work or circumstance
wlialever, and that no work whatever can have any
■Kfffcg at all to do with it: even as on the other hand, it
is by no external sin or work whatever, but solely l>y the
iateraaJ iniquity and unlielief of the heart, that man
beoocnes the guilty and damnable bond-slave of sin. And
tberefore, it should be the first great aim of every Chris-
tiUf laying aside all idea of ^vorks, to strengthen more
lud more his faith only, that through the same he might
14
increase in the knowledge^ not of works, bat of Christ
Jesus, as having suffered and risen again for him, (as
Peter, in his First Epistle, last chapter, teaches: ) for it
is no other work but this that makes the Christian. So
Christ, John vi., when the Jews asked him what they
should do that they might " work the works of God,
utterly rejecting all that multitude of works with which
he beheld them to be so puffed up, commanded them
this one thing, saying, ^^ This is the work of God, that
ye beUeve on him whom he hath sent; for him hath God
the Father sealed."
Thus faith alone in Christ, is a treasure that passedi
all understanding; bringing with itself full salvation, and
delivering from every destruction : as it is written in the
last chapter of Mark, ^^ He that believeth and is bap-
tized shall be saved, and he that believeth not shall be
damned." This treasure Isaiah beholding, prophesied
thus, chap* X., ^^ A short and consummate work hath God
decreed to make upon the earth, and the consummate
work shall overflow with righteousness." As though he
had said, Faith, which is a short and consummate fulfil-
ment of the law, shall so overflow with righteousness
unto them that believe, that they shall have need of
nothing else unto righteousness. The same also saith
Paul, Rom. x., " With the heart man believeth unto
righteousness."
But you will ask, how can it be that faith alone jus-
tifies, and, without any works, brings in such an abundant
treasure of all good, when so many works, ceremonies,
and laws, are enjoined us in the scriptures ? I answer —
before all things hold that in mind which I have just
shewn; that faith alone, without any works, justifies,
sets free, and saves: as shall be more plainly shewn
hereafter. —
In the meantime, I should set things distinctly before
thee thus: — The whole scriptures of God are divided
into two parts, precepts and promises. The precepts do
indeed teach good things, but those good things which
they teach are not at once performed : for though they
it
^ lis what we ought to do, they give us no power t
*onn the 3ame. Therefore, they were expressly ordaioci
lb end, that tliey might shew roan to himself; that
by them he might be brought to know his utter inabiht
to do itmt which is good, and to despair of all strengt
in him^lf ; and therefore it is that they are called th
Old Testament, which indeed they are* — For example^
Thoa shalt not covef' is a precept : by which, we an
~ brought in guilty as sinners : for there is no one thai
be free from coveting, how much ?^oever he m-d^t
iTr :nst it. And therefore, in order that he may
br^-^^. aot to covet, and to fultil the law, he is drive
lu despair in lumself, and to seek tiiat help else^vhere,
ifld in another, which he finds not in himself: as it is
in Hosea xiii., '*0 Israel, thy destruction is from
', and thy only help is in me," And the etlect pro-
by this one commandment, is [iroduced by all the
for llie>' are all alike impossible unto us.
mien the man has been taught by the precepts his
utter inability, and has l>ecome anxious to know in what
can possibly satisfy the law, (for the law must be
!>o that not one jot or tittle thereof fail, or he
miijt be damned without hope,) f >eing tlien truly humbled
«lid broughl to nothing in his own eyes, he finds nothing
in himself whereby he can become righteous in order to
\m saved, Then^ — here comes in to his help the other
port of the scripture, the promises of God, which bring
the glad tidings of the glory of God ; and say, if thou
ircMiJd»L fulfil the law, and not covet, as the law requires^
then hearken ! — Believe in Christ, in whom are promised
iiato ihee grace, righteousness, peace, liberty, and all
thipg». If thou believe, thou shalt have all things ; if
thoii believe not, thou shalt have nothing. For all the
commanded works of the law, (which are impossible with
tboe, and which are innumerable, and after all of no avail
nolo italvation,) thou shalt fulril by this '* short consum-
iRate work'* — by believing ! For God the Father hatli
included all things in faith. So that he who hath this
Ittlh all Uiinp^ ; and he who hath not this, hath nothing.
16
Because, God hath included all things in unbelief, that he
might have mercy upon all, Rom. xi. Thus, the promises
of God give freely all that the precepts exact, and fulfil
all that the law commands, that all may be of God only,
both the precepts and their fulfillment. God alone com-
mands, and God alone fulfils. Therefore, the proniises
belong to the New Testament ; and the New Testament
indeed they are.
And moreover, as these promises are the words of
God ; holy, true, righteous, free, peaceable, and full of
all good ; it comes to pass, that the soul which cleaves to
them with a steady faith, is so united to them, yea wholly
absorbed in them, that it not only partakes of, but is
saturated and intoxicated with, all their unctuous virtue.
For if the touch of Christ healed, how much more shall
the very absorbing of the unctuous spirit of the word,
into the tender soil of the soul, communicate to the soul
all the nature of that word ! And it is in this manner
that the soul, by faith alone, without any external works,
is, through the operation of the word of God, justified,
sanctified, made true, setded in peace, set free, filled
with all good, and made in reality the daughter of God :
according to that saying, John i., " To them gave he
power to become the sons of God, even unto theto that
believe on his name."
From these things it may be plainly understood, how
it is that faith is of so much efficacy, and why no works,
nor all good works together, are equal unto it. Tlie
reason is — no work can cleave to the word of God, nor
have any indwelling in the soul. Faith and the word of
God alone can have dominion tliere. And such as the
word is in nature, into the same is the soul changed : as
iron put into the fire becomes like fire, through the
nature of the fire to which it is united.
It is clear, therefore, that the faith of a Christian
man sufficeth for all things: and that he has no need g(
any works whatever unto justification. And then, if he
have no need of works, he has no need of the law : and if
he have no need of the law, he is tcrlainly freed from the
^: md ihegefape ii is inii^ ,ihat <'ih«flaw m» not
•^Jtnr a riglitecKii man/' i Tinu ir— Tbii iban i? Uiai
r faith : whtc^ does not
L. i..^ «k; M;^ or liva as we Hit,
tne Chmtian liberty
9^ w oocasaoQ to ^il
to h so cinliuned^ that oo one mighl have any need o£
^l» otiCci riishteousoeaa iiml salvation, j
Ia: „_ _ .,...4 >.viered as limjirji power of •'-'^ Wo
fffl now speak of ibe secMd. For tlii** al- r% Ui
Mk — Id have the most high BXkd holy * m
«»hooi it bc!i- v-tj^ , that ii^, to hoUl i.,*.. ,.. ....v, ^,^d
^Drtikf to be T Nor 15 tlierc any honour equal
niD that eatimiOkja of truth aodjusticci in which we
Md him^ m wboco we fully confidcu What can wea&ciibe
«i0 any ooe more honourable than truth, iuMice, and
oaplaie aod perfect goodneift r On the other hand, it
iicfaie greatest of all reproaches t^ «•"* ..k of any one a^ a
ift tod di^one&t, or e\^eo to hn in; which vn m
nitef do, when wc da not believe him.
mos tlie soul, while it steadfastly bdicve^i in God
proBiistng, hold.'i him to be true and just: than which opi*
wa, 00 greater homage can be paid him.— llie highest
^oohip of God, h to ascribe unto him truth, righteous-
&a&, and whatever we would ascril>e unto one in whom
n fulh confide I This worf^hipper, is prepared to do aU
toe will of Cvod ; hesanci'^V-^ i*'^ n^rrw^ Lt vuKinitw hTni*
sdf to be dealt with aii it
beemse, he leans eotirely u^*
iiif5, but ihatas be ball truth, i.^,,;^
he Hill manage, order, and do all t »r the lx.^t.
Aod doe* not such a ihif^ liis f«uth, yield ol>ecii-
€8ce unto God in all ^ What precept is there
which such an obeil ne^ not abundantly futtil ?
What fulfilment can Ui n^t>re perfect than universid obe-
dieoce? And this obedience is really yielded, nut by
workSy bat by &itli only !
On the '* at rebellion, what impiety
isait it be I ..^i ^, ,,,.1 coiitfim^t ran Ik* t»uf ii|H»n
Gndt ^han not to Mievt: bin) wl
lift else but to bold him a liar ; mt: ^t U^ai^l^ >M iUmU
18
his truth ! — Jhat is, lor « aiaii to tttribute tnith unto
himflelf, but Ijiag aad rBJoity unto God t In so doing,
does he not deny God altogether, and set up himself in
his heart for it seif*wonUf>|ring idol? And what think ve
worics can avail done hi th& impious state of heart, be
they never so evangelical and apostolical ? Ririiteously
therefore hath God induded all, not in wrato, not in
lust, but in unbelief: lest those, who imagine that they
fulfil the law by their chaste and kind woi^s of the law,
(which are at best but moral or political virtoes,) should
presume to expect that they should be therefore saved,
when they are all the whUe included ^nder the sin of un-
belief, and must either seek the mercy, or be damned by
the justice of God!
But when God sees that truth is ascribed unto him,
and that he is honoured by the &ith of our heart with
an that honour which is due unto him, he in return
honours us by imputing unto us truth and righteousness
because of this faith only. For it is faith diat makes
truth and righteousness, by ascribUig unto God his own;
and in return God rewards that our righteousnests with
glory ! For it is true and just to hold God true and just ;
aind to ascribe this unto him, and confess it, is to be true
and just : according to 1 Sam. ii., ^' Whosoever ho-
noureth me I will glorify him, but they that despise me
shall be accounted nou^t." So Paul, llom. iv., saith of
Abraham, that his faith was counted unto him for right-
eousness ; because, by it he gave full glory to God : and
it shall, for the same reason, be imputed unto us for
ri^teousness also, if we believe.
The third power of this most precious faith is that
which couples the soul to Christ as a spouse to her hus-
band : by which sacred union, as Paul teacheth, Christ
and the soul are made one flesh : and if they be one
flesh, and there be a true marriage, yea, by far the most
perfect of all marriages, consummated between them
(for all human marriages are but the faintest representa-
tion of this,) then it follows, that all which belongs to
each, both good and evil, becomes common to both. So
hi dual to, and glory in, t» be^ owtM ; mni whammr
Mdm to the «cmlv Christ t^lwi isfioo himaoirM his*
Now tet 135% only merfiiale do these thm^ cmfMrad
Miier, atid we m»1I iad tbeai to be unspeal»fala^ —
Cnt is full of grace, life, mod salvHtioii ; the soul is
tf of sin, death, and damnatloa. Here, let fattb com^
iilietween, and it nhaU ^—^- '^n piy^s tlmt the sin, dcotll,
ori hdl an Ud upon and his grace, life, end
made the fXHtioD of the wul ! For bof as the
must take unto himteif, together wttb the
all th«fe ihe brings with her ; and imfian unto
\m, aH that be posiesges* For he irho finely pwa hm
liibody n--^ ^-mself, ho«r can he DOtgiire ber aU things
teife b: J be who take« itoin hioMtdf die hmiy of
he wfoaam^ how eao he not take wid) her ail things that
Here dieti is brought to light a mnn swe^ view^ not
rffomnwniino only^ bat of a %h irfare, of victory,
«f arivtttioD and redemptkMt ! I^u, ^ntce Christ is God
nd man, mod snch a persoti as never has Mne4 M^
nor is damned, nay, oemr can sjo, die, or be
~ since hi'v ri^hteoniiieas, Itfi, and i
eternal, and omnipotent; ^nooyl saw,
mA a person has, by tin- weddin^fing of hxtb^ wmm
the ibk deadly and bel I of his spouse common to hiaiself,
lea, hk own ; and actif and snlfiBta under them as If
they were hifi own, and aJ^ if he himself had sinned, 1*-
homogy dying, and descending into hell, thait he may
iiiBiMJWie^ ibom all ; and *<ince, siit, deaths and hell, could
ikot swallow up him, it h of necessity certain, that, in
the sCopeiKloas conflict, they are all swalloired up b^
hna. For his ri|;|ileOTsn»s is greater than all sin, hia life
is atronger than all death, bis salvation more powerful
«ian aU hell!
Thns the behaving soul, by the pledge of fidth in
Christ her spouse, becoosia me Arom all sins, secure
fina daath, safe froan belt, smd endowed \vith the eternal
life, and sahmtion of her husband Christ
I Christ imaenta onto himself a spouse w ithout spot
c S
40
or wrinkle, and all glorious tibroug^ his cleansing her
".with the washing in Uie word of life; that is,^by faith in
the word of life, righteousness, and sualvation. And thus
he betroths her unto himself in feith, in mercy, in loving-
kindnesses, in righteousness, and in judgment: as Hosea
: saith, chap. ii.
Who then can fiiUy enter into the greatness of this
.royal marriage? Who can comprehend the riches of the
glory of this grace? where this rich and holy husband
' Christ, takes unto wife this poor, miserable, sii^ hariot,
' riedeeming her from all her evils, and adorning her with
all his saving benefits! It is impossible now, that her
- sins should destroy her, for they have all been laid upon
Christ, and swallowed up in him; and she has that
' righteousness in Christ her husband, which she may
glory in as her own,- and may, with confidence, set
a^dnst all her sins, yea, against death and hell; and say,
/If I have sinned, yet, my Christ had not sinned in
whom I believe : aU whose are mine,. and mine.are his :'
as in the Cuticles, ^^ My beloved is mine and I am his."
This is what Paul saith, 1 Cor. xv., *^ Thanks be unto
'.God, who giveth us the victoiy tturough Jesus Christ
i oar Lord : - that is, the victory over sin and death, as
he there shews, " The sting of death is sin, and the
• strength of sin is the liaw."
]m)m these thingfs, you may again understand why
.it is, that 60 much is attributed to faith ; — that it alone
fulfils the law, and justifies without any works whatever.
For you see that die first commandment, in which it is
isaid, Thou shalt worship one Grod, can be fulfilled only
•by feith. For if thou thyself wert nothing else but good
works from the sole of the foot even unto the head, yet
thou wouldst not be righteous, nor wouldst thou worship
iGod, nor fulfil the first commandment. For God cannot
be worshipped, unless there be ascribed unto him truth
•and the glory of all goodness, as they ought to be as-
cribed : and this no works can do, but the faith of the
:heart only. For it is not by working, but by believing,
diat we fforify God and confess him to be true. On this
accoimt it is, that faith alone is the righteousness of a
Qttliliiin man, aod the faitilixieiil of all the comiiiaiid-
wmSt^z for he who fulfiU thb first comniafidment, fulfUt
iD ilie r^l wiihuui any kborioys working.
And moreover, work^ u tbey are tmn^ toMittihle,
caoDOt possibly glorify God« althouf^i tlie)- may be done,
@r done io failh^) to the glory of God. But we are
Mdow inquiring into tlie c|tiality c^ the worius thai aie
faie, but into the person who does them, who produces
ibt works and glorities God : — and thii^ 15, tlie faith of
ia hearti the h»d and subatanoe of all oar rj^teods-
BBL Therefore, the doctrine which teQcbes that ibe
n— lamitnents are to be fultiUed by works, is blind and
foioBs : for the comroandnients must he l^lriUed before
mj work is done, and works most follow that fulfilment :
s «e shall pres^ittv hear.
But, in order that we may behold more fully this
aire which our inward man hath in Christ, it nmst be
mown, that Goii, under the Old Testament, sandifisd
mil) himself every first-bom male. And tlie first birlfa
ns always pre-eminently eatoemedtasd held to tworokl
kxKMir abore the rest, both in the priealhood and in tlic
Umlom. For the first-bom bmtlier was priest, and
hia, Q?er all the reit^ Under which figure Christ was
ikadowed Ibrth, die true and only begotten Son of God
iki Father and the Virgin Mary, me true king and
pri^; not according to the flesh, aod this world, for
tk kingdom is not of this world ; he reigns and coa.se*
cmtes in heavenly and spiritual things, which are ri^ite-
lanDesi, truth, wisdom, peace, salvation, &c. Not that
|l jfaings in e^rfh and bell are not subject to him also,
(the bc^ cookl he preserve and save us from them) but
his kbifidooi does not consist in then? tliin;^^, nor h it of
Ann. Naith» do^ hts priesthood coni^i^i m the external
pomp of robes and ges^tures, (as tliat earthly priesthood
of Aaron was, and as our r< rical prie^mood is in
the present day,) but in spin: ungs ; in which, by an
invisible ofl&ce in heaven, he intercedes^ for us before Gotl,
and there oSkn up himself, and does all those things
which pertain unto a priest : as Paul describes him unto
ibc Hebrews under the figure of Melchiredec. Nor does
he pray and totercede for us as Priest oidy, but tie
teadies us ako in the spirit, bj the living doctrines of
his own Spirit; which two, are the peculiar offices of a
priest, as is still represented by earthly priests, in their
prayers and visible preaching.
And even as Christ by his first^birthright has ob-
tained these two dignities, so does he impart them and
make tbem common to each of his believing ones ; ac-
cording to the before-mentioned law of matrimony, by
whidi, whMever belongs to the husband, belongs to the
^^use : «U we therefore who believe in Christ, are kings
and priests in Christ : as Peter saith, ** But ye are a
'chosen generation, a peculiar i)eople, a royal priesthood,
a toBgoom of priests, that ye should shew forth the
praises of him, who hath called you out of darkness into
his marvdlbus light," 1 Peter ii.
The natures of which two privileges are these.—
First, as to the kingdom^ every Christian is, by his
^th, so highlf exalt^ above all things, that, in his spi-
ritual powjer, he is absolute lord of all things. So that,
no one thing can possibly hurt him in any way : nay, all
things are subject unto him, and compelled to be subser-
vient unto Ms salvation. As Paul saith, Rom. viii, ''All
things work together for good unto the elect." Again,
1 Cor. iii., ** M things are yours, whether death, or life,
or things present, or things to come; and ye are Christ's."
Not diat any Christian is ordained to hold, and have
dominion over all things, in corporal power, (as certain
mad Ecclesiastics every where furiously maintain,) for
this dominion belongs to princes and rulers upon earth.
And BMreover, we find by daily experience, that, in this
sefeise, we are subject to all diings, endure many things,
and even suffer death : nay, the greater Christian any
one isy to the more evils, sufferings, and deaths, is h^
subjected : as we see in the great iirst-bora king Christ
faimself, and in all his holy brethren.
The power of which we arc speaking, is spiritual :
which rules in the midst of enemies, and prevails in the
OMdstof pressing trdubles: which is nodiing more or
than strength made perfect in my weakness, and all
AJDgs tnmii^ to my soul's profit : so that the croas, and
kiSi itself, are compelled to serve me, and to work
togedier onto my salvation. — ^This isa hi^and glorioaa
(%uty, a power truly omnipotent, a spiritual dominion !
bwiuch, there is nothing, however good or however
^efil, which shall not work together for my profit^ if I
oh believe. Not, however, that I have any need of
tbese diiAgs, (for fieuth alone sufficeth unto salvation,)
hot that in them faith mav exercise the power and do-
BBDicMi of its liberty. — Behold ! this is the unspeakable
power and liberty of Christians !
Nor are we the most free of all kings only, but
fnaU for ever and ever ! This is far more glorious
than even the kingdom. For by our priesthood, we are
Tortfay to appear in the presence of God, to pray for
ocbers, and to instruct each other in the things of God«
Fot tbese are the offices of priests, and which never can
be permitted to any unbeliever. But Christ has obtained
these for us, if we believe in him ; that, as we are
betbren, heirs, and kings together with him, so we may
be priests together with him also, having boldness with
confidence, by the spirit of faith, to present ourselves
before God, crying, " Abba Father," to pray for each
other, and to do all those things, and perform all those
offices for each other, which we see to be performed and
rq)resented by corporal and visible priests. But he that
bdieveth not, to him nothing can be subservient or work
togedier for ffood, but be himself is the bond-slave of all
tfanigs, and idl things work together for his destruction :
beouise, he impiously uses aU things to his own profit,
and not to the glory of God. And dierefore, he is not a
priest but profane, whose prayer tendeth only unto sin ;
DOT can he ever appear in the presence of God, for
'' God heareth not sinners/'
Who then can comprehend the greatness of the
Christian's dignity ! He, by his kingly power, has domi-
nion over life, death, sin, and all thincs ; and by his
priestly power, is all-prevalent with God ; for God does
whatever he asks ami desires of him ; as it is written»
S4
^ He will fulfil die desire of them that fear him ; he al^
will hear their cry, and will save them," Psalm cxlv. To
this gidry, certain it is, that he attains not by any works,
but by faith only !
from these things, any one may clearly fierceive how
it is, that a Christian man is free from all things, and
above all things, so that he wants no works in order to
become righteous and saved ; — because faith alone abun-
dandy supplies the place of all these. And if at any time
lie should become such a fool as to presume to make
himself righteous, free, saved, and a Christian, by any
work, that moment he would lose faith, together with
all saving benefits. Which folly is strikingly represented
in that fable, where the dog, swimming across a stream,
and carrying a piece of rc^ flesh in his mouth, is de-
ceived by the shadow of that flesh appearing in the
water; and in. attempting, with open mouth) to grasp
at that, he loses both the rqal flesh and the shadow
together.
But, here you will ask, if all that are in the church
of Christ be priests, by what name shall we distinguish
those, whom we now call priests, from the laity? I
answer — there is violation committed in our day upon
these appellations, Priest, Minister, Ecclesiastic : they
are taken from all other Christians, and given to a cer*
tain select rabble who are called by the violated apfiella-
tion, Ecclesiastics. The holy scripture makes no dif-
ference between Christians ; except that, it calls those,
who serve others in the ministry of the word, in teaching
faith in Christ and the liberty of them that believe,
ministers, servants, and stewards : (who are now digni-
fied with the tides of popes, bishops, and lords.) For
although it be true that we are all alike priests, yet we
all cannot, and if we could, ought not to minister and
teach publicly. And therefore Paul saith, 1 Cor. iv.,
" Let a man so account bf us, as ministers of Christ,
and stewards of the mysteries of God."
. jBut this dispensation ha$ now degenerated into such
a plinnp of ^oWer, dnd such a terrific tyranny, that no
95
empires of imtioiis, nor of the whole worid together. Hill
bev any comparison with it : so that one would think
the laity were any thing else but Christians. By which
otter perversion, it has come to pass, that the knowledge
of Christian grace, faith, and liberty, yea, of Christ al-
tDgedier, has utterly disappeared ; and there has suc-
ceeded in its place, an intolerable bondage-captivity of
hanan works and ordinances ; and, according to the la-
mentations of Jeremiah, we are made slaves to the most
file of all men that are upon the fuce of the earth; who,
abusing our misery, make us submit to all turpitude and
igDominy according to their own lust.
Bat to retam and sum up this first proposition. — I
d&nk, from these things, it has been made sufficiently
erident, that to preach the works, the life, and the words
of Christ in an historical way, as things that once took
phoe, and to form an external mode of life from the
knowledge thereof, is not enougli to make a Christian ;
as those preach, who are now considered to be the
greatest men. Much less can the teaching of the ordi-
nances of men, and the decrees of the fathers, where
Christ is not preached at all, make a Christian. And
there are at this day, not a few, who preach and read
Christ, in order to move the human passions to condole
wtdi him, and to vent an indignation against the Jews :
togedier with many other puerile and etfcminate delu-
sions of the same kind.
Whereas Christ ought to be preached to this end —
that faith in him may be drawn fortti ; that he may not
only be Christ, but Christ to mCj and to thee ; and may
work that in us which is spoken of him under the name
of Saviour. And this faith is begotten and preserved by
diis — by preaching why Christ came ; what he brought
with him, and gave ; in what way, and to what end, he
is to be receivwl. And this is done, where the liberty
which we have in him, is taught ; where it is set forth,
how it is, that all we who are Christians are kings and
priests; how it is, that we are lords of all things; and how
it is, that whatever we do, we have a confidence is pleasing
and alxeptable unto God ; as I have before shewn.
86
And wl^ofie heart, liearinfl these things, is not all
g)iadnes6 within, and sweetened, under the enioyed con-
solation, into die love of Christ? To which love, he
never can attain by any laws or works. And who is
there that can hurt such an heart, or cause such an one
to fear? If consciousness of sin, or the horror bf dqath
should rush upon him, he is prepared to hope in the
Lord : nor is he afraid nor moved at these evil tidings>
until he see his desire upon his enemies, Psalm cxii. For
he believes that the righteousness of Christ is bis; and
that his sin, is no longer his, but Christ's. And aU
sin must be swallowed up before the face of the righte-
ousness of Christ, by faith in him, as we have before ob-
served. Thus he learns with the apostle to triumph over
death and sin, and say, " O wave, where is thy victory ! O
death, where is thy stins ! The sting of death is sin> end
the strength of sin is me law. But thanks be to God
which giveth us the victory through Jesus Christ our
Lord,'* 1 Cor. xv., " For death is swallowed up in vic-
tory : " not in the victory of Christ only, but ours also ;
for it becomes ours by faith, and in it we also conquer.
Suffice it to have spoken thus concerning the inward
man, his liberty, and his glorious righteousness by fieuthy
which needs neither laws nor good works ; nay, they
tend to the destruction of any one, who should presume
to be justified by them.
PROPOSITION IL
Now let us come to the other part of our subject,
the outward man. — Here an answer shall be given to
all those, who,'beins offended at the word Faith, and all
that is said to exsJt it, say, * If faith do all things, and
alone suffice unto righteousness, why then are good
works commanded. Contented with ^th therefore, let
us be at rest, and do no works at all I ' — I answer, Not
so ! ye ungodly, not so ! This would indeed be the case
if we were renewed altogether, and perfectly and wholly
spiritual : but this will not be till in the last day of the
resurrection of the dead. As long as we live in the flesh,
S7
nodj begin^ mud grow a little in dial whtdi is to be
perfected in die life to come. And therefore it is, that
the apostle, Rom. viii., calls that which we have in this
Gfe '^ the first-froits of the Spirit ; " intimating, that we
diall recdve die tidies and fulness of the Spirit, in the
Hewhidiis to come.
To this part of oar subject, therefore, belongs that
viich we laid down at the beginning as our Second
PioposiTiox — **The Christian man is the most du-
(M servant of all^ subject to all.'' For as to his spirit,
vbidi is free, be worketh not ; but as to his body, in
which he is subject, he woriieth all things ; and how
this is, let as now consider.
AMiongh the Christian man, as I have shewn, is,
iiwaxdly, as to his spirit, fully and abundantly justified
hr £iitfa, having all that he needs to have ; (except that
1^ aborndandy filling faith itself, must be increased day
by day, even unto the life to come,) yet, he still remains
iD dus mortal life upon earth ; in which he must, of ne-
cessity, govern his own body, and have intercourse with
men. — Now here b^n good worlcs ! Here is no sitting
down at ease ! Here, certainly, begins a care, that the
body, by fastings, watchings, labourings, and other mo-
derate discipline, be exercised and brought into subjec-
tion to the spirit ; so that it may obey and be conformable
to the inward man, and to faith, and ma)' not rebel or
hinder; which it is its nature to do, if it be not restrained.
For the inner man being by faith created conformable to
God, and after the image of God, joys and takes plea-
sure in him throu^ Chnst, in whom such a treasure of
all good is laid up for him: and therefore all his concern
is, mat be may be enabled gladly and willingly to serve
God in the freedom of love, — While he strives to do
this, behold ! he offends a contrary will in his own flesh,
whidb lasts to serve the worid and fulfil its own desires.
And this, the spirit of faith cannot endure, and will not ;
and therefore, it struggles with ardent desire to repress
and restrain it : accoromdy, as Paul saith, Rom. vii., *' I
delight in the law of God after the inward man, but I see
tnotber law in my membets warring against the law of
38
my mind) and bringing me into captivity to the law of
sin in my members." And so also in another place,
^' But I keep under my body and bring it into sub-
jection; lest after I have preached to others! ^Tf^^
should be a. cast-away." And again Gal. v., "They
who are Christ's have crucified the flesh with the afiec-
tions and lusts."
But these works are not to be done with this opi-
nion, — that, by them,, any one may become ri^teous
before God ; for this fedse opinion faith will not endure,
which alone is righteousness before God ; but they are
to be done with tms view only, — that the body mi^ be
brought into subjection and purified from its lusts ; so
that its eye might never be so much as turned, but with
a d^ire to shun concupiscence. For as the soul is
purified by faith and made to love God, it would that
all things were^ purified together with it, especially its
oMni body, that all things might join with it in loving
and praising God. Hence it is that the man, from • the
urgent necessity which he feels in his own body, can
never be at ease, but is compelled, on that account, to
do many good works in order to bring his body into sub-
jection. And yet, he does not look upon these works as
making him righteous before God, but he does them in
the freedom of love in obedience to God ; having
nothing else in view but the divine good pleasure, to
which he would be most dutifully conformed in all
things.
In this case, every one will be able to judge for himself,
and use his own discretion (as they say; as to what mea-
sure he ought to mortify his body ; for he will fast, watch,
and labour, so much, as he shall judge necessary to re-
press the lasciviousness and concupiscence of the body.
But they who presumptuously imagine to become right-
eous by works, look not to tfie mortification of concu-
piscence, but to the works themselves : and if they have
done very many and great works, they imagine that they
are in a good state, and are become righteous. And
they sometimes go so far in this working zeal, as to
affect their brain, and destroy their constitution; or at
:to rmdar ir unerriceable ; which h the greatnt
Uf And ignorance of the Cbmiiaji life and of Ikitb —
10 desire to be justified and saved by works, wttiK
Mfiuth.
But, di&l what we have Mid ccmcerning works may
b the more easily uDderstood^ lal us explain the matter
bf nulicodesk — ^The works of a Christjan man, then,
JHtfed and saved by the free grace and pun? mercy of
God« throiigh his fiuth, ought to l>e considered in no
idler light, than the works of Adam and Eve in paraf-
dae^ and of all their ehildren, would have been, had
sker never stnned. Concerning which it is said, Geti« ti.,
^ <jod placad the man whom be had created in para-
fiu^tiiat lie aright work in it, and keep it." Now Adam
nfoealed of God just^ npright, and without nin; ao
tbi he had no need of this v and keeping in
«der to become upright and junt.iitv*^ but God gave
taa this amployment of tilling and keeping pamidiae,
fbt he aai^t not live at ea^e ; i% hich would have been
mrks of perfect freedom, performed with no other view
thm doing tbe good-pleasure of God ; not in order to
the attainment of righteousness, for that he had already
la ibe fitU^ and the same all we should have inherited by
latBie. — So it is with the works of the believing man^
akv by his faith, is placed again in paradise, and created
iBBw; be needs not works in order to be, or to become,
i^blaoiia; but, that he might not live at ease, and that
hemi^ exercise and preserve hts oun body, there are
woika of the same liberty enjoine<l him ; which are to
he done, ooky with a view to the good-will of God, Ex-
oqfit thai, our graces of Faitli and Iaw(% though created
mew, not being fully perfected, must be inrr** ■ - '* : yet,
not by works, but by growing in the graces i ves.
Again, for further example — a holy liishup win n he
oonsecrales a church, or confirms children, or |>ertarms
any other part of his official duty, is not consecrated a
bUiO|> by tbe performance of those wurk^ : nay, unless
he wCTe first consecrated a bishop, no one of tho*>e works
woold be of any avail, but would Ix; foolish, puerile, and
ladicrooa. — So the Christian being ciinsecrated by his
30
faith, do^ good worics; but he is not by these made
moie hdyi or made a ChnQtian, fof tms is of faith
alone : nay,, unless he first believed and were a CYvm-
tian, all his works would be of no avail whatevier, but
would, in truth, be impious and damnable sins.
These two sayings, therefore, ate true, — •* Good
works do not make a good man, but a good nmh makes
good works/ ^ Evil works do not make an evfl maq,
but an evil man makes evil works/ — So that, the sub-
stance itself, or perscxi, must always be first good; befiire
all good works; and good workd must folkyw and
proceed from the good person: as Christ alsa.saith,
^^ An evil tree cannot bring forth good firuit, Deithei can
a good tree bring forth evil fruit" For . it is evident,
that the fruits do not bring forth the trees^ nor the trees
grow out of the fruits ; but, on the cotttrary^ the trees
bring forth the fruits, and the fruits gn>w out of the
trees. As therefore die trees must, of necessity, eatiat
before the fruits, and the fruits can neither make the
trees good nor bad, but on the contrary, such ae the
trees are such the fruits must be ; so, must it also of ne-
cessity, be, that the person of the man must be good far
bad, before he can make a good or bad work, and ihat,
the works do not make him bad or good,, but he makes
the works bad or good.
The same may be seen in every kind of workmanr
ship. A bad or good house does not make a bad or good
builder, but a good or bad builder makes a good or bad
bouse. And, to speak universally, no work can make the
workman like itself^ but the workman makes the wcnrk
like himself. So it is with the works of men, such as the
Hi^n. is himself, either in fiuth or unbelief, such is his
work ; good, if done in faith ; if done in unbelief, evil.
For as works cannot make the man a believer, they
cannot make him righteous : but £dth, as it makes him
§L believer, and righteous, so does it make his works
good works.
As, therefore, good works can make no one righteous,
and as the man must be first righteous before he can do
any good work, it is most manifest, that it is fisdth alone
mercy of God through Christ in ms trc
Ibify and gloriously justifies and saves tlie person ;
that no work, no Christian law whatever, is neces-
for a man unto salvation. For by faith he is free
every law ; and whatever he does, he does from
liberty and freedom ; seeking nothing of advantage
' fMdvation thereby, but only the good pleastsre of God ;
he is already full and saved by the grace of God
his faith,
lence^ no good work whatever of the unbeliever
*th unto righteousness and salvation ; even as, on the
it is not any evil work that makes him evil or
^le ; but it is the unbelief that makes the person
the tree evil, and the works evil and damnable also.
ivA therefore, a man's being good or bad, does not arise
any works, but from faith or unbelief: as Sirach
Eccles. X., '* The beginning of sin is departing
God :*' that is, falling from faith. And Paul also
leb. xi,, saith, *' He that cometh must believe/' And
Christ saith the same thing, ** Either make the tree good
ttid its fiiiit good, or else make the tree corrupt and its
fruit comipt/' As though he had said, he Mho would
have good fruit, must begin from the tree, and plant
that good* So, he who would do good works, must
not by working, but by believing ; since it is this
that makes the person good. For nothing makes
person good^ but faith ; and nothing makes it evil but
This indeed is true, tfiat, in the sight of men, a man
good or evil according to his works : this how-
r, b only the being out^vardly seen and known, who
and who is evil: as Christ saith, Matth. vii,,
iy their fruits ye shall know them." But this is all in ap-
ice and externals, in which very many are deceived ;
taking upon themselves to write of, and teach good
works, as the way in which men are justified, at the same
make no mention of faith whatever; following their
1 ways; deceiving and being deceived; becoming worse
I worse; blind leaders of the blind ; wearying themselves
39
with many, works, and never able to attain unto tnie
ri^teousness : concerning whom Paul saith, 1 Tim. iii.,
^' Ilaving the form of godliness, but denying the power
thereof.' ^' Always learning, and never able to come to
the knowledge of the truth/
He therefore that would not err with these blind oneSi
must look beyond doings, laws, and doctrines of works ;
yea, he must turn away his eyes from works altogether,
and look to the person, how that can be justified — which
can be justified and saved, neither by laws, nor by works,
but by the word of God, (that is, the pro miseof his
grace,) and by faith.— That the glory of the divine Ma-
jesty might stand maintained ; which saves us, *^ not by
works ofrighteousness that we have done, but according
to his own mercy *' through our believing the word of his
grace.
From these things it may be clearly understxK)d, in
what sense good works are to be rejected or embraced,
and according to what rule the doctrines of all men con-
cerning works are to be understood. For if. works be
compared with righteousness, and if thou presume to do
them under that perversion . of the devil, a false per«ia-
sion that by them thou mayest become ri^teous, they
thus impose a necessitous bondage, and destroy both li»
berty and faith together. Nay, from this false persuasi(m
being added, the works are no longer good, but, in truth
damnable ; for they are not done in liberty, and they
blaspheme the grace of God, who alone justifies and
saves by faith : which works, though they cannot effect,
yet they attempt it, and thus presumptuously rush upon
the work of grace and the glory of it.
We do not therefore reject good works, but, on the
contrary, we strenuously mantain and teach them : for
we do not condemn the works for themselves, but for
that impiously added false opinion of seeking righteous-
ness by them : by which, they are made to have the ap-
pearance of good only, when in reality they are not good ;
and thus, by them, men are deceived themselves, and
. deceive others, as ravenous wolves in sheep's clothing.
this tievii, tnis pcrvenie opmion concenttng wc
there b qo real faith^ u insuperable; for it camiat
k b^lcD oal of ^ose holy workmen, antil taith its d^
moyer come mnii plant it< kiugdom in tlie hc^rL Na*
BR berself cannot dri%c it out, nor even know what it
ii: nay, she ccm^iders it to Le a nio^t holy and obedient
vilL And wberc custom has long prevailed and con*
faaed this depravity of nature, {d^s is the case under
ncked teachers^) it is an evil incurable, and seduci^ and
«Bili tboasands to irremediable perdition.
Wlierefore, although it is good tu preach and write
Qfrqieotmnce, confessiont and satisfaction; yet, if there
hri stopptog here, and no going on to teach faith, tljc^e
jflctiiyes are, without doubt, delunive and devilii^h.
Hence Christ, ttigether with his servant John, not only
«kiy ** Repcotye,'' but added the word of faith, saying,
** Tile kingdom of iieaven is at liand/' — ^For not one
put of God's wotd only, but both must be preached:
itv, as well as old, must be brought fordi out of the
tteisitre : the voice of the law, as well as die word of
pace* The voice of the law must be sounded fordi, that
aoi may be alarmed and brought to a knowledge of
Adr sins, and then converted unto rcj^entance and new>
mm of life. But diere must not be a stopping here ; for
llbl would lie, to wound witliout binding up; to smite,
vidmnt healing; to kill, without making alive ; to brin^
ibwQ to die gates of bcU, and not to ratse up; to cast
down, without exalting. Tli the word of grace
and of the promise of rt..,. a of sins must be
fMtadied to teach and build up faith ; without which^
liie law, i^n, repentance, and every tliitig else,
wiHbe tau^..- ,.:iJ wrought in vain-
There still remain, indeed, preachers of repentance
and grace, but thev do not set forth the law of Go<) and
the promise in that nay, and with that spirit, that the\r
bearers may learn w hence repentance and grace come :
far repeoCance comes by the law, but fuith or grace
kr the proroi^e of Ciod : as the apostle saith, Hum. x.,
'* Faidi cometb by hearing, and hearing by the word of
34
Christ." Hence it is, that the man, who, by the threat-
enings and fear of the divine law, is brought low, and
cast down into the knowledge of himielf, is comforted
and raised up by faith in the divine promise : as in
Psalm XXX., " Weeping shall endure until the night, and
joy until the morning." — So far have we spoken con-
x;eming works in general, and those also which the
Christian works in his awn body.
We will now, in the list place, speak of those works
which he worjcs toward his neighbour. — For man does
not live for himself alone in mis mortal body, and to
work in it only, but he lives for all men upon tfie earth.;
yea, he lives for others only, and not for himself ; for he
brings his body into subjection, to the very end that he
may be able to serve others more sincerely, and more
freely : as Paul saith, Rom. xiv., " None of us liveth
unto himself, and no man dieth unto himself; for he that
liveth, liveth unto the Lord ; and he that dieth, dieth
unto the Lord.** And therefore, it is impossible that he
can live at ease in this life, and without doing works to-
ward his neighbours ; for he must of necessity converse,
act, and have intercourse with men ; even as Christ was
made in our likeness, and found in fashion as a man,
and had intercourse with men : as Baruch iii. saith.
But yet he has no need of these things unto righteous-
ness ancl salvation. Therefore, in all his works he ought
to be in this mind, and to have only this view — that, in
all things whatever he does, he serve and profit others ;
having nothing before his eyes, but the necessity and
profit of his neighbour. For thus the apostle commands
us to labour with our hands, " that we may have to giv^
to him that needeth." Whereas he might have said, that
we may have wherewith to nourish ourselves — but no !
he saith also " hun that needeth." For it is a part of
Christianity to take care of the body for this very end,
th^ by its health and powers we may labour, earn, and
la5^ up that, which may supply the necessity of those who
are in need ; that thus, the member that is strong may
iterve the member that is weak ; that we may be the sons
dhm M fbltilling tlie laM
BehaU, this in the true Chrblian life \ Ht
tm*' V ' hich vrorketh by !ov . which goes
ierik^ , and delight in the yctiect hmh^
Ibh ; "* it Mnre^ its tie^boar freely and spotitaiiecMislY»
iamm its o%%'n trea.<^iire t« richly tilted, with the ovofw
Mngabondance iirliich it posiesses hy tkith. a
Heoce PaoI, when he Imd made it evident to tliat
Ai|ipiui> ' rich they were hy the tlaith oi Chrati^
hmkh tilt- ,1 f>o9aeff«ioQ of all things goe§ cm toacU
Miish them« sayhigt '' If therefore there be any ooo*
flittlNi in ^ " ' ^ if any tv^mfort of Inve, if any feUow*
A^of th . fuHif ye my joy : — that yc be Uke
aiDded ; h r he same love, being of one accord^ of
tm wiiod ; u^^uig ncithhije thi^gh conlentfaiik or vain
pmf. hot each in hamtNemiudcdnesd eitMming other
hnerchan hinuielf; and eacli ronsklerini;« not his own
Hangs, b«' ' ' -fher.' I^ phiinly>
ikttfiei , the apf f rjcotisiit
miti$ — f1 i all our works for the benefit of others,^
tataase, e ^i all him
other wofL^ .___,. abounding
MMhigfty which he may devote i%iti ineow bMi^
faknee to th*^ i ben'-tit r»t his n*^ighboafl— ^H#
An, moreen. Lu i :.-. forward Chri<^ as an examplej
Bfingr ** Let this mind be in you, which was also in
Gbrat J^ms, Who, being it ^ rm of God, Itiooriil
itaot robbery to be equal vv .,, . d* Nevertheless^ Hd
oade himself of no repotation, and took upon him the
fatm of a scrvaoti and ^v i - in the likri menf
tad, being foand in fan.. .. ^ a man, he i „.,.- obe^
dient tinto death/-^Thts most healthful admonition hni
been \ who, not at ull under-
«ahri L :i,., **formof (imV '*fonn
rfa ii" and " likeness of men/* have
it ' jf human
IV . . .„ L iL .,, :.. .. i^ . , .ialChri*!t,
diQiigli he was full in his foiin of God, and abounding
i>2
f
96
in «H good, so that he wanted no work or suffering in
order to his becoming righteous and saved, (for he had
all these thingjs immediately from the beginning of him-
.self ) ; yet, was not puffed up with these, nor lifted up
above us, nor did arro^te to himself a certain power
over us, (although he might have done that by right ;)
but that, on the contrary, he condescended so to labour,
suffer, and die, that he might become like other men,
and in form and fashion nothing more than a man, as
though he had need of these things, and had nothing of
the form of God ; and that, he did all this for us, Uiat
he might serve us, and that all those things might
become ours which he did in this form of a servant.
So the Christian, being by his faith complete and
fiill, like Christ his head, oug|;it to be satisfied with this
** form of God " which he has obtained by faith :— {except
that, as I have before observed, he ought to increase
this same faith until it be perfected ; for this faith is his
iife, his righteousness, his salvation ; preserving his person
and rendering it acceptable, and making him a partaker
of all that Christ possesses; as we have shewn before, and
as Paul affirms Gal. i., saying, ^^ The life that I now live
in the flesh, I live by the faith of the Son of God : ") —
but yet, although he is thus free from all works, he ou^t,
nevertheless, in this his liberty, to make himself of no
reputation, to take upon him the form of a servant, to
be made in the likeness of men, to be found in fashion
as a man, to serve, to help, and in all things to do* unto
his neighbour, as he sees God has done, and still does,
for Christ's sake, unto him : and that freely, and with-
out any thing else in view than doing the good- will ot
God. — He ought to think thus with himself — Behold 1
here am I an unworthy and condemned wretch, and my
God has, of his own pure and free mercy, without any
deserving on my part, given unto me in Christ all the
riches of ri^teousness and salvation : so that, I want
no one thing else whatever, but faith to believe that this
really is so. Unto such a Father, therefore, who has
more than filled me with these his inestimable riches,
ICT ?' Shan I not fredy.
:wMi M
mj heart, aix) with spcmUmeous desire, do whatew
mm ts acceptable and utell-ptea^ing in hi!i si^t?
SoidT, tbcn» I will give my^lf as a certain Christ to my
Kiriibotrr. even as Christ Ims given himiclf ti> me. I
w do nothing in thU% life^ but that which shall be to
■j^oeigbbour's senrice, profit^ or * n; and that,
hscaase br faith, I possess an abaD4Ui»ci. of all good in
Christ
Has you see, from fieuth, flow love and gladness in the
Lord ; and from love, a happy, willing, and free spirit
Id icrve a neighbour »pontanef ni^ly ; and that, without
IB? regard to gratitude or i dc, praise or blame, J
pn or loiis. Nor, in ^1^.. *^ licjes, has it any eye
Id gaining the favoar of men, nor does it make any
*^* *f>n between friends and enemies, nor has it any
to the grateful or ungrateful ; but with the iit-
freedom and wilHngncss, it devotes botli itself and
property, whether they prove to be lost upon the
ffit ,^r iiven to tlje deserving. And even as the
Of >ie son does, distributing freely and ahun-
ly all ihings to all, '* causing his sun to ri»e upon the
and upon the unjust ; " so Uie son docs notliing, and
nothing, but with that free j^adness in which he
ts, through Christ, in God, who has freely given
^uch exceedingly great things.
You see, therefore, that when we once know those
ingly great and precious things, (as Peter saith)
iichajB frieely' given unto us, love i^ thereupon largely
" shroiul in our hearts by the Holy Gho^t : under
influence of which, we arc free and happy, all-aficct-
workmen, overcoraers of all tribulation, the servants
oor neighbours, and yet, nevertheless, lords af all
p. Whereas, tho5e who know not these lliinas as
y grren unto them through Christ, to them, Christ
k born in vain : these, wander in the ways of workings
shall never attain unto a knowledge and ta*ite of
things. As therefore our neighl>our has necesj*ity,
ud steads In need of our abundance ; bo we once bad
I a boi
S8
Iieo60sity beforq God, fmd stocxl in need of his raerfy.
iApd lEis our heavenly Father has freely supplied our ne-
cessities in Christ; so we ought, by our body and its
industry, freely to supply the necessity of our neighbour^
bnd each to become to the other a certain Christ ; that
we may be all as one in Christ, and Christ one in us all;
that is, that we may be true Christians,
r Who then can comprehend the riches and the glory
of the Christian life ! It possesses and can do all thijras
wanting nothing itself; the royal conqueress of sin, deaSi
^Lnd hdl; and yet, at the same time, an handmaid
humbly subservient and profitable to all ! But this kind
,of Christian life, alas! in this our day, is scarcely known,
preached, or sought after, throughout the whole world :
BO that, we have oursdves utterly forgotten our own
name, why we are, and are called, Christians ! But surely
we are to called from Christ, not absent from us, but
dwelling within us ; that is, by our believing in him, and
'4)6coming, through an union of love, a Christ to each
other, doing uilto pur neighbours as Christ does unto us.
Whereas now, by the introduction of the doctrines of
men, mc are taught to seek nothing but merits, rewards,
and the things of self; and of Christ, we have made
nothing but an exactor by far more rigid than even
Moses himsdLf.
Of this same faith the Blessed Virgin, above all
others, has afforded us an example. She, as it is re-
ccMrded Luke ii., was purified according to the law of
Moses, after the custom of all women, even when she
was not bound by any such law, and had no need of
being purified : to tlie law, nevertheless, she subjected
herself willingly, and <\\ith free love, submitting to be
knade like unto other women, lest she should ofiend or
despise themi 3he was not therefore justified by this
work, but, being justified, she did it in freedom; and
liberty. After the same manner ought our works to be
done, not in order to our becoming justified thereby, but,
being first justified by faith, we ought to do all thisig^
freely and cheerfiilly for the sake of others.
u.
09
m After the same example also Paul drcutncised bi^'
diwple T-r-**-': not because he had need of circum*
qUoo unti ^ jusuess, but that he might not offend or
! those Jews who were weak in faith, and who could
receive the liberty of faith. But on the contrary,
ihey contemned die liberty of faith, and urged cir-
as necessary unto righteousness, he resisted
and would not suffer Titus to be circumcised,
And as in the one instaince, he was careful not
or despise the weakness of any one in the faith,
with them for a time ; so, in the other, he would
*r the Ulierty of faith to be offended and despised
hardened justiciaries : thus persevering in the middle
Iff sparing the weak for a time, but resisting the hard-
ttoto the end, that he might convert all to the li-
jberly of £uth* With the same mind ought our works to
oone, that we may receive them that are weak in the
ith» as we are admonished, Rom. xiv., but resist hard-
task-masters determmately unto the end : of which
* shall speak more largely hereafter.
So also Christ himself, Matth. xvii, — When the tn-
money was demanded of his disciples, he discoursen
II Peter concerning it ; asking him, whether the sol-
lof liings were not free from paying tribute? Peter an-
in the affirmative. Nevertheless, he commanded
to go the sea ; saying, ** lest we should offend them,
thou, and the tish that 6rst comedi up, take ; and
i tbou bast opened his moutli, thou shalt And a piece
'money; that take, and give unto them, for me, and
tbee/' — This example sweetly makes to oor purpose;
which, Christ calls himself and his disciples free, and
sons of the King, who could stand in need of nothing:
► he w illingly submits himself, and pays tribute.
much, therefore, as this work was necessary and
liable for Christ unto righteousness and salvation,
so much are all the other works of himself and his,
lable unto righteousness : for they are all free works,
follow righteousness already possessed, being done
40
only in conform% to the custom of, and for an example *
tO| others. ^
Of the same nature are those admonitions which -
Paul gives Rom. xiii. and Htus iii., that Christians i
should be " subject to the higher powers," and, " pre- a
pared unto every good work : " not in order to become a
righteous thereby, for they are already righteous by i
faith ; but that, by these works they may, in the liberty 9
of the spirit, senre their neighbours, and the higher powers, i
and be conformed to their will in all the freedom of love.
' And such ou^t to be the works of all colleges, mo- !
nasteries, and priesthoods : that each one should perform
the duties of lus profession and station, not with a view
of becoming righteous thereby, but solely of bringing his
body into subjection, as an example unto others, who
have need to mortify their bodies also. And^en, more-
over, that he might solely yield obedience unto others,
by an humble conformity to their will, in the freedom of
love : having, nevertheless, this ever most carefully in
mind, that no one, through a vain confidence, presume
to become righteous, meritorious, and saved, by these
things, which, as I have repeatedly shewn, are by faith
alone.
Whoever therefore has this knowledge, may easily,
and without danger, conduct himself through all those
countless ordinances and precepts of the pope, of bishops,
monasteries, churches, princes, and magistrates : which
some ignorant pastors so urgently enforce, as though they
were necessary unto righteousness and salvation, calling
them the ordinances of the church, when indeecl they are
nothing less. But the free Christian will say thus — I
will fast, I will pray, I will do this thing and the other,
which is commanded of men, not because it is necessary
unto my righteousness and salvation, but because I will
therein conform myself to the pope, or the bishop, or
that community, or that magistrate, or to my neighbour,
for an example : yea, I will do and suffer all things, after
the example of Christ, who did and suftered much more
4t
far me, fthough he himself needetl none of those thfogs ;)
beiDg made under the law for me, when he was not under
tfeliLw* And even if tyrants should exact tfiese things of
me by force and unjust authority, yet, I wil) not rebel,
pfQ\ided that it be not against the glory of God,
From all these observations, then, any one will be
Rbled to form a right judgment of, and to make a faith-
dt&titictinn between, all works and laws ; and discern
I are blind and ignorant, and wlm are true anil faith-
m pastors. For whatever work is not taught to these
md& only, either to the mortifying of the botiy, or to the
piofit of our neighbour, (provided that nothing be en-
farted against the glory of (Jod,) is neither a good work,
Bor a Christian work. And hence, I very much fear,
whether many, or indeed any, of the collegiate, monas-
tic sacramental, and ecclesiastical duties of the present
day^ have any thing at all of Christianity in them. And
I may add to these, all the fastings, and particular
to certain saints ; I very much fear, I say* whe-
in all these things, we are not seeking our own
lit only, and thinking at the same time, that by these
^ our sins are washed away and salvation found :
and tlius, the Christian liberty is utterly destroyed :
which ever comes to pass through an ignorance ot the
Christian faith and liberty.
This blind ignorance and suppression of liberty is,
moreover, sedulously confirmed by those innumerable,
totally blinded pastors, while they seduce and urge people
OD to these devoted services, by extolling them in the
t, and puffing them olf with their forgivenesses, but
leaching faith. But let me give thee this counsel —
If tbou wouldst at all pray, or fast^ or found churches,
(as it is called,) take heed that thou do it not with a vie%v
of obtainiBg tliereby to thyself any advantage, either
temporal^ or eternal : for thou wilt thus do an injury to
dqf &ith« which alone furnishes thee with all things : and
therefore, thy care should be, how thy faith only may be
increased, whether exercised in working or in suffering.
Giwe. therefore, what thou givest, freely and willingly,
48
to the end that others may be increased and benefitted
by thy bounty : thus thou wilt be a truly good man and
a Christian. For what are all those superabounding
works to thee, which are wrought in the mortifying of
thy body, when thy treasure already runneth over by
thy faith, in which God hath given thee all things ?
Behold ! then, by this rule, whatever good things we
have received of God, ought to flow from one to the
other, and become common ; and every one should put
on his neighbour, and so conduct himself toward him, as
if he were in his stead. For all things have flowed, and
still continue to flow, unto us from Christ, who so put
on us, and wrought for us, as if he himself had been what
we are; and from us they flow unto all that have need of
them. And hence, it becomes me to present my faith
and righteousness before God in praying for the pardon
and the covering of the sins of my nei^bour ; which I
ought so to take upon myself, and so to labour and
travail under, as though they were my own: for 90
Christ did for us. This is true love, and the true rule of
the Christian life ; and this true and real life there will
be, where there is true and real faith. Hence the
apostle, 1 Cor. xiii., makes this a property of love, that
she " seeketh not her own."
We conclude, therefore, that the Christian man liveth
not in himself, but in Christ, and in his neighbour, or,
he is not a Christian at all : in Christ by faith, in his
neighbour by love. By faith, he is raised above hi«iself
into God ; and again, by love, he is humbled below him-
self into his neig)bbour ; yet, ever standing in God and
his love : as Christ saith, John i., *^ Verily, verily, I say
unto you, hereafter shall ye see the heavens open, and
the anffels of God ascending and descending upon the
Son of man."
Thus have I sufiiciently shewn what Christian liberty
is : which, as you see, is spiritual, and real : making our
hearts free from all sins, commands, and laws whatever :
as Paul testifies, } Tim. i., ^' The law was not made for
a rij^teous man." This i^ as far above all other external
43
, as the heavens am k^er than the ewth ; ami
mj Christ enable ub lo uoderalaiid it, aod hold it &st.
CONCLUSIOV
la Gooclusioii. — On account ui uii>^t% wbo« althou^
iiaip be never ao well «pokea, are ^iire to \HT\rrf every
rilftil mi
ujidm^ W€
ot lilt
tkn^, in
-e to
by
hrag; if perHfi- - uiey
Ibtte are very i. tio. \m
■wcdialety abuse it to an
it for giEBiited at ooct^ thai un iuMip
is, and having no de$ire to lie iVa^ a?
mj otber way, than in cootcjoninK, und i^pcaking t
lifanniao cer^
Ikfinsre Uk
teoa certain day^, or chu^e to eat meat^ whik others
Ittt; - - ' '^rase they r -^ - ^' *-rr" - • : - - nd
OMiieri -ly deride a: y
■f at the aame time ibeni^lvee pemng by all tlie
l^l^y esMtitials of the r^- fjm religion.^ — T1
ipo^ afe most obstinately i^ ) »v i\\mc in the ^
eame, who are laborioiisly mi r salvatian, by a
ieMed obdervance and revcreiKx * i Huinan cer^^ - -
cniy; As thoiigh they would tlier^tore be ^!<
mam tb^ fast on ^ttit^ day^, or ab^taill from t »r
ny oeitain r--- — - --—^i'"" -: '^^^ L;..i.. t ^ ,„,^.
iuicea of ihc >uine
tisiep setting entireiy u nought thi)se things wliich are
disesfieotiiJ
evideol^ rei
* ' rciore are
ne each
much
■ -th of thf
e, whiU
noise for tritlet» «^nd non-
'"'' by the weightier mutters
OTilmiding '
fgetials, tti
that am esse:
How much more ri^i
iw to walk in the middle ^^iv, ^i***l contir- -^ ♦- »»^ rropfl-
0D3 extremes ; saying, '' Let mil him tli (j^apiie
him that ealcih not; and let not him that tatedi pqU
^ iht* apo!>tle Piiul teach
\{\ corn It
}...t\.
44
judge him that eateth/' Rom. xiv. Here you see, those
who omit and speak evil of ceremonies, not from holy
principle, but from mere contempt, are rebuked by
the apostle, where he admonishes them, not to " despise ;"
seeing it is knowledge that puffs them up. On the other
hand, he admonishes those others who zealously resist
these, not to ^^ judge;" for neither of them are, in the
meantime, observing that charity which edifieth. Where-
fore, upon these points, we must be guided by the script
ture : which directs us, neither to turn to the ri^t hand
nor to the left, but to follow the righteous judgments of
the Lord, which alone rejoice the heart. lot as no one
is righteous because he obeys, and cleaves to, works, rites
and ceremonies; so neither will any one therefore be
accounted righteous, because he omits and despises them
alto^ther.
For we are not, by faith in Christ, freed from works,
but frt)m the false opinion of works : that is, from the
ignorant presumption of seeking to become righteous by
works. For it is friith that delivers, rules, and keeps om*
consciences : under the experience of which, we know
that righteousness lies not in works, although works
ought not to be, and cannot be, utterly excluded. For as,
wiuiout meat and drink and the universal exercise of
this mortal body, we cannot exist, although our righte-
ousness lies not in these things but in &th, and yet,
these things cannot, on that account, be utterly excluded
and despised ; so are we compelled, from the nature and
necessity of this mortal life, to remain in the world, al-
though we become not righteous thereby. '^ My king-
dom (said Christ) is not from hence :" that is, of this
world. But he did not say, my kingdom is not here :
that is, in this world. And so Paul saith : ^^ For thou^
we walk in the flesh we do not war after the flesh,'*
2 Cor. X. Again, Gal. i., " The life that I now live in
the flesh, I live by the faith of the Son of God." There-
fore, as to our acting, living, and being in the midst of
works and ceremonies, the nature of mis life, and the
clue care and government of our bodies, of necessity re-
fote MfSKBS^K~we becooie not
AiAgif bot by faith id the Son of God*
The Christian^ therefoffE, must here bold the niiddki
nft and have ever before him these two kinds of meii*
For he will come in contact, either with ^tiffneckcd aod
hnieoed cerwncmtalists, who^ like d^f adders, wilt not
km oi the true literty, but urgently enforce, witliout
Uh, and insist upon, their works and ceremonie!!, and
kM of them as righteoiisiiess : like the Jews of old, who
not imderstaiid that they mif^ do well. These
be reajrtad, opposed, and delenninately offended ;
lat, hy this impiotis opinioo, they should deceive ntini-
WMOthen together with themselves. Before the eyea
we shoaid eat meati^, exclude fiisttngp^ and do
' thtiigs id defence of the liberty of faith, which they
' to be the greatest stns. Of these we are to my^
^Let them alone, they be blind, and leaders of the
ttad.** Far it was in this spirit that Paul would not
nfc Titus to be circomcisetl when the*^ urged the ne-
MBty of it ; and Chri.^t defended his dLsciples in their
|iliirkiiig die ears of com on the sabbath-day. With
Hay omer examples of tlie «>anie kind.
— Or« be will meet with die simple, the unexpe-
■BMed, the ignorant, and the weak in faitli (as Paul
cdb them) wlu> aimoC yet receive this liberty of faith,
ciea tlioo^ they would. These mast be spared lest they
Aoald be offended ; and their infirmity must be borne
ailk tiU they shall have been more fully iuu^ht. And
they do not act and think wrong from hardened
but from weakness of faith alone, we must, to
giving them offence, observe fa^' -rjd other
which they consider to be essentj uers: for
nm charity requires, which hurts no one, but serves
For the weakiiess of these, is not from their own
but from the fault of their pastors, who have taken
captive and shamefully entreated them, by the
and influence of their* tmdttioi " m which
must be delivered and healed by >< trine of
and liberty : so the apostle, Rom. xiv., ** If my
46
meat maketh my brother to otfend, I will eat no meat
while the world standeth." . And again, '^ I know that
through Christ there is nothing unclean, but to him tliat
thinketh it to be unclean-^but it is evil to that man who
eateth with offence."
Wherefore, although we must determinately resist
these teachers of traditions, and sharply contend against
the laws of popes, by which they would break in upon
the liberty of the people of God; yet, we must spart
those weak and fecurful ones, whom these wicked tyrants
hold captive under their laws, until they shall be disen-
tangled from them. Therefore, resolutly contend against
the wolves and for the sheep ; but not against the sheep
at the same time ; which thou wilt do, if thou inveigh
against the laws and lawgivers, and yet, at the same time,
bear >vith them in the weak, lest they should be ofi^ded,
until they themselves shall discover the tyranny they ar6
under, and come to the knowledge of their liberty.
But if thou wilt use thy liberty, do it in secret : as
Paul saith Rom. xiv. The faith that thou hast in thine
own experience, have before God ; but take heed thiat
thou use it not before the weak. On the other hand, use
die same before the tyrants and stifihecked, to the open
contempt of them, and that, with the utmost 6rmne88 of
determination ; tteit they themselves may know that tliey
are under sin, and that their laws are of no avail mito
righteousness ; nay, that they had no ri^t whatever to
maike those laws.
Since, therefore, this life cannot go on without cere*
monies and works ; nay, since the heated and inexpe^
rienced age of young persons has need to be curbed and
guarded by these restraints ; and since each one must,
by the same means^ mortify his own body ; a minister
of Christ must be prudent and faithful : that he may so
rule and teach the people of Christ in all these thingsi,
that their conscience and faith be not offended, and d^t
HO false opinion or root of bitterness spring up in them,
and thereby many be defiled, (as Paul warns the H^
brews :) that is, that they lose not faith, and begin to be
4T
hy & &lse opiQton of works, as that tfiey are by
fam to oecome rigtiteous. Which evili^ ^noti take plaee,
od defile nmny, unless fatth be per^evertn(^ly insisted
m; DOT can thi^ possibly be avoided whei^ faith is btx-
mi m stieoce, and the ordinanees of men (inly, tnctii-
cued: which has hitherto ever been clone by th<t^ pea^
deot, iiDpioaSt soul-miirrlering traditionit of oitr popes,
aid the opinioEis of oar theologians, who have, in these
sts^ dragg^ sools innunierable into hell : so that yoa
W ptainly see they are Antichrist *
to a word, as poverty in the miii>t nt riches, iaith-
Wks^S in the midst of bttshless, humility in the midst of
abstinence in the mUht of Imnquetn, chiiMity tn
Biidst of pleaBtires, so, t^ - ' :<K>usness o( fatth it
inpera in the midst of ceret *« Can a man (saya
Soiooion) carry fire tn his bosom and his cU»tlies not tie
kaiaed?" Prov- vi» And ' we must be in t! 'n
tfridies, of bustnessy ot rs, oftmnqueti', i-
amss, Ml must we be in the midst of ceremonies ; that iS|
perik And ftirther, aj= it is ab ^ * I ncctlful that in-
faatboys shoold be brought u|^ ilie aire, and in
ie bosoms of young women, to pre^rve their lives; with
i4idi young women, nevertbetes§» it wotdd be dangerous
la their salvation for them to be familiar when arriTed
^ die E^ of manhood ; even so, men of a heated and
Mtpmenced ap" ~ ^ * trained and brnught into
laljaLtiun by tht n iroti re>tnurits of cere-
■ooies, lest their thr mind *ihonld rush headlong
Vttiiices: atthoogh, tii trie same time, it wouM lie pcr-
ttoD to them if they should always continue binder these
rsraints, from an opinion of becoming us by
Aem* For they are rather to \yp taught^ thai u»f y wei*
aol tbns incarcerated, to the end that they might thereby
become righteous or meritorious, but^ that they might
be restrained from evil, and be the more easily trained
an to the rigliteousness of faith ; which, l)eforL\ ilirough
tne impetuosity of their age, and the need of its bring
laitratned, they could not receive*
ceremonies, in the Christian life, are to
4S
be considered in no other light, than those preparatory
scaffoldings are by builders and artificers, which are
erected to assist in the work and building ; which are
not prepared as being of any value in themselves, or as
designed to remain, but because the work and building
cannot go on without them ; for when the building is
finished, they are laid aside. Here, you see, the scaffold-
ings themselves are not despised, nay, most carefully
attended to ; but it is the false opinion of them that is
despised, because no one imagines that they are the real
and durable edifice. Thus, if any one should be so con-
summately ignorant, as to, regard nothing more during
the whole of his life, than the erecting of these prepara*
tory scaffoldings in the most sumptuous, diligent, and
persevering manner, and should never once think of the
real edifice, but be pleased with, and boast of, his atten-
tion to these mere temporary props and scaffoldings ;
would not every one pity his madness, judging, that after
such a wonderful expense, some mighty edifice would
surely have appeared !
Therefore, we do not despise ceremonies or works,
nay, we carefully attend to them ; but it is the false opi-
nion of works that we contemn, that no one might ima-
gine that it is righteousness : as the hypocrites do, who
nx and spend their whole lives on these devoted services,
and, after all, never attain unto that for which they are
performed : or, as the apostle saith, ^^ Ever learning,
and never able to come to the knowledge of the truth,
S Tim. ii. For they seem to have a desire to build, and
prepare themselves to do it, but never build after all :
and thus, they remain in a " form" of godliness, and
never attain unto the " power" thereof.
And yet, at the same time, they please themselves in
these devoted services, yea, and judge all others, whom
they do not see to glare in the same pompous show of
works. Whereas, had they an unctuous experience of
faith, they might, with these gifts of God thus squandered
and abused, do something considerable to the salvation
of themselves and others. But since human nature, or
49
utnnl reascMi, (as it is called,) is naturally superstitious,
and is ever proposing to itself certain laws and works,
under the imagination of attaining unto righteousness
tboeby ; and since, moreover, from the custom of all
eardily legislators, it is inured to, and confirmed in,
&is same propensity ; it is impossible that it should, by
my power of its own, free itself from that working
bondage, into the knowledge of the liberty of faith.
Therefore, we have need of prayer, that the Lord
wtmld draw us and make us teachable of God ; that is^
psssivdy receptive of God's teaching : and that he would,
IS be has promised, write his laws in our hearts : for
withoat this, we must perish. For unless he himself teach
as inwardly this ''wisdom hidden in a mystery,*" nature
ciDiiot but condemn it and judge it heretical, because
'A is offisnded at it and accounts it foolishness. As we find
it happened unto the prophets and apostles of old ; and
the same treatment I, and all like me, meet with at this
dty from blind and ungodly popes and their flatterers. On
vfatHD, together with us, may God have mercy and lift
op die light of his countenance upon them ; that we
mi^t know his way upon the earth, his saving health
amoi^ all nations, who is blessed f6r ever. Amen !
Anno 1520.
EXPOSITION
OF
THE FIFTY-FIRST PSALM.
'' Hkvc MRj apoB ne, O Locd.**
EXFOSmON OP THE nPIT-FIMT PSAUC,
BT
THE REVEREND FATHER MARTIN LUTHER,
WAS PUBUSHXD FOB TBB OLOBT OW CBBItT MMD TBB
BDinCATIOlf or TBB OBVBGB.
eS
INTRODUCTION.
lixFocNDED, in the la^t spring, the Second Psalm
coDeeming Christ as King— 4us spiritual aod oele&tial
UigdotEt ; how it is leceived by ihtB world, how ii i$
Aated and tora by kings and people^ aial yd^ jMft-
lodieleie, conquers and triamphs. — Now, I purpoae
m EipMition of the Psalm, ^* Uava ti^rcy upon nm^
OLnnl,^ which instructs iiSi ootK3eniing fe|)etilaiic0i
kali however, that I consider myself able to ^?e u
liporiticMi adeqtiate to the cooteols of IliJs rsakn;
fcrloonfeK that I have not fuUv entered into ibe
i|int which here spealts; bat I have undertaken it
mkf^ that we might have an occasion and a subject
Mtier Sm meiitalkn and inslmction, that I myself
ItgSiMBr with «!■, am become a leamar, and mttf
Apnl npoti the Spirit's leaehmg ; and whatever ha
Ml be pieaaed to give, we will receive and ba
ihmBUfertt. . ■ m
The utiderstanding of this Psahn is, on imuiy
iccoimts, both necessary and itseAil ; for it embraciss
ihe dottihies of the essential articles of our reiigion —
of lepentance, of sini of grace, of justification ; and
iisa, of that worship which we are to render unto
God. These are divine and heavenly things, wUehf
mfesa limy be taught by the great Spirit himssik
cmaoi poraib^ enter into the heart of man. Hence
n see, that, although this d^K^rine has been agitated
W our adversttfies nith all their efforts, and in many
lad immense volumes, yet there is no one out of theik
li, who really knows inat repentance is what sin ts^
wwhat grace is : dmse are to tbem certata termt^ cm
54
dreams only, some mere ideas of which have flashed ^
across their sight and understanding. And the cause ^
of all this darkness and ignorance is this : — the true
knowledge of these things does not depend upon the
understanding and wisdom of human reason, nor is it ^>^
(so to speak) bom at home ; that is, it does not grow ^
naturally in our hearts, but is revealed and given fW)m '^
heaven. For who among natural men could so speak ''^
of repentance, and the remission of sins, as the Holy "^
Spirit speaks in this Psalm ? -^
Hence, this Psalm is commonly entitled " The **
Psalm of Repentance," and is celebrated above all the ^*
rest, as being used in the services and daily prayers of ':^
churches ; and he who first affixed to the Psaun this '^
title, doubtless knew something of its contents. But*
as to the multitude in general, who sing and pray it'^Ii
over in thdr performance of those work-services en- aifc
joined rby bishops, they know nothing whatever aboatstt
it. They apply this Psalm to the repentance of works, t)
or to actud sin, which they define to be, 'a word, m
an act, or a thought against the law. of God.' But^^i
this definition is % far too contracted, to set forth iji
before the eyes of men the magnitude and power of ^^
sin. Sin tmust be looked into much more deeply than a
this ; sin or sinfulness must be set forth much more \^
clearly ; for it is not enough to confine it to the out- -^
ward act (as it is termed.) ;^
From this error — the not understanding what sin Jj
is, has arisen, as is always the case, another' error — f^
the not understanding what grace is. It has happened, ^
therefore, that in raising up trembling consciences, ^
and in comforting them against the fears of death and ^,
the judgment of <jrod, these men have been utterly w
useless. For how can that man give consolation, who .
does not know what grace is ? And therefore it was, . ,
dial they fell into those follies of recommending .
to persons labouring under the burthens of their con- :
sciences, hoods, rules, and other like absurdities,
they beiiewed thai God would be inpiaBint
ht these are proofe suflSdeDily manifest, WBl they
w^j QodersiDod netther grace nor sio, aud that
mj tan^t a meie natural theology, widiout the
wmio( OoA,
lo the ^ame way did they teach repentance alao
Mlial meo should recount all their tranwreswMis of
IJbe pa&t year, grieve lor them, and atone lor them hy
alinictioa« Hut, I pray you, does Uie judge there*
ioie not hang the thief because be hears him confeas
la dieft, ana sees him grieve on account of it r And
jet, these fellows imamoc, that satisfaction can be
aade ttnlo Gcmj, by their feigning this gricf^ wearing
ghs gumants, changing: their deportment, and al*
law their food t-
Ulierefore, r^ r-rMMuan oi this Psalm will be
rly use 3 k ihejic points. We may from
ikaro to understaiKt these essential articles of our
and may be ei ' v ' ' Jfully and weightily
) confute our adver^uit . impurely dispute
is natier^ of so much importance* For I have learnt
bf my own experience, in times when my consdeM^
las been in distre^ that all their protanc (lisimtat|oni
give no relief whatever. I have therefore often
■ the- ' ^i to die giving of thank5 for this
ihe WVird and pure doctrine, and
all such darkness is driven away by the clear
of the V ' ' rig.
To conit
Psalm. — We have here deli-
leted the doctrine concerning true repentance. There
aie, in true repentance, two things ; — ^the knowtedy
af sin, and the knowledge of grace* Or, to u<^e tema
of more common acceptation, — the frnt of God* and
hm I his mercy. These two parts of repentance
^Mj I sets forth in this prayer of his, as though
^■Kry were represented in a picture. In the beginning
^6f the Psalm» we see him lalx>uring under the know-
^ his sin, and the burthen of his coii$cien0D.
S6
In the end, lie comforts himiself from his trust in the ^'
goodness of God, and promises that he will instmct ^'
others also that they might be converted. Hence it '^
plainfy appbarsy that me prophet, in this Psalm,
wished, for a particular end, to leave the true wisdom ii
of th^ditiiie religion explained in sound words and in ii
a sound isense ; that we might learn therefrom what n
sin is, what grace is, and what true repentance is. • i
But there are also other psalms of this kind, as t
the ps^lm, ^' Blfessed is he whose iniquities are for- i
gii^.*" And also that, ^' Out of the depths have I ;
criedl** Fot David is partSculatly apt in this kind of i
dbctrine : yet so, that he remains a learner with us in
the experience of this doctrine : because all men, how
much soever they may be gifted with the Holy Spirit,
sthiWiainlearnei^ of the Word, still remain beneath
ahd within the Word, tod still find, in their experi-
ence, that they can scarcely imbibe one drop out of
ike imittense ocean of the Spirit
Havihg thus spoken, in a very few words, of the
krgument and order of die Psalm, I will now speak
iJso of its title. — The history of it is well known to be
from 12 Sam. chap. xii. And I have no doubt, that
this title gave occasion to the schoolmen to under-
stand it as having reference to the person of David
only, and to his actual sins; since David seems
to s^eiltK alone in his own person, and concerning
his own sins of adultery and murder. — It is a wonder
that they did not teach also, that this Psalm is to be
tiSed under this sin only. It is a wonder that they per-
mitted it to be used in prayer, as an example^ under
all sins. For it is thus that Fapl saith, the Lord Jesus
has shewn forth in me an "example " unto all who shall
l^dieye in him. Whereas, all who should believe in him
might not be persecutors of the church. But Christ
sh^it^ forth in Paul his long-suffering, his clemency,
his infinSte mercy, that others might not despair under
fiieir sins. In the -same manner also these men, have
S6
In the end, lie comforts hiiniself from his trust in the <<
goodness of God, and promises that he will instmct ^
others also that they might be converted. Hence it >
plainly appiearSy that me prophet, in this Psalm,
wished, for a particular end, to leave the true wisdom 1
of th^diviiie religion explained in sound words and in i
a sound sense ; that we might learn therefrom what :
sin is, what grace is, and what true repentance is.
But there are also other psalms of this kind, as
the ps^lm, ** Blessed is he whose iniquities are for- :
gii^.** And also that, ^' Out of the depths have I
cried.^ Vot David is particulatly apt in this kind of
doctrine : yet so, that he remains a learner with us in
the experience of this doctrine : because all men, how
much soever they may be gifted with the Holy Spirit,
8tiuWiainleanie» of the Word, still remain beneath
afad within, the Word, and still find, in their experi-
ence, that they can scarcely imbibe one drop out of
(he imm^se ocean of the Spirit
Having thus spoken, in a very few words, of the
argument and order of die Psalm, I will now speak
also of its title. — The history of it is well known to be
from 12 Sam. chap. xii. And I have no doubt, that
this title gave occasion to the schoolmen to under-
stand it as having reference to the person of David
only, and to his actual sins; since David seems
to s^eak alone in his own person, and concerning
his own sins of adultery and murder. — It is a wonder
that they did not teach also, that this Psalm is to be
tised under this sin only. It is a wonder that they per-
mitted it to be used in prayer, as an example^ under
all sins. For it is thus that Fapl saith, the LordJesus
has shewn forth in me an "example " unto all who shall
believe in him. Whereas, all who should believe in him
might not be persecutors of the church. But Christ
shewed forth in Paul his long-suffering, his clemency,
iiis infinSfte mercy, that others might not despair under
fiieir sins. In the <0ame manner also these men, have
this Psalm as an esatnple for prayer tinSSI
sins, alUiough they understand it as referring onlyl
the actual sin of David> who is mentioned In the{
of it.
But we must go much farther than this : ive must ^
canfioe it to these external sins, but must consider \
fienetrating into the whole nature, tlie fountain-
ig^ and the origin of sin. For the Psalmist isj
of sin altogether; of the root of sin^ not ofl
external act only ; for that is only, as it were, the
it II hich proceeds from the tree and root of sin.
when he exclaims that he *' was conceived in sin/*j
certainly does not refer to adultery only, but|
the whole nature as defiled by sin. And yet, it
i not at all militate against this interpretation, that
?id mentions his actual sin as an example : for in
outward act, more sins are signified than his one
with Bathsheba* He adds to his adultery, the sin
lying dissimulation : for he pronounces the man
took away the ewe lamb from his poor neigh-
r, to be worthy of death, while he himself would
ee his own sin in the murder of Uriah and the
of his wife, but wished still to appear holy and
ilaver of justice and equity. This was doubling his
Moreover, he not only thus coloured over the
il murder of Uriah, but occasioned the death
^ other Israelites; and caused also the name of the
to be blasphemed. And thus, having broken the
and sixth commandment, he sinned against the
the second, and the third also. Nor would he
i^e left the fifth commandment, which respects duty
I parents, unbroken, if he had resisted his adulterous
With tlie sin of blasphemy, indeed, God most
larly charges him : " Thou hast given occasion
the children of Ammon to blaspheme*'* For at
slaughter of David'^ people, the minds of those
were elated against the people and the God
60
9in as the Pope's teachers do, who define sin to be, ^ a
word, or an act, or thought against the law of God/
Whereas, do you define it according to this Psalm,
'that the whole of that which is bom of father and
mother is sin^ even befcMrethe person can, by reason
of age, doj say, or think any thing.' For, from this
root, notliing can be bom that is good before God.
And hence arises the division of sin. First, the whole
nature is comipt by sin, and subjected to etemd
death. And next,* the external appearadlce as it were
of sin which a man, having the law, can perceive : as
when thefts, adulteries, or murders ecte committed.
But of this latter kind, even the civil laws speak,
though not with sufficient accuracy.
As to what the schoolmen say therefore, *.that
things are sound by nature,' that is a great blasphemy;
and the blasphemy is still greater, when it is consi-
dered, that the same saying applies abo to devils.-*^
If things natural were sound, what need would there
be of Christ ? Moreover, if man when bom, have thus
a sound will and a sound understanding, to which
(as they say,) the will can naturally conform itself,
what is the meaninig of all this — that what was in
paradise lost by sin, can be restored in no other way
than by the Son of God alone? And yet many
teachers of theology, as it appears, in our times, de-
fend this opinion — * that natural things are sound ;*
that is, that the will is good ; and if at any time,
through depravity, it will or think that which is not
right and good, they attribute that to the depravity of
men, but not to the will simply, as considered in itself.
Against these perilous sentiments, therefore, the mind
must be fortified, lest the knowledge of grace be ob-
scured ; for that cannot possibly remain sound and
whole, while we think in this way of the nature
of man.
Nor is this doctrine of the schoolmen to be by
any means borne with in the church^ — ' that man can
ffl
BTtJ
cb the law OS to Urn substance of the actj but not as la
intention of ike law-giver: seeing that, according
the mteotion of the law -giver, not the work only is
mquiredy but that disposition of the heart which is
caUfid grace.' This is as if I should say — that he who
i^ able in botti hands and feet can rightly perform liig
^■■ty, but is hindered from so doing, because he is
^Bflt at the same lime clad in a black or w hite gown.
Hiksordtng to tliis tlierelbre tliey plainly say, that
God requires something beyond die ten command-
ants; and is not contented with a man's fultillinH
ten coromandmenti-, but requires moreover a
sitifm of heart. But all these enormities have
firom this— their not rightly knowing ^vhat sin
: And I liave for this end mentioned these things,
we may see how wide a diftference there is be*
our sound doctrine and that enormous and
; doctrine of the Pope.
V^bal we say is — that things by nature are utterly
ipt* For Adam, when he was created, had a
It will and understanding. He heard rightly, he
rightiy, and rightly managed all earthly things in
and to the praise of God. But since the fall, the
the understanding, and all the natural faculties
cofTupt; so that, man is no longer upright, but
ed by sin ; he has lost his right judgment in the
of God^ and does every thing perversely and
bodtrary to the will and law of God ; he no longer
rs God and loves him, but flees from him and
ids him, and saith in his heart that he is not God,
[^ihalist mercafiil and good, but a judge and a tyrant
Fiom this loss of the knowledge of God, arise
sins in numbers infinite; for men in their
[praeperitT sin with all security ; as do our adversaries,
persecute the Word of God from a confidence in
own power, and then imagine that God is of
a oatuie, that they can, by their diligence and
ij gain him over and reconcile him to them-
64
for that is what the Hebrew word signifies. It does
not signify, as the Pope teaches, ^ calling to your re-
collection what you have done or what you have
omitted/ but feeling the intolerable burthen of the
wrath of God. The knowledge of sin, is the very
feeling of sin ; and a sinner, is one who is distressed
in his conscience, and stands anxiously alarmed, not
knowing which way to turn himself.
. We are not, therefore, here speaking of the philo-
sophical knowledge of man, which defines man to be
a rational animal, &c. These things are physical, not
theological. It is in this way, that the lawyer speaks
of man, as the possessor and lord of his property. It
is in this way, that the physician speaks of man as
sick and in health. But the theologian speaks of man
as a sinner. This is the nature of man in theology,
and the theologian treats of this nature as corrupted
by sin, to the end that man might feel it And when
that takes place, desperation follows, which throats
the man down to hell. For what can that man do in
the sight of a just God, who feels that his whole
nature is overwhelmed with sin, and no power left
him whereby he can make himself better, but is
reduced to a state utterly destitute of all ri^te-
ousness P
When these things are thus truly felt-in tlie mind,
then oug^t to follow that other part of knowledge^
which must also, not be speculative, but MioUy expe*
rimental 9nd sensibly felt — the man must h^ and
learn what ^sace is, what justification is, and what the
will of God js concerning a man thus cast down to
hell, — to raise him up and restore him through Jesus
Christ. Here the mind that was cast down, is again
raised up : for according to this doctrine of grace, he
with joy concludes thus — ^if I be a sinner in myself I
am not a sinner in Christ, who was made ri^teous-*
ness for such as me ; but I am righteous, and justified
by rij^teous and justifying Christ, who is therefore
6S
aM the ^ jastitiert** beorase be is so to mmet%^ and
m ieol fur sinocn^.
These are the two parts of ibeotogiciil knoitledm, of
iipdi Dmrid treats in this Psalm* So that the Aubject-
BHIer of the Psalm, h tlje theological knowledge of
u, mud the theological knowleiige of Trod * tliat no tstm
ngbttfatnk of Majesty ooly^ that is^ what GikI can do aod
W powerful he is ; amd tW no one might ttiink o( man
e ibe lord of his poiaes8ioiis» as the lawyer lioes ; nor
Ql man nick or in health, as Uic phy<tic!ian does ; bat of
«a us " :- icrr. l^r- ^* - roper subject of theiilogy, is
aia ar _ OD ac« . ua ami lost, and GocTtfae
JiRtter aod Savioar oi mao as a sincier* Whatever is
n^ * — - -^ diiifnited on, beyond or out of tlji*» tubfcct-
Hier i ^^^t i^ error and poison. For it is to ttiiis
Alt the whole scripture temU — to cocamend the goodness
tf Gfxi Cow anis us^ wlio wills by his Son, to restore natore
Ueaimo bin und damnaitoa, to righteousness and life.
Here, nothing is treated of coocemtng this corpoi^
iifet what fijod we are to use» what employment we are
ttaadextake^ how oar fiynilieA are to be managed, how
«r laad is to be tilled, &€. These things w ure all settled
hefarcy when man was in paradise, and were given into
the hands of men^ when God said» *' Kulc ve over the
\ of the sea, and the fowls of the air/' fiut here the
b oonceming a Itit •- ' ^ mal life, concerning
Gttt die Jiistiiicr« tlie U Kcvtver^ and con*
esaiiig nian^ fallen from righteousness aod life, into sin
nd eternal death. He %t lio keeps this in view in read*
kg the Holy Scriptures, h ill read ihcbc sacred things nith
Hiis theological knowledge therefore, is necessary;
ihta man mij^ know himself; that is, that he might
faiow, feel, and eiperience, that he is Ruilty of sin uidt
•tged to death. And then, that he might know also and
OKperience the contrary, — that God is the Justiher and
Redetsner of the man who thus knows himsdf. As to
ill the rest of men who do not know tlieir sins, let us ]
Ihem to lawyers, to phyf^icians, and to parents ; fort
F
66
treat of man in a different way from a theolo^an. — I |
now come to the Psalm. .
VERSE I. T
Have mercy upon nic, O Godj according to thy great '
hving'kindnes^j according to the multitude of thy tender '
mercies, blot out my transgressions., »
Here, first of all, an observation must be made upon ,
David's addressing God, and making no mention of ^
Christ ; iest you should imagine, that David addresses
God as a Mahometan, or any other of the Gentiles^
would do. — David is here addressing the God of his
fethers as a promising God. For the people of Israel did '
not view God as an absolute God, (so to speak,) in the
same way as the ignorant herd of Monks ascend into '*
heaven in their speculative imaginations, and view God ^
as absolute. From this absolute God all ought to '^
iee who would not perish; because, human nature, '^
and an absolute God, (I make use of this commonty *'
used term for the sake of instruction,) are the moat ^
hostilely opposed to each other ; and it cannot be, bat *'
that human infirmity must be overwhelmed with such ^
awful Majesty ; as the scripture continually teaches. ^
Wherefore, let no one here understand David as >
addressing an absolute God. — He addressess God as ^*
clothed and revealed in his Word and promises, that
Christ might not be excluded from the name God, con- -
ceming whom God made the promise unto Adam and <i
the other patriarchs. It is this God, not as naked, but ^
as clothed and revealed in his Word, that we must ap-» t
prdiend, or certain despair will fall upon us.
And this distinction must ever be made between the
prophets, and the Gendles, addressing God. TheGentiles ^
address God out of the Word and promises, according to \
the imaginaticHi of their own hearts. But the propbats i
address Grod as clothed and revealed in his Word and .1
promises. This God, under so merciful a form, and (so <
to speak) wearing sd sweet a mask^ that is, hii pfai 1
68
of Moses, there is nothing but nalced threatening^ agpuiist ]
• the evil and disobedient.
And the sensible impression upon the mind of aU ^
nature, accords with the law of Moses ; which impres- .
sion, we cannot by any means shake off. For all meii ^
Judge thus — Thou art a sinner, and God is just; thera- |
fore, he hates thee, therefore h« will punish thee, there- ,
fore he will not hear thee. — These conclusions it is im- ^
possible but that all nature must draw. Hence, nearly ,
•all the holy fathers who have written on tlie Psalms, *.
have expounded a just God, as signifying, a God 10A9 !
justhf takes vengeance and punishes; and not as signify- "'^
ing, a God who justifies. Wherefore, it happened to me ,\'
when I was young, fiiat I hated this appellation of God ; ^*
and from this custom or habit, I even to this day shud- ''
der, as it were, when I hear God called j//.v/. — So great *\
-is the force of false doctrine when minds imbibe it in J
early years : and yet nearly all the old teachers so '^
expound it.
But if God be Mi^ just, that he punishes justly, or '
according to desert, who can stand in the sight of a God ^
just in this sense ? For we are all sinners, and bring with '
us before God a just cause for inflicting punishments '
upon us ! Be such justice, therefore, and such a Just
God, far removed from us, for, as a consuming fire^ '
he will devour us all. Because, since God has sent ^
Christ as a Saviour, his will is, most truly, not to be just *
in punishing according to desert, but he wills to be, and '
to be call^, just, h,s justifying those who acknofmkdgt '
ihdr sinsj nnd to have mercy upon them.
• David's saying, therefore, as a sinner, ^^ Have mercy
upon me, O God," seems as if he spoke contrary to tlie .
Ten Commandments, in which God commands moi j
not to be sinners, and threatens those who are sinnns -
^th punishment For what harmony can there be be- v
tween a simier, and a God who is just, true, and an ^
enemy and foe to sinners, and who, from his natnve
cannot bear with sin ? And yet David, who afterwaids ^
saith, ^' I acknowledge my transgressions;" and dims ^
f' My sin is ever before me;" this same David, I s«|r, ^^
66
treat of man in a different way from a theologian. — I
now come to the Psalm.
VERSE 1.
Have mercy upon me^ O God, according to thy great
loving'kindnesgj accoi^ding to the, multitude of thy tender
mercies J blot out my tra)isgressiotis..
Here, first of all, an observation must be made upon
David's addressing God, and making no mention of
Christ ; lest you should imagine, that David addresses
God as a Mahometan, or any other of the Gentiles^
would do. — David is here addressing the God of his
fathers as a promising God. For the people of Israel did
not view God as an absolute God, (so to speak,) in liie
same way as the ignorant herd of Monks ascend into
heaven in their speculative imaginations, and view Grod
as absolute. From this absolute God all ought to
flee who would not perish ; because, human nature,
and an absolute God, (I make use of diis commonly
used term for the sake of instruction,) are the most
hostilely opposed to each other; and it cannot be, but
that human infirmity must be overwhelmed with such
awful Majesty ; as the scripture continually teaches.
Wherefore, let ho one here understand Davtd as
addressing ah absolute God.— -He addressess God as
clothed and revealed in his Word .and promises, that
Christ might not be excluded from the name God, cour
coming whom God made the promise unto Adam and
the other patriarchs. It is this G^d, hot as naked, but
as clothed and revealed in his Word, that we must ap-»
prehend, or certain despair will fall upon us.
And this distinction must ever be made between the
prophets, and the Gentiles, addressing God. The Gentiles
address God outpf the Word and promises, according to
the imagination of their Own hearts. . But the prophets
address Grod as clothed and revealed in his Word and
promises. This God, under so merciful a form, and (so
to speak) wearing so sweet a mask^ that is, his pro^
71
and invocations of saiDts, &c Such sin*
Kfs^ who are sinners indeed, and yet do not feel that
Aey^are sinners, but who rush forward with hardened
twwm, justify themselves, and persecute the Word of
God, &c ; such sinners, I say, are to be driven far away
all mercy ; before such, the words of wrath are to
It in array ; by which, God does not offer mercy, but
eternal punishment ; according to this sentence
the first commandment, " I am a jealous God, visit-
;tfae iniquity of the fathers upon the third and fourth
Moreover, the examples of wrath are to be set before
; the destruction of Sodum^ the out-pouring of the
upon all flesh, the carrying away captive of the
people, and whatever other monuments of the Judg-
and wradi of God are revealed in the scriptures;
these insensible and impenitent sinners may be
'it down to a knowledge of themselves, and may
»" *>-.rnest to implore mercy. For these are they,
cooc V liom it is said, ' God hateth sinners,* ** God
heaieili uot sinners," &c.
There are other sinners, who are sensible of their sins
and of the ivrath of God, and are frightened away from
the bee of God*^ These, on the contrary, take unto
themselves all the tlireatenings which are denounced in
ifae word of God, and are so cast down in their minds
Aom rribie examples of the divine wrath, that they
fair L,^ ..aie punishments themselves on account of
Ibeir sins. Hut when, under these terrors, the mind is
tbos mA it Here bruised with the hammer of the law and of
jhe jiidgmentB of God, then is tlie season, then is the time
jud the occasion tV>r laying hold of this divine wisdom ;
dni the heart may lift itself up, and assure itself for a
•oertBtiit}', that God, when he is wrath with sinners, is
maoh with those only who are hardened and insensible ;
but that it is said to those wlio feel the burthen of their
«i3, ** The Loni taketh pleasure in them that fear him."
For then the law has done enough, and those thunder-
•i^gi of an angry God ought to cease, and those lights of
neicy ought to shine wliich arc set forth in the \\ ord —
68
'. of Mosesy there is nothing but naked threatening agaiiM
-tile evil and disobedient.
And the sensible impression upon the mind of all
nature, accords with the law of Moses ; which impres-
sion, we cannot by any means shake off. For all men
judge thus — Thou art a sinner, and God is just; them-
fore, he hates thee, therefore he will punish thee, there-
fore he will not hear thee. — These conclusions it is im-
.possible but that all nature must draw. Hence, nearly
all the holy fathers who have written on the Psalms,
have expounded a just God, as signifying, a God who
justly takes vengeance and punishes; and not as signify-
ing, a God who justifies. Wherefore, it happened to me
when I was young, diat I hated this appellation of God ;
and from this custom or habit, I 'even to this day shud-
der, as it were, when I hear God called jW. — So great
is itie force of false doctrine when minds imbibe it in
early years: and yet- nearly all the old teachers so
expound it.
But if God be Mt^ just, that he punishes justly, or
SEOCording to desert, who can stand in the sight of a God
just in this sense ? For we are all sinners, and bring with
us before God a just cause for inflicting punishments
upon us ! Be such justice, therefore, and such a just
God, far removed from us, for, as a consuming fire,
he will devour us all. Because, since God has sent
Christ as a Saviour, his will is, most truly, not to be just
m punishing accordir^ to desert^ but he wills to be, and
to be call^, just, bs justifying those who acknowledge
their sins, nnd to have mercy upon them.
< David's saying, therefore, as a smner, ^* Have mercy
upon me, O God," seems as if he spoke contraiy to me
Ten Commandments, in which God commands men
not to be sinner^, and threatens those who are sinners
iBnth punishment For what harmony can there be be-
tween a sinner, and a God who is just, true, and an
enemy and foe to sinners, and who, from his nature
cannot bear with sin ? And yet David, who afterwards
iaith, ^' I acknowledge my transgressions;" and also,
IMdy sin. is ever before me;" this same David, I say,
ob opoQ God and saith, '' Have mercy upon me, O
Ccid.** — ^This is, in truth, (as tliey say,) to harmonize in-
Odmpatible contradictions^
WTierefore, at the very beginning, David displays that
skflAiliiess and wisdom, which is above the wisdom of the
Ten Commandments, and is truly a heavenly wisdom,
vhkh die law cannot teach, and of which, reason, with-
out the Holy Spirit, can have neither knowledge nor
ilea. For nature, universally, comes to this conclusion,
mi says i*^thin herself — I dare not lift up my eyes to
kiveii, but am frightened at the siglit of God : for
I faiow both that I am a sinner, and that God hates sin :—
fkaU I therefore pray ? And here begins a most difficult
onflkt* For the mind, being distracted in itself from a
CDQSdoiisness of sin, either resolves to put off prayer
Otttil il shall find in itself some worthiness ; or else, it
look$ after some natural inventions and consolations of
Uoaii wisdom, which set it to thinking about tirst making
ttlis&ction, in order that it might, with some' confidence
m iti own worthiness, approach God and say, " Have
macf QpOD me, O God/' This is the way in which our
om nature always proceeds, but it is of all ways the
Mit pcmi Because, our minds are thereby lifted
Wf with a I nee in our own righteousness, and have
1 peiHiasion that God can be appeased by our works,
nil h » ' ^ mous presumption in our own merits, in
QpfiOiii merits of Christ, Moreover, as we are
im in sin, it follows, tliat if we never attempt to pray,
c9 H^ feel that we are clean from all sin, we shall never
pfiy at all !
Wherefore, this blasphemous way of thinking must
facdlakeii off; and in the very midst of sin, or, to speak
descriptively, in the very sea of sins, this means
be u«ed which David here uses. Prayer must not
off! For what meaning or purport has the word
f, if tho!K; who pray are clean, and have no need of
Bcrcy? But, as I said, this is the terrible conflict — so to
our mind, when under the very sense of sin,
'imablcd to cry unto God, *' Have mercy upon
\r I who now teach these things, and give this in*
70
stract^bn to others, have often Jeamt, by my own expe-
rience^ tt^t of all works, to pray thus is the most diffi-
cult. And therefore, I do not profess to be a proficient
in this exercise. .This however I confess, that I have
often, when in the greatest dangers, pronounced these
^ords^ " Have mercy upon. me, O God,** very coldly;
because, I was offended with my own unworthiness ; and
yet, the Holy Spirit prevailed, who suggested to me — ^in
what state soever thou art, thou must certainly pray. For
Qod does not wish to be prayed to and to hear prayers,
according to thy worthiness, but according to his own
mer^.
That these things, therefore, may be rightly under-
stood—that Qojd hates sinners and loves the righteous,
a distinction must be made between the man who is
sensible of his sins and the man who is not sensible qf
his sins. God does not wish to hear the prayer of the
sinner who is not sensible of his sins, because such an
one, does not understand what he is praying for, and does
not wish to understand. Thus the Monk who lives in his
superstition, repeatedly chants and mutters out " Have
mercy upon me, O God ;'* but because he lives in a con-
fidence in his own righteousness, and does not feel the
uncleanness of his heart, he only utters syllables without
understanding the reality of the matter, or wishing to un-
derstand, it. Moreover, he adds to this a conduct the
contrary of his prayers. He asks for pardon ; he asks
for mercy ; whereas, he is all the while seeking, by this
means and that, to make atonement and satisfaction for
sin himself And is not this mocking God to his face?
It is just as if any noisy beggar should cry witli urgent
entreaties for alms, and when any one gave them, should
immediately shew his own possessions ; that is, should
boast of his lying imposture, and give a plain proof that
he did not want alms.
Thus the enemies of the Gospel repeat numberless
words, and at the same time not only do not understand
the reality of the matter, but act directly the contrary,
while they assume various forms of worship, and while
£tiejf seek the remission of sins by impious masses, by
71
and invocations of laints, fltc. Such sin-
who are sinners indeed, and yet do not feel that
ane sinners, but who rush forward with hardened
ws, justify themselves, and persecute the Word of
&c, ; such sinners, I say, are to he driven far away
all mercy ; before such, the words of wrath are to
set in array ; by which, God does not offer mercy, hut
eternal punishment; accordii^ir to this sentence
the first commandment, '* I am a jealous Go<l, visit-
the iniquit)' of the fathers upon the third and fourth
tion/'
Moreover, the examples of wrath are to be set before
the destruction of Sodom, the out-pouring of the
flood upon all flesh, the carrying away captive of the
holy people, and whatever other monuments of the Judg-
meai and mTath of God are revealed in the scriptures;
ififti these insensible and impenitent sinners may be
brought donTi to a knowledge of themselves, and may
heg^i in earnest to implore mercy. For these are they,
ooQCeming whom it is said, * God hateth sinners,' ** God
hcBfetb not sinners/' &c.
There are other sinners, who are sensible of their sins
md of the wrath of (rod, and are frightened away from
die fcice of God., These, on the contrary, take unto
fr*''-^ waives all the threatenings which are denounced in
• ird of God, and are so cast do\ra in their minds
i horrible examples of the divine wrath> that they
lui* ^^,^ same punishments themselves on account of
tbeir sins. IJut when, under these terrors, the mind is
thus a3 it were bruised with the hammer of the law and of
the judgpients of God, then is the season, then is the time
aod the occasion for laying hold of tliis divine wisdom;
Ihat ihe heart may lift itself up, and assure itself for a
certainty, that Gotl, when he is wrath with sinners, is
mjBMh with those only who are hardened and insensible;
but lliat it is said to those who feel the burthen of their
iios, ** The Lonl taketli pleasure in them that fear him."
for liien the law has done enoughj and those thunder-
mgi of an angry God ought to cease, and those lights of
mefcy ouglit to shine which arc set forth in the Word—
73
that /^ Ood taketh pleasure in them that fear him ;'- that
God despiseth not a broken and contrite heart; thaChi$
ears are open to, and his eyes fixed upon, the poor, to
raise him from the dunghil ; and that he will fan into a
flame the smoking flax, and mil bind up the bruised reed,
&c. For these characters are that * poor tender worm'
(as the translation of Jerom renders it, S Kings xxiii.,
thou^ it is not in the Hebrew) and that * most delicate
flower,' which is shaken by, and made to ^mble at, the
least breath of the Divine threatienings. Whereas the
others, those insensible sinners, in the midst of the great-
est storms, stand like mountains of iron, unmoved by all
the. preaching of repentance.
Wherefore, in these alarms of conscience, this one
thing must be regarded — that minds thus terrified judge
not according to their own natural feelings, for they will
thus be hurried away into despair. But as there aire dif-
ferent remedies, according to the different nature of dis-
eases ; so, those who are thus terrified, are to be raised
'up by the words of grace ; while those hardened ones
are to be broken in pieces with a rod of iron.
The Pope, with his teachers, can give no sound in-
struction in such perils of conscience as these, as I have
learnt by my own experience. For -they all judge ac-
cording to nature. — I am a sinner, and God is just :
therefore, the same punishment awaits me, which awaits
other sinners. — Here nature rests, nor can it, under those
dark clouds of Divine wrath, behold the rays of mercy.
But here comes in our true theology ; and teaches,,
that when minds are thus alarmed, then one part of
theology is accomplished, which makes use of the law
and threatenings, diat the sinner may begin to know him-
self, and put off that security, in which, before this reve-
lation of the Divine wrath, we all live naturally ; and
that, he ought not to stop here, but to go on to know
the other part of theology, wherein the whole knowledge
of theology is completed — that God giveth grace to the
humble ; mat those threatenings and terrible examples of
wrath apply only to hardened and secure sinners ; that
God is to them a "jealous God" and " a consuming
73
It titttttno^ contrite and trembling ones are the
peci{ite of grace, whose wounds it is the will of ** the good
ikcpherd who layeth down his life for the sheep/' to
fabd up and heal. Such, therefore, ought not to follow
cogitations of their own hearts, which persuade
thaty on account of their sins, they ought not to
pmy and to hope for grace ; but let them, like David,
oy out with a trusting heart, ** Have mercy upon me,
0 God ;" because, in such as they are, God '* taketh
ire."
Tliis part of the theology contained in this Psalm is
sikoown to the schools of the Papists. For, behold
Otvid breaking out into these words with a freely open
Have mercy upon me, O God;'' and thus,
things in their nature the most contrary to each
'rod and a sinner, the unjust and the just. He
above that niighty mountain of Divine wrath which
lepftiates God and David, with a confident trust in
BiercTT «^d unites himself to GoiL And this is the ex-
perience which our theology teaches, in addition to that
of the law. For, to call upon God and say, ** Have
mcTty," is no great labour; but to add tlie particle me,
this is that which is inculcated by the wliole preaching of
die Gospel, and yet, we lind by our own experience, how
' It it is to be performed by us* For this wortl me,
I hsnderance to nearly all our prayers ; when it ought,
the contrary, to be the great and only cause and rea-
nrl should pray.
\V.__i >re, we must, first of all, consider the exam-
ple here given, that we may rightly comprehend the
imiottn M£, and may be persuaded that it dignities the
'I as David afterward clearly explains it^ when he
I was conceived in sin ; " for he there confesses,
It this ME signifies the greatest of sinners* Wherefore,
as also learn this — that that multitude of thoughts
wi^A would keep us back, should drive us to cry the
more: as we read of the blind man in the (Jospel, who,
the more he was rebuked, cried out so much the more.
For we feel this multitude as it were of cogitations
QS, to rebuke us. — Why dost thou think of pray-
74
ing? Dost dum not Jcnowtwhat thaoait^ and what Ooii
is ?-^This nmltitiide of thon^ts is veiy daipping to ^
spirit, and hindmi many; but it is to be despised; and
we are, on that very account which seems to be a reason
why we should not pray, to pray the more ; that wemay,
tr^ a certain force, press through that multitude unto
Christ and cry fdr mercy.
Those who do this pray aright. But. truly .a gveat
struggle of spirit is required. For I have foimd in
my own experience, that prayer, under these, cogit^
tions, was often beaten away from me. Yet, by the
grace of God, I came to this thought — ^not to yield to
Satan thus attacking me, but, plucking up a force of
spirit, to turn the weapons of my enemy against himsdf ;
and say, Thou therefore frightenest me away from prayer^
because I am a sinner ; but I see, that for tiiis very rear
son, because I am so great a sinner and have need of
mercy, I must pray the more.
The same course must be taken in the very heat of
temptations, when minds are tempted with thoughts of
lust and revenge. In this case, if any one exhort to
prayer, the mind immediately objects its impurity : as
though there were, under these filthy scenes of t^iought,
no place for prayer. Here, on the contrary, urge, uiat
no end of this temptation is to be waited for ; that is,
until these thoughts of lust, or of any other sin, shall
have left the mind ; but do thou at that very moment
when thou feelest the temptation to be the strongest, and
thou art the least prepared for prayer, go into a place by
thyself and pray the Lord's Prayer, or utter whatever
thou canst say against Satan and his temptation : thou
wilt then find, that the temptation will abate and Satan
will walk off.
But if any one begin to think, that prayer should
be put off until the mind become pure from unclean
thoughts ; such an one does nothing but assist Satan with
all his wisdom and strength, who is already more than a
match for him. This is, indeed, the religion of the Gen-
tiles and of sophists ; nay, it is the doctrine of Satan.
Ag^nst which practice, the doctrine of this Psalm is to
mil io ihoaghtfl
junesy tlie aim of
— ibo, ia tlie c
iidritbaut tlie
ttiPiinyafned; in which we §m ihat Davids tmder the
WFf B^ oi all his im|iuritj, aod umler a partkuJar sin
d die flesh, did not tl% Irfjoi Ciod and say,< as Pfter
Idishly said io the sliip, '' Depart from me, lor I aoi a
mM man, O Lor^ ;'* but, Hitb u rr!- • - in mcrcv, bus
\mk3 oat into piayer ami my^, L4 i . itn a Muncr,
aiad^ I am, liave niercy upon me. — ^l*or wc ou|;hl|
when our hearts truly toel ski, Ki gti ibe mart* on that
acomil tmtu CkkI id pmyer* We should liuvtr fled
vmjf vc should have drctidetl (iud belbrct Hhcn ttiore
lis a danger of tailing iriUi ^iu : but after a lall, wc
iboold ha{je fur partlon and fi>k for il, and not s4aod
and dread. Wba^ea», al tfaoaa
.... • rvcrt tlm order of thipgl
ns we should be secure
icar ut Gud, and after they are OOM*
■iued, retoain in dread without the hope of, or reliaftee
Im mercy.
But, as I saidf look at David wisaiy Aeeins cmto
laercy md saynng, ** Have int;rcy u|Kjn me»0 God.*' As
thoagh be had said, I know that 1 aju a batl man and a
siisDer, and that thou art just, 'riierefure, my taking
ooange and daring In t>^" -^I ^^miic in a rdtaiicc
ii|Kiii thy Ward and | i^t; I know that
ism art not the God of |)roud liy[xxTitei^, nor of those
iAq boast in tlMrir ri^htcuir -^^ - ^ttsdom, and strengdi,
kc; but the God of our : , who hast promised
diat thou wilt redeem sinnen^ ; nut however mere sinners,
bat sensible sinners, who know and feci that they are
imien, and therefore it in that I dare to say *' llave
Bier^ opon roe, O God :' for 1 am a sinner, tempted by
die desh, by rourdert by anger, and by hatred : but my
hope is in thy mercy and ){oudncss, which thou hast
penalised ui r that tliirst alter ridbl0(fii8Des% &c.
These tlMu^^.* tiowever, cannot be rally described as
Jhcy really are, but mui>t be learnt by our own ex-
perience: that will teach us, how great a coutUct it is to
overcome this mountain as it were of our own unwor-
thtnese and sin§, which stands between us and God*
But aitbou^ the weakness of our faith is here so gi^eatly
76
felt, yet, this consolation also should be held fa&i by ns
— diat it is not we only who say, ** Have mercy upon
me, O God/' but that the spirit says and prays the same
in our hearts with '^ groanings that cannot be uttered.**
And althou^ we can neither see these groans nor fully
understand them, yet God, who also is a spirit, sees
them most clearly and understands them most fully.
Relying therefore on this Intercessor, we ought to resist
Satan in the midst of our conflicts and temptations, and
say, — If I am a sinner what then ! God is merciful ! If
I am not a fit object for prayer on account of sin, it is
well : I would not become more fit : for, to my grief, I
am too fit an object for prayer already, because I am to
great a sinner.
This is the doctrine contained in this part — that
sensible sinners (so to term them for the sake of in-
struction) should take courage ; that, as a just God, and
man the sinner, are to be reconciled, we should not so
fear in the midst of sins as to be hindered from crying
out '^ Have mercy upon me !" and that the pronoun me,
or the name Lord, should not prevent us from putting
in between them the word Merct, through whicl^
God, and man the sinner, are to be reconcicled. If
this be not done, we shall never be able to sing this
Psalm aright, nor even to pray the Lord's Prayer aright
Because, it will never be in this life, that we shall be
free at any time from all sins together. For although
there may be no actual sins, (as they are termed,) which
is very rarely the case, yet, there will always be original
sin. And as we are always in sin, therefore, we ought
always to be in prayer; thus, in truth, the hearts of
Christians are in prayer every moment ; for they see every
moment their unworthiness, and desire God to pardon
it. These perpetual breathings of the Christian heart,
are disturbed and hidden by various cogitations, and
sometimes also, by business, so that we cannot always
see them. And here, spiritual strength is, to overcome sin
in this way by prayer, and when we feel our infirmity,
to flee to. this cry, " Have mercy upon me, O God."
And now we have shewn how a just God, and man
77
Aiiiflaer, ore co be reecmciled, this instiuetiaii is also
• begtveD — hoirwcaretD amdmlaml the words "have
." For if une consider this carefully, wc must of
condudc» that oar wbole life oonsists in, and is
ffaeed in the bosom of, the mercy of God* For bImsb
le are all mes, that ia, stnoers, it manilestly foUowSt w
§moeamry cooaoqueoce, that whatever we are in our*
afaei or in life is all nf mere grace* aod not becaase of
Mf rigfifftOfi«i0^^ or merit of our awn. What ! thno wilt
w. are not then the Ten Commandments to be kept ?
iad if tbey be keptf is not diat ftiglhtaomtiesa ? I answer
^we woakl have the Ten CommandiBCiililo be kept and
ihainiid^ bat, it must beacconlitig to tlie enteiiiiva, diat
% the evangelt<:al diaper ' - nr distinction* Becanaeip
aebave received the '' fn ot the Spirit* only, and
lb groans of the Spirit stili remain in our hearts*
our fiesh, with its Ius^Ik and motions of con*
that is, the whole tree together wiili its
tes, still remains. On this account it is, that the law
' be completely fulfilled. Were it othenvisc, and
law cotiki be fuUlllcd, .what need would there
la far that righleousness which David seeks by the
Word ** Have merey ?'* that is, what need would there
kttd impuiatian? But now, when even in the saints the
w— wnK of sin still remain, ntit being yet \^ holly morti*
ied, it is so, tliat we experince liotti tliese ihing?; : — we
lodi lesist son and obey the law by the Holy Spirit
ilveUins in os, and yet, when impelled into *iin by the
* i and by Satan, we tiope for tlie remission of 91119.
Hiss, the obedience under the law was sacrificing ;
1 jet^ the prophet saith in the latter part of diis
sacrifice and burnt-offering thou didst not
For though the sacrirtces were tlius, yet mercy
not left oat. In die same manner, we fultil the law
hy the Holy Spirit; and yet, the word " Have merry"
1^ remains ; that is, we still remam sinners, and need
die free lemtssion of sins by the merits of Jesus Cluist
Iherefore, the whole of our life even unto death, is
msscj ; and y^ Cfaristiafts yield an obedience to die
law; kmt an imperfect one on account of sin dwelling to
78
uSk Wharefore^ let us learn this also— that: we are to
consider the word Mercy, as extending, not. to oar ac-
tual sins. only, but to all the blessings of God; because,
we are justified by the merits of another ; because, we
have God for our Father ; because, God the Father iovas
sensible sinners : in a word, becaiise, our whole life is
mercy, for our whole life is sin, and yet is not exposed
to the judgment or wrath of God.
Hence, David does not only say, " Hai« mercy
upon me, O God," but adds, " according to thy great
loving-kindness ;'' and thus, says nothing whatever about
meritj^ or righteousness of works. He does not say, like
him in the Gospel, — I fast twice on a sabbath. He does
iiot say. Have mercy upon me according to the merit of
worthiness (meritum condigmim)^ or * the merit of con-
gruity* (meritum cangruum)^ for what have these to do
with mercy ? To boast of merit and such things, belongs
to hypocrites, and not to David : as it is recorded con-
cerning the brother of a certain king, who^ in the last
moment of his life said unto God, ' Give me what thoa
hast promised, ' as I have rendered unto thee what thoa
hast commanded.' I would not have these to be my
words in the article of death ! for the contrary must be
said, ** Enter not into judgment with thy servant, O
Lord," Psalm xliii. ! Again, " Bl(rf: out my iniquites,"
Psalm li. ! And what merit can we boast of, with m
reliance upon this trifling advantage, as it were, — ^that
God's eye is just? David says nothing at all about his
own righteousness and merit, and wishes to act according
to the ^^great loving^lcitidness" of God. In this way he
keeps himself clear, not only from his own righteosnessi,
but also from the wrath of God. He sets no other object
beftyre bis eyes than a merciful, pleased, and smiling
Gtxl. For he has it fixed in his own mind, that God is
of great mercy; and that, therefore, he wills and thinks
of nothing else but to pardon and to bless.
This view of God as favouring and having meroy is a
reviving view, under which the Psalmist covers the pro-
noun MX BsA throws aside wrath into a comer, and says
God favours tiie 1 This is not thetheplo^ of reason,
1
• 79
4kfa, under sio, advises despair: for David has a
iiKag flense of ^in and the wrath of (roit anri yet says,
^menercy u|K>n mr, (> (lod/* Thi-* do«:trinc readkm
bowi Qot^ bat the 1 1 tplure^ revtsal it, ai yon Me
a the fiist verse of this rj^aim : for each word iV placed
dttfk nnd ptirely. But they ate the woid^ of the Spirit
twai! ; and by which, tho^ who are »pirilual,
Mniisa octwcen rinnet and nr nd hetwr ' ^ A
Ml wnJ : and learn even to rrt if^tmiil I,
vtDftntfry Ood« witli man a ^ii
Bot thou "wUt say — The mii iv ^ t »
C in reality /because I, he i tauijliti ils,
to think tlius i» my mind* — Nay, it h certain, that
allKMi be* ^ ' ' " hedonetinto thee. For this
Mills not rie own thfnkin::, hfit clmtrn
haitfieWordotCfod. i I,
wdht persuiided for certain f»t \iu^^ uicU \ hhi uiKcth
ihiMtre in them that foar himf then so will it in re-
Ay be onto thee : if thoa ciin**t not apprehend it, ihcn
Aoa art r ^ — »-^ .i- - « - /* l»ut under wrath;
tesordtn^ *' As thou bf^lievest
«o he it done ante thee. ' Hut the thoughts conceraing
Ae wrath of God are in theinsdveii (nhi:, because God
pamifleth mercy : and yct^ thorn Cube thoughts become
tRtt, becaiiae tbou persuadest thyself that they are true*
Oa ihe contrary, those other thoag^^^ *' * ( Jod favoum
wnneia who feel their sin**, are in re.*. , and remain
tiae* Thercfcire, it is not so, liecaufve thou thinkefit it $o;
mt will it therefore come to paaa, becau^^ thou lielievcst
it will M) come to pass. Bat anderstand it thus — that,
what is certain and true in itself, becomes more certain
aad troe to Ihee, * ** thus believing it to lie m. Thus,
il ibott believe t; 4 is wrath with thee, Uiou wilt
nreiy find him wrath with thee, and an enemy : bat this
ii by a devi';^ '^r^latrous, and perverted perstiasion :
httaoK, Go* ^ed, if thou fear him and apprehend
Christ tfie object ai mercy.
Thia is the true theology concerning tlie true God,
VmI ibe true worship of God. It i» a fahe theolog)*, that
God is wrath with tho^e who acknowledge their sins.
80
Such a God is neither in heaven nor anywhere else» but
is an idol jof a perverted heart; because the true God
saith, ^' I desire not the death of a sinner, but rather
that he should be converted and live ; " and this is exem-
plified in the present example and prayer of David. And
we observed at the beginning, that it is only the example
of David that is to be here considered ; but that the
Psalm is to be used as a general doctrine applying unto
all men, without exception. In the same way as the
Epistle of Paul to the Romans delivers this as a general
^ntiment, '^ All men are liars," Rom. iii. : and again,
*^ God hath concluded all under sin that he might have
mercy upon all," Rom. xi. In the same manner we have
observed concerning David, that he does not speak of
his own sin only, but of the death and life of the whole
human race. Therefore God is the same toward all men
as he was toward David ; that is, pardoning sins, and
having mercy upon all who beg for mercy and acknow-
ledge their sin.
Hence it is, that he wishes to use this repetition, or
amplification rather, and adds, '^ according to the mul-
titude of thy tender mercies blot out my transgressions/*
He before begged, that God would turn away his eyes
from his sins: and now, he does the same, but with
greater fervency of spirit ; for he apprehends God as
promising, and with all his heart looks and turns towards
his mercy, which he could not do without being helped
by the Holy Spirit : without this, he could not appre-
hend God as promising, and know that there was with
God the hope of the remission of sins for sinners. So he
saith also in another Psalm, ^^ There is mercy with thee
that thou mayest be feared." He does not seek after
making satisfaction, he seeks no secluded comer where
he may prepare himself unto grace, but goes straight
into the sight of God, and to his mercy ; which is known
to him, not from his own heart, nor from the dictation of
reason, (for reason under sin flees from God, because it
cannot bear the convictions of conscience in that light,
so as to believe, that there is mercy, grace, and favour
with God for sinners,) but this mercy is known to him
6bbi tlic promise??, which he beholds ^attereO every
ereji throughout the law and decalogue : for al-
God there tlireatens sinners, yet he retains the
of the merciful CJod : the same is testified in the
prf»j9e9 to Adam, Abrahani, kc*
This same way must we also take in all our tempta-
Wasi that as often as we are bidden and troubled in our
cmiideoces on account of sin, we might turn away our
dioiU!llt5 from sin and roll ourselves into the bosom of
God, which is called grace and mercy ; noUiing doubting,
lal that his good- will is to display that grace and mercy
lllii3Lrd?< a^icted and miserable sinners, even as his will
htoilisplay wrath and judgment against hardened sinners.
^ true theolog}^ ; which this verse of the Psalm ma-
sets fortii when it says, " according to the multi-
Ude cSr thy tender mercies blot out my transgressions/'
The term raf is used when a great number or
entity of distinct things is signified ; as we say also in
Gcrmati^ gros celt, a great sum of counted money.
Aui then, the term hesed is well known. Paul often
jmAcTb it " benefit ;'' as in 1 Tim. vi,, where, speaking
rf lerrants, he saith, that they ou^ht to honour their
Dialers ; and he adds this as the reason, because they
He " piirlakers of the benefit' of the Gospel. Some-
timei ali^o he renders it *' love/' The Greek interpreter
fBidcrs it *' mercy ; * as in that passa<^e of Hosea, ** I
•il hare mercy and not sacrifice ; '* that is, that ye love
nue another, and do good one to another. So also lie
fCDcier^ it in this passage, " have mercy upon me, O
God^ according to thy great loving-kindness."
The other term rahem, signifies, to put on a dispo-
sition of riemency; to desire not to regard the sin of'
aBDCber^ but to pardon it, to pass it by^ &c* ; as in this
't "I ^i" have mercy on whom I will have,
; '' that is, I will pardon, I w ill forgive sin. And
_ ibllows the term rahemim, which our interpreter
mdeni ** tender mercies/' — This is the signification of
ifae Hebrew text, which I have explained tbr the sake
of tfacHie who are unacquainted with the language.
And now, observe how excellently David unites these
1
8S
two.— First, that God would have mercy ; that is, that
he would freely do good to us who are utterly unworthy.
And then, that he would grant unto us the remission of
sins; which we receive by faith in the promises, under
the Holy Spirit. For, if GocL pardon not freely, there
is no satisfaction, no remedy for us beside. There is no
salvation by fastings, none by any other works, none by
anjsels, nor by any other creature ; tlie only salvation is
a neeing to the mercy of God, seeking from God good-
will anp pardon, begging of him not to regard our sins
and transgressions, but to pass them by, and to deal
with us according to his '' loving-kindness " and his
" tender mercies. And if God do not this, we are not
■ of ourselves worthy that he should grant us one hour of
our life, or give unto us one mouthful of bread.
But here again we find by experience, that it is a
work of great skilfulness, and of the greatest difficulty,
so to join these two things, and to fix the eyes only on
the " loving-kindness" and " tender mercies " of God.
For these words do not grow by nature in our own hearts,
but are brought down to us from heaven by the Holy
Spirit. On the contrary, these thorns are the things that
naturally grow in our hearts — I am a sinner, God is
just, and angry with me as a sinner. These thorns the
conscience cannot pluck out ; it cannot bring a sinner
into the presence of God as a favouring and pardoning
God J this is the gift of the Holy Spirit; not of our own
will, nor in our own power, ("or when the conscience
is without the Holy Spirit, our hearts either become har^
dened in sin, or sink into despair : and each of these is :
contrary to the will of God.
David, therefore, under the Spirit, sail3 in the
middle between this satanic Scylla and Charibdis, and
throws himself in safety on that boundless and infinite
mercy of God, and saith — * Thy tender mercies, O Lord,
are many and great, but I am a sinner who have lived
badly, who now live badly, and ever shall live badly as '
long as I live. If, therefore, I would come into thy pre-
sence, I must of necessity bring with me other thoughts
than those which my heart suggests to me. I con^ss.
83
riMdoce, my sin before thee, tor it is great: (a& he satth
aim Pf^aJni xxv.) But I so confess my sin, as to cmifcss
il the same time, that thy ** loving-kindness'' ami thy
•• trader mercies '' are far greater than my sin ; and that
^ ris;hleausness, by which thou justitiest sinners is, to
inlinite degree, too great to allow mc to despair:'
—Mjmi Uierefore he saith, ** according to the multitude
of Cfay tender mercies/' And since he saith, that them
ut agreat multitude of tender mercies, he plainly denies,
wiii not know any hoUness, either in himself or
For what suitable meeting could there be be^
a multitude of tender mercies, and human holi-
IC tlierefore, mercy be so great, tfiere is no such
as holiness in us : and it is a mere fabricated
to call a man a Saint, even as it would be a fabri-'
calcd term to say, that God is fallen into sin : tor this
b DO where in the nature of things.
These deeply-rootetl and inveterate errors and false
Q^ioos, therefore, are to be rejected : such as sayings
if-- ~^ manner of the monks, Saint Jerome, SaintJ'
K lint Paul, Sec, I for they are all in themselves'
mumn^ and God only is holy ; as the Church sings.
And those whom we call saints, are sanctified only by
the holitiess of another, even of Christ ; which is a holi^^
mm granted of free- mercy. By this holiness, the whole
Gliaidi of the faithful are saints alike, and there is no
dMbeuce* And thus, 1 am a saint as well as Peter, and
the thief at the right hand of Christ as well as me. Nor
does il make any ditierence, that Peter and Paul diet'
^ealer things than you or I, for we are all alike sinnerar'
in otuiielvexs, and have need of " loving-kindness '* and
•* lender merxries." And although the apostles had less
of cxleroai sins, jet they often felt in their hearts pre-
MOupcioOt often pride, often thoughts of desperation^l
nfttw denials of God, and the like defects of human inltr-
ail^ : and therefore, there is in man nothing holy, nothings
flood to be found; as saith the Psaim, '' God looked
Qomn froTi ' ^ upon the children of men — and there
is none lij fh good, no not one:' and if there ba
o 2 ^
84
none good among the children of men, where can they
be dse !
Therefore, let us talk no more about holiness and
saints : for we know that those are saints, who, from
being insensible, are made sensible sinners : who do not
presume upon their own righteousness, (which has no
existence), but begin to have an enlightened heart to
know themselves and God — that whatever is of our-
selves is evil before God, and is pardoned by the for-
giveness of ^^ tender mercies." Into this bosom we, and
all saints, must betake ourselves, or, we must of neces-
sity be damned. — And it was for this purpose that God
sent his Son, that he might reveal these '^ tender mer-
cies *' to the world, and make known that doctrine which
the human heart and reason know not. And David here
sets this doctrine before us while he confesses his sins,
and yet confesses, that the mercy of God is greater.
Wherefore, let all men sing this verse with David,
and acknowledge that they are sinners, but that God is
just ; that is, merciful. This confession is the sacrifice
that is acceptable and well-pleasing unto God, and to
which David invites us. For he would tnat this were
the doctrine of the whole world ; — that, when the devil
or conscience should accuse us on account of sins, we
should freely confess, that we are in many and great
sins, and yet not despair ; because, although our sins
should be great and many, yet we are here taught, that
the mercy of God is wide and great also. It ^i^as in this
way that all the saints defended themselves against
Satan ; so that, although they were sinners, yet by this
knowledge they were justified ; according to Isaiah liii.,
* Tlie knowledge of Christ shall justify many.'
When we have once heard these things, we think
tiiey are easy, and may be learnt immediately. But here
is tne labour, here is the conflict — to hold these things.
iiEist in the time of temptation. For the conflict is not
about a thing of nought; eternal death is in the matter,
and we fight for the salvation of our souls. Moreover,
we find in our experience, not only conscience prying
85
Oftt against na, bat also Satan breathii^ into as thoughts
of de^ €m accoant of those sins of which we are our*
sdres conscious. Theiefore, for a man to say that he is
a sinner, and yet not to despair, is altogether of Divine
fxywer. And to this power we attain, not by extenuating
oar sins as oar adversaries do, but thus-^-by believing,
that,asoar sin», in its nature, very great and very griev-
ous, so also grace, or mercy, is immense and inexhaustible :
IS David here dories and cries, *^ according to the multi-
tude of diy tencUr mercies, blot out my transgressions/*
And to this also agrees the very term " blot out,"
vbich the prophet here uses ; as does Paul also, Col. ii.,
"" Blotting out the hand-writing which was against us ; **
tod also Peter, Acts iii,, " Repent and be converted,
tint your sins may be blotted out.** For the term *' blot
OQt," denotes, that our sins are written upon our con-
science by the pen of the law. And the prophet desires,
that as writing is blotted out on any paper, so the me-
mory of his sins might be blotted out from his own heart
and from the sight of God. And in this way, neither
girace nor gratitude will be made void ; for our sin is
thus pardoned that we may never forget grace. For as
Peter saith of those who forget the forgiveness of their
tonner sins, that they heap up new sins by unbelief and
ingFititude ; so we see, in this day, the world to be fiiH
of the contempt of the (jospel and of all kinds of licen-
tioosness. In such, sin is not blotted out, but more
de^ly inscribed.
David, therefore, in his desire embraces both : — that
his sin may be blotted out, and that the Holy Spirit may
be given him by which he may resist sin. And since he
seeks nothing but the blotting out of sin, it is quite ma-
nifest, in which way we become righteous ; — only by the
imputation of righteousness : seeing that, our sins are
bkkted out by grace, and we are received into favour
for Christ's sake. — But compare with this the dreams
of the sophists and of the school-men, and you will then
M, how absurdly th^ taught concerning righteousness
»ad the remission of sms. .
S6
V£11S£ 3.
Wash me ihoroughly from mine mquitjf, and change
fne from my sin.
Hitherto, be:has bagged /or grace and tke remission
.pf sins, ^r for iclenienGy :-^tbat God wouM favour «hiin
4md us ally and ,would pardon and blot out sin according
to l^s mercy. For this is the first pert, or the first step,
after the knowledge of sin :- — to receive graoe, to have
Opd favourable, said ready to do us good : so that we
may be iq the bosom of the mercy of God, and may
' have a trust in those firm promises which are made to
us concerning the grace of God. And as we have these
promise in baptism, so they had them in Christ pro-
. mised. — In this verse, however, where he l>egs that he
may be cleansed from his sin, he sets before us another
vi^w of sin, distinct from that which he had taken be-
fore. For above, we have divided sin into felt sin (so
rto speak) and unfelt sin ; as we have made also two
jkindjs of sinners, sensible and insensible sinners ; or true
.sinners, aod false saints or hypocrites, \vho, being har-
dened and secure, do not feel their sin. Here David
shews, that sensible sin is also twofold, or may be con-
sidered in a twofold point of view. It is sin pardoned
by grace, and sin remaining in the flesh. Sin pardoned
W S^^^ is — that God, for Christ's sake, wills not to
leave us, how great sinners soever we may be, but wills
«p pardon us in mercy, though we be thus lost and
corrupted by sin.
But it IS npt enough that this sin is pardoned by
fface, for through infirmity we fall into sin again. We
ar^ to desire, therefore, that sin be not only pardoned,
but abolished entirely. * For sin, (as Augustine says,) re-
mains in reality, though the guilt be gone.' That is, that
whi(^ is sin itself in r^ity, and which is pardoned, and
[^ pasipjed by of God, that still remains in the flesh, and
is iK)it as yet quite dead : except that, as it is said, Gen.'iii.,
The head of the serpent is bruised by Christ, though the
87
iQDgae still shews itself, and the tail still threatens to
strike. For sin, because the grace and mer^ of God
1^ over us, cannot damn us, cannot make God wrath
vidi us. And yet the remnants of sin still remain in
those who are justified ; such as, concupiscence, and
olber evils, which the prophet beholds in himself as
certain remaining dr^, or seed-beds. And therefore, as
befofe, he had begged for an universal remission ; so
here, he prays for the expurgation or extirpation of
uiese remnants.
This, therefore, is the second part of his petition,
which, as I said, sets before us the other view of sin : —
that God wills to blot out sins, as to the remission of
gmli and the power of sin, but not as to sin itself, or the
nature of sin. For the power of sin is, to accuse, to con-
demn, to bite, to grieve, to leave no peace to the heart,
and to present an angry (Jod, hell, &c. This power of
sin is taken away by free mercy, and yet, the real rem-
nants of this sin still remain. Tlierefore, both these obser-
Tations are true, that no Christian has sin, and that every
Christian has sin. Hence arit^es this different view, that
in Christians, sin is twofold: — sin pardoned, and sin
TCmainin<; which is to be extirpated and abolished. Sin
pirdoned, is that which is bruised from a believing re-
liance on mercy, which cannot condemn or accuse, but
which, by reason of this flesh, still breaks forth and wars
in oar flesh, so as to produce the same fruit as aforetime,
in order to make us secure, ungrateful, and ignorant oif
God as we were before. These are the strivings of the
remnants of sin in us, which even the saints teel ; but
which, through the Holy Spirit, they do not indulge.
The Christian, therefore, after he is justified by faith,
or has received the remission of sins, must not remain
secure, as though he were rendered wholly pure from
all sins, but there is still to be in him this perpetual
struc^ling against the remnants of sin, from which the
pro^iet here desires to be washed : though he is, indeed,
already righteous and sanctified by another's, or by an
external sanctifieation, (to to call it for the sake cf m-
88
structioi^) ; that is, he is righteous by the mercy and
grace of God.
This mercy and grace is not any thing human, it id
not any . disposition or quality in the heart, but is a di-
vine benefit which is freely bestowed upon us by that
right knowledge of the Gospel — ^the knowing, or bdiev-
ing, that our sin is forgiven us through the grace and
merit of Christ, and hoping in the ioving-kindness and
many and great tender mercies of God for Christ's
sake ; as the prophet here saith. And is not diis righte-
ousness a righteousness not our own ? seeing that, it
stands in the clemency and mere gift of God shewing
mercy and favouring for Christ's sake ?
This is made clear by a similitude. — If any one should
stand in the judgment-hall of a certain prince, meriting
capital punishment, and if the prince should acquit this
man by a free grant, Would you not say that his crime
was pardoned, not by his own merit, but by the gratui-
tous favour of the merciful prince ? For, as to merit, he
deserved nothing but the punishment of death. And yet,
it is not enough for such an one that his crimes are par-
doned, his chains must be loosed, garments must be given
him, something must be put into his hands which he
may use. — So it is with us in the matter of justification.
When we jMPe set free from guilt by mercy, we have need
moreover of the gift of the Holy Spirit to purge from us
the remnants of sin, or at least, so to help us, that we
yield not to sin and the desires of the flesh ; as Paul
saith, * Mortifying by the Spirit the deeds of the body/
— Whereas now, the case with us is, that most of us
live in that security, as though we were all spirit, and
there were nothing at all of the flesh remaining. Where-
fore, we are to learp that the flesh still remains, and that
the office of the Spirit is to war against the flesh, that it
accomplish not that which it desireth.
The Christian, therefore, is not righteous /ormaily,
not righteous according to substance or quality^ (I use
these terms for the sake of teaching,) but righteous ac-
cording to a relation to something ; that is, with refe-
89
iCBce to the Divine grace and free refnission of sins .
fiuch belong to them who acknowledge their sin, and
Uieve that God f&yoars and pardons mem for Christ's
ake, who was ddivered for oar sins, and on whom we
bdieve. After we have attained unto this righteousness
bf fiuth, then we have still need of this fountain, or
nshiK, coDceming which the Psalm here speaks. For
litfaoa^ sin does not indeed any more condemn, yet
it remains, vexes, and grievingly hinders us from so ter-
wady loving God, and from believing \iith so full a
coafidence of heart, as we in spirit wish, and as (iod
Rqoiies; it hinders us from being chaste, meek, kind,
&c; and causes all our members, as it Mere, \iith their
conupt affections, to strive against the law of (iod.
Hoe, unless we oppose and fight with all our efforu^,
tbeie will be a danger lest these corrupt affections should
pin strength and draw us away into our old ivays of
so, as many examples of the men of our day abundantly
pro\'e; who now, after having heard the (iospel, are
ir worse than ever they were before. And ns many ex-
mples of sects testify also, for they are in that i^tute of
security, as if their reason could not deceive them, and
as if they were without tiesh. Meanwhile, those dial>o-
lical cogitations which they tack on to the word of (iod,
they approve w ith wonder, and spread abroad as ora-
cles.— When this is the case, there is no place left for
remedy.
As an antidote to this security, we should do well
to consider the prayer of David ; in which, after he had
begged for the remission of sins, as to the guilt of them,
and had been glad in the mercy of (iod, he prayed
moreover for that which remained : — that he might he
vashed fit>m his iniquities, that the Holy Spirit mi^ht
be given unto him, and that gift and power which might
dwell inwardly in the heart and purge away the re-
mainder of sin, which began to be buried in baptism
bttt was not yet fully buried. And this is the Christian
fife, as is beautifully described. Col. iii. : — that we should
seek those things which are above, as those who are dead
U>the world, and whose life is hid in Christ: and also,
90
S Cor. vii., that we should cleanse ourselves from all
filthiness of the flesh and spirit. The apostle here signi-
fies, that there remained in him, and in all ChiistiBatt,
the same kind of filthiness of ^^ the spirit," that is, evil
imaginations concerning God ; and of ^^ the flesh," that
is, corrupt afiections. These, therefore, it ought to be
our desire and our labour to purge firom us, under the
assistance of the Spirit. Whereas, those who seem to
themselves to be wholly saints and without sins, are dfe-
filed in spirit; they lose fiedth, and form to themsehea
imaginations, very much like ikith indeed, but which aie
put into their minds by the devil ; by which, beoominff
secure, they are gradually drawn away firom the Wcwrd
into the ways of sin.
Therefore, you may soon say, * I believe in Christ,*
but it is a matter of the greatest labour for this fiiith to
be surely and firmly fixed in the heart, and to i^main
so; because, the defilement of the spirit is ever present;
neither does our own reason or Satan ever cease, who,
with their united powers, are ever aiming at this ; — to
make us set aside the word, and govern ourselves "by
our own imaginations. Hence arise sects and heresies^
who hate as with the most bitter hatred, and yet do not
think that this their hatred is sin, but call it zeal. Ther^
fore, they do not purge away, they do not wash off^ this
sin, but increase it daily. Let us, however, be careful to
be washed every day, that we may daily become more
and more pure, and that the new man may come forth
and the old man be destroyed, not only unto death, bat
even unta sanctification.
And this conflict-stage, as it were, of Christians, is in
no small degree formed by God's permitting the Chttrdi
to be oppressed with various corporal calamities, and by
his suffering heresies and sects to be raised, that it might
be exercised in holding fast the Word and faith, and
in purging out those remnants of sin. For the Holy
Spirit is Aerefore given to those who believe, that he
might war against those imaginary visions of our own
wisdom which arise in our own hearts, and which lift
themselves up against the righteousness of God; tod
«1
aonower, that he night prompt us to prayer, to per-
htm offiees of hmnani^ to all, and more especially, to
ihe lirethreu ; and that thus, the miod and the body might
te'Cacffcwed, and that we may day by day become more
aalaiore sanctified.
Hie trath €if this Goofefwion, therefore, is manifest, —
iat we are all sinnen. For where washing is reqntred,
tat defilement and filth are implied. But our sophist^,
vho understand nothing hut |>hilosophicnl righteousness,
waqoality in the mind, cannot reconcile thin contra-
lie^. They place a righteousness or quality in the heart,
ad where that is, they consider that the whr>le mnn is
mctified both in spirit and in fiesh. Wli€*n, tiierefore,
ihcy hear that Paul was one of the elect, anci yet, that
ke was a sinner by reason of the remnants ot' sin which
stiU remained in his nature, they think they hear of some
ttled wonder that never had existence in nil nature.
And they consequently condemn u< as heretics, and
thieaten us with fiery destruction.
But let them give us an answer to this eminent
Palm which is so well known : — what the reason is,
Ait David, after ** loving-kindness' and ** tender mcr-
des," that is, after justification, prays also to he cleansed ?
For David, having the remission of sins, and standing
ia gn»e, being in a state in which no sin could accuse
Ub or condemn him, is still unclean, and has yet unclean
an; whi<^ is sin indeed and in reality ; excepting that,
it cannot condemn him. — Therefore, David l)eing righ*
iBoas and justified, has still sin, and is yet in part un-
li^bteoas : and, in conseciuence, prays for that greatest
of ^fts, the Holy Spirit, which might purge out those
remaining dregs of filth. And that gift sufficiently
proves, that this washing away of sin, is no more jest
or idle game. Indeed, this is especially to he guarded
against, that we extenuate not these remaining dregs of
rin ; for if you extenuate them, you thereby also set at
noi^t the purifier, and the gift for purification ; that is,
the Holy Spirit.
The prophet very descriptively calls these remnant
ingi *' sin,"" and *^ iniquity ; *' although it is not that
9S
sin which it waa beforei because its head is braised by
the remission of sins. Tlierefore, the prophet does not ,
only say " wash me," but " wash me more," or, " wash
me thoroughly," that is, to-day, to-morrowy and hence-
forth throughout my whole life, from all the defilements
of body and spirit; that I may become day by day
more strengthened and established against the terrors ot
the law, until I become lord over the law and sm
through the fulness of thy mercy, &c. — ^This is the
doctrine of this Psalm, andi it is our continual school,
from which neither we, nor the apostles, nor the pro-
phets, shall ever come forth as complete masters: for we
all remain here as scholars, and all beg, as long as we
live, to be washed more and more.
These are the two parts of justification. The former
— the grace revealed in Christ ; that, through Christ, we
have a reconciled God, so that sin can no more accuse
us, the conscience being, through a believing reliance on
the mercy of God, brought into safety and peace. The
latter — the bestowing of the Holy Spirit with his gifts ;
who enlightens us against the defilements of the flesh
and spirit, that we may be guarded against all thoee
diabolical thoughts and opinions by which the devil se-
duces the whole world, and that thus the true knowledge
of God might increase day by day : and moreover, his
other gifts of chastity, obedience, and patience, that our
body and its concupiscence might be subdued, that we
obey them not. Those who have not these gifts of the
Spirit, or who do not thus use them, but fall away into
the remnant defilements of the flesh or of the spirit, so as
to approve all doctrines without distinction — in such,
the flesh reigns, nor do they know, any thing about this .
washing of the Holy Spirit for which David here prays.
VERSE S.
For I know my iniquity , and my sin is ever be-
fore me.
We have heard two verses of this Psalm, in which
David has prayed, first, for grace and the remission of-
9S
sins; and then, for the gift to purify and cleanse from
the dregs or remnants of sin. For these are the two
iings which make a man perfect (as righteous and holy
heme God), without any of our own preparations and
atisfurtions, and without diat feigned repentance, which
I liave heretofore taught among the people, and which
tfcc Papists still teach. For there is only one ground of
jedfication : — the merit of Christ, or free mercy : which,
hevts touched with the fire of the Holy Spirit, a|)prehend
by 6ith. — But if any one nil], he may consider the
tdmowledgment of sin as a secondary cause, or, as the
kuned say, a cause shic qua non ; beoiuse, it is a cause
•ly in this w ay ; — that the whole matter still de|>ends on
fe mercy of God, or on the promise ; seeing that, (Jod
kis promised, that he will have mercy upon those ivho
admowledg^ their sins and thirst after righteousness.
For, witfi respect to sin itself in its nature, there is no-
dfeDg due even to the sensible sinner, (as we have before
oiled him,) according to all law and nature, but punish-
MDt and the highest indignation. And that such escape
punishment and wrath, is wholly of the mercy of (iod;
who has declared in his promises, that his will is to re-
nte, by a free remission of sin, those who feel their sins
aad the terrors of divine judgment.
There is nothing, therefore, that can in any way be
aDcged in behalf of merit. Because, even the acknow-
ledgment of sin is nothing, but in proportion as the Di-
nae fmiinise revives. For when sin is brought home
by conviction, and revealed by the Holy Spirit, so that
David ieels deeply in his mind, not his adultery only,
hot his whole nature utteriy deformed by sin ; in this
stite, if there be nothing to look to but our own satis-
faction, David must be overwhelmed by a fear of the
IjKigment of God, and with despair; as I have often
leamt by my own experience in the monasteries. There
were proposed to us satisfactions, and an accurate con-
fession of all our sins, but still the conscience was not in
peace. We were advised to take the hooded cloak, but
the same agonies cX mind ranained even under the
hndeddoak which we suffered beftnre: wecastawaythe
94
hooded cloak again, but it was just the same. And I AihI
by experience, through the tender mercy of God, th«t
the most certain and most effectual remedy is this :— ^40
know, or to believe, that God's good-will is, to pankw
those who are terrified at their sins, and that he coilK^
mands such to hope for the remission of sins. And
David shews, by his own example, that this promise w«tf <
the only ground upon which he implored mercy, and dnrj
gift of the Spirit by which he might be purified. ThereN .
fore;^ about the reasoning part of the matter there is hent
no mention made, viz. whether or not the knowledge of
sin be the first ground, upon which the remission of siii0
is merited. For sin is sin, and in its nature merits po*-
nishment, whether you acknowledge it or acknowledgi?
it not. But the acknowledgment of sin is a kind of ao*^
companying requisite ; because, God's will is to pardcw
those who acknowledge their sins, and he will not pardon
those w ho do not acknowledge tlieir sins. The promtM^f
therefore, is the only ground, the first, the medium, aad'
the ultimate ground ; that is, it is the whole groiiiMt
of our justification. It is to this promise that Davidh
looks, when he saith, " For I know my iniquity." A»
though he had said, I do not allege it as any merit
that I acknowledge my sin, but I confess before thee»
that I therefore acknowledge my sin, &c., because
thou hast promised grace to those who do acknowledgsi
their sin.
The term " to know" is, in the Hebrew, of a far mom'
extensive signification than in any other language : for it!
signifies, to feel and to know by experience what a thii^
is in its nature. Hence, the scripture saith of Adafli^
that he '' knew his wife ;^ that isy he knew her by BBt^-
sible and actual intercourse. So, it is said of God, that
he knoweth not the proud : that is, he does not inti^
mately regard, he does not promote them.
So it is used here, " For I know my iniquity." Ar
though he had said, I am come into that state, that it st
time for mercy and help : for I am become, from an.HM
sensible a sensible sinner, who now know sin and- thM
judgment of God ; that is, I truly ieel them. And tfaw
95
fediDg sense is the very death of nature, unless thoughts
of peace and a knowledge of the mercy of God, be
kuKied in by the Holy Spirit — that God does not will
Id destroy such sinners.
Here it is that we have need of those scriptures,
vlddi, without doubt, the holy Fathers had in continual
■editation : — that the Lord saith, Deuteronomy ix., al-
tkn^ he there speaks of temporal mercies, *' Not for
% riditeousness, or for the uprightness of thine heart,
dost mou go to possess the land of the nations,'* &c.
Again, *' I am the Lord who blotteth out thy iniquities,*'
I^iiah xliii. And again, *' As I live, I desire not the
death of a sinner, &c." Ezekiel xxxiii. Here it is tliat
«e have need also of examples : — that G(xl, when tlie
Knevites repented, that is, when they humbled tliemselves
mder an acknowledgment of their sins, recals his sen-
tence, and' says, '^ I will not destroy them," Jonah iii.
Agiin, that he pardons Ahab, whom he had threatened
v& the destruction of his family, and says to the pro-
piiet, ^' Seestthou how Ahab humbleth himself?" From
Aese histories arises this theology and knowledge of
God : — that God is the God of the humble, the afflicted,
iod the poor, who know themselves that they are sin-
ners, and who so fear God as yet to have a hope in his
aenry stronger than their fears. Such scriptures and
a«mp]es as these, the holy Fathers under die law no
doubt knew very well and held them very dear.
Our devoted ones, however, have made up an excellent
smile out of Moses, Deut. xxiv. ; where he commands,
diat no one shall take at the same time the nether and
upper millstone to pledge, lest the debtor should i>e in
danger of being deprived of his food. This they have ap-
plied thus ; — that God does not will that nothing but
vnth should be felt ; but wills, that the sense of wrath
siioukl be intermingled with the sense of grace ; according
to that scripture, ^'The Lord taketh pleasure in them that
iear him, in them that hope in his mercy : *' and that it
s in this w^, that David prays to be pardoned, when
fe says^ " For I know my iniquity." — ^What is that to
nt \ God m^t say. If tnou knowest thy sin, and there-
96
folre sorrowest in thy heart, thou hast the fruit of thy
doings. — And it is in this way that the law would an-
swer, and would leave the man to perish under the sense
of his sins. For the judge acts thus, who always joins
the punishment with the confession of the crime. But
the will of God is, not to be a judge ; and therefore, he
has taken away the Law by the preaching of the Gospel ;
in which he declares, that for him, the punishment is
enough, when the heart, which was before secure under
sin, is afflicted and in self-despair. Not because there is
any merit in acknowledging sins, but because he has in
his promises declared it to be his will to pardon those who
do acknowledge their sin, and to be wrath with those
sinners only who do not feel their sins, but who either
presume upon their own strength and desire to be justi-
jied by their own merits, or sin in security according to
the desires of the flesh, without the fear of God. But
these gross sinners are yet better than those, who cover
their sins with a double cloak by trusting in their own
powers and rejecting mercy.
David here acts far differently. He prays for pardon
for no other reason, than because he is a sinner and sees
his own helplessness. Even as a beggar who comes to
any rich man, in whose liberality he has cherished a
hope. That rich man, if he give any thing to the beggar,
does not give it as the reward of any merit, for wfiat
can he merit who deplores his poverty ? but he gives it
of his own free liberality being moved with mercy.
And my sin is ever before me.
That is, it lays heavy upon my heart, it presses me
down, I cannot get entirely free from it. — But here, take
care that you understand him not as speaking of his ac-
tual sin. The prophet has his whole life, together with
all his most holy works and righteousness in his view ;
and feels, that all these are of no service to him what-
ever unless mercy reach him. So they say of Bernard, a
man of eminent piety, that he uttered these as his last
words, * I have lived to no purpose ! ' This is to have.
97
A in view indeed^ not one or the other evil action, but
m udversally, the whole nature with all its powers, to^
sriierwith all the righteousness and wisdom of the flesh;
bitaase, all these, in the judgment of God, are nothing j^
lad Bernard with David, and David with all the saints,
■tf sav, ** Enter not into judgment with thy servantp^
flUl" ,
' letus understood this as referring to the actual
u. uut this Tvas, because he did not know how^ to set
ibrth ttoy better the great righteousness taught by the true
Aeology. For these things do not stand in elegant lan-s
page, but in exercise and experience, as the illustrious
Eomples of t>avid and of other saints in the holy scrip-
twes abundantly show ; of which things, Sadoletus knew
mxhrng at alL But I enforce these things the more dili-
pally, because I know by experience, how difficult it is
to beat them into those who have been brought up in
dm scholastic theology. And we have need of this ex-
pcfience, not for ourselves only, but for others also,
who require consolation under a like sense of sin. For
wbcn 5iin is thus placed in view, the mind does not dare
to lift itself up, but always sings to itself this strain— Thou
•It a sinner^ therefore God hates thee. This conclusion
« true m nature, in the court of civil law, and in all hu-
mm matters. Here, truly, the conclusion is just, %vhen
yoG 5ay, Thou art a sinner in this and that crime, tlierer.
k/ft the king and the judge hate thee, &c. But of thi^^
thou mast beware as the most deadly poison and pesti-
lence of Satan, — that thou transfer not this conclusion
finom the civil court to the tribunal of Christ, For there
the conclusion is not just, Thou art a sinner, therefore f
God hates thee: for the right cociclusion is this, Thou
art a sinner, therefore trust; for God's goo4w}fl ,is tOr , .
waids such sinners who feel their sins. Were it not so,^^
DO one could be saved, not even the apostles and thcrj
pRyphets ; because, '* God liath included all under sin ;"^
but for this end, " that he might have mercy upon all.**
If, therefore, thou acknowledge that thou art under
m^ if rfiou tremble, if thou art troubled with a sense of
98 .
Uie wrath of God, and with the dread of the judgment
of God and of hell, trust ; for thou art one with whom
God will speak, to whom God's will is to shew his
mercy, and whom it is his will to save ; for it is thus that
his promises run — that he is the God of the poor; that
he does not desire the death of a sinner ; that he is not
a God of fury, but of grace and of peace : and therefore, '
his will is, that the sinner should be converted and live.
These consolations are not words of vanity derived from
the decrees of the Fathers, or from introductions to re*
ligion, (as they are called,) but they are derived from the.
Divine promises of the Almighty God ; and therefore,'
hearts are by them lifted up, and experience a firm and.
sure consolation.
Thus David makes this a ground upon which he
ought to pray for mercy ; " For, (says he) my sin is ever
before me ;" that is, my sin urges me, it will not let me
have any rest or peace; the sense of wrath and of death
which I feel, I cannot shake off by wine, by bread, or
by sleep. — In such a time pf peril, there is no other re- .
medy left, but that the mind struggle arainst this sense, .
and say, " Have mercy upon me, O God," for this is .
thy time, it is the time that requires thy Divine aid JEmd
operation, that thou mayest help and comfort a sinner.**
For what would God be, if he knew nothing else but to
frighten and to destroy? This is the work of Satan, of.
sin, and of a man's own conscience. But to be God, is
to be able to do, and to do something above all this — to
comfort, to lift up, to give life in the midst of all these
perils, and to declare tnat he knows how to do, and can
do, more than Satan, the law, and I, know and can do.
If, therefore, the law has alarmed a hard heart, and has
chastened it until it has brought it under a sense of sin,
let Christ also come, according to his promise, and raise
up and console the heart thus terrified. Let us receive
those consolations by faith, and not become unbelieving
of the Divine revelation. — He now goes on,
»
VKMK 4.
T ^f*
Against thee or^" '"''- ^ ^^^^^rej, and done nil in il^^
iftf ; ihai thou i ificd in iky saytng$^ and
w^kiCMt avercome wJtca ihou ari judged*
Thb ▼erse is diferenlly cipauiKled by diflTerent per-
yam, aod it has ewer been consideredt that thh one UttJe
pmt is the gmlest difficulty that is met with in the
ibok Pflttlm* And as Paul hiS cited it in hi^ Kpi«itJti ti>
it ha been numbered among sooie of the
passage in the whole Sciiptum. Although,
I leave it to others to go arcordtng to their
. _ iDterpretations* yet I have a good hope that I shall
be enabled to ^ve the true and gieoainc meaning of
thetext.
TTris^ then, I would first of all ndvise the reader
lldot — to bear in mind that which I observed at the
twgpiwiiiifl, of the Psalm ; that David h here speaking in
die person of all the aaints, and not in his own [)^§on
(aly, nor in hl^ own pentm as an adulterer. Although
Ida Ml say it might not be, that it was this fall uliich,
iiamedjuni, brought him under the knowledge of him-
adf wd of h^ whole human nature, and made him think
%n. — ^Behold! I, so holy a king, who have with so
BBcb pioos dev'otedness observed the law and tlie wor*
flip of God, have been so tempted and overcome by the
irivadevil and sin of my flesh, that I have murdered an
Mi^^riif OHUif and have for adulterous purposes taken
tnj his wtfb 1 And is not this an evident proof, that my
Mare is more deeply infected and corrupted by sin than
cpcr I diouahl it was? I who was yesterday chaste, am
UMby an adulterer ! I who ye^terdav bad hands innocent
of bloody am to-day a man of blcHxf-guiltincss f — And it
w^ be that in this way, he deriveci the leeling sense of
Us oitire stofuinesa, from his fall into adulterv and mur-
ia, %nd from tbence drew this conclusion — that neither
ibe tree nor the fmiu of human nature were good, but
tlftt the whole was so deformed and lost by sin, that
ibeie was n<»tfaing soun^l left in the whole of nature* —
H 2
100
This I would have the reader bear in mind, first of all.
If he desire to have the pure meaning of this passage.
In the next place, the grammatic^ construction is to
be* explained ; which seems to be somewhat obscure.
For what the translator has rendered by the preterper/ect^
ought to be the present. " Against thee only do I sin :*'
that is, I know that before thee I am nothing but a sin-
ner : or, Before thee I do nothing but evil continually :
that is^ my whole life is evil and oepraved on account of
iki. I cannot boast before thee of merit or of ri^teous*
nessy but am evil altogether, and in thy sight this is my
diaracter : — I do evil. I have sinned, I do sin, and shafi
sin to the end of the chapter. — And thus, the changing
of the preterperfect tense for the present, leads us, ftx>m
the actual sin, to sin universal. Sadoletus, in his true
character as an ignorant theologian, and yet a man g^t
in eloquence^ so twists himself about, and so alters the
passage, that you cannot teil what it is. He explains
the word only thus : — that no one saw that sin but God.
But who does not perceive the absurdity of such an inter-
pretation }
I, therefore, first of all, restore the correct gramma-
tical construction : — that the preterperfect , is there to be
rendered by the present. And then, that the word only
is to be tal^en adverbially. So that the proper, genuine^
and most plain meaning is, ^ Against thee I only, 1 do no*
thing but, sin. In thy sight I am nothing but a sinner.
In the sight of thy judgment, I do not boast of merit, I
do not boast of any righteousness, but I acknowledge
myself to be a sinner, and 1 implore thy mercy.' So also
that passage, John i., ^' which lighteneth every man/Ms
to be taken as implying universality ; for the apostle there
implies that the whole numan nature is blinded by sin.-^
That this is the! way to understand the passage in ques*-
tion, is proved also by Paul in his Epistle to the Romans,
who seems to have cited this passage, Rom. xiii. 4, to
the intent that he might shew how it should be under-
stood.: for in the same place he adds this universality
" Every man is a liar," that God only might be true. —
In the same way also the word that is to be explaiii^.
101
For David docs not mean, that the righteousness of God
il commended by our sins, as ungodly men cast it in the
Mb of Paul, but he merely says, * In thy sight I do
ooihing but sin- In thy sight I do nothing but evil, that
km^hl manifestly appear to be truth, that thou only
ait righteous and the justitier of sinners ; that thou only
ddi?e!rest from sin, by not imputing sins to them who
traslio thy mercy/
That this is the meaning, Paul plainly shews in that
lUch immediately precedes his citation of the passage
liqiiestion. Wherefore, the word that does not imply
mf power in us, so as to denote the cause^ but is simply
IV own confession, because we confess these two things:
— ihat all men are liars, or sinners ; that it might be a
ttmifesl truth, that God alone is righteous and justifieth
the onrif^liteous person who is of faith in Christ Jesus.
For here is the perpetual war with proud justiciaries :
— ^ihey are unwillini^ to he considered sinners, and can-
MH bear that any one should condemn their pharisaical
righteousness. And what else is this but denying that
(lod alone 15 righteous? David, however, deeply taught
bjf his own experience, does not make mention of any
lilgbceotisness, any hoHness, or any merit : but, 00 the
CQBfermry* says — ' I confess that I am a sinner, nor can
By naiure and my faculties of themselves, when I am
without thy gift and Spirit, do any thing else but sio.
confession I make concerning myself and my whole
or concerning all men, that thou only mightest
be jnstr and that no one might know, seek after, or make
iMnfinn of, any other righteousness but thine/
According to this interpretation, then, the certain
ind g^uine meaning of this verse is this :— that David,
havii^ a view of his whole nature, takes away fromhim-
lalf and all men, all creature righteousness, and, by a
§QBefftl confession, attributes and ascribes unto himself
Mifatng but sin ; that this title might be left unto God
vbcftle and unsullied — ^that he only is righteous.
The effect produced, therefore, by this doctrine, is
not that which blasphemers conclude, — If God be justi-
W by our sin, therefore let us sin the more* But the
lOS
efiect and conclusion are the8e.«--Since th« whole world ^
is guilty of sin, and since God alone is righteous, the
world cannot be delivered from sin by any devoted
strivings, endeavours, and works of its own ; but the
glory of righteousness must be left to God alone, who is
the just and the justifier of the ungodly, by fidth in Christ*
All, therefore, who see and sensibly feel this unhappy
state of their nature, must not seek any other form or
way of righteousness, than through him who alone is
righteous.
These two principal doctrines, then, of the whole
Scripture are here established. — First, that the whole
nature is condemned and lost by sin, and cannot, by any
powers or devoted endeavours of its own, eet free from
this calunity and death. — And then, that God alone is
righteous. Those, therefore, who desire to be delivered
from sin, ought, with a confession of their sin, to flee
unto the righteous God and implore his mercy after the
manner of David. Hence it is manifest, that this Psahn
is a most blessed production of the Holy Spirit, left to
the Church for the purpose of instructing us concerning
the greatest and most important matters ; of which the
former age knew nothing, and which it could not soundly
teach, because it had departed from the Word, unto human
dreams. Whereas, it becomes us to judge of and teach
others, according to the Word : and the Word plainly
proves, that God only is righteous. Therefore, no poli-
tical, no privately moral righteousness, no ceremonies,
can deliver us : tor whether it be a righteous prince, or
a righteous husband, (as far as external conduct is con-
sidered,) he must of necessity say of himself before God,
*' Against thee only have I sinned," &c.. Thou only art
ri^teous. — But of this more fully hereafter.
There appears to me to be so much contained in this .
verse, that although I have already briefly, and peifaaps
somewhat deeply, expounded it, yet, for the sake of
those who are yet beginners in the knowledge of this
doctrine, and cannot receive it all at once, 1 have a de-
sire to. repeat what I have already said, with a little mors
fulness.
I have mentioned this/ first, as necessary to be ob-
senred: — ^that the prophet cannot be understood con*
ttRtiiig actual sin. Wherefore, Sadoletus and others
bhoirr in vain who interpret him concerning adultery ;
■Udl H'as, as ft were, the fruit of that perpetually run-
mg sore of sm, which is engendered in us, and in
ikicfa we live and die.
I have observed, secondly : — that this verse is nei^
tficr to be understood historically nor p;rammatically as
die words standi so as to imply, that Gud could not be
JBstified if we did not sin. For sin is not here treated
rf metaphysically or historically, but theologically. It
8 a spiritual treatise concerning that knowledge of sin,
mder which we pronounce and judge, that we ourselves
iie sinnerSy and that God is just Those who do not
treat of this doctrine thus, only labour, as Paul shews,
ta ** |lrofane and vain babblings : " for they hunt after a
selaphysical, and neglect the theological, meaning ; or
tbey err in this : — ^they understand not sin, unless it
the fruit of sin, or actual and civil sins : and thus,
they fall away into an hypocritical opinion of their own
fig|beou5ness.
And moreover, as this is also a part of sin, — that
sfa, from the nature of it, remains hidden, and cannot be
wholW and fully known, there is a necessity for its being
fcvealed from above. And this revelation of sin is made
bf the Law, and by the Gospel or Promise : for each
doctrine convinces us of sins, which we neither under-
y nor believe, nor teel, but when we are shewn
_ by the word of God, And therefore, the Prophet
tppropriatelv adds these words, " that thou mightest be
JQstifieci in thy sayings/* — As though he had said, * We
^ are sinners, but thou art righteous as thy Word de-
"^ To thee, therefore, I ascribe righteousness, but
lyself and to all men I attribute sin ; that there might
be righteousness with me, but with thee only; and
I do, from being instructed out of thy '* sayings"
thy Word. For if I were without thy Word, I could ^
ftol bave this knowledge, so as to make this declaration!
coKeming myself and all men. Because, whoso believ-
104
efii nQot thy Wordi^ that man will neither qonfess that
Qjod nlom is righteous, nor that he is nothing but a
sin^r^ But I believe thy Word, and I thus judge ;— that
thou knowest my nature and the nature .of all men better
t^n we do; and therefore, I pronounce that we are
sinners, and that, as to our nature^ we remain sinnera,
that thou mightest be righteous and mightest be justified
and glorifi^ by this my confession, which declares that
I am, a aiiuier and that thou art righteous and holy/ -.
In the same manner does the Holy Spirit speak^
Psalm xxxii.^ ^' I said I will confess niy unrighteousness
unto the Lord, and thou forgavest the iniquity of my
sin." This confession or knowledge, therefore, is neces-
sary .unto the remission of sins ; — that we believe andl
conifess, that the whole world is under the wrath of God.
Thus, th§ first Commandment, by its very promise, con-
vinces of sin. For when God promises, ^^ I am tint Lord
thy God i " that is, I am he by whom cometh unto thee
salvation against death and sin ; this very promise provtt
that the whole nature is subject to sin and death. Other-
wise, to whaJt purpose would be the promise, that he will
be our God ? For if God promise life, it follows that we
are under death. If he promise remission of sins, it fol-
lows that we are held under sins : and, '' The wages of
sin is death/' Rom. vi. In this way, therefore, both the
threatenings and the promises all shew forth the same
(King. For they are not addressed unto beasts which re-
maiain death, but the divine will, and the promise of
salvation against death, sin, and hell, are spoken unto
us men.
I have dwelt upon these things a litde more at large,
that it might appear, that the meaning of this passage is
not to be interpreted in a tiietaphysical, but in a theolo-
fiical way, as treating of the revelation of sin by tho
Word : as Paul clearly says, ^' I had not known sin but
by the Law." Not that he had not sin, or that it was
not in the world, but he did not ^' know" sin. He does
not therefcM^ speak of sin essentially, nor of sin meta-
physically^ but of sin experimentally, as it is understood
and felti that is, when the voice of God and the *■ say-
^
of God come, nhich thus sound Id our heart :
art a sinner, Tliou art imder the wrath of God
tad death, — When tliis takes place, then tiegins that con-
iroversy, in which David confesses that he at last gave
op as conquered : in which controversy, human nature
bdda a contention with God, whether or not that Word
be tree which declares all men to be under sin and God
i only to be righteous. P'or nature rebels against this de-
daralioo, nor will it immediately acknowledge that all
Its works are, in the judgment of God, evil and sin.
And thus the schoolmen most stoutly defend this doc-
trisie: — that man has a perfect light pf reason and a
soandoess of natural faculties. But this is not only to
deny sin^ which is revealed from above, but even to
dcpy thai God only is righteous who declares us to be
And in this state of perpetual contradiction does
the Pope live, together with all the schools of sophists.
they will not acknowledge that they are nothing but sin-
ners, bat contend that reason retains its light perfect;
ind tlmt, if there be any corruption in nature, it is the
iafeoor part only which is corrupt and which is drawn
iside by lust and concupiscence, but that the more ex-
sdted part has an inextinguishable and pure light — ^If
lay one should affirm this with respect to civil actions,
il Illicit in some measure be true, yet not wholly so; for
eve© in those things, we feel how much nature has lost
by dn. But when we are speaking of the knowledge of
God, and of sin or human nature, nothing can be further
frooi troth. It remains, therefore, that, to know that we
ue simiers, and that God only is righteous, is the work
of the Divine revelation alone by the Word.
And when sins are thus revealed by the Word, then
tuo ditferent characters of men come to light. — -Some
justify God, and, as he convinces of sin, acknowledge it
with humble confession— Others condemn God as he
ainrinces^ and make him a liar. And the greater part
of the world are those who condemn and persecute
die wordi by which they are reprovetl of sin. Nor do I
nisbi when I say this, to be understood a5 alluding to
106
Turks and Jews only, who with open hatred are en*
raged against the Christian doctrine, for the Pope, toge-
dier widi his chorch, do the same. For what do iSej
else bat deny that nature is corrupt, when they say, that
they can, by the guidance of their right reason, choose
and dq good ? Moreover, that common saying of tihe
scliools is well known — * tfiat when a man does ail diat
lies in his power, then God will most certainly give him
grace/ Is not this to make God a liar who says in his
word, ^^ all have sinned ; " and that, ^^ there is none that
doeth good, no not one. They are all gone out of die
way; they are altogether become unprofitable," &c.? He
does not reprove of a certain unclean lust, of concu-
piscence, of covetousness only, &c., but he reproves of
greater things; that is, of departure from God — ^that the
whole of nature seeketh not after God, doth not think
upon God, is without faith in troubles, is without fear in
prosperity, &c. All these things prove, that human rea-
son, together with its will, is blind and averse to God
and truth. And because we teach and defend these things,
therefore we are condemned as heretics, and are dragged
to punishment. And this is what the Psalm saith : —
that God is not justified by the ungodly in his ^'sayings,**
but is contended with and condemned.
Let us then learn, that it is sin thus to contend with
God, and to judge him in his Word. And let us rather
act thus: — although we should not understand these
things plainly, yet, let us believe him who hath created^
us, and who passes the sentence upon us ; for he knows
of what composition or clay we are, though we do not
know ourselves. For as the vessel of the potter whidi
has been cracked by a fall or by any other accident,
knows nbt that it is cracked, while the potter sees and
knows it ; in the same manner we also do not fully know
our sinfulness. Let us therefore confess our infirmity,
and say with reverence, * O Lord, I am thy clay, and
thou art my former or potter; and as thou hast pro-*
nounced me a sinner, I assent to thy Word, and I wil-
lingly acknowledge and confess this iniquity which lieth'
hidden in my flesh and my whole nature, that thou might-
107
est be glorified, and that I mig^t be confounded ; that
ikm mijH^tBst be righteousness and life, and that I, to-
gedier with all men, might be sin and death ; that thou
B^test be the greatest good, and I, together with all
■eo, the extreme of evil. This I acknowledge and con-
fca^ being thns tau^t by thy promises and bv thy Law,
ht not by my own reason ; for that would cover this
Uqoi^, nay, would even set it off. But my desire lies
iiieeiDg /Aee ^orified.' — Whoso in this manner confesses
lis sin, be prays this verse with right understanding
* Against thee only have I sinned and done this evil in
dty si^ ; that thou mightest be justified in thy sayings/'
And mightest overcome when thou artjiulged.
This clause he adds for our consolation. For that
Divine judgment by which we are ail declared to be sin-
ners, and God alone to be just, suffers opposition and
KbdilioD (so to speak) from the greatest part of the world :
e I have before shewn concerning the Turks, Jews,
md also Papists. Nay, we ourselves also inwardly fight
iguist this judgment of God, which, in his '' sayings,*'
£a is, both in his promises and his I^w, reproves us of
OB. For even in the saints there remains a working of
that bbsphemy, wliich often feels an indignation that all
tliar works are reproved. Moreover, there is in the saints
das feding: — they think they should pray more diligently,
bdieve more folly, and praise God more, if they could but
lee that they were of clean hands and pure affections, and
6ee from all sin : whereas, this is not to be man, but (iod,
or an angel ! Thus does the sin which lies hidden even
■ the saints, work against God. For although their spi-
ritnal mind may be governed by the Word, and acquiesce
is it, yet even Paul confesses, that there is ''another
law in bis members, warring against'' his spirit and the
Word* This perpetual opposition, even the saints per-
ceive and feel in themselves. What wonder, therefore,
if tkof also oppose, who hate the Word and depend on
ir orders and their masses !
We, thoefore^ who embrace this confessioD, hava
108
this consolation or privilege : — that althoa^ we be as*
sailed by these contrjadictors, yet, we are <iot ovefccma
For it is not we who are oppo^, the contradiction is
not against us only, but it is our Lord Jesus Christ him-
self who is opposed, the contradiction is against tbe
Word; that is, agsiinst the promises and the Divine
Law. Therefore, we are earnestly to wait the event, ac-
cording to these words — ^^ and mi^test overcome when
thou art judged." Thus, even our Lord Jesus Christ
himself is by the Pope made a heretic! Our God
himself, who promises the firee remission of sins throu^
Christ, is condemned by the righteous monks and
sanctified hypocrites, as a most noxious pest ! The rea-
son and wisdom of our flesh condemn the wisdom of the
Word of God ! But hope thou for the expected event;
and despond not in thy mind in so great a multitude
of contradictors. — ^The Lord himself will, both in ns,
and in his Word, " overcome " the blaspheming mouths
of those who will not acknowledge their uncleanness^
and who endeavour to bring before Christ their own
righteousness !
This opinion of self-righteousness is the most awfid
blasphemy against God. Wherefore, let no one think
that it was said without cause by Christ, ^^ The publi-
cans and harlots enter the kingdom of Gx>d before yon!*
For these, as they live in open sins, are humbled and
confess that they are sinners. Whereas, those enter everf
hour into new contendings with God; wherein they fi^
against grace, and defend themselves. Here, if we stood
alone, we should, perhaps, be compelled to yield to the
fiury of the world and of hypocrites. But here we have the
consolation — that God is condemned, not in our sayings
and works, but in his own ^' sayings." — And thus, the
Pope excommunicated and condemned me, not because
I was helpless and a sinner, for he could put up with my
sins, even as he bears with the fornications, the adulte*
ries, the infamous kinds of lusts, in all his tribe : but it
is this that he condemns : it is for this that he excom-
municates me and other brethren : — because, we teach
tl)e "sayings" of God, by which sins and blinded Popery
109
reproved. But we ourselves could not do this, if we
Dol thus taught out of the " sayings " of God.
r therefore we be accused and condemned as here-
tics, if our doctrine be adjudged pernicious, because it
colideiTins all that human wisdom, and those devoted
cAins which we follow after in order to appease God>
mod if terrible conflicts and perturbations arise there-
finmit we have here this consolation : — that he will
•• OfWTome : '' because, it is not we ulone, but his
** sayings/' that are fought against and condemned,
^Riese, therefore, he will defend and protect against his
advcrraries. He gives, indeed, his Word, that it might
teach and save ; but if they will not receive it, he will
am *mfrer his Word to he trodden under foot, but Milh
jm the contrary, tread upon the enemies of his Word —
^^■d diat experience has proved !
^^^ TI ^ -olation which the present text holds out to
I as, un litradictions which fall upon us through the
I aeonimunication and persecution of the false church
■ afid of tyrants, we may apply also to our own minds,
I For, ms t have just observed, such contradiction, or con-
tendmg against God and his " sayings,** remains in our
own Besih. When we experience this, we ought not to be
tax dawB in our mind ; for, if the spirit but remain up-
li^ty and the man believe and confess that he is a sin-
n* "V , although sometimes such blasphemies against
tf#r , tient of God be felt, yet, it will come to pass,
thai the spirit shall overcome, even as God, who giveth
k the spmt, overcometh in such judgment. But this vic-
w lory is to be understood also in the spirit : because, in
nuity, the contrary is felt, and it seems that God and
oar spirit are both overcome, and that the flesh and the
wotM overcome them ; for we find, that nearly the whole
valid condemns us ; seeing that, those who assent to the
**«iyiiigs'' of God are very few indeed* And moreover,
iaiia, and in the saints, the tumults of the flesh are such,
tfcat tbey seem to extinguish the spirit altogether. But
deal thou courageously against these perils ; and believe,
^ku thou ait a sinner M'hom God wills to consider as a
mi, if thou confess thyself to be lost. By this confession,
j^
I
no
ivherein thou confoundest thyself and openest thy wounds
to the physician, thou glorihest God, and callest him to
his ovvn proper and divine work — that, as a physician,
he would heal thy sick mind.
On the contrary, those who do not this, but take to
themselves a certain opinion of righteousness; such,
contend with their Maker, blaspheme him, and deny him ;
they say he is a liar, and persecute his grace and favour
with which it is his will to embrace us; nay, they persecute
eternal life itself, and make of God a devil; — so great is
the depth of human depravity, when we do not yield all
assent to the Word of God I But this even the godly
sometimes feel, when they have fallen from the Word
and this confession. — How often has it been the case
with me, that had it been in my power I would have
created another God ! one that would say to me. Be-
hold thou hast taught with so much faithfulness,^ thou
hast prayed with so much assiduity, thou hast planted-
my vine with so much care, &c. that, for this thy dili-
gence, thou shalt be much more dear to me ! — Such a
God, who might be conciliated by our works, nature
would willingly serve : but a God who pardons freely, ■
it hates ! This the example of our adversaries testifies,
who can endure any thing, but our saying that the re-
mission of sins, or mercy, is received by faith only. Thus
the children of Israel sought after a God who would re-
ward their works, but a God that accused of sin and
pardoned freely they persecuted ; God indeed does will
amply to reward our works according to his Word, but
he wUls that this should be done first : — that we confess
that we are sinners, and that we trust to his mercy !
Hence then there are two sorts of men : of whom,
some confess with David that God alone is just, true,
and holy: and others, are ungodly, and after the manner
of the giants, fight against God: saying, Thy word is-
not true. We are not blind. There is in me still some--
thing of light concerning God ; according to which, if I '
walk, I shall be in grace. — This is to make of God a
trader, and to say unto him, If thou wilt give me the price,
thou shalt have it. And in this sentiment ail the doctors
Ill
scbools agree. What Scotus say, is well know!j;i
If a man can choose what is less good, he can alsor^
choose what is more good. Man loves the creature;
iberefore, much more will he love the Creator above all
things.' — A theological conclusion truly, and worthy a
doctor in a church of darkness ! He does not see, tliat
niazi^ i^hen he loves the creature so much, by no means
loves it as a creature. For who ever loved a maiden,
or gold, as a maiden or gold? Tliis love is polluted with
lust &Dd avarice, and never can, in this flesh, be perfectly
pQre. And numberless other sentiments of this kind are
to be fooad in the modems, that plainly manifest this
llest which reason ever carries on against the " sayings'
fCod* In the meantime, I make no mention here, of
privately moral and political righteousness, for even
where this is in its most perfect state, yet, this doctrine
sdU stands good ; ** Against thee only have I sinned,
ind done this evil in thy sight/'
And with respect to the Hebrew, the word which
oar interpreter has rendered '* that thou mightest be
JBslitjed," properly signifies, that thou mightest be pure
or desn. As though he had said, when thou pronouncest
iieo to be sinners, then it immediately follows, that thou
irt judged and condemned : for reason cannot bear this
juJ^joient of thine, and therefore it calls it heresy and
the doctrine of devils. But what of that ! They con-
demn and spit upon thy " sayings," but thou, neverthe-
ksB^ remainest pure, clean, and just; while they are
pnnred to be unclean. Although, therefore, the text
eootaizts a Hebraism, yet, the rendering of our interpre-
ter does not displease me, for it more clearly points out
thk contradiction and the event of it, and yet, does not
depart from the sense of the original. For since the sense
i thuSt Thou art found perfect or pure, this antithesis
mately follows; Tlierefore, those who condemn
rjadgment of thy ** sayings," are impure and corrupt.
' this is — God conquering, and not those who con-
lead with God !
This is the proper and genuine meaning of the verse
Mne 05. But let us shew also the rather strained sense
.1^
J
US
which some hera use, that w« may ip every respect aa^
tisfy the reader. For although this is not the proparf
meaning, yet it is not an ungcSly meaning, and is AiH«
consolation ; and I myself have often used 4t to comfitm
others, and in my own temptations also. It is^tfaur.^^
When Satan troubles the conscience by the law, as it it
represented in the Revelation, that he accuses t^e sidni^
betbre God day and night, then it is useful for the mail
tO> oppose himself to Satan and say, ^ What have- 1 to dd
with thee ? I have not sinned against theCj but against
my God. I am not thy sinner, wmt right therefore haist
thou over me ? If I have sinned, and if that be a real sin
of which thou accusest me, (for Satan sometimes terri-
fies minds with those things which are no sins at all,) I
have sinned against God, who is merciful and long-
suffering. I have not sinned against thee, nor against
the law, nor against conscience, nor against any man,
nor against any angel, but against God only. But God
is not a devil; he is not a devourer ; he is not a mur-
derer, as thou art who terrifiest and threatenest death ;
but he is merciful towards sinners ; he is perfect, incor-
rupt, holy, and just. It is against such a God that I have
sinned. I have not sinned against a tyrant or a mur-
derer. Therefore thou, who art '^ the father of lies,''
and '^ a murderer," hast no right over me whatever.
The right is God's, who is kind and merciful, and there-
fore, foi^ves those who confess their sins. And he
is wrath with those only, he threatens those obly, who
will not acknowledge their uncleanness, and who d^y
that he is just in his " sayings." *
This is a godly sense, and a supporting cohsdiatiop
against the darts of the devil when harassing- the <mi-
science; but it is a strained sense; for the genqine
meaning, is that which I have given above. The dedgn
of Satan, while he thus vexes our minds by settle
before us our sins and uncleanness, and by urging us '"^o
perpetual cleanness, is this; — to make us forjget die
doctrine, that God only is just and holy ; and to draw
ud aside from our sense of sin, to making satisfaction^
and to a trust in our own works. Whereifore, thou wilt
Ill
»^j meet tbift^^temptation in the way which 1 hare
JKt laid down, ^ opposiM thyself to Satan and sayioff,
'Lrt me alone, I am not tqr creature. If I have sinned,
I haie not siiimkI ^gunst thee, but ununst my God, who
a jmd, and abundant in mercy. — Whoso in this wi^
confesses that he has sinned aj^ainst God only, he has
God for his justifier. For, because he gloriiies God by
dds confession, that he only is righteous, God cannot
kt ^orify him in return by justifying him. But the
ndly only do this, who have begun to be bom ag^n ;
fle ungodly do it not*
vEasE 5.
BekoUj 1 was shapen in iniquity^ atid in sin hath my
mother conceived me.
The prophet proceeds, upon die doctrine of acpKNT-
AVCE in a most sweet order : he prays for mercy, and
Bves the reason : — because I am a sinner, and acknow*
idgs my sin, that thou mightest be justified, and all we
€oi£Minded. And then, he adds the cause of this acknow-
ledgment ; — the " sayings *' of God ; for sin is revealed
by the Word. And the things that now follow, are so
comected with the preceding, that they render them
mote evidently clear. For he now shews the cause, and,
ask were, opens the foundation of the whole matter — why
ir thus coi^fesssed his sin and implored mercy: because,
n^ he, ^' I was shapen in iniquity.*^ How could he
express himself more clearly and descriptively: He does
■ot say, I have killed Uriah ; he does not say, I have
caomutted adultery; but taking the whole of human na-
tme in one mass, he says, ** I was shapen in iniquity.**
He does not speak of any particular actions, but speaks
of die matter itself, and says, ^ THat human seed, that
■Has oat of which I was formed, is wholly polluted by
evfl and sin. The matter itself is comifi : that clay (so
to qieak) out of which this vessel began to be formed, is
dimnable* And what need I say more. Such am I, and
aicfa are all, men, The very conception, the very forma-
1
114
tion of tfae foetus in the womb, before we are bom and
begin to be men, is sin ! *
Moreover, he does not speak of matrimonial sin, or
the* sin of his parents, so as to accuse his parents of sin.
He speaks of himself, " Behold I was shapen in . ini-
quity." He does not say, My mother sinned when she
conceived ine: nor does he say, I sinned when I was
conceived : bat he speaks of the mass or seed itself, and
pronounces that to have been full of sin, and a mass of
perdition. So that, the genuine sense is, I am not a sin-
ner because I committed adultery, nor because I exposed
Uriah to slaughter ; but I therefore committed adultery,
I therefore committed murder, because I was bom a sin-
ner, yea, wsls conceived and formed a sinner in the womb.
Thus also, we are not therefore sinners because we plan
this sin at one time, and that sin at another time;, but
We therefore plan these sins, b^cauie we were sinners
before. That is, a cormpt seed and a corrupt tree pro-
duce corrupt frait : nor can any other than ah evil trJ^p
spring from an evil root ?
, But some one may ask. Why Aen was marriage in-
stituted ? Why did God bless marriage? Why does he
number children themselves among the blessings, when
that masi from which the offspring is made is wholly loist
ahd corrut)t?— I answer: Although God is not bouttd
to give us an " account of his matters," yet, this reaapn
ifiay not improperly be given: — that God did not wSab
that his creature should therefore be annihilated, because
it was corrupted by sin. For, is l!he whole body therdfoite
castaway, because the flesh is leprous? Shall God there-
fore "riot give man eyes, becaiise eyes are- less clear now
than the eyes of Adam were in paradise? For there !s
ho doufoti^' that the nature of every member of the bo^y,
'"Wbb by Tar "more excellent before sin, than it is now since
it ii comiftted and polluted by sin. As, therefore, God
has not feken from nature the eyes, tind has not taken ahv
of the other raembelfs, though now languishing throiq^
shi ; ^so, he has not taken away increase or procrtetion.
But however, upon the particulars concerning mah
ud wile, this is not the place to dviell. For marriage is
fKki, lawifiiU and ordained of (iod. And yet, it is not
U) oe denied, that l>oth the lather and mother h^ve ror-
nipt tle^h, and that the seed itself is full, not only of
filthy lu^t, hut of contempt and hatred of (rrjd : a^ic)
thus, it is not be denied, that Uierc is sin in procreation.
For how little does our nature rise aliove that of lM*a<ts,
vhen there is no knowledge of God and no faith in tlmt
ntercourne, and uiien we rush on to pnuTcation froai
■ere Ci>ncupiscence, reason only dirtatiufr to us that
sidi an one is our wife r God, hr)wever, bears witli this
corrupt procreation, from the situation in which he
stands : for he does not wish to take a^vay his creature
ittogether on account of this corruption, but he bears
vith this natural corruption, even as in a {government lie
bears witli political corruptions. For wh<> does not see
various dis^eases and various corruptions iii laws and go-
vernments ? What government is there, in which even
those who order and execute all things the most justly, do
not often sanction and |)ermit those thin«rs which arc un-
j«at? As the proverb saith, * Where there is the strictest
justice, there is the greatest injury/ Nor is it tlie fa;ilt of
men only, but the very laws themselves are not free from
corruption, even when they are the most equitable. There-
fore, they require an equitable administrator, who may
either slacken or tighten their reins, as circumstance.^ >ha(l
require. And God bears witli these corruptions tliat
ibere may at least be some establislied form of govern-
ment, in order that children may be eilucated, the land
cultivated, duties performed, and business transacted, &c.
For to take away all the comiptions from tilings and laws,
K^oolfi be to takeaway f^v^rmncnts and laivs altogether.
Tbegpo^ater, therefore, is the mfulness of those stotesqien,
who, as soon as they come to the reins and Sfmts of go-
Teroment, want to cut doun every thing to the rpot, and
attempt to bring all things down to an arithmetical ex-
aetnes6. Those who do this only disturb the i>eace. And
wrhy do they not do away also with this most l)eautiful
ordinance ^r the procreation of children, which c^n9t
exist vjthopt oomiptipD ? A • pr^d^nt ipagiptiialj^ \\^yI''
116
ever, ought to labour more after the preservation of
peace, than the correction of laws. For those who do
the latter and neglect the former, neglect the " beam,^
while they are busying themselves about the '' mote." '
We see, however, the contrary in the proceedings of *
God. For although he sees that marriage is corrupted '
by lust, yet he does not therefore take away marriage, he ^
does not therefore take away the procreation of children '
altogether. He wills rather to bear with the corruption
than to do away with his condition. So also a wise ^^
statesman will, in the government, first consider how he -i
may consult for the peace and common tranquillity of c
mankind, that education and the performance of all ii
other public and private- duties may be preserved. And i
if any corruptions present themselves, he will rather i
pass them by, than that the public peace should be dis- i
turbed by the removal of them. t
Wherefore, neither marriage nor any other good
things are to be condemned, because of certain corrup-
tions in them. But we are to look to the final object ;
which is, in marriage, the procreation of children ; and
in a government, the preservation of peace. But if in a
government the formal object (that is the laws) be cor-
rupt, if the efficient object be corrupt, (that is by tyrants,
for so I now call them) let tlie propriety of the whole be
determined on according to the better object; that
is, the final object ; and let all other things be disre-
garded. Thus, in marriage, if the efficient objects, the
man and wife themselves, be evil, if the substance be
corrupt, let these corrupt objects be borne with, that the
procreation of children, that most excellent and most ad-
mirable work of God, be. preserved ! — But I have merely
made these as observations by the way. I now return to
the subject.
This verse of the Psalm, then, instructs us concern-
ing the cause of sin: — why we are sinners. For the
prophet openly confesses, ti^at he was corrupt, not from
the corruption of his parents only, but from his own cor-
ruption, while he was yet carriecl in the womb of embiyo,
and while he was yet in formation ; so that, his mother
117 ^■■^^H
oonmhed him as a sloDer with her blood in her womb^
before she brought him forth. The same also is to be
■Qclerstood plainly of all who are now bom, who have
erer been bom, and ever shall be bora into this world,
Clirisl only excepted- And although John and others
voe sanctitied in the womb, yet this does not alter their
bene conceived in sin : even as in adults^ who are sanc-
tififio by the spirit and by faith, the flesh is nevertheless
COffOpt.
And this subject concerning original sin, is one of
tboM grand points of which reason knows nothing at
alL 1 1 is leanit, like all others, from the law and the pro-
Biies of God. Paul is the only one of the apostles, who
professedly treats upon this point with fulness and gra-
vity. Perhaps, however, it was therefore omitted by the
icst of the apostles, because this doctrine was, as it
pere, delivered to posterity from one to the other.
Moms also touches upon the subject in his prayer. Psalm
%c^ " Thou hast set our iniquities before thee/' There,
he by DO means obscurely intimates, that we are, in the
^ght of God, under wrath, and suflfering death on
Mooont of this wrath of God : which death, arises from
dMr feeling sense that our sins are known to God, The
lanwe of these sins and of the wrath of God, is, that this
Inh was corrupted by the fall of Adam in Paradise ; so
difti; man is perverted from the fear and love of God,
TUb doctrine, as I said, has been delivered to pos-
terity from one to the other; but Moses and David
liave even committed it to writing, and after them,
tbe apostle Paul. And, without doubt, they derived this
vBdmn from the First Commandment, and from the
promise made to Adam and to Abraham. For from
ibeie^ as they promise a blessing, it is manifest that this
Qalure is under the curse and the kingdom of the devil,
in prhich are darkness, hatred of God, a refusing to trust
God, Sec.
This verse, therefore, contains the reason why we all
Miigjht to confess that we are sinners : — because all our own
ievoted endeavours are, in the sight of God^ damnablCp
11^
aWd God alone is just. And this do^^lrine Is most eft-
sentthlly necessary to the church : neither the Pope nor
th<5 Turk believes it : for I can, from my ov^oi experience
testify, that I, during tnany years while I was H teacher
bf theology, knew nothing of this doictrine. They dis-
puted, indeed, concemiitg original sitt, but they said that
it was done away in baptism, and thkt after liaptistti,
there was a light left to remain in nature, which, if any
one followed, grace would infallibly be given him. Nay,
they taught tliat natural faculties are perfect eVen in
devils, land that they have lost grace only. But whd
does hot see that these things are direct contrarieties : —
to say, thai the natural faculties are perfect, and yet that
Dfature is corrupted by sin ? The will is indeed a na-
XiitBl faculty, but they do not speak simply oi wlUmg^
but oi willing good^ and call that faculty natural. But
this is wrong. There is a will remaining in the devil,
ktid remaining in heretics, and this is what I call natural
Will. But that \^*ill is not good, nor does the understand-
ing itemfdn perfect and illuminated. If therefore we
^buld speak rightly concerning the natural faculties,
dfter the manner of this Psalm, and after the manner of
the Holy Spirit, we shall speak of those natural faculties
tJius : — that we are under sin and death, and that we
will, understand, and seek, that which is corrupt atid
evil. These things accord with the present passage of
the Psalrii, and can be proved from it.
Let this suffice concerning the confession of origi-
nal sin, or that sin which is bom with us, but which, ne-
vertheleiss, is concealed from the whole world, and is not
revealed by our own powers, reasonings, and specula-
tions, but is rather obscured, defended, and excused by
ih^m. Therefore, there is need of the ^^'^ord of God from
heaven to reveal this unclejinness or corruption of na-
ture. Nay, if we believe the Word, we shall confess that
these things are so, even though the whole nature rebels
ti^nst ihem, as it is cofinpelled to do. — This is the most
'difficult doctrine of this Psalm, nay, of the whole scrip-
'tiilfe bt theology : without the knowledge of which,' it is
119
that the scripture should be rightly under-
the dreams of the moderns abundantly prove.
He mjw goes on.
VERSE 6.
ftr behold thou tove.st truth ; and hast shewn unto me
the uncertain and .secret park of thy wisdom.
The Translator, whoever he was, is on many ac-
coools to be reprehended in his rendering of this pas-
sage. For, in addition to his having absurdly confounded
the danses in this verse, he has given an impious sense.
Fur what does he mean by uncertain wisdom? Far be it
from Christians, far be it from a teacher among them
mho is of the Holy Ghost, to teacli uncertainties and
doubts. For in these matters, tlicre should be, if it be
any wJiere, tliat irAijpo^o/sia, that most certain persuasion,
or that truth and infallible Iight> by which God, tlirough
his Word and by liis Spirit^ guarJe, confirms, and fuUy
establishes our consciences. Wherefore, away with this
uncertain wisdom which the ignorant translator intimates,
BOii let US search into both the words and the true mean-
ing of this passage.
Hitherto, we have heard the sum of the Christian
doctrine : — that we should acknowledge that we are al-
lD|g|Giher under sin ; nay, that there is sin even when we
Wtt conceived and formed in the womb of our mother*
Hecice, those who in this manner acknowledge their
oncleaaness and cast themsjelves on mercy, such there-
fore obtaiti mercy, because by this their confession God
ritied, and because he has promised pardon to those
>• L^u inist In him* After having laid down this absolute
doctrtoe, the Psalmist now, by an antithesis, enters upon
a reftttatioD, whereby he refutes those^ who either act or
te&c4i contrary to this doctrine.
Bui here we must bear in mind also, that which I
observed before; — that the prophet is here speaking,
r. • '* in absolute God, but of the God of the children
L who had revealed himself by his certain Word,
by certain miracles, and even in a certain place in Jern-
1«0
ftalem, and whose promisies made to the fathers still n^
fnained. This God, t» nqt an uncertain God, not sudi a
God as the Turks worship, but he is a God revealed,
and (so to speak) sealed ; who has circumscribed him-
self by a certain place, by his Word, and by certain mi-*
racles, that he might be known and apprehended, and
that the desires of the godly might not wander like those
of the Jews, who, having left the temple and the Word,
chose to themselves " high places" and " groves ;" and
wished still to appear, to be worshippers of God. — Of
such a God David is not here speaking, and it is im-
portant to bear that in mind ; but he is speaking of die
certain God, or the Promiser, who has revealed himself
in his Word, in his promises, and by his miracles. Such
a God includes a future Christ. For David does not
view God simply, or absolutely, but he views such a
God, who designed t^ save the world by his Son, ac-
cording to the promises made unto the fathers. There is
a wide difference, therefore, between David, when he
speaks of God, and a Turk, a Jew, or a Papist. These
speak of a vague God, and act accordingly : for they,
follow that worship which is without the Word of God»
and do not cleave to those exemal signs by which God
has revealed himself in Christ : and this is to lose Christ
altogether. — I give these admonitions the more fic-
quently, that we may not through an over-devoted reli-
gion lose Christ : out of whom, there is no God to be
worshipped or sought after.
The prophet, therefore, enters upon this general re-
futation, as though he had in his eye some one, who
might thus object to this doctrine : — ^Thou condemnest
all together. Whereas, it is evident, that there are many
good and holy men, whose life and conduct are perfect
and blameless. Art thou, then, the only wise one ? (As
they also at this day say of us upon a similar subject.)
Are you only the church then ? Are you the only ones
who have the scriptures? For the whole contention is
concerning the appellation church. For that name, be-
cause it carries with it the judgment in religious mat-
ters concerning salvation and life eternal, the adversaries
tai
ftriddsK fight, TTiey will not appear to have erred, »
Idluive taught that which is impious: and although they
tumot deny the open abuses which have by degrees
prevBiled, yet ihey will not give up their appellation of
tnuRCH. Just so, the Turk pertinaciously holds fast
this appellation, as worshipping the true God. So also
tbesy le, and so our adversaries maintain this ap-
pellaLi*'!! ^.>ord in hand. They pride themselves upon
their various worshippings, (as Paul saith of the Jews,)
and boast that they have a zeal for God, and that they
devotedly strive, by watchings, fastings, alms, sacrilices,
ptayers, ceremonies, rigid diet, and all such things, to
attain unto the promises made unto tlie fathers. These
liisii^ I say, they boastingly object, and ask usj—are
aot these good and holy things ? Why then dost thou
wr, that we are all sinners ? Why dost thou declare^
that 4^e are all under condemnation ?
In this verse, therefore, taith and the Holy Spirit
ffwc them an ansu er :- — that theirs is the widom of the
wiatid, not tlie wisdom of God ; and that^ this neverthe-
leis still remains an universal troth, — that all men are sin-
Whereas, the world judges thus: — ^that it is holi-
if thou clothe thyself sordidly, if thou afflict thy
body with hard living and starve thyself, if thou seek out
tome lonely retirement secluded from the society of men
aod the affairs of life, and there make thyself different
to the rest of mankind. These lies, and this outside show
of holiness, the flesh understands and admires. Hence
it i*, that men are by far sooner caught with a rigid life
■nil eccentric manners, than they are with sound doctrine
and the Word. For in the opinion of the world, no-
dng is holy but that w hich withdraws itself, as far as
ponble, from the common society of mankind*
Hence it is, diat celibacy, monasteries, that monstrous
way of dressing and living, and all tliose numberless
other follies, have proceeded, not among us only, but
among the Jews of old, and among the Turks of the
pieoeni day ; w^ho invent and do all kinds of enormities
in offfer to obtain to themselves, from those around them,
a reputation for peculiar sanctity*^ Though we have no
' 122
need to ga to the Turks for examples. Look only at thi^
hooded monk, and carefully examine him; and when yoif
have been rightly instructed in true and Christian bpli7
ness, you will wonder and laugh at those things )yhich
our adversaries adorn and set ofi with high praises ; pay,
for the sake of which, they neglect marriage ai^d civil d^Vr
ties, as so many impediments to their .sanctity. These are
they, who, when they hear this universal truth, that all
men are sinners, object, with swelling mouths, their lives
and their religious observances. What ! say they, will
you condemn us all ? Will you say that we are all of
the Devil ?
Hence, the prophet saitb, I condemn you all toge-
ther, with all your wisdom, and with all your sanctity
and righteousness. For thou, O God ! art he who lov-
eth or requireth hidden truth, (for this is the meaning of
the words in the Hebrew) and tliou lovest not lies, hy-
pocrisy, and a false outside show. Therefore the term
" truth," at once cuts off and condemns whatever is pre-
sumed upon, out of tliis doctrine. Moreover, what works
or righteousness soever there may be among the Turks,
the Jews, or Papists, out of the Word of Go<^; all such
righteousness and sanctity it plainly calls a lie; which
God, not only does not love, but even utterly hates and
execrates- For the term " truth," does not refer to wqrds
only, but reaches to the whole life; so that, whatever we
say, or think, or do, or are, must be certainty and truth;
tlmt not only the v'orld, but we ourselves, may not be
deceived by it.
There is also in the world political truth, which con-
sists in words and actions: but this is of that nature, that
it is intermingled with many vices. Thus, Pomponius
AtticQs, Aristides, and Socrates, were men of truth, ^nd
without an hypocritical outside show. So, there have
been among men many husbands of trutli, who have
been eminently faithful to their wives. So also you
may find many an honest merchant. This political truth
God requires ; and daily examples shew, that no one
can do any thing contrary to civil truth, with impunity.
But this truth is not p^re, if you consider it with reterence
IS3
19 ibe jodgmetii of God, for there cleave to it many and
ELLcomipfioiis, and God recjuires a tnith far beYi>n<i
1 *aid iherelore Duviil adds, Thoa iovest tliat truth
#lwhis ** bidden/' As thougti he had mid, Tim jJuHti-
cal tnnh whicli is in the irorld, may he perforn .1
i» ml teaift undersiMd, hy men. And therefore, ^
flid Pomptmms were of great reputation amoti;^ those
them. On the (t' ^ ntl, we hewr daily com*
of die perfidy, \k imuds, which men prac-
wpon earh other.
that inah v' ' ' ' ' ' d to
tJ.' of men, Uit iiere-
ftMe ]Mahomet« although he -w^s politically tr^e, u^as^
htfcm ^ * ' And I, aWiou^h I was n monk
traly. a fitlse tmt^ule t>ht>w^ (^t'or I often
pnpotm myself a^ nm example, as Paul doe.*^, who writes
ihit he was a I ' ^h^) yet, in the sij^ht of
Gr>H, I Tvas a li;n i that hypocris^y and ^u-
p» 1 which i did not see^ but which » nevertheless,
kt inder m ' -' i ns truth
ih «cn,) uij le Word,
■Hf ibh ** hidden ** wisdom was revealed unto me. ♦?
A ' ' ' ' m the prophet has
fVpet / st truth in the hidden
As though he had said, Thc»6e other uhited m alk
' ilk in a zenl for the law blameless^ and
Infie chat ire beldved while they are prepared to
dbibr their risrliteoitsinesses, and imagine that both they
aodtbeir ' ' ' > ' '• ' Tjt of God —
tktbm an* , ; ; aith a divine
tai in vincible hatred. Hecau^e thou Iovest hidden trutli
inljFf ' * ' mi proud saints, who walk in
• Cb^ji , t not. In this manner^ David
joins with hts refutation doctrine and consolation. For
we, w) ' the prace of God, are in possession of the
troth. > that we are sinners, and that (rod is jufvt.
We cannot so certainly take it for granted that we are
' ' ' n who are settled in a lie;
>udi that they are beloved of
Gt>d. ISiay, wltcti we see that thi' multitude of the w icked
(
134
are of such confident brows, and thus presume diem-
selves upon their righteousnesses and their being be^
loved of God, we are often dejected in our minds.
Whereas, we should rather do this :— <lespise these their
rejoicings and triumphs, determining within ourselves
that they are as dung and an abomination in the eyes of
God ; because, God hates a deceitful outside, both in
doctrine and in life. Therefore, the piety of hypocrites
is the greatest impiety ; and their truth, is the greatest
lie. On the other hand, those who feel their infirmity
and acknowledge their sin, — such are in the truth !
Why then do such fear ? Why do they not assume
confidence, when they hear it said. Thou, O God, art
he who loveth hidden truth ? Hence, there is a perver-
sion of things on both sides. The whited hypocrites pre-
sume upon their being beloved when they are under
hatred ; and on the contrarvy those who are in the truth,
and who believe and confess that which they hear in
the word of God, — that they are sinners from the time
of their conception, and that God only is just ; these^
doubt of their being beloved and fear wTath, because
nature cannot think otherwise, when it sees its sin, than
that God hates sinners. This is our wisdom. But David
here teaches us another wisdom, even the heavenly, that
the will of God is, not to cast away, but to love true
sinners 4 on the other hand, that God hates those and
looks upon them as liars, who fight against this confes-
sion and will not acknowledge that they are sinners.
For why should the sinner fear, why should he fear
wrath, when God sent his Son to make satisfaction for
sin. He does not, therefore, dispute with us about
righteousness, but requires this : — that we acknowledge
ourselves to be sinners. This acknowledgment or confes-
sion is truth ; not philosophical, which reason can hear
and see, but theological and " hidden " truth, which the
Spirit only sees and hears. This is the truth that God
loves ; and on the contrary, whatever is not of this truth,
that he hates ; as he saith also in another place, Ps. v.,
^' Thou art not a God that haih pleasure in wickedness/'
The pharisee, therefore, when he boasts of his fastings
H5
mad (m virtoes^ and takes it for granted that on their
ftODOiinl be pleases God, is deceived, .because God
lofdh truth ** in the hidden part." Although, therefore,
m man may have political truth, yet, unless this theolo-
peal truth be added, nothing is his portion but the
DAtred and wrath of God.
7%€ uncertain atid secr^ei things of thy wisdom^ <§t.
Do thou render it thus : Teach thou me wisdom
the hidden part, or, hidden wisdom. Tlie sense is
same as that of the preceding clause : for wisdom
truth are the same thing : and therefore, Paul uses
words in the same signification : " Holding the
in unrighteousness," Rom. i., and Corinth. ** The
of God in a mystery : " that is, which no man
hath known : to which reason cannot assent and be sub-
jecled* So Christ saith. Matt, xi., " Thou hast hidden
tKaa diings from the wise and prudent, and hast re-
tealed them unto babes." He does not call it hidden
from the foolish and from the simple, but from the
priaca of this world, from the great and the wise, that
iSbef might understand nothing of this wisdom. There-
tore, the reason why he calls both the truth and the wis-
dom, ** hidden/' is manifest ; because experience suffici-
mdj proves it. For why do the princes of thie world,
why do the Pope and the bishops, persecute our Gospel,
bot because this doctrine is hidden and they cannot look
wftm oor endure it, even as the Jews Could not endure
the shiiiiiig face of Moses? And then they turn their
dnried'''eyes to the scriptures, and collect such muti-
kled and misunderstood scriptures as these, " Forgive
md ye shall be forgiven.'' " God created man upright,
ttd placed him in the hand of his own counsel" Pas-
jiges of this kind they absurdly urge, and manifest
fetaby their ignorace to the whole world.
This therefore is truth, this is wisdom ; — that I
boar God and myself ; that God has promised that he
liU save all those who feel that they are sinners ; and
that there is no salvation unless we say with the prophet,
126
*' Against thee only have I sinned and done evil in thy
sight." " Behold I was shapen in iniquity," &c. ; that is,
unless we are persuaded, that whatever will and reaBon
tliere is in man, is evil and damnable. And this wisdom
or truth is '^ in the hidden part," or in secret ; heduoflo^
even when it is taught, it is not believed aor cam*
prehended by the world. Nay, we ourselves oftea fight
against this wisdom, nor can we entirely cast away our
confidence in our own w orks ; and we think, that although
we often err and fiUl, yet we do not err in all things
before God. Another thinks, that he is free from re-
buke, because he is a good husband ; another, because
he is without fraud in all his transactions. And the
Turk, although he is compelled to doubt of his neligioo,
yet does not think that God is so cruel as to destroy all
others, and to make us Christians only wise; especiaUy,
since they themselves, as far as externals are concerned,
live most rigidly.
These things are said and considered by them ivitfa
great zeal, but they are only truths in public ; m secBBt,
they are lies. Yet, God bears with this political truth,
and honours it witli rewards, on account of the pnbUc
peace ; otherwise, this society and life could not consist;
but yet, before God, and in the judgment of God, tUs
political truth profits us nothing ; but-we must have that
" hidden'' truth and wisdom whereby we may confess our-
selves to be sinners, and yel may lift ourselves up again
when we feel death, conscience, and the arrows of 'the
devil, and say, '' Thou lovest truth in the hidden part: "
that is, thou lovest those who confess their sins and be-
lieve in thy promises, because thou wiliest to be anercifial
^to such. •— Hence, in this particular also, this truth and
wisdom are ^' hidden ; " because, minds cannot laise
themselves up, so as to believe in the midst of their sins,
that they are beloved of God. In this way, both our^ram
conscience and the world prove, that this wisdom is on
both sides very '' hidden." For if reason did not resist
this wisdom in those who believe, nothing would hinder
this life from being to us a very paradise, full of joy and
gladness. But flesh, even m the. saints, still •temains
1127
and opposes the spirit and the Word ; iind ac-
Odrtin - ' ' "'izs judges, that God not only does
aoC In . even liates them. This however is
tbe wisdom ot the tlesli, as I have often said, miJitatinty
^un^' "* ' hidden wisdom of the Spirit.
1 -e, therefore, is a kind of refutation; shew-
ing^ titat aii the other wisdoms and truths in the worki
are external and public, and rendered, by their fair out-
sifle, viiiible to die world; but that, before God, they
ate iDipious^ lyinj{> and vain, and especially, if there bie
■ay trui^t in them ; and that, this is the only and true,
yeC hidden wisdom ; — to confess that God only is just
wad that we are sinners ; and that^ his will is not to cast
mmy, according to their desert, those sinners who ac-
kocyirledge their misery and trust in his mercy, but to
save ibem by grace! Whatever is taught, believed, hved,
tfansacted, out of this wisdom, with any view to its
iog, or tending to (so to speak) eternal salvation, is
damnable; because, God only loves the hidden and hea-
veoly wisdom. This text, therefore, as I have observed, is
Id be lendefred thus ; — ^not as signifyingj that our wisdom
m vncertaJti but most certain, and yet mystical or hidden
la a mystery; which reason does not understand, unless
it be tllumiijated by the Holy Spirits If you compare
ihe wiMloms of the world with this wisdom, you will
iec» that the former are as uncertain and 11 actuating as
tfae sea. For what is there in the world that is certain
«ir sure ? Our wisdom, however, is therefore certain, be-
amse it stands out of the world, in God and his Word,
We must here also observe, that one sense of this
mie fa^ a suppUcaiory sense. But here may arise this
V ' n the Psalmist has this hidden wisdom
- he continue to pray for it. For he who
<an sjng5 *Again6t thee only have I sinned, but thou only
trt ju-' V certainly has and knows already, that wis-
doai v^ hidden from the world ; not w ith respect to
Ike knowledge ofsm only, but witli respect to the
Ipmvledg^ of gmce also ; othen^ise he must despair.
Vby ttieii di>e5 he pray for it? Why does he say, 'Thou
4ji make me lo understand hidden wisdom/ when he
188
nnderstood it already ? I answer: — ^Tke Godly man feeb^
more of sin than of grace, more of wrath than of ftivour,
more of judgment than of redemption. On the otherhand,
the ungodly man feels scarcely any thing of wrath, bat
is as secure as though there were no wrath whatever, and
no God as a just avenger. And this is generally the case
with those, who follow some external show of religion.
Thus, the Franciscans impiously boast that their religion
is most like the life of Christ ; and therefore, in this se-
curity they pray not at all.
On the contrary, the godly man, the more he feels
his infirmity, the more diligent he is in prayer. For this
wisdom is ever accompanied with continual prayer. And
as the sense of sin never ceases, so also signing and
prayer never cease, whereby we cry after the perfectioD
of this wisdom. This prayer is not a vain repetition, but
an earnest cry, struggling against thajt war in the flesh
which we feel, and desiring, that as the sense of sin
abounds, so the sense of grace and the consolations of
the Spirit may abound also. Hence in the prophet Ze-
chariah, the spirit ^^ of grace," is joined to that '* of
supplications," Zech. xii. For the godly ever speak as
being sinners, as they are indeed. But because wey are
in the truth, therefore God loves them, and they an
under grace. As this sense of grace, however, is weak
because of the flesh, therefore, even though they have
the remission of sins, yet, they continually pr&y and sif^
for the remission of sins. On the contrary secure sin'*'
ners say, '^ I thank thee that I am not as other men
are," like the man recorded by Luke.
The reason why the godly man, who has begun to be
godly, and has had a taste of this doctrine, still prays for
grace, is this : — this taste produces a greater thirst after
it For such minds, do not rest in the first fruits of the
Spirit, but would willingly have the fulness. Hence
Paul saith, ^^ I have not yet attained, nor am I yet perfect,
but I follow on if that I may apprehend that for whidi
also I am apprehended," Phil. iii. In the same manner
also David acts : as though he had said, I know that
thou lovest this truth which thou hast begun in me : do
Aoo therefore grant that I may attain unto it more
tly^ and may not doubt. For he confesses the evil of
flesh ;^ — tliat, even if there were no world with its
leranoes and molestations, yet, we ourselves oppose
fight against this wisdom ; and that our own flesh
will nal believe and close \vitli that, which we ourselves
and sav.
VERSE 7.
Sprinkle me, O Lord, with htfssop^ and I shall be
; wa4h me, and I shall be whiter than snow.
Uitherto, the prophet has condemned all righteous-
^ftMp, H isdoms, and truths in general ; and has exalted
^^Vtnxth only m hich is " in the hidden part,'' or that
wisdom u hich is **in a mystery/' which confesses sin, and
hopes in tlie mercy of God who is the justifier of sin-
1W5 : according also as John saith, " But as many as
iecrh*ed him, to them gave he power to become the sons
of Ciod, even to them that believe on his name* Which
were born, not of blood, nor of the will of the flesh, nor
of the nil! of man, but of God/* Here, he condemns,
mivtefsaJly, every thing that is of human reason, or that
m of roan ; that is, every thing that men can perform by
Aeir wrn natural powers, without the Holy Spirit; and
imn$ nothing but a trusting in the name of Jesus. To this
gLMiat rcfuLation, he now adds a special refutation of all
c^tecMtsnesses of the law or of Moses ;^ — that the
wprnl ' f Moses are nothing; and that Moses does
■01 ri_ -prinkle those whom he desires to sanctify;
bot ttiat a sprinkling far beyond all this is necessary.
Hie law^had various sprinklings, which were made
with hysop and with wool, as we read in Exodus xxiv.:
where, the priest consecrated, as it were, all the vessels
vjdl a sacred sprinkling. The meaning of this sprink-
fing was, not only that those things which were dedi-
cated to sacred uses might not be converted to profane
15^ but that the people might know that all things in
llie tabernacle were holy and consecrated, and that, there-
fare, all other plans of pretended sacred things, should
190
pe accounted profane and shunned. Hiis was die priti-
cipai desi^ in the consecration of vessels ; but tibe con-
secrations of our apes, that is, the Popes, who conae-
crate temples and vessels after the example of Moses,
have no authority whatever: but are instituted only from
an absurd imitation, not from any sure word of God.
Another sprinkling was from the ashes of a red
heifer. Numb, xix.: which was called the water of atone-
ment. Hence our apes have introduced their holy wat^
into thje church, which they recon^m^^nd to men as an-
other baptism, and ascribe to it a certain efficacy to wash
away venial sins, and to drive away the devil. Hence
also, have proceeded a thousand other forms of supersti-
tions, which these mad hags have vamped up. And al-
though it be not evil simply to bless any creature, (for
all things are sanctified by the Word, and all things are
sanctified to the saints,) yet it is an enormous sin to ascribe
unto creatures thus sanctified, such as water, salt, &e.
any power to justify. And if that consecration undor
the law which was commanded from above, had not any
power to give the hope of the remission of sins, and
could not bring any consolation to the conscience, but
was only a rite instituted for the purpose of external
sanctification, that there might be a distinction between
the holy and profane vessels, what shall we attribute
to the consecrations of the Pope which are invented,
without the Word and without authority ! The whole re-
ligion of that people was, by a divine command, con-
fined to the tabernacle in which the atonement was
made. There they had the sure testimony of God, that
God would accept their holy things, and would hear
their prayers. And in order to commend this place
more unto men, and to lead their minds from idolatry,
which they committed who offered sacrifices in any
other place, and with any other vessels, God, by a
divine voice, commanded Moses to consecrate both the
temple and all the vessels of the temple.
Tlie case, however, under the New Testament, is far
different. For God is worshipped and adored in spirit,
not in ^^this mountain" only, but in every place: and
IS!
, all the sacrifices are completed in the one sa-
of Christ. Nor do we, in the supper, retain the
ifice, but the '• remembrance" of the sacrifice, made
by Christ : and the sacrifice which Christ then oflered,
we, arcnrding to his Word, do not sacrifice over again,
bol distribute only to those that believe. — Therefore,
wither temple nor vessels are to be consecrated ; be-
CBBse, we not only have no word of God wherein we are
eominanded to do this, but we luxve not now the cause
fer it, which there was under the law.
TTie Psalm, therefore, speaks of the Mosaic washings
ami purifications in «^eneral ; and plainly denies, that
ihey avail unto justification ; but that another purifica-
tsoQ iH required, which is not performed with hysop and
the water of purification, but by the mercy of God par-
doQing our sins. This doctrine, witliout doubt, offended
y; for the sermons of the pro[>hets abundantly
with nhat a madness for sacrificinii men were
fiUed ; seeing that, they w^ished theretiy to atone for
tfietr sins. Hence, even while the sacrifices commanded
of God were yet remaining, the most severe protesta-
liCMos of the prophets were made a^^ainst sacrificing^
uliereiii, God plainly saith, that he did not desire the
^taiiiees w hich he had instituted ; as may be seen
lidili i. and Psalm 1. Because, they were not instituted
of God to the end that sins mijrhf be taken away by
Aaro, for this was tlie design of the perfect and finishea
ncrifice of Christ only. But their design wi\s, first, to
&tifi};ui6h this people from all other nations, that the
people fnym whom Christ was to be boro might be made
iipiaUy manifest. And secondly, these services thus in-
slitaied were profitable as a preventive against their
making a worship of their own. For such is our nature,
chat it cannot exist without some worship of God : and
vliere it has not the Word, it turns to inventing such
iiiags as we see in the examples of the gentiles and of
te ^ope.
^K The Jews, therefore, when sacrificing in the temple,
^^^liile it was appointed to those services, knew that they
B wcR! worshipping God externally according to his Word :
I "*
132
but the external worship profiteth not unto salvation. ^
There was, therefore, the true and sure internal worship '^
also, viz. faith in the future Christ, or the blessed Seed. •'
This was the worship that was most pleasing unto God, *
and necessary unto salvation. But the greater part of them, i^'
neglecting this worship, wished to be saved by their sa- «
crifices. Against these the prophets inveighed, and CQP- *s
demned the external worship • without the internal, in ««
order to teach them, that they must first believe in the i^
blessed Seed, and then perform also those external ser- iK
vices of the legal worship. — The Psalmist, therefore, (»
setting aside, yea, rejecting all the sprinklings of the law, ^
seeks from the Lord another sprinkling and another ^g
hysop. Here, no doubt others used to say to him — Whfl)t 55;
seek'est thou, O King ? Dost thou desire to be washcfi ^
and cleansed ? Why dost thou not use the washingis hi
commanded by Moses ? Dost thou despise them aft 14
useless ? Why then were they ordained of God ? For >i
they are not the commands of Moses, but of God ! — But U]
David plainly shews, that those washings were useless \i
and polluted, if any one should wish to cleanse his soul j,
or his heart by them ; that garments might indeed be ^
cleansed by them, that the people might live in external '^
holiness ; but that, to produce a purity of heart, and a n^
good conscience, a sprinkling far beyond them was ne- ^
cessary. ^
This, therefore, is an open confutation of those per- ^
verters of the law, who wished to use the law for the ^
washing away of their sins, when that washing away of ,.
sins had been promised, not through the works of the ^
law, but through the blessed Seed, which those who be- -^
lieved waited for. Because the remission of sins has I
been the same in all ages, for " Christ is the same yes- I
terday, to-day, and for ever." They were saved and re- «,
ceived the remission of sins, through a trust in Christ to .
come ; we through a trust in Christ set forth as having
suffered and being glorified. Hence, David here makes
use of the same argument as that which is used in the
Epistle to the Hebrews, when it argues thus — If the Le-
vitical priesthood be sufficient unto the remission of
133
rhy is another priesthood promised, not according
onler of Aaron, but according to the order of
Idchizedec? So also in this place — If the sprinkling of
Ae water of atonement availed unto the washing away of
SOS, David would not seek after another sprinkling.
But since he does seek after another sprinkling and
iDodier hyspp, it follows, that the whole worship of the
kw was not only useless, but even destructive, if any one
joiiied to it the idea of righteousness. And therefore, he
leaves it plain, that the Jews might be washed according
to the law, but lawfully, and as far as the law permits,
iriz. tliat the people might remain holy unto God in ex-
tensal holine^, but not holy before God in spirit. For
nnto holiness in the spirit, which is the only holiness be-
fiire God, another sprinkling is necessary; which is not
of tlic blood of an heifer, nor of the water of atonement,
but of the blood of Christ and of faith in Christ.
The whole, therefore, turns upon this point : — that
the Jews must use their sprinkling lawfully, or expect the
mm of the whole law and of sah^ation. For, with
lespect to the work itself, that sprinkling of Moses might
still be observed, if these two grand points be preserved
pare, — First, that there be faith in Christ now set forth,
md not in Christ yet to come, as under the law : (for
the godly under the law were sprinkled that they might
thoriiy confess and testify, that they were of faith in the
tnt sprinkling that was to come through Christ.) And
tecondly, that no righteousness be attributed to that
sprinkling, but that the sprinkled be feelingly persuaded,
that they are not one straw the better in the sight of God,
^f that sprinkling, than they were before. If these two
tfaij^ be purely held fast, any one may be sprinkled
without peril. But our Jews sin in each particular :-—
they both look for Christ to come as though he were not
r ' forth, and they attribute a righteousness to their
KL This is to deny that Christ came in the flesh,
illd to blaspheme our heavenly righteousness by faith in
Christ Bat before we admit this, let us rather suffer
MoaeSy tc>gether ^ith all his rites and ceremonies, to
pmsb.
I
. IS4
We mast here, therefore, observe the distioctiaa
which David makes. For if that righteousness whichf
uader the law, was commanded of God, justified 0Ot te^
fore Gody wliat slmll we say of naorai righteottsnesai
What shall we say of all other works ami focms of w«-r
ship which men enter upon, without the eonynand of
Godj like the whole of Popery, which consists in " wiU
worship," as Paul calls it, Col. ii. ? L^t hs therefcM
seek the sprinkling of the Spirit, and the inward waging
away of sin, which Peter calls '' ihe sprinkling of thf
blopd of Christ," 1 Epist. i., with which all we are
spnnkled who hear and believe the Gospel of Christi
For the mouth of him who preacheth the Gospd ii \
" hyssop ;" and is that sprinkling, whereby the doctrine oi
the Gospel, dipped in and sealed by the blood of Chrisl^
is sprinkled upon die church. And those who do not be-
lieve that word, are indeed sprinkled, but so, that the
very blood of Christ and the Word of Christ shalt rise
.up in judgment against them, for their unbelief pretealA
their sins from being washed away. Unto this sprinkling
pertain the sacraments — baptism and the supper of the
Lord ; because we are in both sprinkled with the blood
of Christ; for in baptism, we are l)aptized unto the
death of Christ, and in the supper, the body and blood
of Christ are distributed to tlie church. So also undet
the ministry of the Word, we hear this sprinkling — thtfl
Christ has made satisfaction for the sins of the worWi
Nor does any thing else remain for us to do, than thadf
we believe these things steadfastly as we hear them
under the Word, and 'as they are set before us and
offered unto us in the symbols of our faith, and that we
raise up our minds by a trust in this sprinkling.
Nor is there any other difference between the present
church of the faithful, and that under the law, than tbaf^
they believed in the sprinkling to come^ but we believe il
as set forth and already come. And this is the sum e&
the present verse. David, first of all, rejects all those
cleansings of the law as useless unto righteousness ; and
then desires to be sprinkled with the word of faith coe-
cerning Christ to come, who was to sprinkle the cbuMfar
^^^P IS5 ^^^1
^^^Bsblood. For tlm word he prays, that he might hear
^IKelieve it ; as that which follows toore dearly shews.
It was by this faith that tlie saints under the Old Testa-
oeoi were saved^ and by which we are saved also.
Tliotigh our condition is far superior to theirs, because
we see these things in a clear Hght ; nor do we hear
ifaeiEi only under the Word, but we receive them in the
ranbob, in baptism, and the Lord's Supper ; and there-
fere Christ saith, *' Many kings and prophets have de-
iifwl to see the things which ye see ; '* yet still, the
fcilh by %vhich both they were, and we are, saved, is the
mmt. Wherefore, if any one should ask, how David
ocmld pfay for this sprinkling of the blood of Christ
wbeii it was not yet accomplished, the answer is easy ;
ibe S|>rinkling whereby those who believed have been
washed from their sins has ever been the same through*
oot the world, viz, the sprinkling of the blood of Christ.
The only ditference is in the time ; that is, that sprinkUng
was to them, to come ; but to us, it is set forth as past
ifid finished. And if any do not receive it, through un-
hilief, the fault is not in t!>e blood of Christ, but in their
own nnbelief.
This doctrine is simple, but it is a matter of great
llboDT to hold it fast, and so to con6rm the mind as to
detennioe, that no satisfaction, no work, no law, no
n^tamsness^ can avail before God, apart from this
IpfiftUmg ; because this faith is tried by various cogita-
liom. For civil righteousness cannot be utterly spumed
by the human mind ; and the law of Moses also, as
bong commanded from above, leaves an impression on
ttbos, that that man cannot displease God who brings
More him the righteousness of the law. And moreover,
•wr own flesh and reason are too familiar with us, and
vttoo willingly assent unto them» We see malefactors
to be civilly punished, and scarcely any one to escape
I ponishment he deser\^es ; and we believe that, surely,
lot be, that the God, who follows up these light
so certainly with his judgments upon earth, \iill
, with the ^anie severity, punish our sins, but will
us fircelv- And here also Satafi comes in, who i^
136
a detennined enemy to this doctrine, and whose especial
aim is to bury such a doctrine out of sight
It is difficult therefore to remain fixed m this : — ^that
the way of justification lies alone in hearing the Wmd
concerning this sprinkling, and closing with it by fiuth.
For the flesh, under a sense of sin, as it is grieved oa
account of any one evil work committed, so also it is al-
ways thinking how it can patch that up by doing another
work. And diis natural propensity, use and cnst6m have
confirmed. For the doctrine which prevails universally
in all churches and monasteries, is, that men should
think of making satisfactions for their sins. And there-
fore, the condition of the youths in this day, is, in this
particular, the better ; for they have not been so cor-
rupted by these deadly opinions, as we were who lived
under the Pope ; and they can receive that which David
here teaches much more easily, vis. that satisfactioiis
belong to the political economy : that we are not to
place Moses in heaven, but leave him among his Jews
on earth, and in this corporal life. For there is one who
hath ascended into heaven, who also came down from
heaven — the Son of man and of God — Christ Jesus !
This is he, concerning whom we have received command-
ment, that we should hear him! This is he who halh
taken away the sins of the world ! This is the only n^
tisfaction, the only washing or sprinkling by which we
are saved ! And the beginning of salvation is, when
thou hearest these things, not to disbelieve the divine
revelation, but to believe. And as to what the new life
ought to do, that does not pertain unto satisfaction, but
unto debt and obedience. For since the Holy Spirit
works all that in us, no merit of our own can be buih
thereupon, which might go towards appeasing God and
ato6ing for our sins, because we are taught that they are
already atoned for by Christ.
But as I have before said, this doctrine is held fast
with difficulty. While we are without temptation, it
seems easy ; but when the time of peace departs, and
we are brought under thoughts concerning the wrath of
God, then, we find by experience, how great a conflict it
137
|||p believe ibese things firmly. Wherefore, let all be
iiiBlOQished, tliat they presume not. These things may
^taught and heard, and even believed, but to presevere
m holding ihem fast under temptation also^ this is a pe-
aibftr gift of the Holy Spirit, So easy is it to fall away
ilto cogitations contrary to this doctrine, concerning sa-
tis&ctioas, and the like delusions of Satan. Wherefore,
wheo thou hearest of satisfactions^ do thou determine to
ipeak of no other satisfaction than that which is the
tme satisfttction, and which is called, and is, the satis-
factiOQ of faith — that Christ Jesus bore thy sins. If this
tttiifiictioti be held fast most purely, as tlie only satisfac-
licio, without any addition of thy own satisfactions, thou
wmy&l afflict and mortify thy flesh, thou mayest sedu-
lony exercise charity, obey ihy calling, and do ail those
diiQgs which may be done without the word of God:
dlis obedience is pleasing and acceptable unto God, be-
caiise it is done for a ri;L^lit end :— to yieUI obedience unto
God, and not to establish our own satisfaction. But w hat
;he Monk? What does the Turk? What does tlie
Tliey perform various works, they tievise many
ways whereby they endeavour to serve God, but with
this view and this confidence :— that they shall cleanse
ihesiielves from their sins and appease God. And what
dse i» this, but to deny ( 'hristt who was for this end ap-
pomited of God, that he might make satisfaction for
M» and that we might liearhim, praise him, and worsliip
him by faith, in order to the attainment of the beneHt
isfaction. But as these self-satisfiers do not this,
^n in iponasteries, and hold fast their righteous-
, their fastings, and their prayers, because they
that God will regard them on tbat account, therc-
ihey shall hear tlie sentence of tlie Father, by
he shall command them to be cast into hell,
^gelher viith all their lastings and righteousnesses,
because, by them, they do nothing else but blaspheme
die Sod of God.
Hence, when we speak of righteousness before CJod,
there, every law is to be utterly set aside as unavuiluble
KDto oar becoming righteous thereby, and nothing is to
j
138
to be received but the law of the Spirit, or the ptoibise
— that Jesus Christ died for our sins. This is the word
of grace and of promise; by which, nothing is d^
manded of us, as by the law, but a full satisfaction is
offered tinto us by the all-finishing sacrifice, Christ!
Which sacrifice, put an end to Moses and the whole
law. And therefore it is, that David so freely casts be^
hind him that imperfect sprinkling of the law, and pfayA
to be sprinkled, not by the Levitical priesthood, but bf
God the Redeemer himself, that his conscience might
be cleansed with a cleansing which is ^^ whiter than
snow."
We must also here observe, that what our in-
terpreter renders " Sprinkle me with hyssop," is, in the
Hebrew, " atone forme," or " absolve me with hyssop."
But the sense remains the same; and the word
" sprinkle," may be received ; because, atonement was
made under the law by the sprinkling of water, to which
was added the ashes of a red heifer. And as this
sprinkling was performed with hyssop, therefore David
speaks of hyssop, that it might be manifest, that-
he speaks of an atonement contrary to the legal
atonement.
But here arises a theological question. — How canf
we become " whiter than snow," when the remnants of
sin still ever adhere to us ? I answer : I have often said^
that man is divided into flesh and spirit. As to the
whole man dierefore, the remnants of sin, or, as Paul
calls them, the " filthiness of the flesh and spirit," still,
remain. The pollutions of the spirit are, doubts concern-
ing grace, imperfect faith, murmurings against God,
impatience, imperfect knowledge of the will of God, &c.
The pollutions of the flesh are, adulteries, concupiscence,
murders, strifes, &c. And the pollutions of the spirit
are increased in the world by heretics, and the pollu-
tions of the flesh by other offences, so that both the
spirit and body are defiled.
Although therefore we cannot, by reason of these
defilements, be so pure and holy as we ought to be; yet,
we have already attained unto baptism which is most
139
pm; we have attained unto the Word which is most
■r; we have attained also, in baptisni and in the
vocij, unlo the blood of Christ by faith, which, it is
ceruun, is mart pure. Therefore, in res|>ect of that
pnky which we have in spirit, by faith, through Christ
lid fte sacntmeuts ordained by hinj, the Christian may
Wi^gMiy caJled^ " whiter than snow ; " nay, purer than
theiufi and the stam, even though iJiese defilements of
ibe spirit and flesh may still cleave to him ; for they are
ill covered and buried by tlie cleatmess and purity of
to which we attain by the hearing of the Word,
1 ith.
We must, however, carefully observe, that this
iriiy, is the purity of another; for it is Christ that
•Jie^ and adorns us with his righteousness. For if
a look at the Christian, apart from the righteousness
ihI partly of Christ, as he is in himself, you will find,
wbeo he is the most holy, not only no cleanness^
(§a to speak) a diabolical blackriess. And what
does the Pope, by his doctrine, but separate us from
and take away from us baptism, the lieariug of
Gospel 9 and the promises of God, and leave ns
_ alone ? But this is to take away from man all
and to leave him nothing but sin.
ten, tliereforey men say, Sin ever remains in man ;
i«w«i then can lie be so washed as to be "wliiter thar»
mom}** Do tliou answer : Man is to be considered, not as
he IS m himself, but as he is in Christ : and here thou wilt
iod, that tlif^se who believe, are washed and cleansetl by
ihe blood of Christ* Ami who would be so profane as
bn say, that the blood of Christ is not most pure ?
Whml re^ison then is there, that any believing man
ikoukl doubt of his purity ? Is it because he still feels
ii himself the remains of sin ? But all his purity is the
ftmty of another, even of Christ, and of his blood, it
imoC his own, or carried about with him himsclt ! In
i iMHMeliokl, is not the son the heir of the father?
vko, nevertheless, on account of his tender age, is
anied about» managed, and ruled by the servant?
(iere, if ywt look at his being carried about, is not the
140
son, who is the heir, the servant of the servant whom
he is compelled to obey ? And yet, he does not, on
that account, cease to be the heir ; for he is bom of the
master of the house, not of the servant.
It is in the same manner also that we are to judge of
the Christian : and our eyes are to look at this : — Whtt
kind of person he was when taken away from baptism, not
what- kind of person he was when bom. For regeneratioii
is far better than the first birth ; for it is not of man, but
of God and his promise, which our faith unbraces ; as
the prophet now proceeds to shew more fully —
VERSE 8.
Thou shalt give joy and gladness to my hearing ; and
my bones which have been humbled shall ryoic^.
It is not without cause that I so often repeat, that,
in this Psalm, it is not only the example of the justificar
tion of David that is found, but, that the very and trae
doctrine is delivered, how and in what way justification is
wrought in all men. So that this Psalm is, as it were, the
general way according to which sinners are to become
righteous. One part of this way was set forth in tlMi
last two verses ; in which David refused all other wttjs
by which men strive to cleanse themselves from sins^
and to reconcile themselves unto God ; which are, either
by the works of the law, or by other works of their owli
choosing. For he does not only require hidden trath,
in opposition to all hypocrisy, but he requires also
another sprinkling, different from that which was of the
law. And that this may be the more clearly understood,
he now adds, " Thou shalt give joy unto my hearing.*
As though he had said. Thou shalt so sprinkle me, as
to give joy unto my hearing ; that is, that I may have
peace of heart through the Word of grace.
Moreover, there is a peculiar emphasis in the term
" hearing ;" though the Hebrew reads a litde differently
— *' Make me to hear of joy." But the sense in both
cases is the same. For what he simply means is this : —
that the remission of sins, which alone brings joy, can
Ibo
141 1
only by the Word, or only by " hearing." For if
butcher thyself even untn death, if thou shed thy
Uooci, if thou undergo and endure whatever can be un-
dogoae and endured by man, yet, it protiteth notliing ;
lb( it is '^ hearing" alone that bringeth joy. This is the
noiy way in which the heart can be brought into peace
ID the ^iglit of God. All other things that can be tried,
6tiU leave doubting in the mind, &c. i
All these tilings, therefore, are to be understood as
having a particular point and emphasis in reference to {
Llhe confutation which immediately precedes. For the
[-Psalmist pointedly condemns, by an antithesis, all those
iTuiaus schemes upon which men enter, when under
as of conscience; which, however plausible they
be in appearance, cannot bring that jay which
hcBiing^ brings. For the case is exactly the same with
led consciences, as with geese. These, when they
pursued by vultures, attempt to escape by flying,
when ibey could do it far better by running : and on
the other hand^ when they are attacked by wolves, they
endeavour to escape by running, when they could do it
in safety by flying. So men, when their consciences are
oppressed, run now in this direction, now in that ; and
detennine, now upon this work, and now upon that;
lad thus, only heap unto themselves perils and useless
liboors. ' Whereas, the only one true and certain way
of beaiing the conscience, is that which David here calls
sprinkling, — the "hearing'' and receiving of the Word*
For under the work of justification, we, as to our-
sehres, are wholly passive. But the more holy we are in
our own eyes, the more we desire to be justified actively ;
tbat is, by our own works : whereas, in this matter, we
. OB^t to do nothing, attempt nothing, but this one thing
-to incline our ear, as we are taught in Psalm xlv., and
BV^e those things which are spoken unto us. This
ig" alone, is the hearing of gladness : and this
is ail that we do, under the inHuence of the Holy Spirit,
IB the work of justification. Hence, it was a ** hearing"
Iness to the paralytic, when Christ said to him,
1
140
son, who is the heir, the servant of the servant whom: ::^
he is compelled to obey? And yet, he does not, on.";
that account, cease to be the heir ; for he is bom of the.:;;
master of the house, not of the servant. '•
It is in tlie same manner also that we are to judge of :;
the Christian : and our eyes are to look at this : — What .
kind of person he was when taken away from baptism, not
what kind of person he was when born. For regeneration -
is far better than the first birth ; for it is not of man, but ;^,-^
of God and his promise, which our faith embraces ; b&,.
the prophet now proceeds to shew more fully —
VERSE 8.
- : I
Thou shalt give joy and gladness to my hearing; am-'-
my bones which have been humbled shall rejoice. '^'^
It is not without cause that I so often repeat, that, ^^J
in this Psalm, it is not only the example of the justifica-T^
tion of David that is found, but, that the very and true "
doctrine is delivered, how and in what way justification ia '[
wrought in all men. So that this Psalm is, as it were, thc.'^
-general way according to which sinners are to become^'l
righteous. One part of this way was set forth in thc.^
last two verses ; in which David refused all other wajB .'^
by which men strive to cleanse themselves from sins^ /t*
and to reconcile themselves unto God ; which are, eithar-^
by the works of the law, or by otfier works of their a«ti
choosing. For he does not only require hidden tnil
in opposition to all hypocrisy, but he requires
another sprinkling, difterent from that which was of (
law. And that this may be the more clearly underst
he now adds, " Thou shalt give joy unto my hearing.]
As though he had said^ Thou shalt so s[}rinkle me^
to give joy unto my hearing ; that is, that I may T
peace of heart through the Word of grace.
peculiar empbdBts in the
|te m reads a liule dilTerei:
Moreover, there is a
" hearing ;"^oiigh the
— *^ Make me to hear^i' ^ Bui tlic; ^mim in
cases is the same. Fori
that the remission of^
m reaas a time am
wL Bui tlic; %mi^ i
»«a%^ B«%»mAA fc «.•*•!
mva«>»ab.a«» aAa»%« ^%,«a\»«^
ight of God. All other things that can be tried,
ve doubting in the mind, &c.
these things, therefore, are to be understood as
a particular point and emphasis in relerenre to
itutation which imme<iialtly prra-dts. I'or the
•t pointedly condemns, by an iintitbois, all lhc)*»c
schemes ujKjn which men enter, \\\iv\\ under
of conscience; which, however plau-iMe they
* in appearance, cannot bring that jny which
3g"* brings. For the cit-^e is exactly the Mune with
i consciences, as with geese. The-c, when they
rsued by vultures, attempt to e>cape by tlyini:,
ley could doit far better l»y running: and on
er hand, when they are attacked by wolves, they
our to escape by running, when Uiey vnuU\ <l<) it
y by flying. So men, when their C(»n>ciences are
»ed, run now in this direction, now in that ; and
ine, now- upon this work, and now upon that;
iSy only heap unto themselves jierils and useless
L ' Whereas, the only one true and certain wav
ing the conscience, is that which David here calls
ing, — the ** hearing" and receiving of the A\*ord.
r under the work of justification, we, as to our-
j^re ivholly passive. But the more holy we are in
eyeSy the more we desire to lie justified actively ;
oar own works : whereas, in this nuuter, w e
^ A ..l_;
14S
" Son, be of good cheer ; thy sins be forgiven thee,* ■'
Matt. ix. So also ; it was gladness to David to hear ^
from Nathan, " Thou shalt not die," &c.
Therefore, the height of all experience lies here : ^•
When thou art in heaviness, or under a sense of the ^i
wrath of God, that thou seek no other medicine, and a
feel after no other consolation, than the Word : whether n
it be breathed into thy heart by a brother who may be i
present, or whether it be done by the Holy Spirit bring* n
ing to thy remembrance some Word which thou hafll'%
heard before — such words as these, " I desire not the h
death of a sinner, but rather that he should be converted ::i
and live," Ezekiel xviii. Again, " In his willingness h u
life," Psalm xxx. Again, ** God is the God of the';;
living," Matt. xxii. And again, " God so loved the i
world, that he gave his only begotten Son, that who- (
soever believeth on him should not perish, but have t
everlasting life." These Scriptures and the like, bring jj
the hearing of gladness, whether they be breathed into :|
our hearts by the mouth of another, or by the Holy|,|
Spirit. But this also is " hidden " truth and wisdoo!, |^
which men, who have not an experieace of these things^'^g
cannot comprehend. And therefore, the doctors of the ^^
Pope point out far different ways whereby to remec^ V,
distressed minds. -^
Moreover, this verse is a signal testimony, where^ ^
the ministry of the Word, or the vocal Word, is exakeo. ^
For since David prays for the **' hearing " of the Woiri, y
he plainly intimates, that the Word is necessary, whether *.j
it be spoken to us by a brother, or whether the Holy ..
Spirit whisper to our hearts a word that has been heard
before. This verse therefore, in the first place, is directed .
against those, who despise or neglect the external Word,
and are carried away with their vain speculations at \
their ease. And secondly, it is directed against those,
who, when confused with anguish of mind, either wiU
not receive the Word, or will not believe it, or flee from
the Word to their own works, even as the former flee to
their own cogitations. Both, therefore, are wrong —
HS
Ibeiibn flee to thioking, and those who 6^e to doing.
btthJs b tlie only one thing which is not wrong — to
lar!
Aod litis is the doctrine, on account of which, we have
Mtonty ta be&r tlie name of liercsy^ but even to endure
puidlBient ; because, we ascrilie all unto " hearing/' or
Hotbe Word, or unto faitii in the Word^ for allthese
m aoe and the same thing, and not unto our own
larki. Nay, \%*e teach, that in the use of the sacraments
inliflcontessioD, all tilings are to be brought to the
WonJ,arui that >ve are to take every thing from our own
wrist, and ^ve it unto the Word. For in baptism^ it is the
bring of joy, ^'hen it is pronounced^ ' I baptise thee
blhename of tlie Father, and of the Son, and of the
Hdly Gliast.* ** He that believeth, and is t>aptised^
wbe saved/* In the supper, it is the hearing of joy,
ibiii is sfLid, * This is my body which is given for
JK," *This is the cup of my blood which is shed lor
joa, for the remission of sins/ In confession, or, as
ttmoce rightly term it, in absolution and the use of
ikkeys, it is the hearing of joy, when it is said, ' Be-
iw— thy sin3 are forgiven thee througli the death of
ChiisL^ Although, therefore, we are exhorted unto the
iMnnents and unto absolution, yet we do not teach
libit 4bere is any power in our mere work, or that in the
•mk ic^lf, (opere operato) there is any efficacy, as the
ftpsts teach concerning their supper of the Lord, or
ikar sacrifice ; but we call men au ay from all unto the
Tctfdt «^ ^J^ttt the efficacy of die whole act may be the
*-*- -rnice of God, and the very " hearing/*
. tlie contrary, the Pope, setting aside the Word,
itbfKites about the form and efficacy of the sacraments
themselves; and also, about contritions and attritions.
Bj this doctrine, indeed, I myself was so corrupted in
tte sc1k>uU, that it was with difficulty, and with the
t conflict, that, by tlie grace of God, I could turn
to the ** hearing" of joy only. For if thou wait
lilil thou shalt be sufficiently bruised with contritions,
4mi wilt never come unto the hearing of joy. This I
ind often enough by my own experience in the
-^^^ >*"
144
monastery, and that with great conflict. For I oaed to
follow up this doctrine concerning contritions ; but th^
more I afflicted myself, the more my anguish and di*-
tress of conscience abounded ; nor could I receive that*
absolution and those other consolations which those
offered me to whom I confessed. For I used to think
thus with myself — Who knows whether such consolations
are to be believed ! — Some time afterwards it came to
pass, that when I was complaining to my Preceptoiy
with many tears, of these my temptations under whidi
I laboured, and which, indeed, on account of my an
were many, that he said to me — Son, what is the
matter? Dost thou not know that the Lord himself has
commanded us to hope ? By this one word commanded,*
I was so confirmed, that I knew that the absolution was
to be believed ; which, indeed, I had often heard before,
but being hindered by my foolish cogitations, I did not
think that I ought to believe the Word, and therefore I
heard it as though it did not belong to me !
Wherefore, being admonished by my example and
peril, learn this doctrine of justification which the
present verse sets forth — that righteousness is unto no
one, but unto him who believeth the Word ; that yM
may make as much distinction between the word of him
who absolveth, and your own devices or contritions; ttl
between heaven and earth. For contrition, even when
it is in its highest degree and most perfect, yet is evdi
then, in respect of righteousness, as the vilest thing, nay,
a mere nothing ; for by it we neither merit any thin^
nor make any satisfaction. For what is there meritorious
in acknowledging sin and grieving for it ? Wherefore,
turn thine eyes far away from thy contrition, and look
with thy whole heart unto the voice of thy brother who
absolveth thee ; and doubt not, that the voice of thy
brother in the sacrament, or in the absolution, is spokra
from above by God the Father, the Son, and the Holy
Ghost ; so that thou mayest rest entirely on what thou
hearest, and not upon that which thou doest or thinkest
Whereas, the Pope acts directly contrary to this;
He first compels unto contrition, and after contrition.
145
'.T.
- to corae to a determination, whether the Wore
.;ve or not As though the promise of God
not eflectual of itself, but had need of the addition
flTotir merits^ contritions, and satisfactions ! And tliis
doctrine ibey hold so fast, as even to condemn us, who
iBKh that which is more sound, as heretics, and to load
18 with every kind of punishment. Hence there is in
iQ bulls this clause, * who shall righllif confess and be
rigkify contrite." As though the certainty of absolution
depeoded upon the certainty of contrition ; whereas,
^ heart can never know to a certainty when it is snffi-
ciefidj contrite. Moreover, the avaricious Popes sell
these indulgences at a great price. But, O Christ 1 do
tboQ take away tliese indulgences, and rather permit
ibftt the Popes should be enraged against us, than tliat
wtt leaving the certainty of thy Word, should depend on
our own contritions, as they would have us. Fur we have
iD certainty settled in thy Word, in which thou revealcst
unto us, that the sins of the whole w orld are atoned for
md blotted out by thy sacrifice, death, and resurrection,
And when the heart hears this voice, then arises that
**joy "^ of which David here speaks. For how shall the
nrt not rejoice, when it hears, that such is the great-
, of the divine mercy, that it hath pleasure in impart-
ce, and does not look at the insufficiency of our
mention, but simply considers its o\v n tender mercies
ttd our mbery. Such a hearing, is then followed by this
cnifidence, that vve can say — I am baptized, I have
ly&en the body tliat was delivered for me upon the
CRMSv I have heard the voice of God in the ministry, or
hxKSk a brother, by which is declared to me the remission
of sin&. By this confidence, are destroyed death and
tfiery other evil,
I have willingly thus enlarged upon this point, that
|C may know, tliat the way of the remission of sins is
AM by works, but by *^ hearing/* The Papists, indeed,
and pray this Psalm daily in the churches, but
h not one of them who understands what this joy
1^ wherein the godly rejoice in the Lord; — that it
L
146
stands in a steady trust in the mercy of God, and in a
, conscience not doubting of the remission of sina» Whefo
there is not this trust, of knowledge, or *' hearing^'*
there can be no sure consolation enjoyed. For I haw
learnt this also in my own experience, — ^that, after aU
my watching, my strivings, my fastings, my prayingp^
and other laborious exercises, by which, when a Monk^
I afflicted myself almost unto death, that doubtAdneia
still remained in my mind, which left me to think dma^
— Who knows whether these things be pleasing witp
God ? Happy therefore are ye youths, if ye be bat
grateful unto God for so great a gift, who hear now the
sound and true way of attaining unto righteousness; fdt
ye may say in your hearts, if I have not prayed of dcfdt
so much as I ought, or so much as was sufficient, what Jl
that to me ! I build not upon this sand ! If I have not bee*
perfectly contrite, what is that to me also ! This is wfart
concerns me, and it is upon this that I build — thatGroUl
saith to me by a brother, ' I absolve thee in the naauif
and the merit of Christ/ This word I believe to be
tme, nor can my faith deceive me, for it is built upon ^bm
rock of the words of the Son of God, who cannot lie be^
cause he is truth, &c. In this way, minds are filled witK
the true joy and the true gladness of the Holy Ghost ; -att
which stands in the certainty of the Word, or in ^'heariogj
But here you must be directed to observe the anti^
thesis. For David seems to have an allusion to Mose^
when he says, " Thou wilt give joy to my hearing/^ Al
though he had said, I have now heard the law -aad
Moses long enough, who has a heavy tongue. Away
with this " hearing '' from me, for it is the " hearingi i
of the'' wrath of God, and of eternal death ; and theitif^
fore, I want the " hearing " of gladness, which comw.
by the word of grace and of the remission of sins. Then
shall it come to pass, that my bones which have beaa
humbled shall rejoice ; that is, my bones which have been
bruised and shaken under a sense of sin; which neaio
of sin, the law of God wrou^t in my mind.-^Btft
as the disciples of the Pope understand not the joy ffi
^7
ihiGh I before ^j*oke» so neither can they know what tliis
Ittibiing of the bones ib ; for they have never heard the
mt49 CM the law, nor have they heard the hearing of death
wldo8{teir; thdyonly talk of these things without any ex-
pecieoce^as a blinil man would of a picture. Wherefore,
tbis knowledge |)ertains also unto that ' hidden wisdom'
of which David spoke before. For I have often asked
limt rn the monastery, what humbled bones were : but
ttfhey had no experience in these temptations, it was
inqiossfbie' that they should speak, with any soundness
irrsftainfy, concerninu; that of which they knew nothing.
ill do not undergo the same temptations, but God ap-
|NKQt5 tliGin accordingly as each one is able to bear them^
jpd«! ^''V? that all shoidd have an expe-
■n of the law and of death; though
jQuie experience it to a greater^ and 6ome to a less de-
pr ' soma have it even in the last hour of their
i\ the experience of it is always according to the
ffimi — ihal^ ui|«|er this^nse, the bones are humbled i
iH, th' ' :th and powers of the body are brokeii
wondt afflicted ; as is experienced in sudrfep
fenh of dcuthi and other great calami ties,
'U of the bonos is a far different
«cn jfthe Pope, who orders us to me-
ifitateupon the sins we have committed^ and then im-
n II ' " most absurd satisfactions of perc-
iS^ fiiM ^ iilms, &c* But unless there be a true
ODmritiDn, followed by that which Nathan said unto
Bttfidt " Ood hatli taken away thy sins," it is impos-
dbb btit tliai the bones must remain broken. For this
woQod of the conscience, can be healed by no one thing,
but by the word of the divine promise ;~by our beUev-
ingt that our God is the Father of mercies and of all
ooosolatioii ; by believing also, that ** the Lord taketh
pleasure ir ' * i fear him, in them that hope in his
J,, that it is the will of God that we
Id hope ; and that, if we hope not, we must sufter the
, of etenial dimination*^ — Hut why should
hdoflUDknd as to hope if it were nut his will to paf-
'lib! Wliy should he expose his only begotten Spa toria
l2
148
death so ignominious, if it were not his will, that we ^
should be saved by faith in him ! '
These and other like scriptures are that true sprink* ^,
ling, and that most effectual remedy, whereby humbled ^
bones are healed, and the conscience is raisea up. But '
those who doubt concerning this will of God, and look ^
at their own unworthiness, because they are not, in holi> ^
ness, equal unto Paul or unto Peter, — such can never ^
have a peaceful mind. Wherefore, what righteousnesses '^^
or sins soever there may be throughout the whole worU^ *
cast them all away from thine eyes, and out of tby ^i
mind, and say, Although I am unworthy who shooM ^i
receive such great benefits from God as the remission off ^\
sins and grace, yet, God is not unworthy of being be*^ ^*
lieved by me, as declaring it to be his will to paidcm i
sins, as he has promised in his Word. For in theolc^, c
this conclusion does not stand good ; — I am a baae ^i
sinner, and vile creature ; therefore, God lies who hat \i
promised to sinners the remission of s\tf%- Rather draw 'k\
this conclusion which David has drawn above ; — I an Iq
rather a sinner, than that God is a liar. And while I H
hope in his mercy, I do it through a trust in his Word ti
which he has declared concerning Christ, &c. i{
But a remark must here be made to the reader ami- ii
ceming the propriety which there is in the Hebrew. For \\
in the Hebrew, it reads thus : ** And the bones whidk i
thou hast broken shall rejoice." But here a great quesr- ^
tioning may arise : — why the prophets with singular call'* |
tion always take care to afHrm, that evils come from jj
God himself, when it is most certain, that God does ;;|
not evil of himself, but uses instrumental mediums. For -^
thus the Lord saith, Job ii., '^ Thou movedst me agaiml ^
him to destroy him without cause : *' whereas, it it
clearly manifest from the history, that it was the devil ^
who burned his house, destroyed his children, and per- .
suaded him to desperation and murmuring against God,
These, I say, are tnily the works of the devil ; and yet,
Ae Lord saith, " I have destroyed him." In the same
manner also David here speaks, '^ Thou hast broken
my bones : " whereas, God did nothing else but with*:.
Jf9>'his band and spirit, and leave David to be exer-
■fcd with the fiery darts of Satan ; by which he so
ied his heart livith grief and desperation, and by which
ksocoofu&ed ajid bewildered his mind, that he found
Mway of escape ; for the devil is the father of lies, and
lotritierer. Such an instrument, or medium, is the
kw&lso, by which sins are accused and condemned.
And God uses these mediums for the purpose of
linmbling us, aJid taking away from us all presumption
boor own works, that we may learn to live simply de-
jwdent upon the grace and goodness of God*
Bui let us answer to the point : — Why these thmgs
«? attributed unto God, when he, properly, does them
Wl, but effects them by the use of his mediums* It is
Satan that kills ; it is the law that accuses; and yet,
Ik sacred ivri tings attribute both unto God* — The de-
7' lis this : that we might be kept close to that article
oor faith ^ that there is but one God ; and that we
ari^l not, like the monks, make many gods. For these
make two principles ; the one of which they suppose to
be rood, the other evil. When things go well, they run
iottic good ; ^^hen ill, to the evil. Whereas, the Avill of
God is, that, both in prosperity and in adversity, we
Aooldhave a trust in him. He does not will that we
fhoiikl be in the number of those, concerning whom
laiah^ith, ** The people tumeth not unto him that
iBiileth them,*' For in times of sudden perils and
kam% our nature is wont to turn away from the true
Goo ; and for this reason, because it believes him to be
ii^gry ; as Job saith, " Thou art become cruel unto me/'
But this is to make another god, and not to remain in
the simplicity of the faith, that there is but one God*
For God is not cruel, but the father of consolations.
Bgt because he withholdeth his help, our hearts imme-
daiidy make, instead of a God ever like himself and
cfW the same, an angry idoL And this is what the
prophets would prevent^ when they all with one voice
my, ** 1 am the Lord who create good and evil." — Let
■s not imagine when the sun is obscured by clouds, that
ifcc SOD is taken away out of tlie world altogether ; or
i
I
1
150
that, from a body of light it is become obscurity and •
darkness ; for the sun still retains his light, though it be
so obscured that we cannot see it. So also^God is good,
just, and merciful, even when he smites. He that be-
lieves not this, departs from the imitv of the faith, that
there is but one God, and makes to himself another
God who is unlike himself, sometimes good and some-
times evil. Hut the especial gift of the Holy Spirit is,
to believe that (lod, even when he sendeth evil, is fa-
vourable and merciful.
VERSE 9.
Hide thy face from my mts, and blot out all tnhie
iniquities.
Here, as you see, David again makes it evident,
that he is not here speaking concerning the sin of adul-
tery ouly, for he saith, " blot out all mine iniquities.*'
Here also he sets before us a particular kind of experi-
ence, which the saints undergo in this spiritual conflict.
— When the mind is wholly involved in a sense of sin^
then, even the righteous cannot enjoy much peace ; but
grief remains mingled with the hearing of joy, wbtch
will not permit them to take so much consolation from
the hearing of joy as they desire. They do indeed taste
the " first fruits," and, as it wore, a drop from the finger's
end, whereby their minds are refreshed, but they have
not the fulness of joy; they hang, as it were, 'by B
thread, when they want to feel a strong rope supporting
the burthen of the body. Thus the saints begin only to
taste this " hearing," but do not drink unto^atiety. Da-
vid, therefore, in this verse, prays for the increase and
the perfection of this " hearing, ' which shall sO' fill his
mind with this knowledge of mercy, that nothing might
be left to cause distress any more.
Of this petition we have need through the whole of
our life, — that this knowledge of, and resting in mercy,
may increase day by day ; even as Paul and Peter ex-
hort unto this increase of faith. You see, therefore,
what a perilous thing it is, after we have read one or two
ix)oks, to persuade ourselves that we are masters of
151
We have before our eyes examples" of secta^
>i before they had hardly tasted one drop of
•osod doctrine, became, as it were, teachers of the nhole
noiid^ end filled every place witli false opinions concern-
mg bapu'sm, concerning the supper of the Lord, con-
oming the obedience to the law of God, concerning
obedieoce to magistrates, &c. Because, as they had
jvver been exercised with these temptations of spirit,
i&d had never apprehended this doctrine concerning a
tniBl in the mercy of God, they were an easy prey for
Salan lo overthrow with false opinions. Wherefore, let
us, wanted by these awful examples, pray with David,
that this grace may be increased in us, and that we may
say, — Hide tfiy face, O Lord, trom our sins, and blot
out all our iniquities, that our peace may be full, and
«wr joy full !
And this very petition moreover proves, that the
article of justification is such, that it never can be fully
lesjnt. Those, tlierefore, uho persuade themselves that
Jicy fully know it, have, manifestly, never began to
bow it. For aince there are daily new conflicts arising,
4t one time from Satan, at another time from our own
fleih, at other times from the world and our oivn con-
aooicey under which conflicts we are led captive into
desperation, into wrath, into lust, and into other evils ;
how ift it possible, that under such great infirmity, we
aboald not often fall, or at least be cast down. More-
over, how many concerns does this life bring upon us, by
%bkh we are often so carried away, that we forget this
joy* Wherefore, there is the greatest necessity that we
pray, that God would be pleased to anoint or sprinkle
us. with this " hearing ' of joy, that we might not be
overwhehned with that grief which the sense of sins
bongs upon us*
1 understand this verse, therefore, concerning the
increase of that peace and righteousness, by which the
3ense of the wrath of God and of sin is overcome. For
lllbough the righteous have, in truth, the remission of
ibs^ because they trust in mercy ; and although they
wt, forChrist^s sake, under grace; yet, the bites of con-
152
science, and the remnants of sin with which tiiey are
plagued, cease not. Therefore, to believe the grace of
God, and to hope that God will have mercy and is
favourable, is a peculiar power of the Spirit Nor can
this confidence be held fast without the sharpest con-
flicts ; which arisir in our flesh, from perturbations and
distresses in our daily prayers, and from that weakness
and distrust which are natural unto us. For althouj^ to-
day I may be glad in heart from this " hearing" of joy,
yet to-morrow something may happen by which I sktul
be distressed again, from its coming into my mind, that
I have done those things which I ought not to have done^
or have omitted what I ought to have performed.
These storms and these waves never cease in die
mind. And moreover, Satan is ever on the watch to see
when our hearts are not fortified by the promises of
God, that he might work in us scenes of wrath and of
distress : under which, the heart will melt liite salt cast
into the water. Wherefore, this prayers which David
prays is ever necessary, " Hide thy face from my sins,
and blot out all mine iniquities." He saith ^^ all," past
as well as present, and, with the present, those which shall
be to come, for I sin daily: " blot out all" — "all!"
that I run not into despair, nor forget thy mercy. Here
again you see, that the remission of sins does not stand
in my doing any thing, but in God's blotting them out
through mercy ; as Paul saith also, concerning " the
hand-writing which was against us."
VERSE 10. ^
Create in me a clean hearty O God, and renew a
right spirit within me.
We have now gone through the principal part of
this Psalm, in which all the main parts of our religion
are handled — what repentance is, what grace is,
what JUSTIFICATION is, and what are the causes of
JUSTIFICATION. That which now follows, pertains, ac-
cording to my judgment, unto the gifts of the Spirit,
which follow the remission of sins. For Paul makes this
153 ^■^■^l
irtioctian : — that grace is one thing, and the gifts of
-^ r Spirit another. Grace signihes that favour with
I God embraces us in remitting our sins, and justi-
ijmg us freely through Christ. It pertains unto the
pmchiDg of relation ; which (as the logicians term it) is
ai DO eniiijf, but of the greatest power. Think not,
(hat it is an existent qnaUty, (as the sophists have
dreamed ;) for the remission of sins depends simply on the
promise, which faith receives; not on our own works, but
ojiDii GckI^s calling us unto himself by the compunction of
the law, that we might acknowledge him to be the free
gjfer of grace. The gifts, or free grants {yaftiu-^ra)^
are those gifts which are freely bestowed on the be-
by a reconciled God through Christ, after the
ion of sins. To these gifts, according to my judg-
ment, the three following verses refer. For I consider
that these are to be joined together, because David
irpeats the name of the Spirit three times— the right
Spirit, the holif Spirit, and the principal Spirit.
I say nothing, here, about those useless disputations
of the sophists, whether David is speaking of the Spirit
ef&cient, or the divine person, or of the gift of the Spirit*
For mhat edification arises from these things minutely
fiftcu^edj when %ve have the plain words of Christ,
•* And we will come unto him, and will make our abode
widi him,*' John xiv, ? The true Spirit, therefore, dwells
m those who believe, not merely as to his gifts, but as to
Ills substance* For he does not so bestow his gifts that
he himself is all tlie while somewhere else, or asleep ;
bat he is present to preserve, govern, and give strength
Id, his gifts and his creature. The prophet therefore
prajs, that, as he is justified, and has received the re-
fttsston of sins, this sense of the mercy of God may be
deeply rooted in his heart by the Holy Spirit, Hence,
be uses these words, '* Create in me a clean heart, O
Cfod,^ For he does not speak of any momentary ope-
ration, but concerning the continuation of the work
began. As though he had said, Thou hast l>egun thy
wirk in me, by enabling me to trust in tliy mercy*
Now, therefore, finish what thou hast begun. Confirm
.154
O Lord, what thou hast wrought in me. For not bs
that hath begun, but, '^ he that endureth unto the end,
shall be saved."
Our sophists are in such error, that they dream, that
it is enough to have begun. For they teach thus: — that
grace is a quality lying hidden in the heart, which, if
any one hath as a jewel enclosed in the heart, such an
one is beloved of God, if he co-operate with him by free-
will. And also, that, if any hath this first grace, Uioudb
it be. but the least particle, such an one is saved. We,
however, believe and teach otherwise concerning grace :
— that grace is a continual and perpetual operation or
exercise, under which, we are acted upon and carried
along by the Spirit of God, that we might not be unbe*
lieving of his promises, and that we might think and do
whatever is acceptable and pleasing unto God. For the
Spirit is a living, not a dead thing. And even as life is
never actionless, but, as long as it remains, is always
doing something, (for it is not actionless even in sleep)
and either our bodies are growing, as in youth, or other
operations of life are felt in breathing and pulsation ; so,
the Holy Spirit is never actionless in the godly, but is
always working something pertaining to the kingdom of
> God. Wherefore, I advise, that ye exercise yourselves
in rightly understanding these theological terms, and that
when ye hear the term " create," ye understand it not
concerning any one momentary operation, but concern-
ing that perpetual government, preservation, and in-
crease of spiritual operations in the believing heart.
But here we must observe the antithesis which the
prophet sets before us in his praying for a " clean heart,"
for he has an eye to that outside show of justiciaries.
As though he had said, I see many kinds of washings in
ceremonies, both in the temple and at home; at one time
garments, at another time walls, at another time whole
bodies, are washed ; but where is that cleansing of the
heart? For their hearts are polluted with idolatries, with
vain opinions concerning God, with concupiscence, and
Qther corruptions which are engendered therein, because
fhey have not the true knowledge of God. All these
IA5
3te<3 self'washers pass I ^
leir bodiesj and garnients i
flelf O God ! do thou cleanse my hearty tliat I might;
)mw wliat is tliv will ; that is, tliat tliou art good ai
fciottral>le ; and that I might not, by fanatical though ta
QMieemiag God^ be led away to impious opinions. Thia
ii properly tlie *' clean heart" of %vhich Christ speaks
\f.ttli V, *' Blessed are the pure in heart:" for this
'if h<mrt is to be referred to spiritual operations^t
fio^itise, although the heart is polluted with lusts, wratl
'^^^\ and other vices, yet, that uncleanness Is such, ths
t and the riesh may understand and condemn it-sj
Ueiieet there are, even among the (i entiles, beautiful
fMliQiis against tliose vices which profane men ba^elj
iMlulge.
But the prophet prays against that uncleanness wluc
pp«v,.r. -L>tjs not understand :■ — that the heart may be pure
aij from vain and fal^e opiuions concerning God^l
ttful mtiy feel, that God is good, favourable, and niercin
fial^ and " desireth not the death of a sinner, but rathenj
thai he should be converted and live," For v\ hen tha]
beart feels that God is angry, then immediately follow^
idobtry ; under which, we either perstiade ourselves i
God il different from vvhat he really is in his nature,
intl seek other remedies which are prohibited in the
Wind; or else, we utterly despair. Against these polki-
tioiis of die heart, David prays for *' a clean heart,"
vhicfa might think rightly concerning God, aud which
-.:..Kt j^yg God, as a Saviour from^ins and a free giver
, For he sees thi^ danger :— tliat tliose who have
thi5 knowledge, are yet variously assailetl by Satan en-
deavooring to draw them to false o(>inions concerning
God,
Tlie jiumr therefore, of the whole is this. The prophet
•'--ce: — tliat he has the remipsion of sins and
God* He prays, therefore, ati^ainst tli.it
cb Satan ever aims at working,) of being drawn
» other opinions, and that this knouletlge of
,ic goodness might daily increase more and
ibore ; .that in all things which we do, ^e might be of a
IS6
happy mind, and might know that we are, for Christ's
sake, under grace, and that all things which we do
please God, even our eating and drinking for the neces-
sity of our bodies, and all our employments ; and that
thus, our heart might remain pure in the continual and
sound knowledge of God, and in a trust in God throu^
Christ, and might feel a persuasion, that in every thing we
please God, not on account of any worthiness or merit
of our own, (for we are all pollution,) but on account of
the gift of faith — because we believe in Christ.
Nor is it in our own power to procure to oursdves
such a heart as this ; for it is of divine creation, and
therefore it is, that the Spirit here uses the term " create.**
For all those things which the sophists have .written
concerning the cleansings of the heart, are vain dreams.
And even as such a '^ clean heart " is not of our own
powers, but of divine creation ; so also, we cannot de-
fend this creation against the devil. Hence it is that we
find, that we are so often polluted by sudden tremblinni
distresses, &c. Wherefore, this prayer concerning me
creation and preservation of the new heart, should
never cease.
That which follows, " and renew a right spirit within
me,"^' is, as to its meaning, the same as " a clean bearL"
In the German also, the term '^ heart," is the same as
the Hebrew, " spirit : " for when we say in Latin, soul^
understanding, will, affection, all these terms the Ger-
mans render by the term, " heart."
The epithet nachon which David here gives the
spirit, signifies properly, stable, solid, full, firm, certain,
indubitable. As to myself, after much thinking, I
despair of rendering this term in German, in all the ful-
ness of its meaning ; but, it is ever opposed to doubting^
and variety of opinion. It signifies, therefore, properiy,
* that certain or right spirit, which establishes the heart
against all doubtful and various doctrines, and also
against the suggestions of the devil, who endeavours to
draw us away from believing that God is merciful and
favourable.' And Christ seems to call it '' the Spirit of
truth ; " because, it does not feign that which is not, but
157
^aod teaches that which is certain. So it is said in
>k of Kings concerning Solomon, ** And the
liogdoiii of Solomon was establialied ; " that is, '' rati-
W,'' So again ihey call those certain fruits, which
forth, according to their kind, in a most certain
So also it is called the * certain' spirit ; that is,
are and undoubting faith ; which does not wander in
opinioos as children do, but which grows and becomes
i most fiill persuasion ; as Paul saith, " I am persuaded
ind sare,^ Rom. viii. For when the matter is concern-
iog grace and the remission of sins, all doubting is to be
cast lar away. Though this is not of our own powers,
hn of God who createth.
This part of the verse pertains also to the confuta-
lioii of that outside-show righteousness of works, which
leaves the heart unclean and the spirit uncertain.. For
themook^ who has for many years observed his rule with
tniiieDt devotedness, and has done every thing he could
<iOy is yet destitute of this certainty. Therefore, the first
~ ^ ^ to be sought, after this knowledge of mercy, is,
this knowledge may remain certain, that the heart
ly nothing doubt concerning the mercy of God, nor
waoder about in these and those opinions, which either
^be heart imagines to itself, or which impious doctrines
Unto this gift, the creation and renovation are ne-
which are wrought through the continual exer-
of spiritual conflicts or temptations. For there are
ay examples before our eyes of those who began
with iis^ and who all with wonderful applause embraced
ikam doctrine; but who, afterwards, were by degrees led
aside by sects into other opinions, or fell away into open
asotempt tmd hatred of the Gospel. Of this calamity
the cause was none other, than that, they had not this
Urtmn spirit* And thus, when they seemed to them-
nlves to be excellendy established in this theology, they
were led away by an evil spirit into that pride, that
ihey either sought for something new, or, through envy,
ilOii^t to suppress us* There is need, therefore, of the
iirtaiDty of the spirit ; not on account of the devil only,
bat also on account of our flesh, and of the world, for all
15&
these, as it were, with combined force, would wrest
this certainty of doctrine from us. But the following
verses teach us all these things much better than I can
set them forth —
VERSE 11.
Cast m(^ fwt Ifwayfrom thy preseme^ and take not
thxf Holy Spirit from me.
Behold David's remarkable humility ! how anxiouslv
he fears the perils which await those who are justified,
and have the remission of sins ! He that had not the
Holy Ghost could not pray thus. And yet, he who
already has the Holy Ghost, seeks and breathes after
this: — that he might not be cast away, that- he might
not be left to himself, that he might not fall again I
As though he had said, I have flesh which wars against
the spirit ; be thou with me, therefore, and hold thoU
me up that I sin not again as I sinned before, when
left of thee ! Cast me not thus away, and take not thy
Holy Spirit thus from me : that is, give me perseverancei
that my body may be sanctified in me. For as beforej
he prayed for the certain spirit ; that is, the fully assuv«
ing spirit, as Paul calls it, and a full knowledge of the
mercy of God ; so here, he prays that the Holy Spirit
may not be taken from him, and that he might not be
cast away. This I consider as referring to the Sanctis
fication of the flesh, and to mortification ; or, to die
new ol)edience which ought to follow in those who aie
justified ; — that the husband live chastely with his wife,
and mildly with his neighbour; that the magistrate
diligently perform his duty in civil affairs, and conniw
not at the sins of those who are under his rule, &Ck
For it is well known, what the new obedience in the
justified brings with it; — that the heart daily grows in
the spirit that sanctifies us; that, after we have fou^t
against the remnant of corrupt opinions concerning
God, and against doubting, the spirit goes on also to
goveni the actions of the body ; in order that lust mi^it
be cast out, and that the mind might be exercised unto
patience and other moral virtues, &c.
[It
159
To a maa trained up in the theology of the sophists,
"ird, that so holy a prophet should cry out
of the Holy Spirit, as though he had none
of them. But we are taught by experience, and by such
cmnples as these, that no one can seek grace but he
■bo m justified ; and also, that no one can seek the
etfb of the Spirit but he who is sanctified. For because
such have received '* the first fruits of the Spirit,*'
Ifcenefore it is, that they desire and breaihe after the
receiving of the fulness also ; and because they are born
agEktn unto life, therefore it is, that they desire utterly
to cast av^ay death, together with its remnants; and
that they hope for, and seek after, perfection ; under
vihkh experience, tiiey fed daily, how far they are yet
AoBk it. And therefore David prays that he might not
be left to Ills own thoughts, but that he might be kept
finnn both in heart and deed in the sight of God* For
afrU here is very easy, as the parable of the servant in
Matthew plainly shews ; who was so humble and pious
the ' 'f his Lord, that he obtained the forgiveness
aU ' i»ts, throut;h the compassion of his Lord;
hot be had scarcely teit his Lord, when he fell upon a
fieltow-servant, and became a savage and cruel murderer.
liei^ again I observe, as before, that as David
these things of the Lord, he plainly shews us,
: it is not in the power of our own working, or of
own strength, to preserve these gifts ; but that we
placed in tliis depenrlent state, that we might not
jftU ; for this fair ; es place, when the Lord leaves
Of to ourselves, li i rs away bis Holy Spirit; as the
Scriptitre saith, " He gave them up to tlieir own hearts
h^ts :^ when this is the case, we immediately falL For
Ye either indulge our lusts, as David in his adultery, or
«e &U into presumption and desperation. And there-
fare !i ' '' cast me not a%vay f th^t is, leave me
nub, - spirit which simctifieth, for when this is the
ase^lam indeed ** cast away** and undone. And,
* tai» ' ' ' ' Spirit from me ; '' for he confesses
4a1 Kv ... ._ I y Spirit, but not perfectly and fully ;
are only the. first fruits of the spirit. But after
160
his life it will be, that we shall attain onto the fiihiess
of the Spirit, and shall be as he is. — ^Thus are these two
things to be joined ; that by the Holy Spirit we may be
preserved from all pollutions, internal and external^ of
the spirit and of the flesh, that our hearts may become
a pure habitation, to which there may be no way of
return to the ^^ unclean spirit ; " as Chnst teaches in the
Gospel. — Now follows the third gift of the Spirit.
VERSE 12.
Restore unto me the joy of thy salvation, and esta^
blish me with thy principal Spirit.
This is the third gift of the Spirit which he prays to
be given unto him. And truly, the order which the
prophet follows, is excellent. As though he had said^
I am now justified by the grace of God, because I am
certain concerning the remission of sins. Moreover, I
am sanctified also, for I walk in holiness and obedience
to the precepts of God, and this gift of the Spirit in-
creaseth daily. And now, the third thing remains—
that a great aqd firm mind may be given unto me,
which may confess thee the Justifier and Sanctifier before
the world, and which may not suffer itself to be driven
back from that confession by any perils. I have 80
rendered this verse in the German, that it might appear
that he prays for a glad mind, which mi^t despise
every danger. For this joy properly signifies firmneai^
or a mind undaunted, which fears neitner the worid,
Satan, nor even death. Such a mind we see in Paul,
wh^n, with a glad, exulting, and full spirit, he saith,
" Who shall separate us from the love of God ! " So
also David seems to me in this place to pray, that he
might freely confess his God, in contempt of all the
perils of the world.
And this order also David's experience proves, fiwr
he saith in another place, '' I believed, and therefore
have I spoken." For the knowledge of the truth is
immediately followed by a confession, whereby we refute
all different doctrines. He then adds, that which f(d*
161
hw% immediately upon this confessioHj ** But I was
peatly humbJed." Wherefore^ the establishmeot of the
'^prmcipal spirit ' is necessary, tliat we may not, under
this humiliation, faint in our miods, but may with a
rl spirit despise all perils. For it is impossible that
world should patiently endure this general truth,
AU men are liars ; " and especially, if you call those
hidi tliey preach as the greatest truths, and the
exalted worship of God; such as are the doctrine
aikd life of all popery. This truth they endeavour to
extinguish by tire and sword, as blasphemy against God,
Tbefefore, we sustain, on account of this confession, not
Qoij the most bitter hatred, but murders, and the most
cruel ; ■ ' ' ments. But how can it be otherwise ! This
cor ki^ ^e will not allow us to be silentj and the
world Will not allow us to speak. It is necessary, there-
, that we l*e confirmed by the Spirit, that we depart
from our confession on account of these perils.
WTien therefore David saith '* restore tinto me joy/*
lir -^^"les, that he is almost overcome by these perils.
I W re, he prays, that this joy might be restored,
■ which may be the joy of a delivering God ; that is, he
Kflestrcs, that his mind may be so confirmed, that it
Bdoobl uot that God will be present, and save him in
these perils which confession brings with it. This con-
fidence so fortifies the mind, that all terrors and all
fierils may be in security contemned. Even as, by the
II grace of God, I also have so experienced this especial
I pit, that I have freely confessed ray Lord and Deliverer,
by teaching and vvritiag of Jesus Christ, against the will
of the kings, the popes, the princes, and the potentates
ufahnnst the whole world; and that, in the midst of a
Ihomand perils of my own life, which were raised agaiqst
iDe by angry enemies, and by Satan himself. Thus the
Lord siatth unto Jeremiah, '* I will make thy brow
inss,*' so that thou shalt not fear even though they
oiQ ciminst it. And, truly, the office of teaching in the
cbtutrh requires such a mind as despises all perils.
Kay, all the godly in general ought to lif4d themselves
m leaditiejws, not to refuse to become martyrs ; that is,
M
16S
confessors of, or witnesses for, God. For Christ does noC t
will u> lie bid in the world, but his will is, to be preached ; i
not within walls only, but upon the house-tops, that the y
Gospel might shine in the world as a light or beacon on ^j
a lofty hill. But when this is done, there arise immQ- ^i
diately perils of eveiy kind ; and we are, as we say in n
a German proverb, ^ fixed fast between the gate and ■,
the hinge ;' nor is there any thing that can give oB «,
consolation, but the promise of God that he wm never --^
Wve us. -J
The third gift, therefore, is that which fills Christians .^
with holy pride, not indeed against God, but against *j
the pride of the world and of the devil ; that, the more^^
furiously these oppose themselves, the more boldly we \\
may go forth against them. But when we do that, thej ^^
cry out that we are incurably obstinate : nor do wedeiqf ^
it, for our office and calling require us to be so. There- '
fore, say they, thou art condemned : — but this does not
follow. For this distinction is to be made. — Before God
I am so humbled, that I even tremble at his name, and i|
I unceasingly cry unto him day by day, that the Spirit \%
might be given unto me, that my faith might be in-
cr^tsed, &c. Here I do nothing but acknowledge and ^
deplore my utter poverty. But when I look toward the ;
world, I find that I have infinite riches. As, therefoie^ ^
I humble myself before God, so, on the other handi ^
before the world I rise into a great and all-despiang ^
mind, condemning the doctrines of the world as erron^ ^j,
and its whole life as sin. Hence arise fightings, contmr *^
dictions, punishments, excommunications, &c. on ao- '*
count of which, David here prays to be established by ^
the " principal spirit." As though he had said, Unless thoa '^•
confirm me against these perils, I shall l)e overcome '^
with terrors. ^
As to the grammatical part of the verse, nadib ^
signifies a prince. Hence it is, that our translator
renders it ^' principal spirit." But nedabah is withooft ^
doubt from the word nadab, and signifies, voluntary, .
spontaneous, desiring and willing freely, undertakinjz a
thing with a great mind. And such a spirit is the gift ctf .
GoB, With which he fills the mmJ that we be not terri-
fed by Satan and the world : and which spirit, under-
takes a thing, not from any law compelling, but from a
Wte good-i^iH. Although it may also be called^ passively^
nninificent spirit, which is given of mere grace.
Thus in these three verses the prophet explains these
IJtfts, which are given to those who are justified by
inth. Th^ first, is full assurance, or a sure confidence in
die mercy of God. The second, is sanctification ; by
which the old man together w4th his passions is morti-
6bA, and the new man arises in a new and sanctified
The third, is a free confession ; by which,
!r is not willing to yield to sound doctrine, is con-
dinned, even Kings, Potentates, and Popes, together
inlh the whole world. The prophet now descends to
things which follow upon this " principal spirit."
VERSE IS.
I
Then wlU I teach tratisgressors thy ways^ and sin*
*s sfmU be converted u/Uo thee.
Here the prophet first begins to speak of his own
wnrftH,- — ^after his person is justified, and born again by
the Holy Spirit. For the tree must exist before the
ffik; M Christ saith, Matt, xii., *' Either malce the
aWgCKxl and its fruit good." As though he had said, In
W0k do ye labour at the frnit, unless the tree be first
fgpod. For the state and pursuit of the pharisees were
die same as we see at this day in our adversaries, who
with full mouths Ix^ast of their good works, and are al-
ttHietber evil themselves. But how can it be, that any
fr^ d can arise from a bad seed. Thpse, therefore,
wi I I their hooded cloaks, who fast, pray, and watch^,
mam nevertheless tJieir old iniquity of heart* As Horace
Ahh,
The fools who flee beyond the seas
To taste the joys of mental ease ;
To bitter disappointment find, —
They cliange the climate— not the mind !
M 2
164
So, these deluded ones change their mnnents, their
diet, and their exercises, but their mind remains die
same. In true theology, therefore, the first concern is,
that a man become good by the regeneration of tfae
Spirit, which Spirit is certain, holy, and animating
Then it will be, that from the good tree^ good fruits also
will proceed.
Hitherto, therefore, David has said nothing aboat
his own works, and has only pray^ for those things;
which God is wont to effect by his Word, and by ms
Spirit. And when he has obtained these, he comes tb>
his own works which ought to follow upon regeneration;
Those works are not such as impious Popery exhorts
unto; — ^to make vows of peregrination, to enter monaste-
ries, (which work they have called, to the greatest insult
of Christ, another baptism) but to give £anks unto a
God so good and so merciful, to extend his gifts, and
by them to instruct others also unto the same grace. As
they also did in the Gospel who were healed bv Christ:
for even when they were forbidden of Christ, they coiald
not help proclaiming his benefits, praising him, and
calling others also unto the same hope.
These are the principal works which testi^, that the
tree is changed ; that it is made powerfiil fi^om bcang.
barren, and fiill of sap and flourishing fi'om being diy«.
Unto this life it is, that Christ also calls his discipt^^
when he saith, " Follow me, and let the dead bury ^iair
dead : " for he signifies, that the works of the dead avft
a different kind of works, but that those who live k^
Christ, ought to be employed in acknowledging aiid
preaching the mercy of God, that others also may leam
to acknowledge it. The sum of the whole therefore n
this : — that our life and salvation are placed wholly ia
the mercy of God, which mercy God so reveals throng
his Word, that he commands sinners to hope in it
through Christ. This knowledge is righteousness ; as
Isaiah saith, ^ the knowledge of him shall justify many.*
Here we have no other work to do ; that is, not to refuse
the offered mercy, but to receive it by faith. But this very
I
165
thmg is the gift of the Holy Spirit, because all have
191 faith.
After justificatioDj when the promise of the remis-
sioD of sins and of eternal life is beheved and possessed
hjf faith, then the next and continued work is, to give
dauiks unto God^ and to proclaim these his benefits*
fiot becaase the world opposes itself with all its force,
tnd Satan ceases not, to throw various hinderances in our
»«y, and to drive us away from this preaching* there-
fore, David prays in the next verse, for that animating
spirit, ivhich might despise all perils, and, with a boldness
oir mind, bear a testimony for Christ; as Luke saith con-
cerning the Apostles, Acts iv.
Since, therefore, saith David, this Spirit is given
«Dlo me, I will teach transgressors thy ways* But what,
O David, if they will not hear thee ! What if the devil
and the world persecute thee ! Why dost thou wish for
thyself a work so arduous and difficult as to teach trans-
gresAors the ways of the Lord ? And what is to become
of those holy ones ? wilt thou teach them also? Yea
tmly - — For if you were to put upon those, whom David
hefc calls ** transgressors/' their outside show and masks,
to wMch they walk before the world, you would not say
ihil they were thieves, adulterers, and murderers, but
^ most wise and most holy of all tlie w orld ; I mean
tioBf princes, priests, and monks, who are adorned
wm all the wisdom and sanctity that the human mind,
itflOQt the Holy Ghost, can attain unto and accomplish.
Hie whole emphasis is on the pronotm thy: for he con-
femss, that those whom he calls transgressors, have ways
m which they walk, and greatly please themselves by
wilking therein* But (says he) they are not the ways of
die Lord ; they are human ways, in which they cannot
l« saved ; therefore I will teach them thy ways.
Here again he intimates the dangers which await
fliese teachers. For the world will not suffer their ways
Id be condemned as error, but defend them as right ways
iod righteousness. He, therefore, that will be a mt^nk
tf God^ and not of the Pope, and will enter upon a most
•rcfe rule of life, and offer his sacritices unto God, he
166
it is who goeth the way to teach transgpp&sors. the wajjs
of the Lord. And it will come to pass, that sucl^ 9Jgk,op0
will not only raise up against himself the devil wit^ all
h^U, and the world with these saints, but he ^il\4>^w.
have to speak against himself, and will learn byexp^rienoet
what are truly gopd works ; an4 as Christ saitJNi hf^.iVJiJ!).
" bring forth fruit with patience," Luk? Vfl^.
In this way understand who are the tran^(^ssoj» ;^
not those who are evil before the lyorld only,. b]|it ^^
are before the world most holy, as the L^yites, tbo pro-.
phets, and priests m the time of Da.yid« Tp accu8(B.^^i§8ft
of sin, and to call them transgressors, nQtwithstandiDK
their keeping the law of Moses, is a work nu>st ^^ of
peril. There is, therefore, an emphasis in every word. —
That David, who had b^n in a Very hell, tliat is^
pressed down with the pains of sin and of the wratli cf
God, but who is now justified through a cpofideiice in
mercy, goes forth into public to teach all men ia geperal
concerning the unspeakable mercy of God ; and at ^
same time, to conc^emn all the good works and. rig^it^r
ousnesses which are in the world, that men may.hpp^iig
the mercy of God only ; and may know that thi^tgifjt
alone is the true way of salvation, and that wh^teyw la
apart from this trust, is the way of death and, Qt^coij
damnation.
Hiis doctrine never exists without greats cpwpiptiOQy
for it is neither bearable by Satan nor by^the WiOrUf iPbiff
latter, cannot bear that all theirs should bo cpn^oniiiec) ;
and the former, envy men the feligity of l^ng saji:ed,l^
sound doctrines. Therefore, hatred, shares, caluqiiue6>
and reproaches, are directed from all quartets to sup-
press this doctrine, and these teachers. £vQn as t alia
have learnt by my own experience. For at first, even bed
men allowed those abuses to l>e condemned, whiql^-.qould
not be hid by the church. As for instance, d)^ sh^efiil
sale of indulgences was so prostituted, that there wei|9
few who did not with patience bear with my. exposing
them. But when my exposure went further, and tp
other things which were not so openly shameful, but yet
impious, then, the whole body of Satan was put in such
cttDinotion, that it seemed impossible for me to live any
wtierein safety. But this did not take place unexpect-
«lly, for I myself foresaw this commotion : and, among
edm, the Bishop of Brandenburg, a man of no mean
repatation, and a particular friend of mine, predicted,
dlk I shoold make terrible work for mjrself if I touched
fte Pope also. Thus, by degrees, ' fears within and
ifjhtmgs without ' were stirred up ; to overcome which
lerik, there was need, in truth, of the '* principal " or
te animating spirit, whereby I might be confirmed.
Bat you may ask why the prophet retains the term
** tFiiisgressors/' and does not rather call them saints, as
diey are considered to be before tlie world ? I answer :
Tbcre are no saints or just men of the world. Therefore,
Cfm though some have an appearance of sanctity, yet
Act are called by the Spirit what they are in the sight
of God, And this very thing goes to confirm the godly.
For these, because they preach this doctrine concerning
a trust in the mercy of Ciod, are condemned as heretics ;
far the enemies of this doctrine, assume to themselv6&
Ac appellation of the church. The Hoty Spirit, there-
fMe, confirms the godly, that they might not be terrified
•td^s show and dignity of the adversaries of the Word,
bat might know that it is pronounced by the Holy Spi-
rit, that all who have not this doctrine, how good and
lioly soever they may be in appearence, are yet in truth
ongodly and sinners. He now adds,
And sinners shall be converted unto thee.
Here another reason is shewn, why this work is
good and precious in the sight of God. The first rea-
was, because it is full of peril, and cannot be taken
khand but by minds first confirmed by a firm and
irageous spirit. The next is, this work, even with re-
t to its fruits, is the i^reatest of all works. And there-
^ although |>erils may drive back, yet usefulness ought
Id urge for^wd : for it is impossible that the Word of God
OBI be preached without fruit. And although all be not
^rted, yet some are ; who, from being sinners, be-
J
168
come believers and are saved. For the event of the mi-
nistry is placed y not in the will of men, but of God ; as
Solomon saith, '' The hearing ear, and the seeing eye, the
Lord hath made even both of them ; " that is, both aie
the gift of God, as are also those who teach soundly,
and those who obey them that teach. Therrfcune, saim
David, I will do that which I can do, "I will teach
transgressors thy ways, and sinners shall be converted
unto thee : " that is, ^ I will teach how the ungodly are to
be converted, and will leave the event wiu God, that
some may be converted. Others seem to teach the
same thing, when they teach good works, confessions,
contritions, and self-satisfactions. But these are hu-
man ways, proceeding from the spirit of the devil ; by
the performance of which, there is a departing day l^
day from thy ways. But I will teach that way by
which I know that I returned unto thee ; — that after l
knew my sin ; that is, that my whole nature was cor-
rupted by sin, I cast myself upon thy mercy, and was
not unbelieving of the hearing of joy. This is the way
and this is the manner, in which the ungodly are con-
verted unto thee, and this way I will teach. He that will
come, let him come ; and he that will not come, let him
refuse at his peril.'
Here, therefore, he intimates, that he desired to
teach the same things which he before experienced in his
own person ; that he does not desire to teach sinnefs
like the Pope, who exhorts to the satisfactions of works ;
or like the Jews, who propose sacrifices and their tradi-
tions; but that he desires to teach the whole human
race, that all human endeavours are damnable in the
sight of God, if they be undertaken under the idea of at-
taining unto righteousness ; according to this scriptare
" there is none good, no not one : there is none that
doeth good," Rom. iii. By this preaching, reason and
all human presumption are utterly destroyed. For since
no one can deny sin, what more awful can be declared,
than that man has in himself no defence against sin!
After the wrath of God has been preached in this
manner, and man has been slain as a sacrifice unto God,
169
tfaeii follows the hearing of joy, " Thou shalt not die."
For God does not desire to be wrath with sinners thus
Mcriiiced, but wills to save them, because he sent his
Son to take away the sins of the world. This is the true
doctrine, this is the true worship, whereby the ungodly
converted. Others, who advise the sinner, when
fessing his lusts or his uncleanness, to afflict his body,
to go into a monastery and there live in celibacy, do
BOChin^^ else but convert the man from the idol of Venus
mod lead him away to the idol of ** dbomination/' and
increase his damnatiou. This is to run from Scylla down
into Charybdis, and from the shower into the sea;
whereby, when one evil is driven out, seven others
eoler in ; as Christ saith concerning the devil which
vent out of the man.
This is the first sacrifice which David, when justi-
fied, wishes to render unto Godi^that he may teach
Miners the ways of tlie Lord ; that is, may teacti them,
that the way of returning unto God is, first, to acknow-
iiMlge and believe, that whatever man does without the
Holy Spirit is altogether sin, if it be done with an idea
thai it is righteousness, because, the person is uniler
iin; that thus, the sinner may first of all be bruised and
thrin in ttie sight of God. And then teach tbem, that
God IS such, that his vvili is, to pardon freely for Christ's
tike« For there is no such God any where m ho wills to
rBceive a sinner on account of the order of the Minorites,
or on account of [)eregrinations, masses, alms, &c. Such
aGod| is merely imagined without the Word. Those,
V fore, who are thus converted, are converted unto
iol of their own heart, but they are not converted
imto God. For he is the one and true God, who loves
the contrite in heart, and who is *' well pleased with
cbem that fear him,'' and hope in him. It is necessary
iberefoie, if thou wouldst be converted, thnt thou
sbooldst be terrified or killed; that is, that thou sliouldst
htL^e a fearful and trembling conscience. W hen tlitm iiast
thi»^ tlien thou oughtest to receive the consolation, not
any work of thine own, but from the work of God,
iro
who therefore sent his Son Jesus Christ into this worid,
that he might preach the consolation of free mercy to
terrified sinners. This is the way of converting ; other
ways are the ways of error. And this, saith the pro-
phet, shall be my service in which I will render thasks
unto thee.
But thou wilt say, does not the new life pertain unto
regeneration ? Certainly. But even as there are no fhuts
before there is a tree, so, works cannot be gpod, unless
the person be first righteous, and good. Tberefoiei life
eternal, or grace, does not come by the merit of works ;
but those who are already justified and heirs of eternal
life through Christ, whose merit they receive by fei^
do good works, not to the end that they may attam
unto eternal life, which they rightfully have already
through the merit of another, that is of Christ, but that
they may be grateful and obedient to the divine voice,
that the glory of God, together with holy doctrine and
life, may be promoted. 'Hiis order of motives the ad^
versaries understand not, but pervert it. Therefore, there
is a necessity, that there should be Davids who may
spread abroad this doctrine, not among those only who
are without grace, but among those also who are within
grace. For these, as they leel terrors and infirmities,
drink in this doctrine with great avidity. And althon^
others who are without grace, for the most part perse-
cute this doctrine, yet, mis preaching is not altogether
without fruit. And therefore, the Spirit, as it is a matta
of the utmost moment, urges the dissemination of this
doctrine as widely as possible. And here we must ob-
serve, that, as those whom David calls transgressors and
ungodly, appear before the world to be most holy ; so,
this conversion is judged by the world to be heresy and
seduction ; as I find by my own experience. The judg-
ment, however, of the Iloly Spirit consoles us, who caUs
it, not heresy, but conversion.
171
V£R$£ 14.
^Deiiver mc from bhodgiulihiess^ O Gml^ thou God
rf mjf salvation ; and my tongue shall sing aloud of thy
Ttiis verse h somewhat obscure, and seems to inter-
rti' * '*- order which I have set forth, but I hope I shall
l/t. cH to explain the whole. As to the grammatical
part, then, * blood/ signifies the guilt of blood, or the crime
of bloodslied. Some, therefore, by the figure synecdoche,
ufiderstand apart for the whole, and consider ' blood/ to
^igoi^ all sins whereby we deserve blood or death; and
tbal David does not only confess the murder of Uriah,
%od adultery, and seek mercy on account of them, but
m general for all his sins.
But here it will be objected, that he has prayed on
account of all bis sins before, and has also obtained
patdoo. How then will the order stand good, if he now
agoun pray for that which he has already obtained ? I
.ilDSwer : He professed that he would teacla transgressors
the way of the Lord. Now, it is not only difficult, but a
work full of ignominy, to teach others, and yet to bear
the reproach of a publicly committed sin ; as it is said
10 this verse,
The teacher, whose own faults himself condemn,
Has need to hide his head.
As therefore David before prayed for, and obtained,
the remission of all his sins before God ; so now, he
prays for the remission of all his sins before the church,
that the church may know, that he is pardoned before
God, lest the doctrine, which he determined to preach,
ibuulci be hindered. So also are tlie sacraments among
as. w hich we also use for this endj that the whole church
loay koow, that we acknowledge our sin, and belitivc that
It ts all forgiven us for Christ's fjake. Wherefore, with
<i- 'r rence to the judgment of others, 1 understand
lij c concerning outward absi/lution before the
diurcb, — that God would so take away blood j that is.
J
172
guilt, that those may no longer be offended whose eyes
and ears had been offended by the sins of Davi(]. For
M'ho does not see, how disgraceful it is in a. teacher, that
he should be guilty of adidtery and murder?
He prays, therefore, ' O Lord, deliver me from that
crime which the priests have it in their power to object
unto me. I have sinned against thee : I have sinned
against Moses, or thy law : and thou hast now pardoned
my sin : because, thou hast filled my mind and heart
with a trust in thy mercy, through the hearing of joy.
Grant also that I may be delivered before the church,
that the course of thy Word be not hindered,' &c. For
he seems to speak of the private sin, that is, the murder
of Uriah and adultery, and it may certainly be under-
stood as an example of private sin: but, as I said before,
it is a part for the whole, finite for infinite. He prays
that God would take away all the sin and the guut,
whereby he might, as a preacher, be confounded before
the. church; in order that, those who knew his sins,
might no longer be offended at the sins which their
teacher had committed, but might even be the more
confirmed. Thus Paul, 1 Tim. i. relates that he was a
blasphemer and a persecutor of the church. That re-
lation not only does not offend his hearers, but evei^
confirms them the more, and consoles them, when they
know that those sins are forgiven him of God ; for they
themselves also are encouraged to the like hope of we
remission of sins. For Paul saith, it was the will of
God to set this forth before the church as an example
of divine mercy.
In the same way, also, it is not unbecoming in me^
nor does it take away from the power of my doctrine,
that I confess that I also was among the monsters
of the Pope, that I was made a monk, and that, both
by my masses and by my whole course of life, I not
only denied, but crucified afresh, Christ my Redeemer.
For I lived wholly in that confidence in my own
righteousness, that if any one had then taught those
things, which, by the grace of God, I now teach^ and
believe, I think I could have torn him to pieces with
173
i«y teellu But it is now more sweet for the church tc
! \m, that the I^ord ileHvercd me from all those blas-
[jtemies, and made me a faithful preaclier of his Word]
i iml fighteoasness-
In the same way, also, David prays to be delivered I
'fam ** blood-guiltiness;" that is, to be delivered from J
b^ilt before the church also; that, as he has been]
ptfooned of God, so also he may be itelivered from the
itf, and might freely lift up his face before the cliurch.
EfCD as I also have learnt in my own experience, thati
I crucified Christ, both in my order and before niy^
Older. This confession of sin, does not cause the Word ^
to be despised, but increases in the hearers a trust in
»crcy, and is also well pleasing unto Christ, And
therefore the prophet adds—
Ami my tongue shall sing aloud of thy lighieousness.
This refers to the preaching of die Word. As
though he had said, When I shall be thus absolved
before the world, and shall be justified befijre thee and
bcfoie men, then shall my tongue sing aloud ; that is,
ifeclare and preach with joy thy righteousness; that
iit thy grace, whereby thou pardonest sins, and hast
metcy.
Moreover, tliis term ** righteousness/' cost me much
Uxiiir. For lliey used generally to explain it thus i—
tint righteousness, signifieth diat trutli, whereby God
coodctDtis according to desert, or judges the undeserv-
iig. And they set righteousness in opposition to that
Hienry, Hhereby those who believe are saved. This ex-
pottiian is most perilous ; and in addition to its being
WBin, it raises a secret hatred against God and his
i^iteausness. For who can love him, who will deal with
inoers according to righteousness? Wherefore, remem-
ber}^ that the righteousness of God is that, by which
•c are justified, or receive the remission of sins. Tliis
Q^teousness in God is sweet; for it makes God, not
tjust judge, but a pardoning Father; who desires to
Bie this righteousness, not to judge, but to justify and
(
i
174
pardon sinners. This thy nghteousness, saith David,
not the righteousness of men, or of Moses, I will preach
with joy and gladness, even if I am to have all men my
enemies. Do thou only do this : — absolve me before
the church, that I may go 'forth in public without shkme,
and may not blush on account of my sins, which are
known also unto the church. — It is an illustritms ex-
ample for the consolation of those, who are in the
ministry of the Word, and yet are reprehensible on ac-
count of their past actions : for I have said that her^
also, as in a general doctrine, the part is put for the
whole.
VERSE 15.
O Lord, open thou my lipSj and my mouth shaU
shew forth thy praise.
In the canonical services it is appointed, withgteat
wisdom perhaps, that they should begin with this verse.
And with respect to the public confession, and pauses
of God in the church, it is used well. But in piivaW
prayers, there is less need for this commencement ; be^
cause there, there is no danger to be feared from tynuitBr
And here also, the prophet does not treat. of a pritste
intercourse between the sinner and God, but he is
speaking of the whole church, of the ministry waA
ministers, and of the whole people of God. For thqf
who are already justified, have nothing else to do bat to
say with David, " I believed, and therefore have I
spoken." And, " Come ye, and behold the works of
the Lord." And again, ^^ I will declare thy name unto
my brethren." The prophet intends the same in this
place also. Now that he is justi6ed before God throng
free mercy, which he apprehends, by faith, and is also
absolved from his guilt before the church, so that his
past sins are no longer an offence, but a consolation to
the church ; he prays, that the Lord would open hsA
lips, that he might preach the mercy of God freely, and
without fear, in public, and not in a comer, as the
fanatics do.
By his entreating of the Lord that his '' lips" may be
175
^e signifies, how arduous a work this sacrifice
^ is, which he requires in the 50th Psaim, For
it is a boldness above aU boldness, a courage above all
courage, and a fortitude above all fortitude, to dare to
speak in public, and to confess the name of the Lord.
For here is Satan with every kind of snare, that he
may hinder this confession : and if all these snares could
be %een widi the human eye, it would soon appear, why
the prophet prayed before to be confirmed by the Spirit,
aod now desires that his lips might be opened l>y the
Lord himself; — not to pray over the canonical prayers,
bat to bear the name of the Lord before the devil, the
Kd, kings, princes, and all flesh. For here there are
_ y things to shut the lips. Sometimes the fear of
perils, sometimes the hope of gain, and often the advice
of friends, interpose, by which Satan strives to hinder
this sacrifice. This 1 have often found by experi-
ence ; and yet, the Lord was present, and in all great
causes where the glory of God was at stake, God was
preaent, and opened ray mouth in the face of all
tbese obstacles.
Here, therefore, he teaches concerning the public
oocifession and preaching of him who is now justified ;
lliaL we may learn, how hard a thing it is to dare to
ipeak what you have experienced. For not only Satan,
bot the tyranny of princes and kings, nay our own sins
iod flef^h will hinder this confession. Yet, on the other
iMidf the Spirit urges us on, as Peter saith, Acts iv.
** We cannot but speak the things which we have heard
and seen/* Tliis Spirit, prays with many groans this
{■ajer before God ; — * that he would open our lips to
ibrvr forth his praise/
And here I would have you reme|nber, that where-
fver these expressions occur in the Floly Scriptures, —
iDslwH' forth the praises of God^ his rightet>usness, &c.
peat perils are also signified. For, for a man to speak
ihe praises of God, is to expose himself to the devii, to
" world, to the flesh, and to all evils. For how wilt
praise God without first tjringing in guilty, and
I
176
condemning the whole world) with all its righteousnesses?
And whoever does this, brings upon himself, not hatred
only, but open perils. On the contrary, those who teach
orders, invocations of saints, merits, fraternities, and the
like, praise not God, but themselves ; and dierefore,
they are easily tolerated and received by the world.
Hence, the prophet saith, " O Lord, open thou my
lips," and grant, that I may with confidence call unto,
teach, and instruct others in that which I myself have
learnt : — that thou alone art worthy to be praised and
glorified for ever, who freely justifiest the ungodly, Sec.
Here you find who that justified person is, and
what works he especially chooses ; not fasting, not ab-
stinence, not the hair-cloth garment of John, not a
desert, &c. which yet are a something ; but if you com-
pare this most exalted service with the preaching of the
name of the I^ord, it is a game and a jest, not only in
those bug-bears of the Pope, but even in the saints them-
selves. For John was not so great a person merely be-
cause he clothed himself in skins, and drank not wine or
strong drink ; but because he was filled with the Spirit,^
and dared to call the pharisees a " generation of vipers;"
because he dared say to the tyrant, ^' It is not lawful for
thee to have thy brother's wife ; " and because he dared
bear this testimony for Christ before the whole people,
and in the midst of his despisers, " There cometh one
mightier than I after me, the latchet of whose shoes I
aih not worthy to unloose." These are the things that
exalt John, and make him the greatest " of them that
are bom of women." The desert, the skins, the mea^
and the drink, any bad man may imitate, and that witl\-
out peril ; but the office of teaching, no one can under-
take without peril. And indeed it is manifest, what
kind of a reward John obtained for it, when he was so
basely beheaded by the will of a woman. Those, there-
fore, who would undertiike a great work, and a worfc
worthy of a Christian man, let them not praise the
fooleries of the Pope, nor the private exercises and af-
flictions of the saints, but let them praise this ; — con-
17©
downri^t heresy. And before we explain this, we may
observe, if the Holy Spirit Jn David condemns thesacri-
fio05 commanded of God, with what face will the Monks
dare to bonst of their hooded cloaks and orders, their
▼oars and shaven pates, as holiness ! With wh*rt face
will the Popes dare to attribute any righteousness to
their treditions, when all these are inM:ituted without the
wofd of GxkJ ! Wherefore, receive this verse as directed
out only against the law, but against the whole of Po-
prty^ together with all its traditions, rites, and foroas of
voTBhip; — that they are displeasing in the sight of God.
A?, therefore, David comes to this especial point,
croddemns the highest worship of the law which was
ted of God, he makes thereby a most manifest
ion between all the religions in the world, even
that which was instituted by Moses and coiximanded of
God, and separates from all these relii^ions, this one
which ts by fiiith in Christ; whereby sins are remitted
and righteousness and eternal life are given %vithoiit works
aad without merits, only because God is merciful and
fiidcmeth through Christ. This religion teaches, that
works and forms of wnrshif) are not to be instituted with
a WW to [>leasing God thereby ; that sin cannot be
atmied for liy any sacrifices, nor by any moral rules, nor
ky any human work whatever ; that works are indeed
ami ami holy, and please God ; hut that, if they l>e
«ie for any otlier motive than because they are com-
OHUided of God, God is not only not appeased by them,
ofiended. For if hurnt-ofiferiogs do not please
-. , *.hal folly is it to presume upon those things \vhich
aa choose to ourselves, without the word of Godi
Therefore David saith, Psalm L, * I will take no
Mloek not of thy house, for every beast of the forest is
mine. The world is mine and the fulness thereof/ As
gh he had said, ' In vain do ye think to appease me
yotir works, for it is all by my gift that ye have
very soul, your senses, and your whole Hfe, If there-
I had necti of those things uhich ye have, or which
an d»i, I j^hould not give tliem unto you. For whence
*)e^ tVw Monk derive his fasting, his praying^, and hk
K 2
iMMT^rifr
178
VERSE 17.
tbr thou desirest not sacrifice j eke would I give it
thee; thou delightest not in burnt offerings.
This is the reason why he desires to shew fordi Ae
pndses of the Lord. — Because, says he, slicrificeB do not
please thee. But is not this the voice ef a heretic, to wf .
while the whole law and the whole woiship of God were
standing, "Thou desirest not sacrifice:" "Thou de-
lightest not in burnt-offerings?" I for my part hove
often wondered at this audacity of the prophets, who
spoke with such contempt of the sacrifices, conttaiy to
the law of Moses and the worship of their people. Ftt
if the Pope could have proved his rites and ceretriomies
from the word of God, as the Jews could prove their sa-
crifices, I certainly never should have dared to open my
tnouth against him ! But now, since he has ordahied
and commanded these things without, yea, afflinst the
Word, I condemn him with all authority. But how
much less is this victory of mine over the church and
ceremonies of the Pope, than that of the prophets who
thus opposed the sacrifices of the law ? For the priests
were not without the scriptures on their^ide, as the Pope
is. Because the Pope has nothing whatever whereby to
defend himself and his traditions, but the empty title ^
church : but those under the law, knew that the sacri-
fices were commanded of God.
Here, therefore, David seems to speak plajniy
against the scripture and Moses, because he has a mstti-
fest testimony, that these ceremonies were enjoined Ae
people, according to the will of God. For it is widl
known, with what care all thihgs, which belonged to ike
tabernacle and the sacred rites, are commanded in
Exodus, Leviticufe, and Numbers. The examples (rf* the
patriarchs Abraham, Isaac, &c. are also well known,
who all testified their gratitude by sacrifices. To say so
plainly therefore, contrary to the express command of
God, and contrary to the examples of all the saintSy
" Thou desirest not sacrifice," has the appearance of
m
downright heresy. And before we explain this, we may
observe, if the Halj Spirit. in David condemns the sacri-
fioes commanded of God, with what face will the Monks
ilare to boast of their hooded cloaks and orders, their
iron^s and shaven pates, as holiness I With what face
will the Popes dare to attribute any righteousness to
sr Iraditions, when all these are instituted without the
of God ! Wherefore, receive this verse as directed
only against the law, but against the whole of Po-
/, together with all its traditions, rites, and forms of
orship; — that they are displeasing in the sight of God,
As, therefore, David comes to this especial pointy
Dd condemns the highest worship of the law which was
ted of God, he makes thereby a most manifest
lion between all the religions in the world, even
ihat which was instituted by Moses and commanded of
God, and separates from all these religions, this one
which is by f;jth in Christ ; whereby sins are remitted
and righteoasness and eternal life are given without works
$md uithout merits, only l>ecause God is merciful and
pardoneth through Christ. This religion teaches, that
Vforks anti forms of worshi[) are not to be instituted with
a viemr to pleasing God thereby; that sin cannot be
iloiied for by any sacrifices, nor by any moral rules, nor
^ any human work whatever; that works are indeed
TjDod and holy, and please God ; imt that, if they be
done tor any otlier motive than because they are com-
anndad of ^od, God is not only not appeased by them,
^mt i* offended. For if hurnt-offerings do not please
htm, u liat folly is it to presume upon those things which
we choose to ourselves, without the word of Godi
Therefore David saith, Psalm I, * I will take no
biUock out of thy house, for every beast of the forest is
anne. The world is mine and the fulness thereof,' As
gh he had said, ' In vain do ye think to appease irie
your works, for it is all by my gift that ye have
fmr verv soul, your senses, and your whole life. If there-
I had need of those things which ye have, or wiiich
do, I should not give them unto you. For vyhence
the Monk derive his fasting, his praying, and hit
N fi
180
other will- works but from, this, — my giving him thawiU
and the power to do them ? If then I give these things
why dost thou return them to me as Uiough I wanted
and stood in need of them/ Wherefore, all that we
have left to do towards God, is, to give him thanks.
For whatever we are, or live, or have, are the gifts of
God : as it is said also, Rom. xi., ^^ Who hath first
given to him ?" When therefore we do all that we can,
we do nothing more than return that which we have re-
ceived :— *and what mighty thing is there in doing that;?
Here the justiciaries answer, * We want to deserve
something, and to maintain the Freedom of the Will.' —
This is to render unto God, not his own, but, as it were,
our own. But even reason will prove this to be impie^
and folly ; — ^for a man to pretend that he does any tbiqg
^eat, who is liberal in that which is not his own, bat
which belongs to another. Wherefore, what we should
do is this; — return glory to God by acknowledging that
whatever we have, or can do, is all from his free goodr
ness, because it is he who confirms us by his Spirit, who
opens our mouth, and fills it with his praise, &c.
. This passage goes, therefore, not only to console
and teach us, but also to refute our adversaries. For
when we produce this passage of Paul to prove what
righteousness is, that '' a man is justified without the
works of the law," they cavil at it, by saying, that the cere- A
monial, not moral works, are to be there understood. Eves i
as Sadoletus does in his Commentary on the Romaw; j
wherein, he so twists and turns this passage of Paul,
that he not only does not arrive at Paul's meaning, but
is no where consistent with himself. In this way the ad-
versaries of our doctrine make it manifest, that th^ are
altogether ignorant of the holy scripture, and cannot .
even attain to the knowledge of the simple point, what
the ceremonial laws or ceremonial works are. For when
they expound Paul thus : — we are justified without the
works of the law, that is, without the ceremonies, because
the ceremonies are abolished ; this is nothing more or
less than proving, that those ceremonies were aboli^ed
ev'en in the time of Moses, and that it was a matter of
181
optioD to be circumcised or not to be circumcised, to
or not to sacrifice, because, even in the time of
, these things justified not, as is manifest from the
t passage. But who can have patience to hear a
iogian say this? For if these ceremonials are not
unto righteousness now, because they are
abolished, what shall we say when we go back to the
times of David, when they were not yet abolished, but
»cre considered as most exalted, and holy works and
accessary ? Did they justify then ? By no means : for
we have this Word, " Thou desirest not sacrifice ! "
Moreover, it is not right to take so much from
ceremonies : for the command of God concerning the
S^i^' -'m is a ceremonial, and yet, it is placed in the
£r . before and al)ove all moral works* There-
fore, It is a cavillation unbecoming a theologian, nay,
osbecoming a man of common education, to think,
whcD Paul speaks of the works of the law, that he
tpeaks of the ceremonials merely as works of an order
inferior to that of moral works. Look at the times of the
Old Testament, and you will find, that there was not
only a great necessity for, but a great dignity in, cere-
Booials. For although ceremonials are now either
gp&onai or abolished, yet, under the law, they were not
fijleebut necessary ; and yet it %vas true, even then, that
i man was justified ** without the works of the law."
Wlierefore, Paul speaks plainly of the whole law ; that -
is, of ceremonial work as well as moral ; — that righteous-
lee is not given by them ; but that the only righteous-
fics? is, to apprehend mercy ; which mercy is, that
S imputes not sin, hut pardons those who believe
in u urist* This is the truth which Paul defends in his
Epistle to the Romans, which, whosoever does not
mclerstand to be the main point of all his arguments,
cannot see the least shadow of the real mind of Paul,
It is this same truth that David sets forth in the
1 passage, wJien, in his own time, w^hile sacrifices
the temple were in their greatest glory, before the
of the New Testament, he saith, in the plainest
182
terms, that sacrifices are nothing, and that God does
not regard them. This is plainly to take away the whole
legal worship, though commatlded and instituted of God
as it ought to be. And although the dignity of cere-
monies is not to be spoken lightly of, (for we see from
the command and Word of God that they were not only
approved, but even instituted and ordained), yet David
saith, ^^ Thou desirest them not." Also, Isaiah i. ** I am
full of the burnt-offerings of rams, and of the fat of fed
beasts." And again, in the preceding Psalm, " I will
not reprove thee for thy sacrifices, ftc." Sermons of
this sort were, without doubt, condemned by the priests
as heretical, and the prophets themselves were slain
because of them.
But we must also shew the reason why the prophets
in this manner condemned those sacrifices which were
the highest worship of God under the law; for the
matter seems to carry with it a peculiar difficulty ; be-
cause, those things are condemned by the prophets
which were commanded by a divine voice. But tfie
sermons of thd prophets, which are of this nature, are
not so to be understood as though the rites and cere-
monies themselves were condemned ; the prophets lobtc
most at the motives from which those ceremonies were
performed by the ungodly. Because the end of those
legal sacrifices and forms of worship, was not, that by
them men might be justified and might please God.
This end was, from the sin of Adam, reserved unto the
one sacrifice of Christ ; of which the sacrifices of the
law were a shadow. For in liddition to God's willing,
that by this worship of sacrifices, his people should be
distinguished from all other nations, and their obedience
should be testified thereby, the sacrifices were signs of
the future sacrifice of Chrijit ; whereby the i>eople were
reminded of the redemption to come.
Whereas, the greatest part of the Jews, being thus
corrupted by their priests, performed the sacrifices with
this opinion : — that by them they should obtain the re-
mission of sins. But this was making the blood of a
183
haU eqaal to the blood of Christ, and the sacrifice of a
brule equal to the sacrifice of the Son of Qod. It was
oa account of this iniquity, which false opinions con-
cerning the legal sacrifices tended to confirm, that the
pr- '^ *- inveighed so severely against sacrifices,* not
m:
i>ect to their formal object, but with respect to
linal object. Because, the sacred rites were for the
t part performed in a place appointed of God, and
ording to the command of God ; so that, nodiing
eoold >>e censured as to the tbnn, but it was the final
object that was diabohcal*
Thus we also condemn the masses of our adversaries^
not because it is simply evil in itself to use the Lord*s
Sr— r, for we also use it religiously, but because they
9^ ir impious opinions concerning the work itself
(9pere meraio)^ and its efficacy for the living and
Che dead, &c. So also in baptism, Me give nothing
to the work itself, but we say, that faith is required
whereby the grace which is offered in baptism may be
mawteA. And a^ David had his adversaria, who set
themselves against him on account of this doctrine, so we
tbo are compelled to l)ear the calumnies^ the hatred^
Hm excommunications, and other persecutions of adver-
MEies on account of this doctrine.
Let therefore our theology upon this point remain
finn and established ; whereby we teach, that^ in the
■utter of justification, when we are to raise up con-
8C]«:]ices and to speak of taking away sins, neither cere*
nonials nor morals are of any avail ; because they were
won instituted to the end that righteousness might
by them. As Paul saith in general, There is no
^ven which can give life ; and therefore, righteous-
cannot be by the law, Gal. iii. Here mercy alone
isnils, which God sets forth in the sacrifice of Christ;
Hid ikith, whereby that mercy, or that sacrifice of Christ,
_ iiagprehended. The ceremonies, therefore, both among
^Bi and under the law , were holy and excellent, but in
^Fiieir place. So also moral works are good, but in their
I pbee. But in the matter of justification, they are not
184
only useless, but altogether nothing ; because this matter
belongs to the sacrifice of Christ : in comparison of the
dignity of this, all the ceremonies of the law, all moral
works, are nothing.
Thus also political righteousness, is, in its place^ a
most sweet and excellent thing ; in order that peace and
mutual concord may subsist among men. But if thou
wouldst wish to be righteous before God, because thou
art a good citizen, a chaste husband, a just tradesman, &c.
then, thou makest of a most sweet thing, an abomina-
tion which God cannot endure. Wherefore, let us first
hold it fast that we are righteous, and remain heirs of
eternal life, only by the mercy of God ; and afterwards,
let us testify our obedience in a holy and blameless life ;
which pertains, not unto our own righteousness, bat
unto the exercise of our graces, and unto that obedience
which we owe to our God, as children in the house of
our Father. Then it will come to pass, that as the
sacrifices under the law were unto God a sweet-smelling
savour, on account of the dependance of the persons on
the mercy by which their person was justified ; so also
our obedience and holy works will please God on account
• of our faith in Christ, as being in their proper place,—
because they are not done for the attainment of righte-
ousness, but as a testimony that we are grateful for
'being justified freely. For the tree must first be good,
' before any thing good can proceed from it ; as David
* afterwards with emphasis saith, " Then shalt thou be
pleased with the sacrifices of righteousness ; " that is,
when the walls of Jerusalem shall have been first built
m this way. So also Samuel saith unto Saul, "And
~ the Spirit of the Lord will come upon thee," and thou
- shalt be turned into another man, — and then what-
^ soever cometh into thine hand, do it," 1 Sam. x. Here
he sets before him, not one work only, but sends him,
. when changed by the Spirit, into the middle of a multi-
tude of works; because he is now made another man,
and therefore other works follow.
This theology our adversaries do not understand,
bat reverse the matter, and will and teach, that men
dioold go on working until they are changed and become
other men. Whereas, the man or the person must first
be changed in the manner which the order of this Psalm
sea forth ; and aftenvarcls it w ill come to pass, that all
duogs will be done rightly, w hether thou be circumcised,
or sacrifice, or wash as under the law ; or whether thou
be without the law in the work of thy calling, or eat, or
drink, or become a husband, Sec. IJ'or all things please
God, because the i>erson now pleases liim ; not indeed
on account of itself, but on account of the sacrifice of
Christ, and the mercy which is apprehended by faith,
^. ilere^ therefore, ts seen the reason why David con-
■I^Btns the sacrifices : — on account of the matter of
^fclification, or the final object. For this object destroys
not only ceremonial, but moral works, if it be not right.
Wherefore, all the cavillations of the ignorant in spiritual
things^ are directed to interpret the works of the law^ in
Vmil^ as signifying the ceremonial works. But the
OCTCTnonies under the law, were as holy and as neces-
my, as moral w orks are holy and necessary under the
New Testament, as tlie third precept concerning the
Stiibath plainly shews ; which, although ceremonial, is
piteed belbre all momls. And even as we at this day
aie boand unto all public and domestic laws, and unto
the law of brotherly love, so were they bound unto
eefemonies. To say, therefore, that ceremonies are now
dead and abolished, is nothing at all; for then they
were not dead, and yet they did not jostify ; even as
]fiara)5, or politicals, or that wliich belongs to the deca-
logoe, does not justity us. It was necessary to make
Aise remarks, on account of the calumnies with which
«?en learned men load us. — I now return to the
oooBoiatioti.
It is, then, a matter most full of consolation^ that
God will not have sacrifice?^, but that he condemns and
lejects even this exalted worship, because it may he done
^ith a view to turn away the wrath of Ctod, and that
^e might be thereby justified. Whereas, here is com-
mended to us the mercy of (iod, freely forgiving our
sins and justifying as. For those who seek righteonsiiess
hy their own works, do nothing else but endeavour to
i>ecome their owix makers or creators, ccmtrary to that
scripture, ^Mt is he that hath made us, and not we our*-
sclves." For the first creation is when we are bom iato
this world, but it is not our creation, it is the creation of
God — and shall the second creation be ours, wherebj
we are bom into eternal life ? Therefore, it is not only
a false but an impious opinion, to imagine, that (Grod
can be so appeased by our works, as to give us life etar-
nal, or righteousness for them. And if he Bill not allow
those works which he has himself commanded, to be
done to this end, but rejects them, how much less will
he accept those works which are of our own dioosins;
and which are done under an absurd superstition, witt-
out the command of God ?
Wherefore this sentence must be carefully marked,
wherein he speaks against Moses, against the law, and
against all works and religions. — '^ Thou desirest not
sacrifice:" that is, that the righteousness which is by fiudi
of Jesus Christ might be established. But this sentence
does not seem to fight so much against the law, u
against our own hearts. For we are all in that state by
nature, that we want to be able to bring something unto
God whereby he may be appeased; and we cannot
with all our heart safely trust ourselves entirely to his
mercy. Hence, under our evil deeds we are ever in
des|)eration, and under our good deeds in presumption.
But why do we presume upon those things which we
receive from another, and which we do not possess as
our own ? For even our very confession, and our giving
of thanks, are j>ifts which we receive elsewhere— how
much more then must those be gifts for which we ff^n
thanks ! In vain, therefore, is reconciliation attempted
by works. — What then does God desire if he does not
desire sacrifices ? —
187
VERSE 18.
The sacrifices of God are a broken spirit; a broken
and contrite hearty O Godj thou wilt not despise.
This passage is worthy of being %vritten in letters
of gold. For here you see what a sacrifice he sets forth,
ID opposition to all the sacrifices of the law and of the
whole worid. But because the sacrificfe is not without the
liriest, therefore he casts away the priesthood of the law
abo, and institutes a new priesthood with new sacri-
fins. First of all, then, let us here make the distinc-
Ikm ; — that there are two priesthoods ; the one which
God rejects, the other which he approves. The priest-
hood which he reprobates, is that which has bumt-
ttcrifioes and other sacrifices instituted under the law.
Ihe priesthood which he approves, is that under which
anoflfered, not beasts, but contrite and humbled hearts.
We must observe this distinction at the outset, and be-
Eeve, that it Is not made by David, but by the Holy
Gliost himself. For it will presently be made to appear,
that no greater consolation can be enjoyed, than thy
knowing, that it is declared by God himself, that he de-
ares not the blood of bulls nor any other works of our
oiTD ; according to that word, " In vain do they worship
■e with the commandments of men ; " and that, divine
acriiices, and those which are pleasing unto God, are a
bioken spirit and a contrite heart. Matt. xv. Isa. xxix.
Secondly : there is not only here made that distinc-
1km between the priesthood and sacrifices which is so
iitxderable to the Jews, but there is also set forth so
Uessed and sweet a representation of God, that you can
Ml find one more so any where. Men describe God,
ipccolatively, by certain similitudes ; — that Ci od is the
eentie^whicn is every where, and the sphere which is no
vhere.' But all this is mathematical and physical, which
we leave to other professors. We are seeking the theolo-
SJcal definition : that is, not a definition of the divine
essence, which is incomprehensible, but of his will and
affection, — what pleases him and what docs not please
sins and justifying as. For thosq who seek ri^teoesness
hy their own works, do nothing else but endeavour to
become their owtx makers or creators, contraiy to that
scripture, ^^ It is he that hath made us, and not we our*-
selves." For the first creation is when we are bora iBto
this world, but it is not our creation, it is the cveatioa of
God — and shall the second creation be ours, wberebj
we are born into eternal life ? Therefore, it is not only
afiedse but an impious opinioD, to imagine, thatfGrod
can be so appeased by our works, as to give us life ete»>
nal, or righteousness for them. And if he will not allow
those works which he has himself commanded, to be
done to this end, but rejects them, how much lets will
he accept those works which are of our own dioosinff;
and which are done under an absurd superstition, wim-
out the command of God?
Wherefore this sentence must be carefully markai,
wherein he speaks ag^nst Moses, against the law, and
against all works and religions. — '^ Thou desirest not
sacrifice :" that is, that the righteousness which is by fiuth
of Jesus Christ might be established. But this sentence
does not seem to fight so much against the law, as
against our own hearts. For we are all in that state by
nature, that we want to be able to bring something unto
God whereby he may be appeased; and we cannot
with all our heart safely trust ourselves entirely to bb
mercy. Hence, under our evil deeds we are ever in
desperation, and under our good deeds in presumptioii.
But why do we presume upon those things which we
receive from another, and which we do not possess as
our own ? For even our very confession, and our giving
of thanks, are j>ifts which we receive elsewhere — how
much more then must those be gifts for which we give
thanks ! In vain, therefore, is reconciliation attempted
by works. — What then does God desire if he does not
desire sacrifices ?-—
187
VERSE 18.
77 jke^ofGodart a broken spirit ; a broken
c^ ... ,-v Aeartf O God^ thou wilt not despise.
This passfige is worthy of being ^\Titten in letters
of gold. For here you see what a sacrifice he sets forth,
ID opposition to all the sacrifices of the law and of the
>le world. But because the sacrifice is not without the
t, therefore he casts away the priesthood of the law
and mstitutes a new priesthood with new sacri-
First of all, then, let us here make the distinc-
tion ; — ^that there are two priesthoods ; the one which
God rejects, the other which he approves. The priest-
bood which he reprobates, is that which has bumt-
Micrilioes and other sacrifices instituted under the law.
The priesthood which be approves, is that uoder which
ureutfered, not beasts, but contrite and humbleil hearts.
We must observe this distinction at the outset, and be-
lieve, that it !s not made by David, but by the Holy
Gbosi himself. For it will presently be maile to appear,
that no greater consolation can be enjoyed, than thy
l: that it is declared by God himself, that he de-
Wco iioL the blood of bulls nor any other works of our
omi ; according to that word, " In vain do they worship
m€ with the commandments of men ; '' and that, divine
•aifices;, and those which arc pleasing unto God, are a
broken spirit and a contrite heart, Matt, xv, Isa, xxix.
Secondly : there is not only here made that distinc-
tioQ between the priesthood ami sacrifices which is so
lilolerable to the Jews, but there is also set forth so
UM«d and sweet a representation of God, that you can
fwil find one more so any where. Men describe God,
ij>eculatively, by certain similitudes ; — ^that find is the
centre^which is every where, and the sphere which is no
ihere. But all this is mathematical and physical, which
we leave to other professors. We are seeking the theolo-
gjcai definition: that is, not a definition ot the divine
IBSeiice, which is incomprehensible, but of his will and
iflbdbn, — what please- him and what docs not please
188
him. For that man does not know a prince who knows
his power and his wealth, but he who understands the
affections and all the counsels of the prince. So, there
hre before our eyes the creation of the world and the
power of God ; but the chief thing of all is to know," the
end for which, and the design with which, God made
them. This knowledge the present verse of the Psalm
sets forth with peculiar sweetness; — that God is such a
God, that he does nothing, finally, but respect and love
the contrite, the afflicted, and the distressed ; and that,
he is the God of the humble and the bruised. Whoso can
embrace this definition in his mind, he is a theologian.
For God cannot be apprehended in his majesty and
power; and therefore, this definition opens to us the
will of God ; — that he is the God, not of deaths but of
life ; not of destruction, but of salvation ; not an enemy
of the humble and the lost, but a lover and a helper ; and
plainly, that he is the God of life, of salvation, of rest,
of peace, of all consolation and joy !
Wherefore, the prophet consoles all the contrite, by
saying, that there can be no sacrifice offered more
pleasing unto God, than that we tremble and fear, and,
in that fear, believe that God is favourable and ap-
peased, &c. This is wisdom above all wisdom ; that is,
divine wisdom. For reason or human sense areues
thus; — I feel that I have sinned; and therefore, lam
afflicted in my mind ; therefore, I have an angry God ;
therefore, all grace is taken away from me. Thus does
reason, and whatever is beneath Christ, argue. And then
comes in Satan, and drives on the mind, already inclin-
ing thereto, unto desperation, either by alarming it with
examples of divine wrath, or by setting before it those
. scriptures wherein Christ and the Holy Spirit desire to
cast down hearts that are in security. By these things
the evil is increased, and desperation gains, as it were,
double strength. But what does the wisdom of the Holy
Ghost teach us? It sets before us, that God is not
a God who desires to terrify more, those minds which
are already terrified, or to bruise more, hearts that are al-
ready bruised ; but who loves those that are contrite.
afflicted, and humble ; and who waits for and hears the
crie^ ami groans of those who are in trouble.
But unless the holy Spirit diffuse this wisdom
lluougb our hearts, even though it be heard, it is heard
to no purfKJse. For hearts cannot of themselves a[>pre-
heiid lliib spiritual wisdom, but on the contrary, when
they are oppressed with bitterness and sorrow, they do
on* (Jare to pray. And although I had not myself
Oi' i ^'crieoce of this peril, yet, I have learnt again
and again, how^ difficult it is in this struggle to say — Lord,
hi ' ' Because, hearts under a sense of the wrath of
Lt nothing and know nothing, whereby they can
COOdole and raise themselves up ; so absorbed are they in
desimin
Wherefore, I exhort and admonisli you who are
herealter to be teachers in the church, that w hen minds
wre in ' M ' itiir, ye teach them that they take
couraL; ' hope; because, it is written, that
bewta which are in this way bruised and humbled, are
the most pleasing sacrihces unto God, which he prefers
lo all other worship. ^ This is the worship that he waits
10 receive from all ; and in order to this worship, he sends
pesliience, famine, tlie sword, and all perils ; that we,
being afflicted, might hope for the divine help. For he
^ that he may convert: whereas, we receive this
: IS a reason why we should turn away, and flee
ir A. He afflicts that we might say, *'The sacrifices
of Gild are a broken spirit:'' whereas, we, as when under
the Pope, either run into monasteries, or seek other
nws whereby we may make to ourselves a remedy.
This is what Isaiah saith, "This people turneth not
QntD hini that smiteth tliera/' Thus, universally, reason,
de&litute of the M'ord^nd Spirit of God, desires to flee
from God ; as Peter did in the ship, when he tells Christ
to depart, beaiuse he could not get away himself; and
if the s*liip liad been near the shore, no doubt he \vould
jumped into the sea, Luke v. But as the Holy
I 1 tr , hes, that a heart thus contrite is a sacri-
_ s' '.^' i L unto God ; so, Christ there teaches Peter
not to fear.
190
It is therefore quite manifest, that this theology of
ours does not belong to the darins and secure : for such
are altogether insensible, and neither see nor understand
any thing of these spiritual things : and such also are -all
those who persecute this doctrine, as well teachers as
magistrates and princes. But this theology belongs OBfy
to the comforting of the afflicted, miserable, and despair-
ing. These languish and fall down because their minds
are broken and bruised ; and therefore, they receive the
physician Christ, teaching, that this disease is not unto
death, but is a sacrifice most pleasing unto God. This is
the medicine which heals those pains unspeakable : nor
is there any other kind of remedy but this. The woiid
however and our adversaries laugh at these things as ab-
surdities, because they do not understand them. But it
is not absurdity to the Holy Spirit, but the highest wis-
dom, that, in the time of despair we should the raoat
hope in mercy, and on the other hand, in the time of
presunvption and security the most fear. This is the
worship which the prophet prefers Ui sacrifices; joad
by teaching invites us, when we would offer unto God
the most acceptable sacrifice, not to prepare hecatombs,
nor burnt-ofterings, but to sing this song, *' The sacri-
fices of God are a broken spirit :" that is, that we be-
lieve that our vexations and afflictions please God, and
that we hope in his mercy.
A broken and a cantrite hearty O God, thou mlt
not despise.
He saith ^' a broken and a contrite heart ;'' that is,
a heart not feignedly, but truly, broken in pieces; which,
through desperation is, as it were, dying. Such an heart,
saith he, thou dost not hate, (as we consider thou doM,)
bat acceptest with pleasure. We see, therefore, that oar
theology is the word of life and of righteousness; becau^
it works and encourages against sin and death, and
cannot be exercised but in sin, and in infirmity. It is
also the word of gladness, whose power cannot be felt
but under sorrow and affliction. But we ar^ snch, that
19i
^ wast to have the word of life niMJ gtadne^ ami to
kaM BnUuBg to do with the temptations of death and
■now. ^Excellent and noble theolof^ians truly.
It mast be leamt, therefore, that the Christian must
ke exercised in the midst of death, u ith the bites and
kmn of coMOcience, and between the teeth of the devil
Md of h^, and most yet hold fast the woni of ^race,
laas to say under soch fears of conscience. Thou, ()
Lord, favourest me ; because it is written, thut no sacri-
fae is more pleasing unto God than a contrite heart.
Old no priesthood more acceptable than that by which
broken hearts are offered up. llie Po|>e, when he Siicri-
ioes with a pomp becoming kings, is detestable in tlic
i^lit of God, and is an alxxnination in comparison of
one sinner, saying, " God be merciful to me a sinner,**
Lake xviii. Such an one is a true Po|)e, a true priest,
■id well-pleasing in the sight of Cuh\; for he offers tlie
■est acceptable sacrifice — a mind l^roken, and yet
hoping in his mercy.
This description or defmition of God, therefore, —
diat God, in his proper form, is such a (lod who loves
the afflicted, who pities the broken, who pardons the
fidlen, and comforts the languid, is most full of consola-
tion. Can there be a more sweet representation of God
set forth ? As, therefore, God is such an one really, we
enjoy him as such, as far as we believe. Moreover, this
verse plainly casts away all other kind^^ of worship, and
all other works, and calls us to a trust in the mercy and
goodness of God only; — that we Ixilieve that God
faivoors us, even when we seem to ourselves to lie de-
serted and wretched. Thus, when Natlian told David
to his face, '^Thou art tlmt man of death," David was
broken down, and pre|>ared this sacritice. And then,
nhen he heard, ** Thou shalt not die," he offerrcd up this
iKrifice. In the midst of wrath he conceived a ho|)e of
■ercy, and onder the very sense of death a ho|)e of life.
And it was from this experience, that the present verse
tiKl its birth ; in which we are taught concerning the sa-
crifice acceptable unto God ; which is in the midst of
deadi and of the wrath of God, to hope for grace and
192
life. This theology is to be learnt by experience, but
without experience it is not to be understood : that the
poor in spirit might know, that they are then in grace
when they feel the wrath of God the most : and that, the
hope of mercy may be held fast in desperation, and the
fear of God in security ; as it is said in another place,
" The Lord is well pleased with them that fear, him, and
with them that hope in his mercy/' Psalm cxlv. For
according to this verse, God is defined to . be nothii^
but mercy and favour; that is, with respect to the
broken and afflicted, &c.
But this passage must also be considered negativdy.
For, as it is a sacrifice well pleasing unto God, if, when
in sorrow and broken, we hope in his mercy ; therefore,
he forbids desperation, as being the greatest iniquity. For
he wills, that tribulation should be endured in faitn, aocl
not that desperation should be added to it. For it is as
great a sin to despair on account of our own unworthi-
ness, as to presume on account of our own righteoua-
iVess. The middle way must be held ; otherwise, we shall
make, of the most acceptable sacrifice, the greatest abo-
mination. Let the sacrifice remain a sacrifice, but let it \
not become a destruction ; for a destruction it is, to -:
despair. Therefore, let each of us so bear the cross and . ;
afflictions, that we be not overcome with sorrows and \%
fall into desperation. For this is to take away divinifcjfS
from God, which he displays most of all in his mercy ; w^~
the description* of him given in this verse proves.—-*^.
These things are said and taught daily ; but "when M«t-^
come to the practice of them, there are few who act up *'
to them. For we ought even then to stand fast in mercy, ''■'
when we seem to be overcome with anguish ; and to ' .
offer that sacrifice which the Holy Spirit presses so
much upon us. And here is something even for the
weak, if they do not quite leave their station. For no
. one is master of this exercise, but we all remain scholars ;
as Paul also saith, " Not as though I had already
attained, either were already perfect, but I follow on,
Phil. iii. ■,
193
VERSE 19.
Ua goody O Lord, in thy good pleasure unto Zion^ * \
iht wnfls of Jerusalem may be built,
Wc have hitherto, throughout the whole Psalnij ther
\es of justification and repentance^ with their follow-
^ frails, set forth with great fulness and vvith the mostr^
Iv^hly words, both affirmative and negative. The affir-
ImEhre words were, "Create in me a clean heart, O.
|God :** for since he prays for a new creation, he clearly
vms tiotiiing upto Free-will, The negative words
wcie, " For thou desirest not sacrifice :' wliich signify,
thai we cannot arrive at the appeasing of ^the wrath of
(lod and attending unto grace, by any of our own
H>irfc&; but must stand only in this, — ^that God is
iDcrciful.
The prophet now ceases from doctrine, and adds a
I prayer. As though lie had said, I have hitherto sliewn
way of justification^ and what is true repentance,
llie maimer of ilie turgiveness of sins. Now nothing
itmirins^ but that \ve pray, that this knowledge he dif- .
abroad amon^ all the people, and be exercised,
false teachers will not be wanting, who will so
(Wch the law and its sacrifices, that this part of doc-
cuncerniog free mercy, will be utterly neglected.
fare tliere is need of prayer, that, against such,
doctrine might be held tast among the people.
we are not to imagine that David prays for the
^ral
building, because, Jerusalem was then flou-
,ig, ami was then the most liighly blessed both with
and the greatest princes : and yet, David prays,
it» wall? might be built: not, however by builders
» handle such materials as wood, stones, and mortar,
iby the \jn\\. The ualls were then standing, and yet
ijB, t^lat U^ey might he buitt. Therefore, although
^y mean Jerusalem then standing, yet he speaks of
itUegoricul Jerusalem, or uses the figure synecdc»che,
wlien he mentions the name Jerusalem, means the
^^Bo^e or tlie church throughout the whole city and
u
.im^
194
kii^om ; that, as the city was well fortified against the ^
assault of enemies, so it might be fortified also in spirit 4
against the power of the devil alid all spiritual snares : ^
sedflig that, destroyers would not be wanting, who woald^
drive men to dp good according to the Decalogue^ ttd it
teach nothing concerning a trust in mercy; and tiiitiii
tbiis tt would come to pass, that they Would be dmupjiu
tf^^^j^ iiitd a trusting in Uieir own righteousness. Agahiiijllaj
tli^se' (dbftb hA) do thoul build, that they may truly knd#V
and understand Aee ; that is, that they may know, tbiiiM
diey are rig|hteous by thy grace and mercy only. " A
This^ is imifding the walls that they may be stronu
when men leom in this way to trust in the mercy Wji
God, and to receive grace. For those who have ondftti
begun^ incitsase daily more and more. For in this knoni^
VMgdy it is not enou^ to have begun ; because, as Sata]i£
after the receiving of grace, rages against the godly wra|t
all his ministers both angelic and human, therefore, it V^
necessary to stand fast in the field of battle, and it is iMg^
Cess^ that minds should be fortified and confirmmi
more and ihore ; that, as Satan does not cease from n^t
saulting, so', he that keepeth Israel may not cease froriaj
defending and fortifying. This verse, therefore, Contaiiiik
a petition for the bestowing and preserving of grac"
And here again, he ascribes all things to the goodness i
Grt)d, and not to his own merits or endeavours: — f
God would preserve this knowledge of grace accor
to his own good-will. And then, that he would
build the Walls ; that is, that minds may be strong ai
Well fortified with this knowledge, that in the time
bfltttle, they may stand against the devil. — And, whMii
the people are thus instructed, justified, preserved^
and defended against all the errors and snares dC
Satan, —
VERSE 20.
Then shalt thou bt pleased with the sacrifices a^
righteousness^ with burnt-offering and whole bumt-offef^
hig; then shall they offer bullocks upon thine altar.
That b, then shall we praise those sacrifices which
195
we bave before condemned, and they shall please thae
For you may rightly understand sacrifices in generali
wbecher ttiey be those which were oft'ered according ta
ifae law, or spiritual sacrifices; for both are the sacrihces
of righteousness, because they each rest wholly on the
liifiiie goodn^s and mercy. For when men thus trust im
mercy, then, if a calf be offered, it is acceptable unto
God, and is a sacrifice of righteousness ; and if there be
lo caiS^ then the *'calf of the lips' (as Hosea calls it) is
incrptable ; therefore, I understand sacrifices in general.
Tbey are called, moreover, *' sacrifices of righteous-
aiss,^ not l>ecause they justify, (for the person is already
lijrUr.^^nc i)y fjijth or mercy,) but because they are offered
hv d or righteous persons, or by righteousness it-
sell- For when the people are righteous, and know that
il b bj* grace alone that they please God, and not by any
muthkie^s or merit of their own, then, whatever they
do accoriling to tlie word of God, is rightly called a sar
criiiceor a work nf righteousness*, even those works which
«fe corfKiml, — If h man drink wine, he drinks the wine
asness; if he put on his coat, he pots on the
..v.i 1^. i ighteousness ; when he governs his family, be
KDvenis tlie family of righteousness ; if he w^ge war, if
tuegcnrern tlxe state, if he live, if he die, all those works
•ne works of righteousness ; because, the person is rigji-
tons, — In the same way understand the term *' altar;"
iHietber it be that which was at that time in the temple
IK Jeros^alem, or the allegorical temple which exists at
this day throughout the wliole \v'orki
The 'pniphet therefore sets betbre us a twofold sa-
criltce* Tlie first is, that which he called '* a contrite
letrt ; * that is, when a broken spirit b felt, and a
Immbied heart, nhich is straggling under tlioughts upon
wnith and judgment of Gtxl, Here, see that thou add
desperation: but trust, and believe by hoping against
for Christ is the physician of the contrite, who
lo raise up the fiillen, and not to quench the
_ flax, but to feed its fire. If therefore thou be
king flajc, do not extinguish thyself; that is, do not
ion. If tohou be a bruised reed, do not brqije
OS
1
196
thyself more, or give thyself up to be braised by Satan;
but give thyself up to Cnrist, who hath goodwill towards
men, and loveth bruised and contrite spirits. This is the
fitst and chiefest sacrifice.
And then, when thou knowest that God is the jus*
tifier of sinners, if thou give to the one God thankSt
thou then addest another sacrifice ; that is, the sacdfioe
of Tetum, or of gratitude for a gift received ; which Mr
^erifice, is not merit, but confession, and a testification of
grace, which thy God has given thee of mere mercy.
Therefore, the whole burnt ofiferings under the law«.
which were offered by the saints and by the ri^teoua,
were offered, not to the end that they might by them be
justified, but that they might testify, that they had re-
ceived mercy and consolation. Thus a sacrificed bullock
is a testifying of grace ; or, so to speak, a work-voice of
gratitude, or a manual gratitude; wherein, the hand
utters gratitude as with vocal expressions.
This IS another kind of sacrifice. The first sacrifice
is a sacrifice of mortification, that we be neither pufied
«p in prosperity, nor sink into desperation in adversity ;
but that we regulate security in the fear of God, andi
under a sense of the wrath and judgment of God, hold
fast our hope in mercy ; so that we neither dash our
head against the heavens, nor our feet against the earth.
The other kind of sacrifice is the exercise of our graces.
This consists, not in our tongue only, in confessing our
faith, or in preaching the name of the Lord, but in all
the actions of life. And it is called the " sacrifice of
righteousness," because it therefore pleases God, because
the person is righteous, and because that sacrifice of
humiliation has preceded which holds the middle way
J[)etweenpresumption and desperation.
This, however, is not a mathematical, but a physical,
medium. For although it is impossible, under this our
infirmity, so to live that we never should run aside either
to die right hand or to the left ; yet, the endeavour is
required, that, when we feel either security or despera-
tion, we do not indulge, but resist themt. For as when
the mark is set before archers, some allowance is made
197
far them who do not altogether miss the mark, although
they do not hit the veiy mathematical point or middle ;
10, it is enou^ with (xod, that we fight against security
ad pride of spirit, and also aminst desperation. And
thou^ dieie be something dencient in their joy under
tthrenityy and in their fear under prosperity, yet that
ii not imputed unto the saints, for they have Christ
Mamedialor; throng whom, it comes to pass, that
thej mie considered as periect saints, though they have
seuody the first-fruits of sanctification ; for the tenths
are in Christ, thou^ they have hardly the first-fruits in
themselves.
Tlie sum therefore of the whole doctrine is this. —
That the afflicted raise themselves up through the merit
of Christ, or through the mercy of God ; and that those
vho are without afflictions, walk in the fear of God, and
cist away all security. Unto this doctrine, the prayer
which this Psalm contains is necessary — ^that the Lord
voold build up his church : and then will follow the
Mcrifioes which are well-pleasing and acceptable unto
God. Which may our God and Redeemer Jesus Christ
bestow upon us abundantly. Amen.
SELECTIONS
ROM
™ PREFACE TO THE EPISTLE TO THE ROMANS,
THE COMMENTARY ON THE OALATIANS,
THE EPISTLE BY ST. PETER,
AXD OTHER WOBKt,
jWartin Eutl^rt;
nrrgKDBD to orvEp i.T ohb vibw, his description of
TflK SXPSRIETVCE OF A CHILD OF OOD, AND OF SOUL-
JmiPYING AND DELIVBRING FAITH*
^S
TO THB »
FRIENDS OF THE PUBLICATION.
The opportunity afforded by the present Number, U
rmbrmced by the Translator to iutbrm you^ Umt in Ihia
pttft af the work which contaitus Selections from Luther on
the Bpbtles to the Romans^ to the Galatians, and of Peter,
^ko^ he has, after due deliberation, considered it right, not to
re4nxislate those portions which are taken from the Comment
tar^r oo the Galatians, hut to give you the same translation that
ha* bilherto ever received the sanction of the Church. His
in so doing, was not to avoid trowble, (for it was as
i labour to transcribe, and to moderniae the orthography,
Ipc. as it would have been to re-translate,) but he felt a check
la idoptifig any measure, which should have the shadow of a
%t»iew^y to supersede that translation of Lutheb on the
GahUiaD», which ha» been so long established by the univer-
ttl np^robation of good men, and so signally owned and ho^
ioored of God to the edification and various deliverances of
Ui people.
It will perhaps be asked, why he published Selections from
the Commentary on the Galatians at all, when the whole work
ii to public, and may be so easily obtained ? — He answers ;
Thoie who desire to read Luther for true profit, are those who
U0 Udder a concern about their eternal state : and such, for the
part, cannot afford to give 12s. 6d, for that one whole
[ : which is, we believe, the common price of that invaluable
prodoction. Considering, therefore, the state and desires of
Meh needy and seeking characters, he thought he might not
reader an unacceptable service, if he should select, according
to his ability, such portions as he judged would meet their wants
and suit their cases, and should comprise them within the space
uf two or three Numbers; and consequently, within the price
of 4b, or 5«.; which space and price^ the Selections from the
fOLU O 6
.. 200
Galatians will not he trusts exceed, even with the addition of
much invaluable matter of the same nature and purport, from
the Commentaries on the Romans, Peter, Psalms, and other
works of Luther.
He would also observe, that from the quantity of matter
which has, by typographical arrangements^ been compressed
into a page, he hopes he shall be enabled to augment the work
with two or three pieces of our great Author more than those
enumerated in the Proposals ; in the selection and disposal of
which, he shall he hopes have in view the edification and best
interests of his /Friends.
Nor would he wholly lose this opportunity of acknowledg-
ing the encouragement with which his feeble endeavours have
thus far been countenanced. — May the future reception of the
work prove, that the undertaking was not altogether in vain!
Hie motive which gave birth to it was, a will to render,
'^ in quiet,'' and ** without observation,* a service to the
Church of God in this " dark and cloudy day;" when the
eyes of so few can '* see their teachers,'* and when all are
sighing under ** a famine of hearing the word." And as He
who has all supplies in himself, hath said, '^ When the poor
and needy seek water and there b none, and their tongue
faileth for thirst, I the Lord will hear them, I the God of
Israel will not forsake them. I will open rivers in high places,'
and fountains in the midst of the rallies. I will make die wil«'
demess a pool of water, and dry land springs of water ; " — to
see the present little work so blessed as to be made one of the-
very least of thotfe " springs " or " fountains," in the present
^' wilderness" and " dry land," is, he trusts, all his desire.
H C.
PREFACE
TO THE
EPISTI-E OF PAUL TO THE ROMANS.
t4»
[*thiB Epistle of Paul to the Romans contains alone
tan of ihe whole scripture, and is a most complete
le of the New Testament, or Gospel ; which Gospel
ihibits^ of itself, in the most brief and most clear
I consider it ought, not only to be imbibed by
iB' ^ Lins from their youth, and to be thoroughly
liikici^^u^ud to a word; but, to be, by unceasing and
aiilckHis meditation, pondered and digested, and cast
Oown^ like well-digested food, into the ** lower parts of
the belly. * For this epistle, is such a full treasury of spi-
nluaj riches, and as it were, such an overflowing cornn-
coptit% that if you read it a thousand limes over, there is
^ ■ : ' ^ in it something new to be found, so that the last
t reading shall be ever the most profitable. Be-
caase, under the divine teaching, and under the gro%vth
in the knowledge of Christ, the nature of faith, (which is
therein to be learnt and experienced in the workings of
ill iU divine sensations with power,) carries you deeper
tad deeper into the subject ; the faith grows as you pro-
ceed^ and becomes, by its own increase, more strong,
aiore sweety more precious, and more enriched. I
thought, therefore, I might render a profitable service, if
I should spend upon it, (according to the measure of the
^ft which I have received of God,) a certain portion of
labour; and, by this short preface, open a plain way for
its being read and understood by my posterity, with
more clearness, and with less ofience. To which \vork I
S02
feel myself more especially inclined, because I know
that this epistle, which ought to be made the only test,
and only plan, has been so obscured by the unprofitable
comments and vain sophistries of so many, that its grand
scope, though as plain as possible, has been understood
but by few writers during many ages.
In the first place then, we must examine, and cleaiiy
understand, the nature of the terms and figures of speech
used by the apostle. And above all, what he wp^ld Mve
us to understand by these and the like terms — law, sin,
grace, faith, righteousness, flesh, spirit. For, if we un-
derstand not what is meant by these, though we read
never so diligently, it will be but labour in vain. The
term law^ is not here to be understood according to the
Manner of philosophy, or reason, as being a doctrine
tfaat teaches what ought to be done, and what ou^t not
to be done. Eor all human laws are fulfilled by externid
works, even though those works be done contrary to Ae
desire of the heart. But God, as being the seurdier of
hearts, judges according to the inward motions of die
heart. Wherefore, the law of God requires the obedi-
ence of the heart and affections. Nor is it fuHiUed by
any external works, unless those works be done with ml
the willingness of the heart, and with the whole flow -of
the affections. And therefore, there is nothing that ihe
law so vehemently arrests and condemns, as tnose spe-
cious and outside works : that is, hypocrisy, where ihete
is falsehood and any deception designed in the heait
Hence, the prophet saith, '^All men ate liars,^' Psalm
cxvi. Therefore, nature cannot fulfil the law. For all
men are by nature inclined to evil, and hate the law.
And, wherever there is not a willing and happy inclina-
tion of the heart towards God and his law, there is sin,
and the wrath of God ; how many and great works
soever you may do under such an hypocrisy.
After taking this view of the nature of the Ikw^
St. Paul, chap. ii. brings forward all the Jews as sinneis
and transgressors of the law, notwithstcmding all their
show of obedience to the law by their external works,
" For (saith he) not the hearers of the law are jnift
803
befete God, but the doers of the law shall be justified."
By which he means, that no one can fulfil the law by
estemal works. For he saith to those external workers,
** Tbou sayest a roan should not commit adultery, and
Akxi cGmmittest adultery thyself Therefore, wherein
diDn judgest another, thou condemnest thyself^ for thou
thyself doest the «arae things that thou judgesL" As
ihoug^ he had said — thou, indeed, with a certain spe*
Qoas hypocrisy, walkest in the external works of the
Imt^ and judgest others who walk not so. Thou teachest
illBiO, and beholdest the mote that is in thy brotlier s
eye» but considerest not the lyenm ttiat is in thine own
«ye. For, although, from the fear of punisliment or the
W¥C of thyself, thou hast a show of obedience to the law,
by thy external works, yet, thou doest all these things
virii an unwilling mind, with a reluctant heart, and
ailbout love and afiection toward God and the law;
tad, in thine heart, thou wishest there were neither law
nor lawgiver; and that thy desires vvere not thus re-
Therefore, although thou hast a show of obedi-
io die law by these works, yet, in thy heart, thou
the law, and art at enmity against it* — The
speaks thus. M^hat (saith lie) is thy righteous-
if, whilst thou teachest others not to steal, thou
%icJfj in thy heart, lusteth after theft with a desire that
mM ^sertainly break out, were it not for the tear of pu-
Mhoienlr And we often see, in hypocrites of this kmd,
ik^ipeii act, how long soever it may be dissembled, at
linfrilow and break out. therefore, (saith he) *'Thou
leacfaest another teachest thou not thyself ? '' that
tbou ihyBetf knowest not what thou teachest : for
thyself maintai nest not, in thine heart, what the law
that it cannot be fulfilled without the ati'ection
heart. For, so far from the law being iultilied and
_ by external works, it even causes sin to abound ;
it 15 aaid in the fifth chapter. Therefore, the more you
oattj lioderstand the law, the less you love it : because
hedDOte ttia f<njnd to require and demand that which
f T— •-^rv to yotir desires and inclinations : that is, con*
ru itnrc.
S04
Wherefore, the apostle saith, chap, vii., " The law
is spiritual." As though he had said, if the law had been
carnal, or a moral doctrine only, it might have been ful-
filled by external works. But since it is spiritual, that is,
requiring the affection of the mind, and the obedience of
the spirit, no one can fulfil it, unless, with a happy
heart, an ardor of mind, and a fiiU flow of affection, hie
do those things which the law commands. But, sudi
a state of heart, such an ardor of mind, and such an af-
fection, thou wilt never obtain by any powers, or merits
of thine own, but only, by the inspiration and operation
of the Holy Spirit, lie also renews the man, and makes
him spiritual : so that, being made spiritual, he mi^t
love the spiritual law, and that then he might fulfil it
with a happy and willing heart, and might, from a cer-
tain holy impulse within, be moved to do freely, wil-
lingly, and happily, those things which the law com-
mands. The truth, therefore, is this. — The law is spiri-
tual : that is, the law is not fulfilled but by the Spirit,
and the heart renewed by the Spirit. And wherever that
Spirit and renewal of heart by the Spirit is not, so far
from there being a fulfilling, there will be a soured
opposition to, ana hatred of the law, which is itself "holy
and just and good."
. Accustom thyself, therefore, to this phraseology and
characteristic mode of expression of the apostle: be-
cause, " doing the works of the law," and " fulfilling
the law" are two very different things. Doing the works
of the law is when, without grace and without Spirit, we
begin with zeal to work, and endeavour to fulfil the law
by our own strength and free-will. And as, while we are
in that state, there remains working in the heart a cer-
tain servile fear and soured hatred of the law, all such
works are, undoubtedly, sins and vile breaches of the
law, and displeasing in the sight of God ; as the aposde
shews, chap, iii., " By the deeds of the law, there shall
no flesh be justified in the sight of God." — Here, there-
fore, let us take occasion to observe, how glaringly those
sophists and doctors of old taught, when they asserted,
that we can by the deeds of the law make ourselves meet '
to receive grace! For, how can I prepare or make my-
self meet to receive grace by works wfiich are done with
a reluctant heart, and opposing affections! How can
thai work be pleasing to God, which I do, not willingly,
but with soured reluctance, and rooted hatred against
the law!
But, to fulfil the law. is to do the things which the
hiw commands with a joj^fol, glad, and tree heart; that
h, spontaneously and willingly to live unto (Jod^ and do
rood works, as though there were no law at all Sucli a
freeoess, gladness, willing inclination, ami flowing affec-
tioo, however, is in none, but by the life-giving Spirit,
ilHl his vital energy and moving impulse in the heart; as
fiibewn chap. v. The Spirit is given only by faith in
Jesus Christ ; as the apostle has said in the beginning of
the Epistle. And this faith comes by the hearing of the
Go^peK or word of God ; by w hich Christ is preached
as having died, having been buried and being risen
tgain, for us ; as he shews chapters iii, iv, and x. There-
fcfe the whole of justification is of God* Faith and the
Holy Spirit are of God, and not of us.
Hence faith alone justifies, and faith alone fulfils the
kv. For faitli, through the merits of Christ, obtains the
Holy Spirit, The Holy Spirit renews, gladdens, quickens,
tod kindles such an holy flame in the heart, that it does
afaalevcr the law requires. And hence, out of faith thus
Ifii^ within and effectually working, spontaneously flow
goocT works indeed. This is the scope of the apostle in
chap* iii- For having therein first utterly condemned all
wons of the law, lest he should seem to destroy and
make void the law by the doctrine of faith, he anticipates
the objection. "We do not (says he) make void the law
dvoogh faith, but we establish the law : *' that is, we
leach how the law is, by beheving or faith, fulfilled
iadeed.
We now proceed to see what we are to understand
by the term Sin. — Sin, as read in the scriptures, signi-
tefiy not the outw ard act only, but all that innate spring-
head and force of sin, unbelief; or all that in-bred de-
prtvity, which we inherit from Adam, and by which we
206
are naturally drawn and forced into tin : m a word^ thft
corrupt heart itself and the whole of our reason, togedier
with its best and most exalted powers, by which we
can do nothing but sin. For we are then said to sio^
when by the depraved urging or impulse within^ we are
moved on, and impelled headlong into that which: ia
evil : and no external sin can be committed, but where
the man is first urged on by this innate force of depra-
vity, and. then driven headlong with all his deur6,aiid, aa
it were, rolled and dragged away into sin. It is this de^
pravity of heart, this innate propensity to evil, this viee
in the grain, this unbelief, (the spring and fountajm-head
of all sins,) that the scripture and God mean when they
speak of sin. And as it is faith alone that justifies, aod
faith alone that obtains and receives the Spirit and die
power of fulfilling the law, and of doing good works in^
deed ; so, it is unbelief alone, that is the spring-head of
sin, and that stirs up or inflames the flesh to sin and to
evil works ; as it was in the cases of Adam and Eve 19
Paradise, Gen. iii.
Hence Christ in the Gospel makes unbelief the nuun
sin. ^'The Spirit (says he) shall convince the world of sin,
because they believe not on me,'' John xvi. WherefoRb
works truly good, like good fruits, cannot proceed hot
from a good tree ; that is, from faith influencing aad
working in the heart. Bad works, cannot proceed butifroa
a bad tree; that is, from unbelief in the heart. Hence it h^
that this depravity and unbelief in the heart, is called
throughout the scriptures the head of the serpent ami
o( the old dragon, which is to be bruised by the blessed
seed of the woman, even Christ.
And now, these two terms Grace, and Gift, have this
difference. Grace, is the favour, the mercy, die i^see
good-will of God towards us. Gift, is the Holy S^^at
itself, which he pours out into the hearts of those j»
whom he has mercy, and towards whom he has a favour;
as appears from chap, v., where the apostle distinguishes
.gift, from grace. And although we do not enjoy the fid-
ness of the gift, or spirit now in this life, having the,raB»-
nants of sin still within us which war against die SpiBi,
a07
rapMtle shews chap. vii.» Gai iii,, ana as in Oen.
111.
j^b^ fature war between the seed of the woman and the
^^d of the serpent is spoken of; yet, the blessedness of
^Kmce ib, that the sin which remains in us is not imputed
^Vmo us, but we are accounted righteous before God.
For the grace or favour of God toward us, is not in im-
peifect measure, as we have observed concerning the
oft ; bat God accepts us with free good- will, and full
m¥our, for Christ's sake, our Mediator ; and because we
batre the earnest and first-fruits of the Spirit. How much
soever^ therefore, the remnants of sin within us may turn
lod rage at times, we are, nevertheless, still accounted
itg^Cieous before God ; and the sin is not imputed unto
w&f by reason of our faith, which keeps up a continual
lesistaoce against the flesh.
Hereby, thou wilt now understand chap, vii ; where
sbe apostle, altiiough already justified by the Spirit, still
aoknowledges himself a sinner ; and yet, notwithstanding
ttli$, he saith chap, viii., *' There is therefore now no
coodemoation to them that are in Christ Jesus/* Who-
ever of us, therefore, are justified by faith in Christ, are
both sinners and righteous. Sinners, on account of the
flesh not being completely mortified, and because, having
the remnants of sin still within us, we attain not unto
the fulness of the Spirit, Righteous, because w^e have
the earnest and first-truits of the Spirit, and because, for
Christ's sake, and our faith in liim, Gotl, having a pater-
nal favour unto us, imputes not unto us the remnants of
an within us, nor judges it until sin shall be utterly de-
ftUoyed and abolished by death.
Now let us see what we are to understand by Faith.
Faith i« not a certain cold notion, or vague imagina-
of the human mind, which any one, hearing the
o^pel-history, may vainly form and make out to him-
If : for some, when they hear faith so much preached,
d see that they can themselves talk a great deal
t faith and Christ, and yet do not find that they are,
this Imowledge, nor by the addition of meditation,
to works and to follow after good works, fall
last into that impious error of denying that faith alone
208
justifies, and aflirm that works are also required. These,
when they hear the Gospel, form to themselves certain
notions, and turn over in their minds some frigid cogi-
tations concerning Christ, and then think that this vague
dream of theirs, and these cold cogitations, are faith.
And of such, these are the common sayings — 'Well
then (say they) if faith alone justifies, I hear the Gospel,
I know the history concerning Christ, therefore I be-
lieve/ But, as this is a mere cold notion and human co-
gitation which does not renew the heart nor have any
effect upon it, no newness of life, no works of fisiith are
seen to follow.
But true faith is the work of God in us, by which
we are born again, and renewed of God and the Spirit
of God, John iii. ; by which the old Adam is destroyed
and we are wholly transformed in all things. As the
apostle saith, by faith we are made new creatures in
Christ, and the Holy Spirit becomes the life and govern-
ing law in our hearts. Faith works so effectually, is
such a living spring and powerful energy in the heart,
that it cannot remain inactive, but must break forth into
works. Nor could he that has true faith sit down at ease,
whether good works were commanded or not : even if
there were no law, he would, by this impulse influencing
and urging him in his heart, be carried forth into action,
nor would he come short in any pious and Christian
duty. Whereas he, who does not his works from this
living and impelling affection of mind, is in unbelief, and
a total stranger to faith : and there are many who dis-
pute and argue much about faith in the schools, and
yet, know not themselves " what they say nor whereof
they affirm."
Faith, therefore, is a. steady confidence in the mercy
of God toward us, living in the heart, and there effectu-
ally working; by which, we are enabled to cast ourselves
wholly upon God, and to entrust ourselves unto him; so
that, supported by this confidence, we hesitate not to
meet death a thousand times. This animating confidence
in the mercy of Ciod, gladdens, cheers, and enlarges the
heart, and carries it forth in the softest and sweetest af-
fectioiis towards him. It so strengthens the heart of him
dttt b^ ' that, having this reliance on God, he fears
not to : . alone in the face of the whole creation ; such
an mtrepid boldness, such a supporting courage, does
the Spirit of -God received by fiiith, put into the heart.
Upon this "we follow on, and by this lively impulse in the
bwrt, we are moved on to good. This gladdened incli-
nilion of heart we follow up, so as to find a spontanea
OBSf willing, prompt, and glowing desire to do, to bear,
to ^Ser all things in obedience to so merciful a God and
Filber, who, through Christ, has enriched us with such
a fulness of grace, and overwhelmed us with such an
ibandance of riches. And it never can be, that this effi-
aiid life of faith can be in any one, without its
og him to continue in good works, and to bring
fcith fruit unto God ; even as it is impossible that a fu-
Deral pile should be set on fire, and the flame of it not
*hii>e forth. Wherefore, in this important matter, take
bfed that thou trust not to the vain fancies and vague
cogitations of thine own brain, or to the idle imagina-
tions of the sophist. These sopliists have neither heart
oor understanding, but are beasts serving their own
only, born for nothing else but the holiday-feasts
le schools. But pray thou unto God, who by his
word commanded the light to shine out of darkness, that
be would shine into thy heart and beget in thee faith ;
ar thou wilt never in truth believe, even though thou
sboaldst, by such notional cogitations as these, strive
alter the attainment and possession of faith for a thou-
^uid years together.
Inis real faith is true righteousness, which the
le calls die righteousness of God ; that is, which
its and stands before God, because it is the pure gift
of Gixl* And this righteousness renews, and transforms
die w*hole man, and renders him such, that, according
to the common definition of righteousness, he '* renders
10 every one his own." For when by this faith we are
ified and brought to love the law of God, by thus
Tying God and his law, w^e render unto God the
r
honour due unto him. Moreover, whea by this £Mth we
believe that we are freely reconciled to God throq^
Christ, who gave himself up entirely to become a servant
unto our salvation, then abo, in like manner, we are
enabled to become servants unto our neighbour; and
thus again we ^^ render to every one of his own.** But
ynto this righteousness of the heart we shall never attaint
by any strivings of our own free-will, or by any powera
or merits of our own. For» as no one but God himself
can implant in the heart that vital energy, faith, so no
one can expel from himself that enmity, the unbelief of
the heart; it is the work of the grace and Spirit of
God only ; so utterly impossible is it to deliver our-
selves from one sia by our own powers. How spe-
cious a show soever, therefore, external works may carry
with them, yet, whatever is not of faith is hypocrisy
and sin.
And, finally, concerning the terms Flesh and Spu;it»
which so often occur in this epistle. — By Flesh you aie
not to understand, in the common sense of the term, de-
sires and lu^ts only. Nor by Spirit are you to understand
those things only that are carried on in the internal re-
cesses of the mind and heart. According to the apostle,
aijid Christ himself, John iii., you are to understand by
flesh " whatsoever is born of the flesh : " that is, tfae
whole man, his body, his soul, and his whole reason, to-
§ ether with all its greatest and best faculties : because all
lese faculties savour of nothing but flesh and seek no- \
thiijig but what is carnal. You are to consider flesh whatr «
ever is without the Spirit of God, even thou^ it be
thinking or speaking of God, or faith, or any spiritoal ^
thipgs. You are to call flesh, all works, how good aod \
Ifply soever in appearance, that are done without l))e
grace and motions of the Holy Spirit in the heart Thjp
is clear from Gal. v., where the apostle enumerates,
among the nruits of the flesh, heresies, and division^.
And, Kom. viii. he saith, the law was weak through the
flesh: which is to be understood, not of lust only, but.of
the whole enmity and depravity of nature ; and, in one
ipord of unbelief, which is the grand secret spring of all
fii^ vaa, the greatest of all sins.
On the coatmry, by Spirit, you are to understand
^ritual things, even external works, when they proceed
(nm rile spiritnal man, or from the heart renewed by the
Holy Spirit. That washing of the feet which Christ did
his disciples was Spirit, although an external
The fishing of Peter was Spirit, to which he re-
alter he was justified by the Spirit, — Flesh, there-
feie, is whatever a man does seeking and savouring of
eafiml things. Spirit, is whatever a man does, either
nithitt or without, exercising faith and love, and seeking
SfMrilual things.
Unless you understand all these terms, you will com-
liebeiKi neither this Epistle of St. PauJ, nor the other
looks of the holy scriptures. And therefore, what authors
they may be who use these terms in any other
be thou in nothing moved with such authority of
tMit shun them all as a contagious pestilence.
I*
THE USE OF THE LAW.
GALATIANS lii. 19-
Wherefore then serveth the Law? It was added be-
of transgressions.
Am things are divers and distinct, so the uses' of thei»
WK divers and distinct : therefore, they may not be con-
Ij^ntfiH : for if they be, there must needs be a confusion
if die tilings also, A woman may not wear a man's
ip|WEfeiy nor a man a woman's attire. Let a man do
te work^ that belong to a man^ and a woman the works
iM belong to a woman. Let every man do that which
vocation and office requireth. Let pastors and
n teaclv the Word of God purely. Let magis-
gcweni their subjects, and let subjects obey theiir
tti^slrales. Let every diing senre in his due place and
p 2
r
SIS
order. Let the sun shine by day, and the moon ajnd stars
by night Let the sea give fishes ; the earth grain; the
woods wild beasts and trees, &c. In like manner let not
the law usurp the office and use of another ; that is to
say of justification : but let it leave this only to grao^
to the promise, and to faith. What is then the office of
the law? — ^Transgressions. Or else (as he saith in another
place,) " The law entered that sin should abound." A
goodly office forsooth ! ^' The law (saith he) was added
because of transgressions : " that is to say, it was added
besides and after the promise, until Christ, the ^* seed^"
should come unto whom it whom it was promised.
OF THB DOUBLE USE OF THE LAW.
Here you must understand, that there is a douUe
use of the law. One is civil. For God hath ordained
civil laws, yea, all laws, to punish transgressions. Every
law then is given to restrain sin. If it restrain sin, theii»
it maketh men righteous ! — No ! nothing less ! For in
that I do not kill, I do not commit adultery, I do not
steal ; or, in that I abstain from other sins, I do it not ,
willingly, or for the love of virtue, but I fear the prison,
the sword, and the hangman. These do bridle and re-
strain me that I sin not ; as bonds and chains restrain
a lion or a bear, that he tear and devour not every thing
that he meeteth. Therefore, the restraining firom sin
is not righteousness, but rather, a signification of un« ,
righteousness. For as a mad or wild b^t is bound, lest
he should destroy every thing that he meeteth ; even so,
the law doth bridle a mad and furious man, that he sin
not after his own lust. This restraint sheweth plain^
enough, that they which have need of the law (as all
they have which are without Christ,) are not righteous;
but rather, wicked and mad men ; whom it is necessaiy
by the bonds and prison of the law, so to bridle, ihit
they sin not. — ^Therefore, the law justifieth not !
ITie first use then of the law is, to bridle the wicked.
For the devil reigneth throughout the whole world, and
enforceth mtiti to all kinds of horrible wickedness. There-
S13
fore, God hath ordained magistrates, parents, ministers^
laws« bonds, and all civil ordinances^ that if they can do
DO more, yet, at the least, they naay bind the devil's hands,
diat he rage not in his bond slaves after his own lust.
"» as therefore they that are possessed, in whom the
mightily reigneth, are kept in bonds and chains lest
should hurt others ; even so, in the world, which is
aossessed of the devil and carried headlong into all
tiofb of w ickedness, the magistrate is present with his
bonds and chains, that is to say, with his laws, binding
his hands and feet, that he run not headlong into all
liads of mischief. And if he suffer not lumself to be
bridled after this sort, then he loseth his head. This civil
restraint is very necessary and appointed of God ; as well
for public peace, as also for the preservation of all things ;
_ but espeaally, lest the course of the Gospel should
^^hindiered by the tumults and seditions of wicked, out-
^^eotis, and proud men. But Paul entreateth not here
of this civil use and office of the law. It is indeed very
aeoeasary, but it justifieth not. For as a possessed or a
fluid man is not therefore free from the snares of the
devil, or well in his mind, because he hath his hands
and his feet bound, and can do no hurt; even so, the
world, although it be bridled by the law from outward
wickedness and mischief, yet it is not therefore righteous,
bat still continueth wicked. Yea, this restraint sheweth
plainly, that the world is wicked and outrageous, stirred
tip and enforced to all wickedness by his prince the
devil ; for otherwise, it need not to be bridled by laws
that it should not sin.
Another use of the law is divine and spiritual: which
as Paul saith, to *• increase transgressions;" that is
say, to reveal unto a man his sin, his blindness, his
mideiy, his impiety, ignorance, hatred, and contempt of
God« death, hell, and the judgment, and the deserved
wrath of God. Of this use, the Apostle treateth notably
in the seventh to the Romans. This is altogether un-
known to hypocrites, to the Popish sophisters, and
scbool-di vines ; and to all tliat walk in the opinion of
1
SIS
order. Let the sun shine by day, and the moon and stan
by night Let the sea give fishes ; the earth grain; the
woods wild beasts and trees, &c. In like manner let not
the law usurp the office and use of another ; that is to
say of justification : but let it leave this only to craoe^
to the promise, and to faith. What is then the office df
the law? — Transgressions. Or else (as he saith in another
place,) " The law entered that sin should abound.'* A
goodly office forsooth ! ^^ The law (saith he) was added
because of transgressions : " that is to say, it was added
besides and after the promise, until Christ, the ^^ seed,**
should come unto whom it whom it was promised.
OF TH£ DOUBLE USE OF THE LAW.
Here you must understand, that there is a douUe
use of the law. One is civil. For God hath ordained
civil laws, yea, aU laws, to punish transgressions. Eveiy
law then is given to restrain sin. If it restrain sin, theiH
it maketh men righteous ! — No ! nothing less ! For in
that I do not kill, I do not commit adultery, I do not
steal ; or, in that I abstain from other sins, I do it not ,
willingly, or for the love of virtue, but I fear the prison^
the sword, and the hangman. These do bridle and re-
strain me that I sin not; as bonds and chains restrain '^
a lion or a bear, that he tear and devour not every thing >
that he meeteth. Therefore, the restraining firom sin I
is not righteousness, but rather, a signification of un-, ^
righteousness. For as a mad or wild b^t is bound, lest
he should destroy every thing that he meeteth ; even ao^
the law doth bridle a mad and furious man, that he abt
not after his own lust. This restraint sheweth plainhf
enough, that they which have need of the law (as afi
they have which are without Christ,) are not ri^teoos;
but rather, wicked and mad men ; whom it is necessarps
by the bonds and prison of the law, so to bridle, tfattt
they sin not. — ^Therefore, the law jusUfieth not !
The first use then of the law is, to bridle the wicked*
For the devil reigneth throughout the whole world, and
enforceth men to all kinds of horrible wickedness. Theie-
215
For that mighty rock and adamant wad, to
wit, ibe opinion of righteousness wherewith the heart
IS environed, doth resist it.
As tJierefore, the opinion of righteousness is a great
and horrible monster ; a rebellious^ obstinate, and stifi-
lecfced beast; so, for the destroying and overthrowing
dMveof^ God hath need of a mighty hammer^ that is to
«, Ae law; which then is in his proper use and office,
vnea it accuseth and revealeth sins after this sort — Be-
hold ! thou hast transgressed all the commandments of
God, &c- ! And so, it striketh terror into the conscience,
j$a that it feeleth God to be offended and angry indeed,
Ukd itself to te guilty of eternal death. Here the poor
ifflicted sinner feeletli the intolerable burthen of the law,
aild is beat down even to desperation ; so that now,
Uag oppressed with great anguish and terror, he de-
unm death, or else seeketh to destroy himself. Where*
fcre, the law is that hammer, that fire, that mighty strong
void, and that terrible earthquake, rending the moun-
and breaking the rocks ; that is to say, the proud
obstinate hypocrites* EHas, not being able to abide
lerrors of the law, which by these things are signi-
ied, covered his face with his mantle. Notwithstanding,
the tempest ceased of which he was a beholder,
came a soft and gracious wind, in which the Lord
But it behoved, that the tempest of fire, of wind,
the eartliquake should pass, before the Lord should
nnr^ himself in that gracious wind.
This terrible show and majesty, wherein God gave
bis law in Mount Sinai, did represent the use of the
law. There was in the people of Israel which came out
of Egypt, a singular holiness. They gloried and said,
* We are the people of God ; we will do all those things
aHLh the Lord our God liath commanded/* Moreover,
Moses did sanctify the people, and bade them wash thei^
ffaaentSf refrain from their wives, and prepare them-
aibcs against the tliird day. There was not one of them
bot be was full of holiness. The third day, Moses bring-
cdi the people out of their tents to the mountain unto
rile u^t of the Lord, that they might hear his voice,
S16
What followed then ?— When the children of Israd did
behold the horrible sight of the mount smoking and
burning, the black clouds, and the lightnings flashing
up and down in this horrible darkness, and heard the
sound of the trumpet blowing long and waxine louder
and louder ; and moreover, when mey heard the than-
derings and lightnings, they Were afraid, and standing
afar off, they said, ^ Moses, we will do all things wil-,
lingly, so that the Lord speak not unto us, lest iSat we
die, and this great fire consume us. Teach thou us, and
we will hearken unto thee.' I pray you what did their
purifying, their holiness, their white garments, and re-
fraining from their wives, profit them ? Nothing at all !
There was not one of them that could abide this pre-
sence of the Lord in his majesty and glory. But all
being amazed and shaken with terror, fled back as if
they had been driven by the devil. For God is a con-
suming fire ; in whose sight, no flesh is able to stand.
The law of God, therefore, hath properly and peca-
liarly that office, which it had then in Mount Sinai when
it was first given, and was first heard of them that were
washed, rignteous, purified, and chaste : and yet, not-
withstanding, it brought that holy people into such a
knowledge of their own misery, that they were thrown
down even to death and desperation. No purity nor
holiness could then help them ; but there was in them
such a feeling of their own uncleanness, unworthiness,
and sin, and of the judgment and wrath of God, that
they fled from the sight of the Lord, and could not abide
to hear his voice. ** What flesh was there ever (say theyO
that heard the voice of the living God speaking out of
the midst of the fire, and yet lived ? This day nave we
seen that God talketh with man, and yet he liveth."
They speak now far othenvise than they did a little be-
fore, when they said, * We are the holy people of God,
whom the Lord hath chosen for his own peculiar people
before all nations upon the earth. We will do all things
which the Lord hath spoken.' So it happeneth at lengm
to all justiciaries ; who, being drunken with the opinion
of their own righteousness, do think, when they are out
P ^ 817
of temptation, that they are beloved of God, and that
God regardeth their vows, their fastings, their prayers,
iDd their will-works ; and that, for the same he must
give UDto .them a singular crown in heaven. But when
that thonderingi lightning, and fire, and that hammer
which breaketh in pieces the rocks, that is to say, the
hw of God, Cometh suddenly upon them, revealing unto
&em their sin, the wrath and judgment of God ; then,
the sdf-same thing happeneth unto them which hap-
peoed to the Jews standing at the foot of Mount Sinai.
Here, I admonish all such as fear God, and espe-
cially all such as shall become teachers of others here-
after, that they diligently learn out of Paul to under-
hand the true and proper use of the law ; which, I fear,
ifter our time, will be trodden under foot, and utterly
abolished, by the enemies of tlie truth. For even now,
•hiist we are yet living, and employ all our diligence to
set forth the office and use both of the Law and the Gos-
pd, there be very few, yea, even among those which
»iU be accounted Christians, and make a profession of
tlie Gospel with us, that understand these things riglitly
ami as they should do. What think ye then shall come
lo piiss^ w hen we are dead and gone ? I speak nothing
fif the Anabaptists, of the new Arians, and such other
flio spirits, who are no less ignorant of these matters
ihati are the Papists, although they take never so much
to the contrary. For they are revolted from the pure
doctrioe of the Gospel, to laws and traditions ; and
therefore, they teach not Christ. They brag and they
sir ear, that they teach nothing else but the glory of
Christ, and the salvation of their brethren ; and that
ibey teach the Word of God purely. But, in very deed,
tbey corrupt it and wrest it to another sense ; so that
ibey toake it to sound according to their own imagina-
tioQ. Therefore, under the name of Chris^t, they teach
Dothtng else but their own dreams; and under the name
of Gospel, ceremonies, and laws. They are like, there-
fore, unto themselves, and so they still continue; that is
lo say, monks, workers of the law, ;and teachers of cere-
318
monies ; saving that, they devise new names atid new
works.
It is no small matter then to undei^tand rightly
what the law is, and what is the true use and office dieteof.
And forasmuch as we teach these things both diligently
and faithfully, we do thereby plainly testiiy, that we re-
ject not the law and works (as our adversaries do falsely
accuse us), but we do altogether establish the law and
require the works thereof: and we say, that the law is
good and profitable, but in his own proper use : which
is, first to bridle civil transgressions : and then, to reveal
and to increase spiritual transgressions. Wherefore, the
law is also a light which sheweth and revealeth, not the
grace of God, nor righteousness and life, but sin and
death, and the wrath and judgment of God. For as in
the Mount Sinai the thundering and li^tning, the thick
and dark cloud, the hill smoking and flaming, and all
that terrible show, did not rejoice nor quicken the chil-
dren of Israel, but terrified and astonished them, and
.shewed how unable they were with all their purity and
holiness to abide the majesty of God speaking to them
out of the cloud ; even so, the law, when it is in his true
use, doth nothing else but reveal sin, engender wrath,
and accuse and terrify men; so that it bringeth them to
the very brink of desperation. This is the proper use of
the law, and here it hath an end, and it ought to go no
farther.
Contrariwise, the Gospel, is a light which lighteneth,
quickeneth, comforteth, and raiseth up fearful con-
sciences. For it sheweth, that God, for Christ's sake, is
merciful unto sinners, yea, and to such as are most ui-
worthy, if they believe, that by his death, they are deli-
vered from the curse ; that is to say, from sin and ever-
lasting death ; and that, through his victory, the blessing
is freely given unto them ; that is to say, grace, fomve^
ness of sins, righteousness, and everlasting life! Thus,
putting a difference between the Law and the Gospel,
we give to them both their own proper use and office.
Of this difference between the Law and the Gospel,
S19
there is nothing to be found in the books of the monks^J
caiKmists, schoolmen, no, nor in the books of the snA
oioiit Fathers. Augustine did somewhat understand this I
ilffin^ence, and shewed it. Jerom, and others, knew it J
Ml. Briefly, there svbs wonderful silence many years^t
m tODching this difference, in all schools and churches^j
Add this brought men's consciences into great danger.'!
For anless the Gospel be plainly discerned from
Uw, the true Christian doctrine cannot be kept sounc
_mA uncomipt. Contrariwise, if this difference be welli
owo, then is also the true manner of justificatiorfj
!iwQ ; and then, it is an easy matter to discern faitli4
from works, and Christ from Moses and all political]
torks. For all things, without Christ, are the minister
(if death for the punishing of the wicked. Therefore,^
Piol answereth to tliis question after tins manner.
VERSE 19.
The Law was added because of transgressiom.
That is to say, that the transgressions might increase
and be more known and seen. And indeed so it cometh
Ui pass: For when sin, death, the wrath and judg-
fflenl of God, and hell, are revealed to a man through
Ae Law, it is impossible but that he should become im-
pfttienl, and murmur against God and despise his will.
For he cannot bear the judgment of God and his own
death and damnation ; and yet, notwithstanding, he
Qinnol escape them. Here, he must needs fall into ha-
tred of God, and bhtsphemy against God, Before, when
be Htis out of temptation, he was a very holy man ; he
won^hipped and praised God ; he'^lmwed his knee before
Gnd, and gave him thanks, as the pharisee did, Luke
iViii. But now, when sin and death is revealed unto
him, he wisheth that there were no God, The law, there-
fore» of itself bringeth a special hatred of God* And
Ihus, sin is not only revealed and known by the Law,
but also, is increased and stirred up by the Law. There-
fore, Paul saith, Rom. vii. " Sin, tliat it might appear
lin, wrought death in me by that which was good ; that
S20
sin might be out of measure sinful by the comnumdment*'
There he treateth of this effect of the law yeiy laiKely.
Paul answereth therefore to this question. If tnelaw
do not justify, to what end doth it serve ? Although, saith
he, it justify not, yet it is very profitable and neoessaiy.
For first, it civilly restraineth such as are carnal, rebel-
lious, and obstinate. Moreover, it is a glass that shew-
eth unto a man himself: that he is a sinner guil^ of
death, and worthy of God's everlasting wrath and indig-
nation. To what end serveth this humbling, this bruising
and beating down by this hammer, (the law I mean)? To
this end^ that we may have an entrance into grace. So
then, the law is a minister that prepareth the way unto
grace. For God is the God of the humble, the misera-
ble, the afflicted, the oppressed, and the desperate ; and
of those that are brought even to nothing. And his nar
ture is, to exalt the humble, to feed the hungry, to give
sight to the blind, to comfort the miserable, the afflicted,
the bruised and broken-hearted, to justify sinners, to
quicken the dead, and to save the very desperate and
damned. For he is an almighty Creator, making aU
things of nothing. Now, that pernicious and pestilent
opinion of man's own righteousness, which will m>t be a
sinner unclean, miserable, and damnable, but righteooa
and holy, suffereth not God to come to his own natural
and proper work. Therefore, God mhst needs take his
maul in hand, (the law I mean), to drive down, to beat
in pieces, and to bring to nothing, this beast with her
vain confidence, wisdom, righteousness, and power:
that she may so learn at the length her own miseiy
and mischief, and that she is utterly forlorn, lost, and
damned. Here now, when the conscience is thus terri-
fied with the law, then cometh the doctrine of the
Gospel and grace, which raiseth up and comforteth the
same again, saying, ^ Christ came into the world, not
to break the bruised reed, nor to quench the smoking
flax, but to preach the Gospel of glad tidings to the
poor, to heal the broken and contrite in heart, to
preach forgiveness of sins to the captives,' &c.
But here lieth all the difficulty of this matter : — that,
w^mm
vben the man is terrified and cast down^ he may be able
Id nuse up himself again, and say, * Now I am bruised
tad afflicted enough: the time of the law hath tormented
mt and vexed me enough : now is tlie time of grace :
Btm' is the time to hear Christ, out of whose mouth pro-
oeeti the words of grace and life* Now is the time to
sec, not the smoking and burning Mount Sinai, but the
MoiiQt Moriah, where is the throne, the temple, the
mercy -seal of God ; that is to say, Christ, who is the
King of righteousness and peace. There will I hearken
wfcat the Lord speaketh unto me, who speaketh nothing
eke but peace unto his people/
Nay, the foolishness of man*s heart is so great, that,
in this conflict of conscience, when the law hath done
hit office and exercised his true ministry, he doth not
only not lay hold upon the doctrine of grace, which pro-
ith most assuredly the forgiveness of sins for Christ's
but aeeketh and procureth to himself more laws to
antisfy and quiet his conscience, * If I live (saith he) I
will amend my life, I will do this, I will do that.' Here,
except thou do quite the contrary; that is to say, except
thou send Moses away with his law to those that are
, proud, and obstinate, and, in these terrors, and
ftnguish, lay hold upon Christ who was crucified
died for thy sins, look for no salvation !
So the law by his office helpeth, by occasion, to jus-
tification ; in that it driveth a man to the promise of
and maketh the law sweet and comfortable unto
Wherefore we do not abrogate the law, but we
the true office and use of the law ; to wit, that it is
m true and profitable minister, which driveth a man to
Christ. Therefore, after that the law hath humbled thee,
lemfied thee, and utterly beaten thee down, so that now
them art at the very brink of desperation, see that thou
team how to use the law rightly. For the office and use
of it is, not only to reveal sin and the wrath of God, but
yso, to drive men unto Christ. This use of the law, the
Holy Ghost only setteth forth in the Gospel ; where he
vitnesseth. that God is present unto the afflicted and
bfoken^hearted* Wherefore, if thou be bruised with this
^^'^ ''^^^
hammer, use not this bruising perversely^ ao that thou
load thyself with more laws, but hear Christ, saying
^'Come unto me, all ye that labour and are heavy laden,
and I will refresh you." When the law ao oppressedi
thee that all things seem to be utterly desperate, and
thereby driveth thee unto Christ to seek help and sue-
cour at his hands, then is the law in his true use : and,
through the Gospel, it helpeth to justificati(». And thu
is the best and most proper use of the law.
Wherefore, Paul here beginneth afresh to treat of
the law, and defineth what it is, taking occasion of that
which he said before ; to wit, that the law jufltifieth not
For reason, hearing this, by and by doth thas in&r : —
Then God gave the law in vain. It was necessary, there-
fore, to seek how to de6ne the law truly, and to shew
what the law is, and how it ou^t to be understood;
that it be not taken more largely, or more straitly, than
it should be. * There is no Taw (saith he,) that is ci it-
self necessary unto justification.' Therefore, when
reason as touching ri^biteousness, life, and eve
salvation, the law must be utterly removed oat of
sight, as if it had never been or never should be, bat as
though it were nothing at all. For, in the matter of j«a^
tification, no man can remove the law £bu: enoo^ out of
his sight, or behold the only promise of God as he shoidd
do. Therefore, I said before, that the law and the pro-
mise must be separate far asunder as toudiing the ■»-
ward affections and inward man, albeit indeed they^ am
nearly joined together.
THE PRISON OF THE LAW.
GALATIANS liL 23.
But before faith camCj we were under the laWf shut
up unto the faith which should afterwards be revealed.
This is to say, that before the time of the Gospd
and girace came, the office of the law was, that we
should be shut and kept under the same, as it were, in
prison. This is a goodly and a fit similitude, shewiBg
333
[♦ of the law, and how righteou& it maketh
^BErefore, it is diligently to be weighed. No thief,
00 murderer, no adulterer or other malefactor loveth the
dyuas and fetters, and the dark and loathsome prison
therein he lieth fast bound ; but rather, if he could, he
would beat and break into powder the prison with his
woos find fetters. Indeed^ while he is in prison, he re-
feuneth from doing evil ; but not of a good w ill, or for
nghteousckess sake, but because the prison restraineth
iimi that he cannot do it And now, being fast fettered^
he hateth not his theft and his murder, (yea, he is sorry
with all his heart that he cannot rob and steal, cut and
day^) but he hateth the prison ; and if he should escape,
be would rob wd kill as he did before,
THE LAW SHUTTETH MEN UNDER SIN TWO \rATS,
CIVILLV AND SPIRITUALLY.
Such is tl>e force of the law, and the righteousness
that Cometh of the law ; compeUing us to be outwardly
good, when it threateneth death or any other punish-
ment to the transgressors thereof. Here we obey the law
indeed, but for fear of punishment; that is unwillingly,
ttod with great indignation* But what righteousness is
tim, when we abstain from evil for fear of punishment ?
lilTierefore, this righteousness of works is indeed nothing
elfie but to love sin and to hate righteousness ; to detest
God witli his law, and to love and reverence that winch
» most horrible and abominable. For look how heartily
the thief loveth the prison and hateth his theft : so
^adly do we obey the law in accomplishing that which
il commandeth, and avoiding that which it forbiddeth.
Notwithstanding, this truit and this profit the law
bfifigeth, although men's hearts remain never so wicked^
— that first, ouiwardly and civilii/^ after a sort, it re-
stmineth thieves, murderers, and other malefactors.
For if they did not see and understand that sin is pu-
Bisbed in tnis Ufe by imprisonment, by the gallows, by
Ibm sword, and such-like ; and, after tliis life, with eter-
wl damnation and hell-fire; no magistrate should be able
to bridle the fory and rage of men by any laws, bonds,
i
I
294
or chains. But the threatenings of the law strike a
terror into the hearts of the wicked, whereby they are
bridled, after a sort, that they run not headlong, as
otherwise they would do, into all kinds of wickedness.
Notwithstanding, they would rather that there were no
law, no punishment, no hell ; and finally, no Grod. . If
God had no hell, or did not punish the wicked, he should
be loved and praised of all men.- But because he pu-
nisheth the wicked, and all are wicked ; therefore, inas-
much as they are shut under the law, they can do no
otherwise but mortally hate and blaspheme God.
Furthermore, the law shutteth men under sin, not
only civilly, but also spiritually ; that is to say, the law
is also a spiritual prison, and a very hell. For when it
revealeth sin, and threateneth death and the eternal
judgment of God, a man cannot avoid it, nor find any
comfort. For it is not in the power of man to shake off
these horrible terrors which the law stirreth up in the
conscience, or any other anguish or bitterness of spirit
Hereof come these lamentable complaints of saints
which are every where in the Psalms : " In hell who
shall confess tliee?" &c. Ps. vi. 5. For then is a man
shut up in prison ; out of which he cannot escape, n(A
seeth how he may be delivered out of these bonds;
that is to say, these terrible terrors.
Thus, the law is a prison both civilly and spiri-*
tually. For first, it restraineth and shutteth up the
wicked, that they run not headlong according to thdr
own lust into all kinds of mischief. Again, it sheweth
unto us, spiritually, our sin, and terrifietn and humbleth
us ; that when we are so terrified and humbled, we may
learn to know our own misery and condemnation. And
this is the true and the proper use of the law, so that it
be not perpetual. For this shutting and holding under
the law, must endure no longer but until the faith come;
and when faith cometh, then must this spiritual prison
have his end.
Here again we see, that although the law and the
gospel be separate far asunder, yet, as touching the
inward affections, they are very nearly joined the one
I
245
with the other. This Paul sheweth when he saith, *' w6
'•ere kept under the law, and shut up unto the faith
^bich should be reveaJed unto us." Wherefore it is not
noogh that ue are shut under the law ; for if notliing
(be should follow, we should he driven to desperation,
and die in our sins. Hut Pauladdeth, moreover, that we
im «ihut up, and kept under a schoolinaster (which is the
kw,) not for ever, but to bring us unto Christ, m ho is
ibe end of the law. Therefore, this terrifyin<^, this
llaiiibling, and this shutting up, must not ahvays conti-
Doe^ but only until taith be revealed ; that is, it shall so
long continue as shall be for our protit and our salva-
tioi] : so tiiat when we are cast down and humbled by
iba law, then grace, remission of sins, deliverance from
ibe law, sin, and death, may become sweet unto us :
which are not obtained by works, but are received by
t^ith alone*
He which, in time of temptation, can join these two
together, so repugnant and contrary ; that is to
Hhtch, t\hen he is thoroughly terrified and cast
down l>v the law, doth know iliat the end of the law and
the beginning of grace, or of faith to be revealed, is now
come, u^eUi the law rightly. All the wicked are utterly
ignorant of this know led i^e, and this cunning. Cain
knew it not, when lie was shut up in the law ; that is, he
fiell no terror, although he had now killed liis brother ;
bat disisembied the matter craftily, and thought that
God was ignorant thereof. " Am I my brothers
keeper?*' saith lie. But when he heard this word,
** Wlittt hast thou done : liehokl the voice of the blood
frfiliy brother crieth unto me from the earth,'' (Gen. iv.
9t) he l>egan to feel this prison indeed. What did he
Htmnr He remained still shut up in prison, lie joined
iol die Gospel with the law, but said, " My punish-
flmii ! iter than I can bear,'' verse 13* lie only
npe* :> prison, not considering that his sin was re-
*»icd unto him for this end, that he should fly unto
God for mercy ami pardon. Therefore, he despaired and
deoted (iod* He beiitved not that he was shut up to
Ibb end, that grace an<l faith might be revealed unto
.^l^i^^ig^
S26
him : but only, that he should still remaia in the prison
of the law.
These words, *' to be kept under, and to be shut up/'
are not vain and unprofitable, but most true and of
great importance. This keeping under, and this prison^
signifieth the true and spiritual terror, whereby die con-
science is so shut up, that, in the wide world, it can find
no place where it may be in safety. Yea, as long as these
terrors endure, the conscience feeleth such anguish and
sorrow, that it thinketh heaven and earth, yea, if tbey
were ten times more wide and large than they are, to
be straiter and narrower than a mouse-hole. Here is a
man utterly destitute of all wisdom, strength, righteom-
ness, counsel, and succour. For the conscience is a mar*
vellous tender thing, and therefore when it is so shut up
under the prison of the law, it seeth no way how to g^
out ; and this straitness seemeth only so to increase, as
though it would never have an end. For then doth it fed
the wrath of God, which is infinite and inestimably
whose hand it cannot escape, as the lS9th Psalm wit-
nesseth : " Whither shall I fly from thy presence,*' &c.
Like as therefore this worldly prison, or shutting up, is
a bodily affliction, and he that is so shut up can have
no use of his body ; even so, the trouble and anguish of
mind is a spiritual prison, and he that is shut up in diis
prison, cannot enjoy the quietness of heart, and peace of
conscience. And yet, it is not so for ever, (as reason
judgeth when it feeleth this prison) but until faith be re*
v^led. The silly conscience, therefore, must be raised
up, and comforted after this sort. * Brother, thou art in-
deed shut up ; but persuade thyself that this is not done
to the end diat thou shouldest remain in this prison for
ever.' For it is written, " that we are shut up, unto the
faith which shall be revealed." Thou art then afilicted in
this prison, not to thy destruction, but that thou mayest
be refreshed by the blessed seed. Thou art killed by the
law, that, through Christ, thou mayest be quickened
again and restored to life. Despair not therefore, as
Cain, Saul, and Judas did ; who, being thus shut up,
looked no farther but to their dark prison, and there
337
laiDed : llicrefore they despaired* But thou must
mnolher way in these terrors of conscience than
ihev did ; that is, thou must Icnow that it is well done,
ud good fcir thee to be be so shut up, confounded, and
brought ^ Miis;. Use, therefore, this shutting up
h^btiy, a shouhlest do ; that is, to the end that
vm the law hath done his office, faith may be reveaiedl
For God doth not therefore afflict thee, that thou
shouldest still remain in this affliction. He will not kill
thee that thou shouldest abide in death, ** I will not the
death of a sinner, &c." (saith he by the prophet Ezekiel,
chap* xxxiii. 1 1 ;) but he will afflict thee, that so thou
mmyest be huml)ied, and know that thou hast need of
m' nd the benefit of Christ
holding in prison, then, under the law, must
iiol always endure^ but must only continue to the continj^
<ir 'imraalinii ni faitli; which this sweet verse of the Psalm
cknh teach us; '^ the Lord deligbteth in those that fear
him :" (Pgalm cxivii, 1 1,) that is to say, which are in
flttem* under the law. But by-and-by after be addetli,
** and m those that attend upon his mercy." Therefore,
OMMt join these two things together; whichj indeed,
as contrary the one to the other as may be. For
cao lje more contrary, than to hate and abhor the
viathnfGod; and again, to trust in his goodness and
Wftrcy. The one is hell, the other is heaven: and yet,
tkey roust 4w? nearly joined together in the heart By
spacolation and naked knowledge, a man may easily join
* r; hut by experience and inward praotice
^ 1^ „ . 1 all things it is the hardest; which 1 mysdf
liaire often proved by my own experience. ()f tfcSfe
matter ihe papists and sectaries know nothing at ail.
Thetiet'ore, these wrwdfi of Paul are to them obscut^e and
iho^elher unknown ; and when the law revealeth unto
them their siiv and -acxuseth and terrifieth them, they
can find no council, no rest, no help, no succour; but
Ul to desperation, as Cain and> Saul did.
Seeing the law, therefore (as it is said) is our tor-
■sentor and our prison, certain it is that we cannot lote
k, \m\ hate iL He therefoni that saith he loveth the law,
ii2
aH^
^
S28
is a liar, and knoweth not what he sailh. A thief and a
robber should shew himself stark mad, that would love
the prison, the fetters, and chains. Seeing then the law
^hutteth us up, and hoideth us in prison, it cannot be,
but we must needs be extreme enemies to the law. To
conclude, so well we love the law and the righteousness
thereof, as a murderer ioveth the dark prison, the strait
bonds, and irons. How then should the law justify as !
VERSE 23.
And shut up unto the faith which should after be
revealed.
This Paul speaketh, in respect of the fulness of the
time wherein Christ came. But we must apply it not only
to that time, but also to tlie inward man. For (hat which
is done as an history, and according to the time wherein
Christ came, abolishing the law and bringing liberty and
eternal life to light, is always done, spiritually, in eveiy
Christian : in wnom is found, Continually, somewhile the
time of the law, and somewhile the time of grace. For
the Christian man hath a body, in whose members (as
Paul saith in another place) sin dwelleth and warreth.
Now, I understand sin to be, not only the deed or die
work, but also the root and the tree, together with the
fruits (as the scripture useth to speak of sin.) Which is
yet, not only rooted in the baptised flesh of eveiy
Christian, but al^ is at deadly war within it, and
hoideth it captive : if not to give consent unto it, or to
accomplish the work, yet doth it force him mistily
thereunto. For dbeit a Christian man do not fall into
outward and gross sins, as murder, adultery, theft, and
such like ; yet, he is not free from impatiency, murmnr-
ings, halting, and blaspheming of God ; which sins, to
reason and the carnal man, are altogether unknown.
These things constrain him, yea, sore against his will, to
detest the law ; they compel him to fly from the pre*
sence of God ; they compel him to hate and blasplieme
<jrod. For, as carnal lust i& strong in a young man, in a
man of full age the desire and love of glory, and in an
229
oiti man covetousoess ; even so, in a holy and faithful
8iao« impatiency, murmuring, hatred and blasphemy
against God, do mightily prevail Examples hereof
tbeve are many in the Psalms, in Job, in Jeremy^
Hid throughout the whole scripture. Paul, therefore,
describing and setting forth this spiritual warfare, useth
wery vehement words, and fit for the purpose; as of
fitting, rebelling, holding and leading captive, &c.
Both these times then (of the law and gospel I mean)
ste in a Christian, as touching the affections and inward
man. The time of the law, is, when the law exerciseth
me^ tonnenteth me with heaviness of heart, oppresseth
me, bringeth me tu the know ledge of sin, and increaseth
the same. Here the law is in his true and perfect work,
^rhich a Christian oftentimes feeleth as long as he
liweth« So there was given unto Paul a prick in the
Aeab; that is, '* die angel of Satan to buti'et him,''
(a Cor* xii. 7.) He would gladly have felt every mo-
ment the joy of conscience, the laughter of the heart,
wmd the sweet taste of eternal lite. Again, he would
^adly have been delivered from all trouble and anguish
of spirit ; and therefore, he desired that this temptation
t be taken from him* Notvvithstanding, this was
done, but the Lord said unto him, *' My grace is
asfficient for thee, for my power is made perfect through
ipeakness,** (2 Con xii. 9.) This battle doth every Chris-
tial feel- To speak of myself, there are many hours in the
irflich I chide and contend with Ciod, and impattentiy
fwst him. The wrath and judgment of God displeaseth
aie; and again, my impatiency, my murmuring^ and
iDcb like sins do displease him. And this is the time of
ihe law; under which, a Christion man continually
INmb^ as touching the flesh, " For the flesh lusteth con-
tinuaUy ag;ainst the spirit, and the spirit against the
flesk,"" (Gal, v. 17,) but in some more, and in some less.
The time of grace is, when the heart is raised up
igain by the promise of the free mercy of God, and
saith, " Why art thou heavy, O my soul, and why dost
ttkou trouble me?'' (Psalm xlii. 5, 11.) Dost thou see
nothit^ but the law, sin, terror, heaviness, desperation,
sso
death, hell, and the devil ? Is there not also grace, remis-
sion of' sins, ri§^teoa&ness, consolation, joy, peace, life,
Wven, Christ and God ? Trouble me no more, O my
soul. 'What is the law, what is sin, what are all evils, in
comparison of these things? Trust in God who hath not
spared his own dear Son, but hath given him to the
(Seath of the cross for thy sins. This is then to be shut
up under the law after the flesh ; not for ever, but till
Christ be revealed. Therefore, when thou art beaten
down, t6nnented and afflicted by the law, then say. Lady
IjBtw, thou art not alone, neither art thou all things ; but
besides thee, there are yet other things, much greater
ttid ' better than thou art ; namely, grace, faith, and
blessing. This grace, this faith, and this blessing do not
accuse me, terrify me, condemn me ;• but they comfort
me, they bid me trust in the Lord, and promise unto me
victory and salvation in Christ. There is no cause there-
fore why I should despair.
He that is skilful in this art and this cunning, may
indeed be called a right divine. The fantastical spirits
and their disciples, at this day, which continually brag
of the spirit, do persuade themselves that they are very
expert and cunning therein. But I, and such as I ain,
have scarcely learned the first principles thereof. It is
karned^ indeed, but as long as the flesh and sin do ien*
dure, it can never be perfectly learned, as it should be.
So then a Christian is divided into two times. In that
he is flesh, he is under the law ; in that he is spirit, be 'is
under grace. Concupiscence, ccrvetousness, ambition,
and pride, do always cleave to the flesh ; also ignorance,
eontempt of God, impatiency, murmuring and grudging
against God, because he hindereth and breaketh oflf onr
counsels^ our devices and enterprises; and because he
speedily^ punisheth not such as are wicked, rebellious,
and contemptuous persons, &c. Such manner of sins are
rooted in the flesh of the faithful. Wherefore, if thou
behold nothing but the flesh, thou shalt abide ulways
under the time of the law. liut these days must be
shortened, or else no flesh should be saved. The la«r
must have his time appointed, wherein it must have his
231
cud* The time of tlie law, therefore^ is not perpetiial, but
hath his end ; which end, is Jesus Christ. But the time
of grace is eternal. For ** Christ beinj^ once dead dieth
DO more/' (Rom. vi, 9) He is eternal : therefore, the
time also of grace is eternal.
Such notable sentences in Paul, we may not lightly
pass over, as the Papists and sectaries are wont to do.
For tbey contain words of life, which do wonderfully
oomfort and confirm afflicted consciences ; and they
vtzich know and understand them well, can judge of
faith ; they can discern a true fear from a false fear; and
ibcy can judge of all inward aftections of the heart, and
dbcem all spirits. The fear of God is an holy and a
pracious thing, but it must not always continye. Indeed,
it ought always to be in a Christian, because sin is
itways in him ; but it must not be alone, for then it is
the fear of Cain, Saul, and Judas ; that is to say, a ser*
file and a desperate fear. A Christian, therefore, must
mnquish fear by faith in the word of grace. lie must
lam away his eyes from the time of the law, and look
inlo Christ, and unto the faith whicli is to be revealed,
Uae beginneth fear to be sweet unto ns, and maketh us
to delight in God. For if a man do only behold the law
and sin, setting faith aside, he shall never be able to put
iiray fear ; but shall at length fall to desperation.
Thus doth Paul very well distinguish the time of the
kw and grace. Let us also learn rightly to distinguish
tliem both ; not in words^ but in the inward atlertion^
vllich is a very hard matter P'or albeit these two things
lie sefiarate far asunder, yet they are most nearly joined
together in one hearL Nothing is joined more nearly
Inp-fhrr than fear and trust, than the law and the
gUpel, than sin and grace, I' or they are so united to-
gptber^ that tlie one is swallowed up of the other* Where-
Som there is no conjunction like unto this.
At this place, ** Wherefore then serveth the law,"
Paul began to dispute of the law, and also of the use and
ftbase ' f; taking occasion of that \\hich before he
hMd ai , — that the faithful do obtain righteousness
by grace only, and by the promise, and not by the kw.
S3S
UpoD that disputation rose this question^ ** Wherefore
then serveth the law ?" For reason, hearing that righte-
ousness, or the blessing, is obtained by grace, and by the
promise, by-and-by inferreth, — then the law protiteth
nothing. Wherefore, the doctrine of the law must be
diligendy considered ; that we may know, what and how
we ought to judge thereof," lest that, either we reject
tlie same altogether, as the fantastical spirits do, (which
in the year a thousand five hundred and tMenty-five,
stirring up the rustical people to sedition, said, that the
liberty of the Gospel giveth freedom to all men from all
manner of laws ;) or else, lest we should attribute the
force of justification to the law. For both sorts do offend
against the law ; the one on the right hand, which will
he justified by the law, and the other on the left hand,
which will be clean delivered from the law. We must
therefore keep the highway, so that we neitlier reject the
law, nor attribute more unto it than we ought to do.
That which I have before so often repeated concern-
ing both the uses of the law, namely, the civil and the
spiritual use, do sufficiently declare, that the law is not
given for the righteous ; but, (as Paul saith in another
place,) for the unrighteous and rebellious. Now, of the
unrighteous, there are two sorts'; that is to say, they
which are to be justified, and they which are not to te
justified. They which are not to be justified, must be
bridled by the civil use of the law : for they must lie
bound with the bonds of the law, as savage and un-
tamed beasts are bound with cords and chains. This
use of the law hath no end ; and of this Paul here
speaketh nothing. But they that are to be justified, are
exercised with the spiritual use of the law for a time, for
it doth not always continue as the civil use of the law
doth, but it looketh to faith which is to be revealed ;
and when Christ cometh, it shall have its end. Hereby-^
w.e may plainly see, that all the sentences u herein Paul
treateth of the spiritual use of the law, must be under-
stood of those which arc to be justified, and not of those
which are justified already. For they which are justified
already, inasmuch as they abide in Christ, are far above
833
illlar. The law then must be laid upon those that are
to be fti^tifieii, t^ ' v may be shut up in the prison
tberciif. imtil the i^, asness of faith come. Not that
they attain this righteousness through the law, (for that
•we not to \i ' law rightly, but to abuse it;) but
thai, when the^ cast down and humbled l)y the law,
they should fly unto Christ, ** who is the emi of the law
to righteousness, to every one that believeth," (Rom*
Now, the abusers of the law, are, first ot all, die jus-
ticiaries and hypocrites, which dream that men are jus-
tified by the law. For that use of the law, doth not ex-
frdse and drive a man to faith which is to be revealed,
Ihii it maketh careless, arrogant hypocrites, swelling and
presuanng of the righteousness of the law, and hinderetli
the righteousness of faith. Secondly, they abuse the law%
iluch will utterly exempt a Christian miin from the
law; as the brain-sick Anabaptists went about to do,
iluch was the oocasion that they raised up that sedition
of the mstical people* Of this sort, there are very many
also at this day which profess the Gospel widi us; who,
beins delivered from the tyranny of the Pope by the
ifactrine of the Gospel, do dream, that the Cliristian li-
limy i^ a dissolute and a carnal liberty to do whatsoever
ikey liftt- These (as Peter saith, 1 Epist, ii. 16,) have the
Hberty of the Spirit as a cloak of maliciousness, through
»lich the name of God and the Gospel of Christ is
llttKlered every where ; and therefore, they shall once
mflfer worthy punishment for this dieir ungodliness*
Thirdly, such do also abuse the law, who, feeling the
IfirmrB thereof, do not understand that such terrors
ought no longer to continue but unto Christ, This
lAmfie in them is the cause that they fall to desperation :
m, in the hypocrites, it is the cause of arrogancy ami
presumption.
Ccnitrariwise, the true use of the law can never be
Cileerned and magnified as it is worthy, namely, that
^ nee, shut up under the law, despoireth
u^ . .- .M .., ...^ instnictcfl by the wisdom of thu Holy
^)host, concludeth w ith itself after this sort ; * I am in-
{
S34
deed shut up as a prisoner under the law, but not for
ever ; yea, this shutting up shall turn to my great profit.
How so ? because that I being thus shut up, shall be
driven to sigh and seek the hand of an helper,' ^s&
After this manner the law is an inforcer, which by com-
pulsion, bringeth the hungry unto Christ, that he may
satisfy them with his good things. Wherefore, the true
office of the law is to shew unto us our sin^, to make
us guilty, to humble us, to kill us, and to bring us down
to hell, and finally to take from us all help, all succour,
all comfort : but yet, altogether to this end, — that we
may be justified, exalted, quickened to life, carried up
unto heaven, and obtain all good things. Therefore, it
doth not only kill, but it killeth that we may live.
THE SCHOOL OF THE LAW.
VERSE 24.
Wherefore the law was our schoolmaster to bring ta
to Christ.
Here again he joineth the law and the Gospel togo^
ther, (which are separate so far asunder,) as touching the
affections and inward man, when he saith, ^^ The law
18 a schoolmaster to Christ." This similitude also of the
schoolmaster is worthy to be noted. Although a school*
master be veiy profitable and necessary to instruct and
to bring up children, yet, shew me one child or scholar
which loveth his master. What love and obedience the
Jews shewed unto their Moses ! It appeareth that in
every hour (as the history witnesseth) they would with
all their hearts have stoned him to death, (Exodiis xvii.
4.) It is not possible therefore that the scholar should
love his master. For how can he love him which
keepeth him in prison ; that is to say, which suffereth
him not to do that which he gladly would ? And if he
do any tiling against his commandment, by-and-by he ia
rebuked and chastised ; yea, and is constrained moreover
to kiss the rod when he is beaten. Is not this (I pray
you) a goodly righteousness and obedience of the scho-
fir, that he obeyeth his roaster severely threatening and
m ^liarply correcting him, and kisseth the rod r But
ibth he thus with a good-will ? As soon as the master
hath tDTDed his back, he breaketh the rod, or casteth it
ioio ihe lire. And it lie had any power over his master,
he would not sulFer himself to be beaten of him, but
iifher he would beat him. And yet, notwithstanding,
Ae schoolmaster is very necessary for the child, to in*
Umirt and chastise him : otherwise, the child, without
bis discipline, instruction, and good education, should
he nCierly lost.
The schoolmaster therefore is appointed for the
dhiid^ to teach him, to bring him up, and to keep him as
it were in prison. But to what end, or how long ? Is it
to the end that diis strict and sharp dealing of the
scbootnriaster should always continue f Or that the child
should remain in continnat bondage? Not so, hut only
for a time; that this obedience, this prison and correc-
tioD, might turn 10 the protit of the child; ihat when the
time cometh he might l)e his father s heir. For it is not
the father's will that his son should be always subject to
the schoolmaster, and always beaten with rods; but,
that by his inf^truction and discipline, he might be made
Me and meet to be his father's successor.
Even so, saith Paul, the law is nothing else but a
r^ ^ • >t for ever, but imtil it have brought us
to I ..,.-, . ^-- :li other nonls he said al&o before, ** The
law was given for transgressions until the blessed seed
should come.^ Also, ''The scripture hath shut all under
tin/' &c. Again, *' We were kept under, ami shut up to
iuth which should after be revealed./ Wherefore, the
k» is uot only a schoolmaster, but it is a j-dioolm aster
to bring; us unto Christ, lor what a schoolmaster were
be, which would always torment and beat the child, and
leach him nothing at aJJ ? And yet, such schoolmasters
there were in time past, when schools were nothing else
bot a prison, and a very helK and the schoolmasters
rmel lymnte and very butchers. The children were
atn$ic<;' beaten, they learned with continual pain and
Hod few of them came to any proof, 'I'he law is
836
not such a schoolmaster. For it doth not only terrify
and torment, (as the foolish schoolmaster beateth hu
scholars and teacheth them nothing,) but, with his rods
he driveth us unto Christ. Like as a good schoolmaster
instructeth and exerciseth his scholars in reading and
writing, to the end that they may come to the knowledge
of good letters and other profitable things, that after-
wards, they may have a delight in doing of that, whidb
before, when they were constrained thereunto, ^ey did
against their wills.
By this goodly similitude, Paul sheweth what is the
true use of the law ; namely that it justifieth not hypo-
crites, for they remain without Christ in their presump-
tion and security : and contrariwise, that it leaveth not
in death and damnation those that are of a contrite
heart, (so that they use it as Paul teacheth) but driveth
them unto Christ. But they, which in these terrors still
continue in their wickedness, and do not apprehend
Christ by faith, do fall at length into desperation. Paul,
therefore, in diis allegory of the schoolmaster, moit
lively expresseth the true use of the law. For, like ai
the schoolmaster reproveth his scholars, grieveth them,
and maketh them heavy ; and yet, not to the end that
this bondage should always continue, but that it ahoald
cease when the children are well brought up and in-
structed accordingly ; and that afterwards, without any
constraint of the schoolmaster, they should cheerfully
enjoy their liberty and their father's goods: even bo,
they which are vexed and oppressed with the law, ^
know, that these terrors and vexations shall not always
continue, but that thereby they are prepared to come
unto Christ which is to be revealed, and so to receive the
liberty of the spirit, &c.
VERSE 24.
TTiat we may be made righteous by faith.
The law is not a schoolmaster to bring us unto
another lawgiver which requireth good works, but unto
Christ our Justifier and Saviour ; that, by faith in him,
237
ife might be justified, ami not by works. But when a
man feeleth the force and {(trength of the law, lie doth
not understand nor belie\'e this. Therefore, he saith, I
have lived wickedly, for I have transgressed all the
comoiaDdnients of God ; and therefore, I am guilty of
eternal death. If God would prolong my life certain
jeBiSj or at least certain months, I would amend my life
ttid live holily hereafter. Here, of the true !i«e of the
kvr, he maketh an abuse. Reason, l)ein^ overtaken in
diese terrors and straits, is bold to promise unto Cfod
die fnliillin^ of all the works of the whole law. And
hereof came so many sects and swarms of monks and
friigious hypocrites, so many ceremonies and so many
works, devised to deserve grace and remission of sins.
And they which devised such things, thought that the
kw was a schoolmaster to lead them unto (Christ, but to
m new law ; or, unto Christ as a lawgiver, and not as
one that abolished the law.
But the true use of the law, is, to teach me that I
am brought to the knowledge of my sin and humbled,
diat so I may come unto Christ and may be justified by
fiiith. But faith is neither law nor work, but an assured
confidence which apprehendeth Christ, " who is the
ead of the law,*" Rom. x. And how ? Not that he hath
abolished the old law and given a new, or that he is a
judge which must be pacified by works, as the Papists
bave taught, but he is the end of the law to all those
that believe ; that is to say, every one that l>elieveth on
him is righteous, and the law shall never accuse him.
The law then is good, holy, and just, so that a man use
it as he should do. Now they that abuse the law are,
first, the hypocrites which attribute unto the law a
power to justify ; and secondly, they which do desimir,
not knowing that the law is a schoolmaster to lead men
onto Christ ; that is to say, that the law humbleth them
not to their destruction but to their salvation ; tor Ciod
woandeth that he may heal again, he killeth that he
may quicken again.
*Now Paul, as before I have said, speaketh of those
alridi are to be'jnstified, and not of those which are jus-
SS8
tified already. Therefore, when thou goest about to
reason as concerning the law, thou must take the matter
of the law, or that whereupon the law worketh; namdyi
the sinner and the wicked person; whom the law justH
fieth not, but setteth sin before his eyes, casteth him
down and bringeth him to the knowledge of himself; it
sheweth him hell, and the wrath and the judgment of
God. This is, indeed, the proper office of the law. Then
foUoweth the use of this office ; to wit, that the sinner
may know that the law doth not revc»l unto him his
sin, and thus humbleth him, to the end he shoold
despair, but that, by this accusing and bruising, it may
drive him unto Christ the Saviour and Comforter. When
this is done, he is no longer under the schoolmaster.
And this use is very necessary ; for seeing the whole
world is overwhelmed with sin, it hath need of this mi-
nistry of the law that sin may be revealed ; otherwise^
no man should ever attain to righteousness, as before we
have largely declared. But, what worketh the law in
them that are already justified by Christ? — Paul answer*
cth by these words ; which are, ajs it were, an addition
to tliat which goeth before ;
VERSE 25.
But after that faith is come^ we are no longer under
a schoolmaster.
That is to say, we are free from the law, from the
prison, and from our schoolmaster. For when fiuth is
revealed, the law terrifieth and tormeneth us no more.
Paul here speaketh of faith, as it was preached and
published to the world by Christ in the time before ap«>
pointed. For Christ, taking upon him our flesh, came
once into the world. He abolished the law with all his
efiects, and delivered from eternal death all those which
receive his benefit by faith. If therefore ye look unto
Christ, and that which he hath done, there is now no
law. For he, coming in the time appointed, took away
the law. Now since the law is gone, we are not kept
under the tyranny thereof any more, but we live ini^oy
and safely under Christ, who now so sweetly reigneth
10 us by his spirit. Anil where the Lord reigneth, there
IS hberty. Wherefore, if we would perfectly apprehend
Ohmi» which hatli abolished the law by his death, and
hach reconciled us unto his Father, that schoolmaster
llioald have no power over us at all. But the law of the
viembersy rebelling against the law of the mind, letteth
m that we cannot perfectly lay hold u|>on Christ, The
kckj tlierefore, is not in Christ, but in us whicli have not
JFCI put off this tlesh, to which sin continually cleaveth as
loBg as we live. Wherefore, as touching ourselves, we
iie partly free from the law, and partly under the law.
Aceofflmg to the spirit, we serve with Paul the *' Law
of God; but according to the flesh, the law of sin."
Bom. vii*
Hen^f it followeth, that, as touching the conscience,
fully delivered from the law ; and therefore, that
aster must not rule in it ; that is, he must not
it with his- terrors, threatenings, and captivity.
And albeit it go about so to do never so much, yet is not
ibe conscience moved therewith. For it hath Clirist cru-
cified before her eyes, who hath removed all the offices
of the law out of the conscience, putting out the hand-
writiDg of ordinances that was against us, &c. (CoL ii,)
Therelbre, even as a virgin knoweth no man> so the con*
■JBULe must not only be ignorant of the law, but also it
mst be utterly dead unto the law, anil the law likewise
Qoto the conscience. This is not done by any works, or
by the righteousness of the law, but by faith which ap-
piefaeodeth and layeth hold upon Christ, Notw^ith-
stftodingj sin cleaveth still in the flesh, as touching the
effect thereof, which oftentimes accuseth and troubleth
die coQScience. So long tlien as the flash doth remain,
m long this schoolmaster the law doth also remain ;
vhich many times terrifieth the conscience, and maketh
il heavy by revealing of sin and threatening of death.
Yet it is raised up again by the daily coming of Christ ;
iho^ as he came once into the world in the time before
ipfioioied to redeem us from the hard and sharp servi-
tiide of our schoolmaster ; even so^ he cometh daily
240
unto us, spiritually, to the ^nd that we may increase in
faith, and in the knowledge of him, that the conscienoe
may apprehend him more fiilly and perfectly from day
to day, and that the law of the flesh and of sin, with the
terror of death and all evils that the law bring^th with it^
may be daily diminished in us more and more. , As long
then as we live in the flesh, which is not without sin, the
law oftentimes retumeth and doth his office,, in one more
and in another less, as their faith is strong or weak ; and
yet, not to their destruction, but to their salvation. For
this is the exercise of the law in the saints ; namely, the
continual mortification of the flesh, of reason, and of
our own strength, and the daily renewing of our inward
man, as it is said in 2 Cor. iv.
We receive then the first-fruits of the Spirit: the
leaven is hid in the mass of the dough, but all the dou^
is not yet leavened : now it is yet, but only begun to be
leavened. If I behold the leaven, I see nothing else but
pure leaven. But if I behold the whole mass, I see that
it is not all pure leaven : that is to say, if I bdiold
Christ, I am altogether pure and holy, knowing nothing
at all of the law, for Christ is my leaven. But if I be-
hold my own flesh, I feel in myself covetousness, lust,'
anger, pride, and arrogancy ; also, the fear of death,
heaviness, hatred, murmuring and impatiency against
God. The more these sins are in me, the more Christ is
absent from me ; or, if he be present, he is felt but a
Uttle. Here v\e have need of a schoolmaster to exercise
and vex this strong ass the flesh, that, by this exercise,
sins may l)e diminished, and a way prepared unto Christ.
For as Christ came once, corporally, at the time ap-
pointed, abolished the whole law, vanquished sin, and
destroyed death and hell; even so, he cometh, spiri-
tually, without ceasing, and daily quencheth and kiUeth
those sins in us.
This I say, that thou mayest be able to answer if any
shall thus object, Christ came into the world, and at
once took away all our sins and cleansed us by his
blood ; what need we, tlien, to hear the Gospel or re-
ceive the sacraments ? True it is, tliat, inasmuch as thou
beholdest Christ, the law and sin are quite aboh'shed*
Bui Christ is not yet come unto thee; or^ if he be come,
yet, notwithstanding, there are remnants of sin in thee;
ifaoa art not yet thoroughly leavened. For where con-
dpiscence, heaviness of spirit, and fear of death is,
mere is yet also the law and sin. Clirist is not yet tho-
HMlg^y come; but when he cometh indeed, he driveth
away lear and heaviness, and liringeth peace and quiet-
^leas of conscience. So far forth then as 1 do apprehend
HCtirist by faith, so much is the law abolished in me. But
^■■^flesh^ tlie world, and the devil, do hinder faith in me
PHk it cannot be perfect. Right gladly I would, that that
Ikde light of faith \^ hich is in my heart were spread
throoghout all my body and all the members thereof;
bot it is not to be done ; it is not by-and-by spread, bot
only beginneth to be spread. In the mean season, this
is Oil olation, that we who have the first-fruits of
the >^ do now be^in to be leavened. But we shall
be tborcMJghly leavened, when this body of sin is dis-
solved, anti we shall rise new creatures, wholly, together
with Chri^^t,
Albeit then that Christ be one and the same yester-
ly, to-day, and shall be for ever; (Heb. xiii, H.) and
ibeit that all the faithful which were before Christ, had
Gospel and faith; yet, notwidistanding, Christ came
in the time before determined, t^ith also came
wlien the apostles preached, and published the
pel throughont the world. Moreover, Christ cometh
spiritually, every day. Faith likewise cometh daily
the word of the Gospel. Now when faith is come,
the schoolmaster is constrained to give place with his
ittavy and grievous office. Christ cometh also, spiri-
imllyy when we still more and more do know and un-
derstand those things which by him are given unto
«s, and increase in grace and in the knowledge of
e Pet iif.
i4i
CONTINUANCE OF THE LAW.
GALATIANS ill. 19'
Until the seed came unto which the promise was
made.
Paul maketh not the law perpetual, but he saith that
it was given and added to the promise " for transgres-
sions ;" that is to say, to restrain them civilly ; but es-
pecially, to reveal and to increase them sphitually ; and
that, not continually, but for a time. Here it is neces-
sary to know, how long the power and tyranny of tha
law ought to endure which discovereth sin, sheweth
unto us what we are, and revealeth the wrath of God,
They whose hearts are touched with an inward feelins
of these matters, should suddenly perish if they should
not receive comfort Therefore, if the days of the law
should not be shortened, no man should be saved. A
time, therefore, must be set, and bounds limited to the
law, beyond the which it may not reign. How long then
ought the dominion of the law to endure ? ^' Until the
seed come :" to wit, that seed of which it is written,
" In thy seed shall all the nations of the earth be
blessed.' The tyranny of the law then must so long
continue, until the fulness of time, and until that seed m
the blessing come. Not to the end that the law should
bring this seed, or give righteousness ; but that it should
(ivilly restrain the rebellious and obstinate, and shut
them up as it were in prison; and then, spiritually,
should reprove them of sin, humble them and terrify
them; and when they are thus humbled and beaten
down, it should constrain them to look up to that
blessed seed.
We may understand the contitmance of the law,
both according to the letter, and also spiritually. Ac-
cording to the letter, thus: — that the law continued
until the time of grace. " The law and the prophets
(saith Christ) prophesied until John. From the time of
John until this day the kingdom of heaven suffereth.
943
violence, and the violent take it by force," Matt, xi. IS,
IS. In this time, Christ was baptized and began to
preach. At what time also, (after the letter) the law and
mil the ceremonies of Moses ceased.
Spiritually, the law must be thus understood, — that
it ought not to reign in the conscience, any longer than
to the appointed time of the blessed seed. When the law
sliewelh unto me my sin, terrifieth me, and revealeth the
imitfa and judgment of God, so diat I begin to tremble
and to despair, there hath the lavy his bounds, his time,
mad his end limited ; so that now, he cease th to exercise
iris tyranny any more. For when he hath done his office
aafliciently, he hath revealed the wrath of God, and ter-
rified enough. Here we must say, * Now leave oft', law :
tiiou hast done enough : thou hast terrified and tor-
mented me enough.' " All thy floods have run over me,
and thy terrors have troubled me* Lord, turn not away
ihy face in thy wrath from thy servant. Rebuke me not,
I b^^eech thee, in thine anger," &c. (Ps. xlii. 7, Ixix. 2,
xxvL 9) When these terrors and troubles come, then ib
the time and the hour of the blessed seed come. Let the
law then give place ; which, indeed, is added to reveal
and to increase transgressions, and yet, no longer than
QOtit that blessed seed be come. When it is come, then
lei the law* leave ofl' to reveal sin, and to terrify any
ttore^ and let him deliver up his kingdom to another;
dial is to say, to the blessed seed, which is Christ ; who
katfa gracious lips, wherewith he accuseth and terrifieth
oat, bat speaketh of far better things than doth the law ;
namely of grace, peace, forgiveness of sins, victory over
fiin, deatht the devil, and damnation, gotten by his death
tod passion unto all believers.
Paul tlierefore sheweth by these words, '* Until the
leed should come unto whom the blessing was pro-
ilised,^ how long the law should endure, literally, and
l|NritQally. According to the law, it ceased after the
blessed seed came into the world, taking upon him our
teh, giving the Holy Ghost, and writing a new law in
tm hearts. lUrt the spiritual time of the law, doth not
«id at once, but continueth fast rooted in the conscience*
E S
344
Therefore it is a hard matter for a man which is exercised
with the spiritual use of the law, to see the end of the
law. For in these terrors and feeling of sin, the mind
cannot conceive this hope — that God is merciful, and
that he will forgive sins for Christ's sake ; but it judgeth
only that God is angry with sinners, and that he ac-
cuseth and condemneth them. If faith come not here to
raise up again the troubled and afflicted conscience, or
else (according to that saying of Christ, " Where two or
three be gathered together in my name," &c.) there be
some faithful brother at hand that may comfort him, by
the word of God, which is so oppressed and beateti
down by the law, desperation and death must nei^ds fol-
low. There, it is perilous for a man to be alone ; ** Wo
be to him that is alone (saith the preacher;) for when he
falleth, he hath none to raise him up." Wherefore, they
that ordained that cursed monkish solidary life, gave
occasion to many thousands to despair. If a man should
separate himself from the company of others for a day
or two, to be occupied in prayer, (as we read of Christ,
that sometime he went aside alone into the mount, and
by night continued in prayer,) there were no danger
therein. But when they constrained men continually to
live a solitary life, it was a device of the devil himself.
For when a man is tempted and is alone, he is not able
to raise up himself, no not in the least temptation that
can be.
RIGHTEOUSxNESS AND JUSTIFICATION
BY FAITH.
GALATIANS iil. 6.
As Abraham believed God, and it was imputed (o him
for righteousness.
The apostle now addeth the example of Abraham,
and rehearseth the testimony of the scripture. The first
is out of Gen. xv. 6. " Abraham believed God,** &c.
This place the apostle here mightily prosecuteth, as also
he did in his Epistle to the Romans ; '^ If Abraham
I
I
(»ith be) was justified by the works of the law, he hath
ri^teousness and rejoicing ; but not before God, but
before men, (Rom. iv. 2, 3.) For before God, there is .
ootliing in him but sin and wratlh Now he was justified
before God, not because he did work^ but because her]
did believe. For the scripture saith, *' Abraham be-
Ueved, and it was counted unto him for righteousness/'
This place doth Paul there notably set forth and am-
plify, as is most worthy ; '* Abraliam (saith he) was not
weak in the faith, neither considered he his own body ,
which was now dead, being almost an hundred years
old, neither the deadneas of Sarah's womb ; neither did |
he doubt of the promise through unbelief, but was,
stieogthened in the faith, and gave glory to God ; beingj
ftiUy assured, Uiat whatsoever God had promised he,
was able to do* Now it is not written for him only-
thai it was imputed to him for righteousness, but for us -
akor&e. (Rom. iv. 19, 20.)
Paul, by these words, ''Abraham believed/' maketh,
of feith in God, the chiefest w orship, the chiefest duty,
the chiefest obedience, and the chiefest sacrifice. Let
him that is a rhetorician amplity this place, and he
imH see, that faith is an almighty thing, and that the
power thereof is infinite and inestimable, for it giveth
glory unto God, which is the liighest service that can be
pfeo unto him. Now, to give glory unto God, is, to be-
lieve in him, to count him true, wise, righteous, merciful,
•Imigbty ; briefly, to acknowledge him to be the author
md giver of all goodness. This reason doth not, but
&ith. That is it which maketh us divine people ; and,
a«^ a man would say, it is the creator of certain divinity,
lint in the substance of God, but in us. For without
^th, God loseth in us his glory, wisdom, righteousness,
tnith, and mercy. To conclude, no majesty or divinity
remaineth unto God, where faith is not. And the chiefest
that God requireth of man, is, that he give unto
glory and his divinity ; that is to say, that he
lake him not for an idol, but for God who regartleth
, heareth him, sheweth mercy unto him, and helpeth
This
being
done, God hath his full and perfect
946
divinity: that is, he hath whatsoever a faithful hea
can attribute unto him. To be able therefore to give that
glory unto God, is the wisdom of wisdoms, the righte-
ousness of righteousnesses, the religion of religions,
and the sacrifice of sacrifices ! Hereby we may perceive,
what an high and excellent righteousness faith'is ; and
so, by the contrary, what an horrible and grievous sin
infidelity is.
Whosoever then believeth the Word of God, as
Abraham did, is righteous before God; because, be
hath faith which giveth glory to God ; that is, he riveth
to God that which is due to him. For faith saith mns, I
believe thee, O God, when thou speakest. And what
saith God? Impossible things, lies, foolish, weak, absurd,
abominable, heretical, and devilish things, if ye believe,
reason ! For what is more absurd, foolish, and impossi-
ble, than when God saith to Abraham, that he siionld
have a son of the barren and dead body of his wife Sarah !
So, if we will follow the judgment of reason, Grod
setteth forth absurd and impossible things, when he
setteth out unto us the articles of the Christian fieatli.
Indeed, it seemeth to reason an absurd and a foolidi
thing, that, in the Lord's Supper, is olSered unto as the
body and blood of Christ ; that baptism, is the laver of
the new birth and of the renewing of the Holy Ghost ;
that the dead shall rise at the last day ; that Christ die
Son of God was conceived and carried in the womb of
the Virgin Mary ; that he was bom ; that he safik^
the most reproachful death of the cross ; that he was
raised up again ; that he now sitteth at the right hand of
God the Father, and that he hath power bom in heaven
and in earth. For this cause, Paul calleth the Gospel of
Christ crucified, the word of the cross and fooliflli
preaching, (1 Cor. i. 18;) which, to the Jews was of-
fensive, and to the Gentiles foolish doctrine. Wherefore,
reason doth not understand, that to hear the Word of
God and tc believe it, is the chiefest service that God
requireth of us. But it thinketh, that those things whidi
it chooseth and doth of a good intent, (as they call it,)
and of her own devotion, please God. Therefore, when
God speaketfaf reason judgeth his word to be heresy
acid the word of the devil, for it seemeth unto it absurd
and foolish.
But faith killeth reason, and slayeth that beast
which the whole world and all creatures cannot kill. So,
Abraham killed it by faith in the word of God whereby
seed was promised unto him of Sarah, who was barren
ud now past child-bearing. Unto this word reason
jieldeth not straightway in Abraham, but it fought
against faith in him, judging it to be an absurd, a
foolish, and impossible thing that Sarah, who was now
not only ninety years old, but also was barren by nature,
ahotild bring forth a son. Thus, faith wrestled with
reason in Abraham, but herein faith got the victory, and
kOled and crucified reason, that most cruel and pestilent
enemy of God* So, all the godly, entering with Abra-
buD into the darkness of faith, do still reason ; saying,
reason, thou art foolish : thou dost not saTOur those
things which belong unto God; therefore, speak not
Miinst me^ but hold thy peace. Judge not, but hear the
Word of God and believe it. So, the godly l)y faith,
kill such a beast as is greater than the whole world ; and
ibcfeby, do offer unto God a most acceptable sacrifice
tad sen'-ice.
And, in comparison of this sacrifice of the faithful,
all the religions of all nations, and all the works of all
monks and merit-mongers, are nothing at all. For by
this sacrifice, first, as I said, they kill reason, a great
aod mighty enemy of God, For reason despise th God
aad denietb his wisdom, justice, power, truth, mercy,
majes^, and divinity. Moreover, by the same sacrifice,
Aw yield glory unto God : that is, they believe him to
JKjQst, good, faithful, true, &c. : they believe that he
can do all things ; that all his words are holy, true,
lively, and effectual, &c. : which is a most acceptable
obedience unto God, Wherefore, there can be no greater
Of more holy religion in the world, nor more acceptable
auto God^ than faith is 1
Contrariwise, the justiciaries and such as seek
248
righteousness by their own works, lacking faith, do
many things. They fast, they pray, they watch, they lay
drosses upon themselves. But because they think to ap-
pease the wrath of God, and deserve grace by these
things, they give no glory to God : that is, they do not
judge him to be merciful, true, and keeping promise, &c.
but to be an aAgry Judge which must be pacified with.
works. And by this means, they despise GocJ and make
him a liar in all his promises ; and they deny Christ and
all his benefits. To conclude, they thrust God out of his.
seat, and set themselves in his place* Fortheyj rejecting
and despising the word of God, do choose unto them-
selves such a service of God, and such works, as God
hath not commanded. They imagine, that God hath a
pleasure therein ; and they hope to receive a reward of
him for the same. Therefore, they kill not reason, that
mighty enemy of God, but quicken it : and they take
from God his majesty and his divinity, and attribute the
same unto their own works. Wherefore, only faith
giveth glory to God, as Paul witnesseth of Abraham*.
" Abraham (saith he) was strong in the faith, and ^ve
glory to God ; being fully assured, that whatsoever God
had promised he was able to perform ; and therefore it
was imputed to him for righteousness," Rom. iv. 20, 21.
Christian righteousness, consisteth in the faith of the
heart, and God's imputation. It is not without cause,
that he addeth this sentence out of the 15 th chapter of
Genesis, " And it was imputed unto him for righteoasn
ness." For Christian righteousness, consisteth in two
things : that is to say, in the faith of the heart, and in
God's imputation. Faith is indeed a formal righteous-,
ness, and yet, this righteousness is not enough: for
after faith, there remain yet certain remnants of sin in
our flesh. This sacrifice of faith began in Abraham, but
at the last it was finished in his death. Wherefore, the
other part of righteousness must needs be added also,^ to
finish the t^ame in us ; that is to say, God's imputation.
For faith giveth not enough to God, because it is imper-
fect, yea rather, our faith is but a little spark of faith
249
which beginneth to render unto God his true divinity.
We have received the first-fruits of the Spirit, but not
yet the tenths. Besides this, reason is not utterly killed
m this life. Which may appear by our concupiscence^
wrath, impatiency, and other fruits of the fiesh, and of
infidelity yet remaining in us. Yea the holiest that live
have not yet a full and continual joy in God, but have
dieir sundry passions, sometimes sad, sometimes merry,
as the scriptures witness of the prophets an<i a|K>htles.
But such faults are not laid to their charge because of
dieir faith in Christ; for otherwise, no tiesh should be
saved. We conclude, therefore, upon these words, " it
was imputed to him for righteousness,'' that riulitcous-
ness indeed beginneth througli faiUi, and by the .^^ame
we have the first-fruits of the Spirit : but Iwcause faith
is weak, it is not made perfect without CnKVn imputa-
tioD. Wherefore, faith beginneth righteousness, but ini-
patation maketh it perfect unto the day of Christ.
The Popish sophisters and schoolmen dispute also
of imputation, ^%hen they speak of the good acce|)tation
of the work ; but, beside and clean contrary to the r-crip-
tore ; for they wrest it only to works. They do not con-
sider the uDcleanncss and inward poison lurking in the
heart, as incredulity, doubting, contemning and hating
of God ; which most pernicious and [perilous lK»asts, are
the fountain and cause of all mischief. They ( orisider no
more but outward and gross faults and unrighteousness,
which are little rivers proceeding and issuing out of those
fountains. Therefore, they attrilmte acceptance to works:
that is to say, that God doth accept our works, not of
duty, but of congnience. ('ontrariwise, we, excluding
all works, do go to the very bead of this I)east which is
called reason, which is the fountain and head-spring of
all mischiefs. For reason feareth not God : it loveth not
God; it trusteth not in CJod, but proudly contemneth
him. It is not moved with his threatenings or his pro-
mises; it is not deliglited with his words or works,
bat itmurmureth against him : it is angry with him, and
jadgeth and hateth him. To be short, it is an enemy to
God (Rom. viii. 7,) not giving him his glory. This pes-
I
S50
tilent beast reason, I say, being once slain, all outward
and gross vices should be nothing.
Wherefore, we must first and before all things go
about by faith to kill infidelity, the contempt and hating
of God, and murmuring against his judgment, his wratli,
and all his words and works. For then do we kill rea-
son, which can be killed by none other means, but by
faith: whicK, in believing God, giveth unto him his
glory^ notwithstanding that he speaketh those things
which seem both foolish, absurd, and impossible unto
reason: notwithstanding also, that God setteth forth
himself otherwise than reason is able either to judge or
to conceive : that is to say after this manner : — I will
account and pronounce thee as righteous, not for the
keeping of the law, not for thy works and thy merits,
but for thy faith in Jesus Christ mine only begotten Son,
who was bom, suffered, was crucified, and died for thy
sins ; and that sin which remaineth in thee, I will not
impute unto thee. If reason then be not killed, and all
. kinds of religion, and all services of God under heaven
that are invented by men to get righteousness before
God, be not condemned, the righteousness of faith can-
not take place.
When reason heareth this, by-and-by it is offended ;
it rageth and uttereth all her malice against God ; say-
ing, Are then my good- works nothing ? Have I then la-
boured and borne the heat of the day in vain ? (Matt.
XX. 11.) Hereof ariseth those uproars of nations, of
kings and princes against the Lord and against his
Christ (Psalm ii.) For the world neither will nor can
suffer that his wisdom, righteousness, religions, and
worshippings, should be reproved and condemned. The
Pope with all his Popish rabbleraent will not seem to
err, much less will he suffer himself to be condemned.
Wherefore, let those which give themselves to the
study of the Holy Scripture, learn out of it this saying,
"Abraham believed God, and it was counted to him for
righteousness," to set forth truly and rightly this true
Christian righteousness after this manner ; — ^ that it is a
faith and confidence in the Son of God ; or rather, a
I S5I
coDildeoce of the heart in God though Jesus Christ,
Aod let them add this clause as a difterence, — which
lailh and confidence is accounted righteousness for
Christ's sake. For these two things, as I said before,
TTork Christian righteousness ; namely, faith in the
beajt^ ^I'hich is a gift of God and assuredly believeth in
Christ ; and also, that God accepteth this imperfect
imth for perfect righteousness for Christ's sake, in whom
I have begun to believe. Because of this faith in Christ,
God seeth not my doubting of his good-will towards me,
my distrust, my heaviness of spirit, and other sins which
afe yet in me. For as long as I live in the flesh, sin is
tmly in me. But because I am covered under the shadow
of Christ^s wingSj as is the chicken under the wing of
the beo, and dwell without all fear under that most
ample and large heaven of the forgiveness of sins which
b spread over me, God covereth and pardoneth the
remnant of sin in me ; that is to say, because of that
&ith wherewith I began to lay hold upon Christ, he ac-
cepteth my imperfect righteousness even for perfect
ri^teousness, and counteth my sin for no sin, which,
notwithstanding, is sin indeed.
So we shroud ourselves under the covering of
Christ s flesh; who is "our cloudy pillar for the day> and
our pillar of fire for the night (Exod, xiii, 21,) lest God
should see our sin. And although we see it, and for the
8UDe do feel the terrors of conscience, yet, fleeing unto
Christ our Mediator aod Reconciler, through whom we
lie made perfect, we are sure and safe. For as sdl things
iDe in him, so, through him, we have all things, w^ho
tbo doth supply whatsoever is wanting in us. When we
believe this, God winketh at the sins and remnants of
m yet sticking in our flesh, and so covereth them as if
they were no sins. Because (saith he) thou believest in
my Son, although thou have many sins ; yet, not with-
tending, they shall be forgiven thee, until thou be clean
delivered from them by death.
Let Christians learn with all diligence to understand
tUs article of Christian righteousness. And to this end^
let them read Paul, and read him again both often and
S52
with great diligence, and let them compare the first
with the last, yea, let them compare Paul wholly and
folly M'ith himself; then shall they find it to be true,
that Christian righteousness consisteth in these two
things, namely, in faith which giveth glory unto God^
and in God's imputation. For faith is weak, as 1 have
said, and therefore God's imputation must needs be
joined withal ; that is to say, that God will not lay to
our charge the remnant of sin ; that he will not punish
it nor condemn us for it ; but will cover it and freely
forgive it, as though it were nothing at all ; not for our
sake, nor for our worthiness and works, but for Jesus
Christ's sake in whom .we believe.
Thus a Christian man is both righteous and a sinner,*
holy and profane, an enemy of God and yet a child of
God. These contraries no sophister will admit, for
they know not the true manner of justification. And
this was the cause why they constrained men to work
well so long, until they should feel in themselves no sin
at all. Wherel^y they gave occasion to many (which
striving with all their endeavour to be perfectly righteous
could not attain thereunto,) to become stark mad. Yea,
an infinite number also of those which were the authors
of this devilish opinion, at the Tiour of death, were
driven to desperation. Which thing had happened unto
me also, if Christ had not mercifolly looked upon me
and delivered me out of this terror.
Contrariwise, we teach and comfort the afflicted
sinner after this manner. Brother, it is not possible for
thee to become so righteous in this life, that thou
shouldst feel no sin at all, that thy body should be clear
like the sun without spot or blemish, but thou hast yet '
wrinkles and spots, and yet art thou holy notwithstand-
ing. But thou wilt say, how can I be holy when I have
and feel sin in me ? I answer : in that thou dost feel
and acknowledge thy sin, it is a good token ; give thanks
to God, and despair not. It is one step of health, when
the sick man doth acknowledge and confess his infirmity.
But how shall I be delivered from sin ? Run to Christ
the physician, which healeth them that are broken in
253
and savelh sinners. Follow not the judgment of
>n, which telleth thee that he is angry with sinners,
bttt kill reason and beheve in Christ. If thou believe,
ihoii art righteous ; because thou givest glory to God,
that be is aJmii^fity, mercifuK true, &c. and thou jus-
tifiest and praisest God. To be brief, thou yieldest unto
ktm his divinity, and whatsoever else belonged) unto
bilD* And the sin which remaineth in thee is not laid
to thy charge, but is pardoned for Christ's sake in whom
thou believest; who is perfectly just, whose righteous-
ness IS thy righteousness, and thy sin his sin.
Here M*e see, that every Christian is an high-priest.
For first, he otiereth up and killeth his own reason pnd
the wisdom of the tJesh. Then, he giveth glorj^^ to God,
Cbat he is righteous, true, patient, pitiful, and mercifuL
And this is that daily sacrifice of the New Testament,
which must be offered evening and morning. The
cfmiDg sacrifice, is to kill reason : the morning sacrifice,
» to glorify God. Thus a Christian daily and con-
ly is occupied in this dou'nle sacrifice, and in the
ise thereof. And no man is able to set forth suf-
iicicfitly, the excellency and dignity of this Christian
Sftcritiee*
This is therefore a strange and wonderful definition
nf Christian righteousness: — ^thatit is the imputation of
God for righteousness, or unto righteousness, because of
our faith in Christ, or for Christ's sake. When the
pQpbh schoolmen hear this definition, they laugh at it.
For ihey imagine, that righteousness is a certain quality
ired into the soul, and afterwards spread into all the
of man. They cannot put away the vain ima-
ioiLs of reason ; which teacheth, that a right judg-
ilaod a good will, or a good intent, is true righteous-
•css. This unspeakable gift, therefore, excelleth all
mscm ; — that God doth account and acknowledge him
Sar righteous, without works, which embraceth his Son
by faith alone, wlm uas sent into the world, was bora,
I was crucified for us.
r
iLter, as touching the words, is easy ; fto wit,
S54
that righteousness is not essentially in us as the papists
reason out of Aristotle, but witKout ns in the grace of
God only and in his imputation ; and that, there is no
essential substance of righteousness in us besides that
weak faith or first-fruits of faith, whereby we have b^im
to apprehend Christ, and yet sin in the mean time verily
remaineth in us ;) but, in very deed, it is no small or
light matter, but weighty and of great importance. For
Christ, which was given for us, and whom we apprebmd
by faith, hath done no small thing for us, but, as Panl
said before, '^ He hath loved us and given himself in
very deed for us." He was made accuraed for us, (Gal.
ii. 10. iii. 13.) And this is no vain speculation, that
Christ was delivered for my sins, and was accursed for
me that I might be delivered from everlasting death.
Therefore, to apprehend that Son by faith, and with the
heart to believe him given unto us (Isaiah ix. 6,) and for
us of God, causeth that God doth account that faith, al«>
though it be imperfect, for perfect righteousness.
And here, we are altogether in another world far
from reason ; where we dispute, not what we ought to^
do, or with what grace we may deserve grace and for-
giveness of sins, but we are in a matter of most hi^*
and heavenly divinity, where we, do hear this Gospel or .
glad tidings, — that Christ died for us, and that we, be-^ ^
lieving this, are accounted righteous, though sins not- \
withstanding do remain in us, and that great sins. So' '
our Saviour Christ also deiineth the righteousness of > ]
faith ; " The Father (saith he) loveth you." Wherefora |
doth he love you ? Not because ye were Pharisees unre*: ;
provable in the righteousness of the law, circumcistod^^
doing good works, fasting, &c. ; but, because I havex
chosen you out of the world, and ye have done nothings ^
but that ye have loved me, and believed that I am corned,
out from the Father. This object (I) being sent from tfia<^
Father, pleased you. And because you have appre^'
hehded and embraced this object, therefore, the Father^
loveth you, and therefore ye please him. And yet not*"*
withstanding, in another place, he calleth them evil, and
255
comixiandeth them to ask for the forgiveness of their
sns. These two things are quite contrary ; to uitj that
t a Christian is righteous and beloved of Crod, and yet,
notwithstanding, he is a sinner. For God cannot deny
i his own nature ; that is, he must needs hate sin, and
I iniDers ; and this he doth of necessity, for otherwisej he
I sbcmld be unrighteous and love sin. How then can these
two contradictions stand together? I am a sinner and
newt worthy of God's wrath and indignation : and yet
the Father loveth me ? Here nothing cometh between,
but only Christ the Mediator. The Father (saith he)
dolh not therefore love you, because ye are Morthy of
love, but because ye have loved me, and have believed
thftt I came out from him.
Thus a Christian man ahideth in true humility, feel-
I ilig sin in him effectually, and confessing himself to be
[ HOrthy of w rath, of the judgment of God, and of ever-
I hitlllg death for the same, that he may be humbled in
I lilts life. And yet, notwithstanding, be continueth still
I b his pride, in the which he turneth unto Christ, and in
I hiiD, he litteth up himself against this feeling of God's
I wmth and judgment, and believeth, that not only the
I lenuiants of sin are not imputed unto him, but that also
I lie is loved of the Father, not for his own sake, but for
i Christ's sake whom the Father loveth.
I Hereby now we may see, how faith justifieth with-
I mi works ; and yet, notwithstanding, how imputation
I of ri5»hteousness is also necessary. Sins do remain in
I 9S which God utterly hateth* Therefore, it is necessary
I ihat we should have imputation of righteousness, which
I le obtain through Christ, and for his sake who is given
ff Ci!«» hi^ and received of us by faith. In the mean time,
1 «* iLtng as we live here, we are carried and nourished in
^■hb bosom of the mercy and long-sufferance of God,
^^ktil the body of sin be abolished, and we raised up as
^^pir creatures in that great day. Then shall there be
^H^Bv heavens and a new earth, in which righteousness
^^lill dwell. In the mean while, under this heaven, sin
^^^id wicked men do dwell, and the godly also have sin
iS6
dwelling in them. For this cause, Paul, (Rom. vii.,)
complaineth of sin which remaineth in the saints ; yet
notwithstanding, he saith afterwards in tl^ eighth cbiiEp-
ter, ** That there is no condemnation to them which aito
in Christ Jesu." Now, how shall these things, so tott-'
trary and repugnant, be reconciled together ; — that siii
in us, is no sin ? that he which is damnable, shall not be
condemned? that he which is rejected, shall not be
rejected ? that he which is worthy of the wrath of God
and everlasting damnation, shall not be punished ? The'
only reconciler hereof is the Mediator between God and
man, even Jesus Christ ; as Paul saith, " There is no
condemnation to them which are in Christ Jesu.**
NATURE AND EXPECTATION OF FAITH
AND HOPE, AND THEIR DIFFERENCE.
GALATIANS V. 5.
JPor we in spirit wait for the hope of righteousness*
through faith,
Paul here knitteth up the matter with a notable con-
clusion ; saying, Ye will be justified by the law, by cii^
cumcision, and by works; tiut we seek not to be justified
by this means, lest Christ should be made utterly unpro-
fitable unto us, and we become debtors to perform the
whole law, and so finally fall away from grace; " but we
wait in spirit through faith for the hope of righteouness.^
Every word is here diligently to be noted^ for they are
pithy and full of power. He doth not only say, as he it
wont, we are justified by faith, or in spirit by faith, bat
moreover addeth, " we wait for the hope of righteotis*
ness," including hope also that he may comprehend the
whole matter of faith. ■ *
Hope, after the manner of the scriptures, is taken
tw o ways ; namely, for the thing that is hoped for, and
for the aflFection of him that hopeth. For the thing that
is hoped for, it is taken in the first chapter to the
Colossians, *' For the hope's sake which is laid up for
257
in heiiven : that is to say, the thing which ye hope
For the affection of him that hopeth, it is taken in
the eighth chapter to the Romans, ** For vi e are saved
by hopt:/* So, hope in this place also may be taken two
WEys, and so it yieldeth a double sense. The first is, we
wuil in Spirit through faith for the hope of righteous-
ness ; that is to say, the righteousness hoped for ; which
iliall be certainly revealed in such time as it pleaseth the
Lord to give it. The second, we wait in Spirit by faith
Cbr rigJiteousness with hope and desire; that is to say,
we are righteous; howbeit our righteousness is not yet
revealed, but hangeth yet in hope. For as long as we
KVe here, sin remaineth in our tlesh ; there is also a law
to our desh and members rebelling against the law of
our mind, and leading us captives unto the service of
sin* Now w hen these aft'ections of the flesh do rage and
mgn« and we on the other side do through the Spirit
wie^lle against the same, then is there place for hope-
Indeed, we have begun to be justified through faith-
Whereby also we have received the first-fruits of the
Spirit ; and the mortification of the flesh is begun in us,
bot we be not yet perfectly righteous. It remainetli then
ih&l we be perfectly justified, and this is it which we
hope for. So, our righteousness is not yet in actual
pc»ses,sion, but lieth under hope.
Tliis is a sweet and sound consolation, whereby
iflkted and troubled consciences, feeling their sin, and
tonfied with every fiery dart of the devil, may be mar-
icOociHly comforted. For the feeling of sin, tlie wrath of
God, death, hell, and other terrors, are wonderfully strong
ia die conflict of conscience : as I myselt^ being taught
by experience, do know. Then counsel must be given to
tne poor afflicted in this way- Brother, thou desirest to
have a sensible feeling of thy justification ; that is, thou
wooldest have such a feeling of God*s favour as thou
ha&l of thine own sin, but that will not be* But thy
righteousness ought to sunnount all feeling of sin ; that
13 to say, thy rightjpousness or justification whereupon
thou boldest, standeth not upon thine own feeling, but
upoo die hoping that it shall be revealed unto thee when
858
it pleaseth the Lord. Wherefore, thou must not judge
according to the feeling of sin which troubleth and ter-
rifieth thee, but according to the promise and doctrine
of faith, whereby Christ is promised unto thee, who is
thy perfect and everlasting righteousness. Thus Ae hope
of the afflicted, consisting in the inward affection, is
stirred up by faith, in the midst of all terrors and feel-
ing of sin, to hope that he is righteous. Moreover, if
hope be here taken for the thing which is hoped for, it
is thus to be understood : — that, that which a man now
seeth not, he hopeth, in time, shall be made perfect and
clearly manifest.
Either sense may well stand ; but the first, touching
the inward desires and affections of hoping, bringeth
more plentiful consolation. For my righteousness is not
yet perfect, it cannot yet be felt ; yet I do not despair ;
for faith, sheweth unto me Christ in whom I trust, and
when I have laid hold of him by faith, 1 wrestle against
the fiery darts of the devil, and I tak6 a good neait
through hope against the feeling of sin ; assuring myself,
that I have a perfect righteousness prepared for me in
heaven. So both these sayings are true : — that I am
made righteous already by that righteousness which is
begun in me ; and also, I am raised up in the same hope
against sin, and wait for the full consummation of per-
fect righteousness in heaven. These things are ndt
rightly understood, but when they are put in practice.
WHAT DIFFERENCE THERE IS BETWEEN FAITH
AND HOPE.
Here ariseth a question, what difference there is be-
tween Faith and Hope, llie sophisters and schoohnen
have laboured very nwch in this matter, but they could
never show any certainty. Yea to us which travel in the
holy scriptures with much diligence, and also with more
fulness and power of spirit, (be it spoken without way
brag,) it is hard to find any difference. For there is so
great Rffmity between Faith and Hope, that the one
cannot be separate from the other. Notwithstanding,
959
between them, ivhich is gathered of
tr several ofFjces, diversity af working, and of their
Fjrst : They differ in respect of their subject ; that
ttf of the ground wherein they rest. For faith resteth in
the understanding, and hope resteth in the wilL But in
fi»y deed they cannot be separated, the one having
fespect to the other, as the two cherabim of the mercy-
teal which could not be divided.
Secondly : They differ in respect of their office ;
that is, of their working. For faith telleth what is to be
done ; it teacheth, prescribeth, and directeth ; and it is
ft knowlalge. Hope is an exhortation which stirreth up
ibe mind tliat it may be strong, bold, and courageous,
that it may suffer and endure adversity, and in the midst
thereof wait for better things.
Thirdly : They differ as touching their object ; that
n, the special matter whereonto they look. For faith
baitb for her object the truth; teaching us to cleave
sufdy thereunto, and looketh upon the word and pro-
mi» of iJie thing that is promised. Hope hath for her
object tlie goodness of God, and looketh upon the thing
that is promised in the word ; that is, upon such matters
10 &ilh teaches us to be hoped for.
Fourthly : They differ in their oriler : for faith is the
bcgpnniug of life before all tribulation^ Heb, xi*: but hope
€anieth afterwards^ proceeding of tribulation, Rom. v.
Fifthly : They differ l>y the diversity of working: for
fiulh is & teacher and a judge, fighting against errors and
heresies, and judging spirits and doctrines : but hope is,
as it were, the general or captain of the field, fighting
ilgainsi tribulation, the cross, impatiency, heaviness of
spirit, weakness, desperation, and blasphemy: and it
vuteth for good things even in the midst of evils.
Therefore when I am instructed by faith in the word
of God, and lay hold of Christ, believing in him with the
whole heart, then am I righteous by this knowledge.
Whcu I am so justified by faith, or by this knowledge,
bT««iid-by cometh the devil, the father of lies, and la-
bcKiFcth to extinguish my faith by wiles and subtleties ;
^ s 12
260
that is to say, by lies, errors, and heresies. Moreover,
because he is a murderer, he goeth about to oppress it
by violence. -Here hope wrestling, layeth hold on the
thing revealed by faith, and overcometh the devil that
warreth against faith : and after this victory followeth
peace and joy in the Holy Ghost. So that in veiy deed
faith and hope can scarcely be discerned the one iram
the other ; and yet, is there a certain difference between
them. And that it may be the better perceived, I wiH
set out the matter by a similitude.
In civil govertiment, prudence and fortitude do
differ ; and yet, these two virtues are so joined together,
that they cannot easily be severed. Now fortitude is n
constancy of mind which is not discouraged in adversity,
but endureth valiantly, and waiteth for better thfaigd.
But if fortitude be not guided by prudence, it is but te-
merity and rashness. On the otfier side, if fortitude be
not joined with prudence, that prudence is but in vain,
and unprofitable. Even so in divinity, faith widiont*
hope is nothing. For hope endureth in adversity, and is
constant therein, and in the end overcometh all evils.
And on the other side, like as fortitude without pni-^
dence is rashness, even so hope without faith is presomp-'
tion in spirit, and b tempting of God ; for it hath no j
knowledge of Christ, and of the truth which faith teach- ;
eth, and therefore it is but a blind rashness and ano-. .^
gancy. Wherefore a godly man afore all things, miis(^' '
have a right understanding, instructed by faith, accardiqg ;
to the which the mind may be guided jn afflictions, that 1
^ it may hope for those good things which faith hath le^ »
vealed and taught. ; ■ '
To be short: Faith is conceived by teaching; for//
thereby the mind is instructed what the truth is. Hope *|
is conceived by exhortation ; for by exhortation hope ii J
stirred in afflictions, which confirmeth him that is al- ;
ready justified by faith, that he be not overcome by ad- •
versities, but that he may be able more strongly to rarist'
them. Notwithstanding, if the spark of faith should not
give light to the will, it could not be persuaded to lay
hold upon hope. We have faith then whereby we are
k
261
tuight, we understand, and know the heavenly wisdom,
•ppreheod Christ, and continue in his grace. But as
soon as we lay hold upon Christ by faith, and conless
Um, forthwith our enemies, the world, the flesh, and the
ilevil, rise up against us, hating and persecuting us most
ciiieUy both in body and spirit. Wherefore, wc thus be-
Beving and justified by faith, '^ in spirit do wait for the
hope of our righteousness." And we wait through pa-
tiencCy for we see and feel the flat contrary. l*or the
world with his prince, the devil, assaileth us mightily
both within and without. Moreover, sin yet still rcmaineth
m as which driveth into heaviness. Notwithstanding,
ve give not over for all this, but raise up our minds
ibragiy through faith, which lighteneth, teacheth, and
pirieth the same. And thus we abide firm and constant,
ttd overcome all adversities through him which hath
bved us, until our righteousness which we believe and
•ait for, be revealed. By faith therefore we began, by
bope we continue, and by revelation wc shall obtain the
vbole. In the mean time, whilst we live here, l)ecuuse
wc believe, we teach the word and publish the know-
ledge of Christ unto others. ITius doing wc suHbr |>orse-
cation (according to this text, *' I believed and therefore
Hd I speak, and I was sore troubled,*') with patience,
bong strengthened and encouraged through iiope:
vlMveunto the scripture exhorteth us witli most sweet
and comfortable promises, taught and revealed unto us
by faith. And thus doth hope spring u|) and increase in
■s, Rom. XV. That through patience and comfort of the
scriptures, we may have hope.
Paul therefore, not without cause, joineth patience
in tribulation, and hope together, in the tifth and eighth
to die Romans, and in other places also, for l)y them
hope i»L stirred up. But faith (as also I have shewed
before) goeth before hope : for it is the beginning of
Gfe, and bcginneth before all tribulation ; for it learneth
Christ, and apprehendeth him without the cross. Not-
vilfastanding, the knowledge of Christ cannot be long
vidioat the cross, without troubles and conflicts. In this
the mind must be stirred up to a fortitude of spirit
1
26S
(for hope is nothing else but a spirituai fortitade, as faith
is nothing else but a spiritual prudence) which coDsist-
eth in sutiering, according to this saying, ** That throa^
patience," &c. These three tilings then dwell together in
the faithful ; — Faitfi, which teacheth the truth, and de-
fendeth from errors ; Hope, which endureth and over^
Cometh all adversities, as well bodily as ghostly ; and
Charity, which worketh all good things, as it foUowetfa
in the text. And so is a man entire and perfect in diis
life, as well within as without, until the righteousness be
revealed which he waiteth for ; and this shall be a per-
fect and everlasting righteousness.
Moreover, this place containeth a singular doctrine
and consolation. As touching the doctrine, it shewedi
that we are made righteous, not by the works, sacrifioisSy
or ceremonies of Moses's law, much less by the works
and traditions of men, but by Christ alone. Whatsoever
then the world counted to be good and holy witbcml
Christ, is nothing else but sin, error, and flesh. Where-
fore circumcision, and the observation of the law also,
the works, religions, and vows of the Monks^ and of aU
such as trust in their own righteousness, are altogether
carnal. But we, saith Paul, are far above all these
things in the spirit and inward man, for we possess
Christ by faith, and in the midst of our aflSictions
through hope, we wait for that righteousness which we
possess already by faith.
The comfort is this: that in serious conflicts and
terrors, wherein the feeling of sin, heaviness of spirit,
desperation and such like is very strong, (for they enter
deeply into the heart and mightily assail it,) thou must
not follow thine own feeling ; for if thou do, thou wilt
say, I feel the horrible terrors of tlie law, and the
tyranny of sni, not only rebellmg against me, hjat also .
subduing mc, and leading me captive; and I feel no
comfort or righteousness at all. Theretbre I am a sinner,
and not righteous. If I be a sinner, then am I guilty
of everlasting death. But against this feeling thou
must wrestle and say, Altliough I feel myself utterly
overwhelmed and swallowed u{) with sin : and my heart
263
leUeth me that God is oftended and angry with me, yet
in very deed it is not true, but my own sense and feeling
w judgelh* The word of God, (which in these terrors I
Ottgjhl to follow^ and not mine own sense,) teacheth a far
other thing ; namely, that God is near unto theni that
Affc of ** a troubled heart, and saveth them that are
of an humble spirit," Also " He despiseth not an
humble and a contrite heart." Moreover Paul shewelh
here, that they which are justified in spirit by faith, do
not feel the hope of righteousness, i>ut still wait for it.
Wlierefore, when the law aecusetli and sin tcrrifietli
thee, and thou feelcst nothing but the wrath and indig-
MtioQ of God, despair not for all that, but take unto
Ihee the armour of God, the shield of faith, the hehuet
of hope, and the sword of the Spirit, and try how good
mA how valiant a warrior thou art. Lay hold of Christ
by fei* ' > is the Lord of the law and of sin, antl of
ait diii ^ 0 which accompany them. Believing in htm,
tlKm art justified : which thing reason and the feeling of
thioe own heart, wlien thou art tempted, do not tel! thee,
but the word of God. Moreover in the midst of these
cxmllicLs and terrors, which often return and exercise
ihee, wait thou patiendy through hope for rigliteousness,
which thou hast now by faith, although it be yet but
_ II and imperfect, until it be revealed and made per-
tect m the kingdom of heaven.
But tliou wilt say : I feel not myself to have any
lijl^teoiisness, or at least I feel it but very little, — Thou
must not feel, but believe, that thou hast righteousness.
Ami except thou believe that thou art righteous, diou
dcic^ great injury unto Christ, who hath cleansed dice
hf the w*ashing of water througli the word ; who also died
Qpoti the cross, condemned sin, and killed death; that
through him thou nxightest obtain righteousness and
t\. ' -^'ig life. These things thou canst not deny;
(e. , liiou wilt openly shew^ thyself to be wicked and
Uasphemous against God, and utterly to despise God,
ill his promises, and Jesus Christ, with all his benefits;)
ttid so consequently, thou canst not deny but that thou
art righteous.
Let us learn therefore in great and horrible terrors,
2
364
trhen our conscience feeleth nothing but sin, and judgefh
that God is angry with us, and that Christ hath turned
his face from us, not to follow th6 sense and feeling of
our own heart, but to stick to the wortl of God^ which
saith, that God is not angry, but looketh to the afflicted,
and to such as are troubled in spirit, and tremble at his
word (Isaiah Ixvi. 2) ; and that Christ tumeth not him-
self away from such as labour and are heavy laden, but *
refresheth and comforteth them, (Matt. xi. 28.) This
place therefore teacheth plainly, that the law and works
bring unto us no righteousness or comfort at all ; but
this doth the Holy Ghost only in the faith of Christ, who
raiseth up hope in terrors and tribulations, which en-
dureth and overcometh all adversities. Very few there be
that know how weak and feeble faith and hope are
under the cross and in the conflict. For it geemeth ihff
are but as smoking flax which is ready by-and-by to to
put out by a vehement wind. But the faithful who believe
in the midst of these assaults and terrors hoping against
hope ; that is to say, fighting through faith in the pro-
mise as touching Christ a:gainst the ieeling of sin and of
the wrath of God, do afterwards find by experience, that
this spark of faith being very little, (as it appeareth to na-
tural reason, for reason can scarcely feel it,) is a mighty
fire, and swalloweth up all our sins and all our terrors.
There is nothing more dear or precious in all the. ^
world to the true children of God than this doctrine.
For they that understand this doctrine, do know that
whereof all the world are ignorant : namely, that sin,
death, and all other miseries, afflictions and calamities,
as well corporal as spiritual, do turn to the benefit and
profit of the elect. Moreover they know, that God is dien
most near unto them when he seemeth to be farthest oflT,
and that he is then a most merciful and loving Saviour
when he seemeth to be most angry, to afflict, and to
destroy. Also they know, that they have an everlasting
righteousness, which they wait for through hope, as a
certain and sore possession laid up for them in heaven,
even when they feel the horrible terrors of sin and
death. Moreover, that they are then lords of all thbg»,
when they are most destitute of all things according to
i65
tbmt s^ing, *^ Having nothing, and yet poAse85ing all
liiii^, 2 Cor. vi. 10. This, saith the scripture, is to
eoDceive comfort through hope. But this cunning is not
kamed withont great and often temptations.
CHARITY NO FAITH.
THE DIVINITY OF THE SCHOOLMEN.
* When a man doth any good work, Ciod accepteth
it, and for that work he poureth into him charity : * which
they call, charity infused. This charity (say they) is a
qinJi^ remaining in the heart, and this they call formal
righteousness; which manner of speaking, it is ex|>e-
i&Dt for yoa to know. And they can abide nothing
less, than to hear that this quality forming and adorning
the sool, as whiteness doth a wall, should not be countra
nghtBooaieas. They can climb no higher than to this
odgptation of man*s reason, — that man is righteous by his
oirn formal righteousness, which is grace making him
acceptable unto God ; that is to say, charity. So, to this
quality cleaving unto the soul, that is to wit, charity,
(whicn is a work after the law, for tlie law saith thou
slialt love the Lord thy God, &c.) they attribute righte-
oosaess; that is to say, true Christian righteousness;
and they say, that this righteousness is worthy of ever-
lastiDg life, and he that hatli it is formally righteous; and
moreover, he is effectually or actually righteous, Ixxrause
he now doth good works whereunto everlasting life is
doe. This is the opinion of the Popish schoolmen, yea,
even of the best of them all.
Some other there be which are not so good, as
Seotas, and Occam ; which said, that for the obtaining
of the grace of God, this charity infused or given of
God is not necessary, but that a man, even by his own na-
tural strength, may procure this charity above all things.
For 80 reasoneth Scotus. — If a man love a creature, a
yoong man a maiden, a covetous^man money, which are
less good, he may also love God which is the greater
good. If be have a love of the creature through his na-
tnnd stnog^i much more hath be a love to the Creator.
266
With this argument were all the sophisters convicted,
^d none of them was able to refute it. Notwithstanding
thus they reply —
The scripture compelleth us to confess (say they)
that God, beside tlie natural love and charity which is
ingrafted in u§, (wherewith alone he is not "contented,)
requireth also charity which he himself giveth. And
hereby they accuse God as a tyrant and a cruel exactor,
who is not content that we keep and fulfil his law, but
above the law, (which we ourselv^ are all to fulfil,) re-
quireth also, that we should accomplish it with other cir-
cumstances and furniture, as apparel to the same. As if
a mistress should not be contented that her cook had
dressed her meat excellently well, but should chide her
for that she did not prepare the 6ame, being decked
with precious apparel, and adorned with a crown of
gold. Now what a mistress were this, who, when het
cook had done all that she was bound to do, and also
exactly performed the same, would moreover require
that she should wear such ornaments as she could nol
have ? Even so, what a one should God be, if he should
require his law to be fulfilled of us, (which notwithstand-
ing by our own natural strength we observe and fulfil^
with such furniture as we cannot have ?
But here, lest they should seem to avouch contrary
things, they make a distinction, and say, that the law is
fulfilled two manner of ways. First, according to the
substance of the deed ; and secondly, according to the
mind of the commander. According to the substance of
the deed (say they) we may fulfil all things which the
law commandeth, but not according to the mind of the
commander : which is, that God is not coqtented that
thou hast done all things which are commanded in the
law, (although he can require no more of thee,) but he
further requireth that thou shouldst fulfil the law in char
rity : not that charity which thou hast by nature, but
that which is above nature, and heavenly, which he him-
self giveth. And what is this else but to make God a
tyrant and a tormentor, which requireth that of us
which we are not able to perform ? And it is in. a man-
tier as much as if he should say, that the fault is not io
OS, if we be ilaninedj but in God, which, uitli this cir-
cmnslance requireth his law to be accomplished of us.
These things I do the more diligently repeat, that
you may see how far they have strayed from tlie true
aense of the scripture, wliich have said that by our own
Mbatural strength we may love God above all things ; or
at least, by the work wrought we may deserve grace and
everlasting hfe. And because God is not content that
we fulfil the law according to the substance of the deed,
bat will have us also to fulfil tlie same according to the
mind of the commander* Therefore the scripture farther
COtDpelleth us to have a quality above nature poured
iBto us from above, and that is charity ; which they call
formal righteousness adorning and beautitying faith,
being also the cause that faith jiistifleth us. So faith is
the body, and the shell ; charity the life, the kernel, the
form and furniture. These are the monstrous dreams of
the schoolmen.
But we, instead of this cliarity, do place faith : and
nesay, that faith apprehendeth Jesus Christ, who is the
form which adorneth and furnislieth hiih as the colour
adometh and beautifieth the wall. Christian faith ^ there-
fore, is not an idle quality or empty husk in the heart,
which may be in deadly sin until charity come and
quicken it ; but, if it be true faith, it is a sure trust and
conhdence of the heart, and a firm consent whereby
Cbrbl is apprehended. So that Christ is the object of
feith, yea rather, even in faith Christ himself is present.
Faith, therefore, is a certain obscure knowledge, or ra-
dier darkness which seeth nothing; and yet, Christ ap-
prehended by faith sitteth in this darkness, like as God
in Sinai and in the temple sat in die midst of darkness,
(Exod, xix. 9- 1 Kings viii. 10.) Wherefore, our formal
f^teousness is not charity beautifying and furnishing
laiih, but it is taitli itself, which is as it were a certain
cloud in our hearts : that is to say, a steadfast trust and
affiance in the thing which we see not, which is Christ :
who, although he be not seen at ail, yet is he present.
f aitli therefore justifieth, because it apprehendeth
i6H
aiid possesseth this treasure, even Christ present. But
this presence cannot be comprehended of us, because it
is in darkness as I have said. Wherefore, where assured
trust and affiance of the heart is, there Christ is present;
yea even in the cloud and obscurity of faith. And this
is the true formal righteousness whereby a man is justi-
fied, and not by charity as the Popish schoolmen do
most wickedly affirm.
To conclude, like as the schoolmen say that charity
fiirnisheth and adom'eth faith, so do we say, that it is
Christ which fumisheth and adometh faith ; or rather,
that he is the very form and perfection of faith. Where-
fore, Christ apprehended by faith and dwelling in the
heart, is the true Christian righteousness for the which
God counteth us righteous and giveth us eternal life.
Here is no work of the law, no charity, but a far other
manner of righteousness, and a certain new world be-
Jrond and above the law. For Christ or faith is not the
aw, nor the work of the law !
FAITH STANDING IN THE POWER OF GOD.
I PETER I.
Who are kept by the power of God through faith.
We (saith he) in hope wait for that glorious inheri-
tance into which we have come by faith. For these
things take place in this order. — Faith is begotten by
the word; our new-birth is by this faith; and by this
new-birdi we are translated into that hope ; wherein, we
with certainty wait for those good things, being fully as-
sured of them. Wherefore, Peter here properly saith,
that these things come tlirough faith, not through 6ur
own works.
Moreover, Peter here significantly saith that we are
** kept by the power of God unto salvation." For there
are many, who, having heard the Gospel, that faith only
justifies without works, immediately rush forward and
say, * And we too believe:' imagining, that the fancy
which they form out to themselves, is faith. Whereas we
869
have tau^y and that out of the scriptores, that it is not
in Dor own power to do even the least works without the
Spirit of God. How then shall we arrogate to ourselves
the power of doing that by our own powers which is the
greatest of all works — ^to believe ? Such cogitations as
these, therefore, are mere figments and dreams. The
power of God must be ptesent with ua, which may work
in us, as Paul sets it forth in the Ephesians, chap. L
^' God gave unto you the Spirit of wisdom, that ye may
know what is the exceeding greatness of his power to us
ward, who believe according to the working of his
mighty power," &c. For it is not only of the will of
Goii, but of a certain power, that we believe : for such
is this mighty concern, that, to create faith in any one, is
a work of no less moment than it was to create heaven
and earth.
Heoce, it is manifest that those know not what they
say, wiio say. How is it that faith can do all things, see-
ing that, many believe who do no good work whatever ?
For they imagine that their dream is faith, and tliat faith
can exist without good works. We however say with
Peter that faith is the power of God : and in whom-
soever God works this faith, he is bom again and
comes forth a new creature ; and then, from this faith,
there follows, naturally, nothing but good works. Where-
fore, it is .without cause that you say to a Christian do
this or that goodVork ; because, without any command-
ing, he does nothing but work good works spontane-
ously. AH that he requires is to be admonished, that he
deceive not himself with that false and fictitious faith.
Therefore, away with these empty vain talkers who have
plenty of prating about those things which are nothing
bat a froth and vanity of words : concerning whom
Paul saith, 1 Cor. iv. " I will come unto you, and will
know not the words of them that are puffed up, but the
power. For the kingdom of God standcth not in word
but in power." Where this power of God is wanting,
thoe, neidier true faith, nor any good works exist
Wherefore, they are open liars, who boast of the name
md'fiuth of Christ, and yet, neverthedess live a repro-
270
bate life. For niidoubtedly, if the power of God were
upon them, they must be differeut persons.
But what does Peter mean when he saith, "MTk)
are kept by the power of God upto salvation ?"-t- That
this fidth, which the power of God, (which is present
with us, and of which we are full,) work9 in us, is a
matter so excellent and so great, that by it, we have a
clear and certain knowledge of all those things which
pertain unto salvation, and are able by it to judge and
freely pronounce sentence on all things which are in the
world. This doctrine is pure, the other false ; this life is
acceptable, the other reprobate ; this working is good, the
other evil. And whatsoever a man of this kind determi-
nately declares, it is so, and is truth. For he cannot be
deceived, but is preserved and kept by the power of
God, and stands a judge of all doctrine.
On the other hand, where faith and the power of
God are wanting, there is nothing but error and blind-
ness. There reason is driven, now to this work, now to
that : because it is imagining to ascend into heaven by
its own works, and is ever thinking thus : — Behold this
shall bring thee to heaven ! Do this and thou shalt cer-
tainly be made partaker of felicity. Hence it is that
those numberless floods of colleges, monasteries, altars,
priesthoods, and monkeries, have spread themsdves
over the world. Into such blindness does God permit
them to fall who do not believe. Whereas, in us who b^
lieve he keeps a sound mind in all things, that we might
not be damned under this blindness, but might attain
unto salvation.
HOW TO MEDITATE UPON AND APPLY
THE DEATH AND SACRIFICE OF CHRIST.
GALATIANS i. 4.
WTio gave himself for our sins.
Paul, - in a manner, in every word handleth the ar
gument of this Epistle. He hath nothing in his mouth
but Christ, and therefore in every word there is a fer-
271
vcncy of spirit and' life. And mark how wellfind to th^
purpus^e fie speaketh. He saith not, who liath receiveti
our works at our- hands, nor who hath received the sa-
criHces of Moses's law, worshippings, religions, masses,
voms, and pilgrimages, but *' hath given/' What? Not
gald^ nor silver, nor beasts, nor paschal lambs, nor an
«agd, but " himself." For what ? Not for a crown, not
for a kingdom, not for our holiness or righteousness, but
** for our sins/' These words are very thunder-claps from
baftiTieo against all kinds of righteousness. Like as is
also this sentence of John, ** Behold the Iamb of CJod
dua taketh away the sins of the world/' Therefore we
must %vith dihgent attention mark every word of Paul,
lAci not slenderly consider them or lightly pass them
Ofcr, for they are full of consolation, and confirm fearful
coiKiciences exceedingly*
But how may we obtain remission of our sins ?
Paul an«wcreth, that the man which is called Jesus
Clcbi the Son of God, hath given himself for them.
These are excellent and most comfortable words, and are
promtses of the whole law, — that our sins are taken away
by none other mean than by the Son of God delivered
mci death. With such gun-shot and such artillery must
the Papacy be destroyed, and all the religions of the
hut he 11, all works, all merits, and superstitious ceremo-
■Ba. For if our sins may be taken away by our own
lorks^ merits, and satisfactions, what needeil the Son of
Ood to be given for them? But seeing lie was given for
it folJowcth, that we cannot put them away by our
wofks*
AgnD : by this sentence it is declared, that our sins
gieat, so infinite and invinctble, that it is tmpos-
fer the whole world to satisfy for one of them : and
the greatness of the ransom, (namely, Christ the
'a( God, who gave himself for our sins,) declareth
* iy, that we can neither satisfy for sin, nor have
over it- The force and power of it is set forth
exceedingly by these words, ** wh^ crave
* Therefore, here is to b^
o[ the price bestowed fl
then will it appear evidently, that the power of it is
so great that by no means it could jbe put away, but that
the Son of God must needs be given for it. He that COQ-
sidereth these things, well understandeth, that this woid
SIN coiaprehendeth God's everlasting wrath and die
whole- kingdom of Satan, and that it is a thing more
horrible than can be expressed ; which ought to move^
us and make us afraid indeed. But we are careless, yea,
we make light of sin and a matter of nothing, which al-
though it bring with it a sting and remorse of conscienee^ *
yet notwithstanding, we think it not to be of such wei^^-
and force, but that by some little work or merit we maj '
put it away. This sentence therefore witnesseth, that alt
men are servants and bond-slaves of sin, and, (as Paul
saith in another place,) ^' sold under sin." And agaiiit"
that sin is a most cruel and mighty tyrant over all men; -
which cannot be vanquished by the power of any crea-'
tures, whether they be angels or men, but by the sovoh
reign and infinite power of Jesus Christ, ** who hatk,
given himself for the same."
Furthermore this sentence setteth out to the coo- ,
sciences of all men which are terrified with the greatness ,
of their sins, a singular comfort. For albeit sin be never
so invincible a tyrant, yet notwithstanding, for as moell |
as Christ hath overcome it through his death, it canMt^ |
hurt them that believe in him. Moreover, if we aMi ,
ourselves with this belief, and cleave with cdl our hearts
unto this man Jesus Christ, then is there a light opeoeii' |
and a sound judgment given unto us, so as we may m0tit |
certainly and freely judge of all kinds of life. For whea* :
we hear that sin is such an invincible tyrant^ thus, in*
continent, by as necessary consequence we infer, — then,
what do Papists, Monks, Nuns, Priests, Mahometiata^ ,
Anabaptists, and all such as trust in their works, whidfr*
will abolish and overcome sin by their own traditiont, •
works preparative, satisfactions, &c. ? Here forthwith*
we judge all those sects to be wicked and pemicio«i»:*
whereby the glory of God and of Christ is not only dch'
faced, but also utterly taken away, and our own ad^
vanced and established.
87S
Bot weigh dilif^ently every wwd of Paul ; ami espe*
dally, mark well the pronoun oua ; for die eflfect alio-
gethier coDsisteth in the well applying of the pronouna
vfakh H-e find often in the scriptures; wherein also
dm is some vehemency and power. Thou wil^easily
ijfttid believe^ that Christ the Son of God was given
far the sins of Peter, of Paul, and of other saints whom
ve account to have been worthy of this grace. But it is
ivay hard thing that thou, which judgest thyself un-
worthy of this grace, shouldest from thy heart say and
bdieve, that Christ was given for thine invincible, infi-
aifie, and horrible sins. Therefore, generally, and u ithout
theprcmoun, it is an easy matter to magnify and amplify
the benefit of Christ ; namely, that Chjriht wa.s given for
sins, but for other men's sins which are worthy. Uut
vfaoi it Cometh to the putting to of this pronoun our,
diere our weak nature and reason starteth back, and dare
not come near unto God, nor promise to herself tliat so
^eat a treasure should be truly given unto her ; and
theiefore, she will not have to do with God except first
fihe be pure and without sin. Wherefore, althoui^h she
bear or read this sentence, '' Who gave himself for our
yfaw,^ or such like, yet doth she not apply this pronoun
oua unto herself, but unto others which are worthy and
baly ; and as for herself, she will tarry till she be made
northy by her own works.
This then is nothing else but that man's reason fain
would, that sin were of no greater force and power than
ihe herself dreameth it to be. Hereof it cometh, that hy-
pocrites, being ignorant of Christ, although they feel
the remorse of sin, do think notwithstanding, that they
shall be able easily to put it away by their good works
and merits ; and secretly in their hearts they wish, that
these words, " Who gave himself for our sins," were
bm as words spoken in humility ; and would have
fteir sins not to be true and very sins indeed, but
ti^t and small matters. To be snort, man*s reason
would fain bring and present to God a feigned and coun-
tcffeit sinner, which is nothing afraid nor hath any feel-
ing of sin. It would bring hun that is whole, and not
T
874
him that hath need of a phydician : a&d when it feeleth
no sin, then it would believe that Christ was given for
our sins.
The whole world is thus affected : and especially,
they that would be counted more holy and religious ttian
others, as monks and justiciaries. These confess with
their mouth that they are sinfiers, and they confess aliiO'
that they commit sins daily ; howbeit, not so great and-
many, but that they are able to put them away by their
own works. Yea, arid besides all this, they will bring
their righteousness and deserts to Christ's judgment-
seat, and demand the recompence of eternal life firf* -
them at the judge's hand. In the meanwhile, notwith-
standing, (as they pretend great humility,) because they'
will not vaunt themselves to be utterly devoid of sin,
they feign certain sins, that for the forgiveness thereof
they may with great devotion pray with the publican,
" God be merciful to me a sinner.'^ Unto them thc^'
words of St. Paul, ** for our sins," seem to be but light
and trifling: therefore, they neither understand them,
nor in temptation, when they feel sin indeed, can they
take any comfort of them, but are compelled flatly to
despair.
This is then the chief knowledge and true wisdom'
of Christians, — to count these words of Paul, thai' .
Christ was delivered to death, not for our righteousness,^
or holiness, but "for our sins," (which are very sins
indeed, great, many, yea infinite, invincible^) to be most*
true, effectual, and of great importance. Therefore, think"
them not to be small and such as may be done away by'
thine own works ; neither yet despair thou for the grecA- .
ness of them, if thou feel thyself oppressed therewith'
either in life or death ; but learn here of Paul to believ^-
that Christ was given, not for feigned or counterfeit sins; '
nor yet for small sins, but for great and huge sins : not
for one or two, but for all : not for vanqtiished sins (fo*^
no man, no nor aiigel is able to overcome the least sin**
that is) but for invincible sins. And except thou bcT*
found ifithe number of those that say " our sins ;" that'
is, which have this doctrine of faith, and teach, hear,' -
l^am, love^ and believe the same, there is no salvation
for thee I ^
Labour therefore diligently, that not only out of the
time of temptation, but also in the danger and conflict
. when thy conscience is thoroughly afraid with
.*-, .V ii.cmbrance of thy sins past, and the devil assail-
eth thee with great violence, going about to overwhelm
I thee with heaps, floods, and whole seas of sins, to ter-
^v tliee, to draw thee from Christ, and to drive thee to
/.tir; that then, I say, thou mayest be able to say
I with sure confidence, * Christ the Son of God was given,
tiot for the righteous and holy, but for the unrighteous
and sinners. If I were righteous and had no sin > I should
bve no need of Christ to be ray reconciler. Why then,
Otbou peevish, holy Satan» wilt thou make me to lie
holy, and to seek righteousness in myself, when in very
deed I have nothitig in me but sins and most grievous
sias: not feigned or trifling sins/but such as are agaiqsl^
tbe first table; to wit, great infidelity; doubting; despair;
cootempt of God; hatred; ignorance, and blaspheming
ot' God ; unthankfuhiess ; abusing of God's name;
' neglecting, loathing, and despising the w ord ; and such
like. And moreover, these carnal sins against the second
(&ble ; as not to yield honour to my parents; not to obey
tbe magistrates ; to covet other men's goods, his wife,
ud such like : albeit that these be light faults in respect
of those former sins* And admit that I have not com-
mitteti murder, whoredom, theft, and such other sins
^ain^t the second table, in fact; yet, I have committed
mem in heart ; and therefore I am a transgressor of all
Gud^s commandments, and tlie multitude of my sins is
fo great that they cannot be numbered ; for 1 have.
sinoed al>ove the number of the sand of the sea/
Besides this, Satan is such a cunning juggler, that,
he can make of my righteousness and good works, grcat^
sins. For so much then as my sins are so weighty, so in-j
fin?^^i M> horrible and invincible ; and that my righteous-r;,
Dcsft doth nothing further me, but rather hinder m^^
_ b^QK Qod ; therefore, Christ the Son o^ God was given
VtffS&th for them to put them away, and so save all men
U ■
I
I
276
which believe. Herein, therefore, consisteth the effect of
eternal salvation : namely, in taking these words to be
effectual, true, and of great importance. I say not this
for nought, for I have oftentimes proved by experience,
and I daily find, what an hard matter it is to beliieve,'
(especially in the conflict of conscience,) that Christ was
given, not for the holy, righteous, worthy, and such as
were his friends ; but for wicked sinners, for the unwor-
thy, and for his enemies which have deserved God's
wrath and everlasting death.
Let us, therefore, arqa ourselves with these and sudi
like sentences of the holy scripture, that we may be able
to answer the devil, (accusing us and saying thou art a
sinner, and therefore thou art damned,) in this sort. —
Because thou sayest I am a sinner, therefore will I be
righteous and saved. Nay (saith the devil) thou shalt be
danmed. No (say I) for I fly unto Christ " who hath
given himself for my sins;" therefore, Satan, thou shalt
not prevail against me in that thou goest about to terrify
me in setting forth the greatness of my sins, and so to
bring me into heaviness, distrust, despair, hatred, con-
tempt, and blaspheming of God. Yea rather, in that
thou sayest I am a sinner, thou givest me armour and
weapon against thyself, that with thine own sword I may
cut thy throat and tread thee under my feet: for Christ
died for sinners. Moreover, thou thyself preachest unto '
me the glory of God ; for thou puttest me in mind of -
God's fatherly love towards me a wretched and damned
sinner ; " who so loved the world, that he gave his only^
begotten Son, that whosoever believeth in him, should
not perish, but have everlasting life." Also as often as^
thou objectest that I am a sinner, so often thou callest
me to remembrance of the benefit of Christ my Re-*
deemer ; upon whose shoulders, and not upon mine, lie
all my sins ; for, ** The Lord hath laid upon him the^
iniquities of us all ; " again, " For the transgression of
his people was he smitten." Wherefore, when thou^
sayest I am a sinner, thou dost not terrify me, but com* '
fort me above measure.
Whoso knoweth this one point of cunning well, shall
277
eisBy avoid all the engines and snares of the devil ; whc?
by putting man in mind of his sins, driveth him to
ocBpair and de?^troyeth him ; unless he withstand him
with his cunning and with this heavenly wisdom, whereby
only, sin^ death, and the devil, are overcome. But the
man that putteth not away the remembrance of his sin,
but keepeth it still and tormenieth himself with his emu
cog^tionSy thinking either to help himself by his own
ftreogth and policy, or to tarry the time until his con-
srience may be quieted, falleth into Satan s snares, and
miserably afBicteth himself, and at length is overcome
^iih the continuance of the temptations : for the devil
will never cease to accuse his conscience.
Against this temptation we must use these words of
Paul, in the which he giveth a very true definition of
Christ in this manner* — Christ is the Son of God and
<rf the Virgin, delivered and put to death for our sins.
Here, if the devil allege any other definition of Christ,
say thou, The definition and the thing defined ere false ;
therefore, I will not receive this definition- I speak not
ibts without cause ; for I know what moveth me to be
80 earnest that we should learn to define Christ out of
die words of Paul. For indeed Christ is no cruel
wftctor, but a forgiver of the sins of the whole world,
refore, if thou be a sinner, (as indeed we are all,)
>fi ijot Christ down upon the rainbow as a judge, (for
» shah thou be terrified and despair of his mercy,) but
take hold of his true definition ; namely, that Christ the
Son of God and the Virgin, is a person, not that terri-
fieth, not that afflicteth, not that condemneth us of sin,
oot that demandeth an account of us for our lives evilly
past, but that ** hath given himself for our sins, ' and, with
one oblation, hath put away the sins of the whole world,
hath fastened tliem upon the cross, and put them clean
out by himself.
Learn this definition diligently; and especially, so
dtercise this pronoun our, that this one syllable being
br**— r^ may swallow up all thy sins; that is to say,
tJi a mayest know assuredly that Christ hath taken
away the sins, not of certain men only, but also of thee,
278
and of the whole world. Then let not thy sins be sin's,
but even thy own sins indeed : that is, to wit, believe
thou that Christ was not only given for other men's
sins, but also for thine. Hold this fa^t, and suffer not
thyself by any means to be drawn away from this sweet
definition of Christ, which rejoiceth even the very angeb
in heaven ; that is to say, that Christ, according to the
proper and true definition, is no Moses, no lawgiver, no
tyrant, but a mediator for sins, a free giver of grace,
righteousness, and life, who ^ve himself, not for our
merits, holiness, righteousness, and godly life, but ** for
pur sins." Indeed, Christ doth interpret the law, but
that is not his proper and principal office.
These things as touching the words we know well
enough, and can talk of them, but in practice and in
conflict, when the devil goeth about to deface Christ,
and to pluck the word of grace out of our hearts, we
find that we do not yet know them well and as we should
do. He that, at that time, could define Christ truly, an^
could magnify him and behold him as his most sweet
Saviour and High-Priest, and not as a strict judge, this
man had overcome all evils, and were already in the
kingdom of heaven. But this to do in the conflict, is of
all things the most hard. I speak this by experience.
For I know the devil's subtleties ; who, at one time, not
only goeth about to fear us with the terror of the law,
yea and also of a little mote maketh many beams ; that
is to say, of that which is no sin he maketh a very hell,
(for he is marvellous crafty both in aggravating sin and
in puffing up the conscience even in good works,) but
also is wont to fear us with the very person of the Me-
jdiator; into the which he transformeth himself, and
laying before us some place of the scripture, or some
saying of Christ, suddenly he striketh our hearts, and
sheweth himself unto us in such sort, as if he weie
Christ indeed ; leaving us slicking so fast in that 0001-
tation, that our conscience would swear it were toe
same Christ whose saying he alleged. Moreover, su^is
the subtlety of the enemy, that he will not set before ^9
Christ entirely ami wholly, but a piece of Christ oi^y.
Dttifiely that he is the Son of God, and man bom of the
Virgin; and by-and-by^ patcheth Uiere some other
cbtng ; that is to say, some saying of Christ wherewith
be terrifieth the impenitent sinner, such as that in the
1 Jth of Luke, '* Except ye repent, ye shall all likewise
perish;** and so, corruptinj^ the true dtjfinition of Christ
with his poison, he bringeth to pass, that albeit we be-
lieve him to be Christ the true Mediator, yet in very
deed our troubled conscience feeleth and judgeth him to
be a tyrant and a judge. Thus, we being deceived by
Sfttan, do easily lose the sweet sight of our High-
Priest and Saviour Christ : which being once lost, we
shoo him no kss than the devil himself.
And this is the cause, why I do so earnestly call upon
you to learn the true and proper definition of Christ out
of these words of Paul, " who gave himself for our
liiis." If he gave himself to death for our sins, then
trndonbtedly lie is no tyrant or judge, which will condemn
as for our sins; he is no caster down of the afflicted, but
a miser up of those that are fallen ; a mercitul reliever
Old comforter of the heavy and broken-hearted. Else
sboald Paul lie in saying, ** v/ho gave himself for our
siits/^ If I define Christ thus, I define him rightly, and
tike bold of the true Christ and possess him indeed.
And here, I let pass all curious speculations touching
the divine Majesty, and I stay myself in the humanity
of Christ ; and so, I learn truly to know the w ill of
God. Here is then no fear, but altogether sweetness,
joy, peace of conscience, and such like. And here withal
there is a light opened, which sheweth me the true
knowledge of God, of myself, and of all creatures, and
dll the iniquities of the devifs kingdom. We teach no
new tiling, but we repeat and establish old things which
the apostles and all godly teachers have taught before
us. And would to God we could so teach and establish
tbem, that we might not only have them in our mouth,
but al*c> well-grounded in the bottom of our heart ; and
especiaily^ that we may l>e able to use them in the
agony and conflict of death.
THE SIN AGAINST THE HOLY GHOST.
Matthew xii.
There are six sins against the Holy Ghost : whkh^
although they be essentially the same, yet differ in their
actings, or rather in their sinful workings. — Presump-
tion, fighting against the known truth, obstinacy, despe-
ration, envy of the grace in a brother, and nnal im-
penitency.'
These ^ct or work thus. — In the time of security
and peace, presumption, fighting against the trutli, and
obstinacy : in the time of soul-straits and trouble, despe-
ration^ envy, apd impenitency.
1. The reprobate, in the time of security, is con-
. fident and presumptuous ; and seems sure that he in his
works please God, and will be righteous as he is in him-
self, as the Pharisees.
2. If he be reproved, he grows proud, and resists the
truth which makes against him ; and although he knows
it is the truth, yet he will not cease from his presump-
tion ; and thus, he fights against the known truth.
3. He obstinately perseveres in this presumptioD
and fighting ; and thus, dies in his sins hardened, seared^
and incorrigible. — On the other hand
1. The reprobate when they begin to feel the wrath
of God, they at once, like Cain and Judas, despair, and
do not believe that their sins are pardoned ; but imagine,
that their sin is greater than the grace of God.
2. When they see, that they are rejected, they envy
all men their salvation; and would that no one were
saved, but that all should perish with themselves.
3. They persevere in this envy and desperation, and
will not suffer themselves to be converted. And as ob-
stinacy is a certain final impenitency in the time of se-
curity ; that is, in presumption and fighting against the
truth ; so, final impenitency is a certain obstinacy in die
time of soul-straits, that is, in desperation, envy, &c*
S81
CHRIST DELIGHTING IN THE BEAUTY
OF THE RIGHTEOUS,
Psalm xlv. 11.
So shall the King greatly desire thy beauty.
Tliis is a most sweet promise. For the Holy Spirit
boweth that this monster, Monk, sticks fast in our heart,
—that we want to be pure and without spot before God.
Thus, under Poper)% all my temptation was this. I used
say * that I would willingly go to the sacrament if I
but worthy/ Thus we seek, naturallyj a purity in
Ives ; and we examine our whole life and want to
find a purity in ourselves, that we might have no need
of grace, but might be pronounced righteous upon the
groundj^ of our own merit. This inclination is rooted in
our flesh ; and the Holy Spirit knows that we wish for
a beauty in ourselves. And hence, when we woidd pray,
•re think thus, * willingly would I pray, but f am not
Worthy that God should hear me.*
These cogitations come from that monstrous monk,
J (of whom I have spoken before,) that dwells in nn^ ovm
breasts, and intoxicates our conscience with a looking
to our own worthiness, and a desiring not to pray before
^e are better. But thus, it will come to pass that thou
J%ilt never pray, if thou wilt wait until thou art worthy.
jltor if it be required that we be first righteous, why do
fci^e pray in the Lord's prayer, " Forgive us our tres-
■pQSses?'' Rather, when thou feelest that thou art -a
i^ inner and unfit to pray, thou shouldst then go the most
tu prayer and to the sacrament. For in vvhat other
^ray wouldst thou become righteous, but by the Word
«iid Sacrament? Thou wilt certainly never become
li^teous by thyself and thine own works. Thus, there
is in us all this^ pestilent reasoning of our own monk»
that we am always looking for our own purity.
The Holy Spirit saith, therefore, I will give thee
M^olesome counsel ; and if thou wilt hear me, thou shalt
l>tJCome a virgin alt fair. For. if thou wouldst be beautiful
in the sisht of God, so that all thy works should please
him, and he should ^ay, ^Thy prayer pleaseth me; » all
that thou sayest, doest, and think^t pleaseth me;*
proceed thou thus; — "hear, see, and incline thine ear;"
and thou shalt thus. become, all fair. When thou hast
heard, hast seen, hast forgotten all thine own righteous-
ness, all the law, all traditions, and all that roonkeiy,
and h^st believed, then art thou fair ; not in thine own
beauty, but in the beauty of the King who has adorned
thee with his Word ; because, he has brought unto thee
thereby his righteousness, his holiness, trum, and forti-
tude, and all me gifts of the Holy Spirit.
:But here, first of all, our own reasoning deceives us;
which the moi^ that is bom with us still retains ; and
which sticks close .to our flesh and conscience. And
next, the efficacy of the Word ; for, because it is preached
in common, and seems to have no conspicuous appear-
ance, therefore, we do not think that we are sufficiently
adorned when we have the Word only, when we are
baptized, have partaken of die Lord's Supper, and are
called by the Gospel. This adorning we do not think to
be die highest ornament, as to appearance, because it 18
,vile, and as it appears, common to all. For, say the
Anabapdsts, what adorning is it to be wetted with
.;water ? — It is thus that fleshly eyes judge ! But, if thoa
look at baptism with spiritual eyes, thou wilt see, that
baptism clothes thee with the adorning of Christ. And
what better and more precious adorning wouldst thoa
.\vish for, than that with which Christ is adorned himself,
and adorns his disciples?
Thus, the Holy Spirit declares, that we are to be
made beautiful by a beauty not our own. When (saith
he) diou hast heard, hast believed, and hast forgotten
. thine own righteousness, so that thou desirest to know
nothing wherein to trust but the adorning of the bride-
groom Christ, then shalt thou be truly beautiful, and
** So shall the King greaUy desire thy beauty." Biit
wliat do we ? DirecUy the contrary ! We go back to-
our father's house, which he commands us to forget
,Ah I (say M(e) I am a sinner. 1 want to become worthy
ifld pnie before I go to this bridegroom. And what js
this, but goine back to our father's house, Hishinf; to
bring with us tnat righteousness which lie commands us
to let gp, and sending for that monk ? But thou oughtest
to say thus. X know nothing about that worthiness : I
care not whether I am worthy or unworthy: those
things are all old and gone by. If I be outwardly un-
worthy as to the second table, be it so: that is my
filthiness. Yet, internally, I am beautiful by an adorn-
ing not my own. By that I am most holy, and am
b^utifuUy adorned; because, the King lovetli thai
beauty ; seeing that, I hear the Word, forget my monk,
and believe in Christ my King — that I am redeemed by
lus blood, and justified by his merit.
Where there is this faith, whatever I do afterward
pleases hkn: and he delights in my beauty which he
himself has put upon me. Therefore, I am not to doubt
at all that I am all fair, and that all things which I do
greatly please God for Christs sake, whom I apprehend
by faith as my Redeemer. So that, when I o;)en my
mouth to teach, or to pray, I am to l>elieve that all the
angels smile and rejoice ; and he who hear< mc is to
know, that he offers a sacritice of the sweetest savour
onto God. This is the experience to which wc mujst
arrive. This is to forget our father's house and |>eo|)le;-^
to be persuaded of the present righteousness of faith, in
opposition to the old righteousness of works ; nnd then
it will come to pass, that we shall be most acceptable
onto God.
But the Holy Spirit uses the most exalted language
''So shall the King greatly desire thy l>eauty:'* that
is, thou wilt by this faith prevail upon him to do wtiat-
ever thou desirest : so that, as one urged by the pow^r
of love, we will sponteneously follow thee, abide with
thee, and take up his abode with thee. Tor wherever
God has given his Word, there he doe.> not leave his
work ^vhich he has begun in thee ; but he brings u\X)ti
thee tirst the temptations of the world, the devil, and
the flesh ; that by them he naay work upon thee. These
axe his embraces whereby lie embraceth his spouAe
• r
through itnpatiency of love, because, if we were with-
out temptations, we should not seek him ; we should not
learn ^^ to hear, see, and incline our ear/' He therefore
drives us, that we may the more earnestly cleave to the
Word, and believe in him ; and this he does, from his
great love of us. But these embraces are so sweet to
our flesh, that they often press tears frona us ! Yet they
do us good.
These consolations, therefore, are exceedingly great
if we could, not being afraid of their ma^itude^ em-
brace them. — That our King Christ not only takes
pleasure in the Word and in faith ; but that, with a love
like that of a bridegroom toward his bride, he so hangs
over us and is drawn towards us, that he spontaneously
follows us. Such influence have we over him if we do
but hear the Word,, believe, and forget our own righteous-
ness. But it is a difficult matter ! May God only give
us grace to enter into these things in doctrine, ana in
the ministry of the Word, and the symbols ; and, in a
degree, in our experience also ; and as we- have begunj
may we learn to forget this monk, that he may at least
not reign in us as he does in the Sacramentarians, the
Anabaptists, and the Papists; whom this monk h^ m
devoured altogether, that they are nothing but shaven
monks. From which pestilence, may God in mercy save
us. Amen!
The sum of the whole therefore is this. — ^That oar
beauty does not consist in our own virtues, nor even in
the gifts which we have received from God, by which
we put forth virtues and do all those things which per-
tain unto the life of the law. But in this : — our appre-
hending Christ and believing in him. Then it is that wc
are truly beautiful : and it is this beautv alone that Christ
looks upon, and upon no other. Tnerefofe, to teadi
that we should desire to become beautiful by religions
of our own choosing, and by our own righteousness,
amounts to nothing. Among men, indeed, and in the
courts of great men, such things are beautiful ; but in
the courts of God, we must be arrayed in another
beauty ! There, the one and only beauty is, believing in
S8i
tbe Lord Jesus Christ! He it is that blots out all our
blemishes and wrinkles, and makes us acceptable unto
[ God. Tins faith is a thing omnipotent, a beauty the
Mkst fair; besides which, there is no beauty. For out
^^^ and wittiout Christ, we are damned and lost, to*
^Kher with all that we have and all that we are !
CHRISrS PEOPLE ALL RIGHTEOUS.
Isaiah Ix. 21.
Thy people shall be all righteous.
This is a glorious text,— that all who are in the
Church, that is, who believe in Christ crucified, are
"righteous," But we must define what this righteous-
868i is ; for if you look at the life and walk of Christians,
fm will find many things which will oftend yoo. They
oftieii sin, they often err, they often, through infirmity,
m oi?ercoroe by trifling things ; all which seems to
make against rignteousness.
Righteousness then before God, is not the doing or
flnfferiiig this or that, but the being illuminated by the
Holy Ghost, and the knowing and confessing that Jesus
Christ is our Saviour, who by his death, has redeemed
is from death and sin. This righteousness is held forth
m the VVord, and is received by faith alone: which faith
doses vrith the Word, and the man believes that he, by
ibe death and merits of Christ, is righteous.
But this faith is no light thing. For it is impossible
that the Gospel can be believed, without a divine power.
Aod even those who have received the Holy Spirit,
Cftimot hold fast this faith without the greatest conflicts.
Aod the cause tliereof is, that this righteousness is a
thing invisible, wliich we are not to feel, but only to
believe. But, because our flesh is corrupt and often
fidls into sins, our minds cannot, without a great deal
of trying exercise, raise themselves up to believe, con-
trary to our present sense of sin, that we are righteous,
not by our own righteousness, (for that under all these
sins iuekI infirmities is brou^t to nothing,) but by the
4
S86
ri^teousness of Christ; who therefore was made
righteousness unto us, and sacrificed for our sins upoQ
tijfi cross, because it was impossible unto us to fulfil
the law.
.The mind must, therefore, be exercised to know, that
its righteousness is out of itself, and treasured up in
Christ. Otherwise, how could it stand in the judgment
of God, seeing that we sin continually? If therefore
thou hast sinned, and thy conscience bites thee, here
thou oughtest to have firm faith, and to overcome sin
through Christ and say, — Although I have sinned, yet
I am righteous ; because, I have for my light the Lord
himself; because, I have Christ in whom there is no
guilt of sin.
' And that the righteousness of Christ is thine, thou
hast the most weighty testimonies. First, the word of
God itself; which saith that Christ died for thee. Again,
thou hast baptisSt; for we are all baptized into his
death, which he underwent for us. Thou hast also the
sacrament of the altar ; in which, by clear words and by
an external sign, he confirms that his body was delivered
for thee, and that his blood was shed for thee.
This therefore is our righteousness whereby we are
righteous before God : it is without us afar ofi*, placed
ftur beyond all our own works and imaginations. Where-
fore, we are deceived, if we make ourselves to be either
righteous or unrighteous from our own works : for we
ought to feel and confess, that we are righteous by a con-
fidence in the death of Christ. They who do not this,
do an injury to Christ, and make their sins to be greater
than the death and innocent passion of Christ More-
over, they deny the word of God and the sacrament, the
signs of grace.
This, nevertheless, is true; that, with respect to
thyself and thy " old man," thou sayest rightly that
thou art a sinner : (for as much of flesh and blood as
there is remaining in thee, so much sin hast thou remiuo-
ing :) but because thou art baptized and illuminated bj[
the Spirit, with respect to this '' new man/' thou art
truly 'righteous. But for as much as bapdsm, the sacra-
287
le altar, the word of Cod, ni^ Christ himself,
that are placed without thee ; so also, thy
jss is placed without thee : therefore, the pri-
mte sms of our flesh cannot destroy it. For the prophet
aith that our sun is eternal : therefore, our righteous-
acss is eternal, and not to be overcome by temporal
m$. It is not pride for a man to say thai he is righte-
<Ȥ: nay, to say the contrary, and to believe in thine
k«ut that thou art not righteous^ is to deny Christ and
10 blaj^pheme the name of Christ, who gave liimself to
be i>ur ** w^isdom, righteousness, sanctitication, and re-
demption,'* 1 Con i.
SEW-BORN BABES IN THE FAITH OF CHRIST,
AJND THEIR TASTING THE GRACIOUS
SAVOUR OF THE GOSPEL,
I Peter ii. 2*
Ai new-born babes desire the sincere milk of ihe^
w$rd.
f
Here, the simile vvhich he adduces, is this.— Ye are
newly bom by the word of God ; wherefore, be ye like
ttolo new-born babes : that is, they desire nothing but
otlk* As therefore they desire the breasts, and milk ; so
ootliht ye to desire the word, and be carried out in
iigs after it with all the heart; and to believe, that
c dainties which it contains, are there treasured up
ou, that ye may suck out milk, sincere, and pure
irom all deceit.
These are figurative words. For he does not speak
of corporal milk ; even as he does not speak of a corpo-
ral sacking, or a corpora! birth. But he is speaking here
of another milk which is "sincere,'' that is, spiritual;
wbidi is imbibed by the soul and sucked out by the
beiut. This milk should be pure from deceit, for cor-
mpled wares are often sold. It is, however, a matter of
great moment, and utterly necessary, that to new-bora
and infant Christians, sincere and uncorrupt milk should
I
688
be given. This milk is nothing else than the Gospd it*
selC which is also the very s^ of which we are con-
ceived and bom, as we have observed before : and the
same is also the food by which we are fed after we
have grown up : it is also the armour with which we are
furnished and equipped. And what farther shall I say ?
This same Gospel is every thing to us. And that which,
being mingled, corrupts this sincerity, is the doctrine of
men. Wherefore it is, that the Holy Spirit here gives an
admonition, that every one of those who are bom again
in Christ, should look well to the kind of milk which he
sucks, and should himself leam to judge of every kind
of doctrine.
The breasts also which give forth this milk, and
which the infants suck, are those who teach in the
church of Christ. Hence, the bridegroom says to the
bride in Cant, iv., " Thy two breasts are like two young
roes that are twins." Between these, ought to hang the
bundle of myrrh ; as the bride saith Cant. i. "A bundle
of myrrh is my well-beloved unto me, he shall lie all
night betwixt my breasts." Which signifies, that (^hrist
only, is always to be preached. This spouse ought al-
ways to be betwixt the breasts. Otherwise, if Christ be
not purely preached, the milk is corrupted and all things
are preposterous and pernicious.
And this preaching is pure, where it is preached as
the chief thing of all, that Christ gave himself to death
for us, and by it plucked and delivered us from sin,
death, and hell: this is fruitful preaching, and, as it
were, sweet milk. But by-and-by also, the cross must
be preached : namely, that we must suffer as he also
suffered : this, is strong drink, and pure wine. Therefore,
to the new-bora babes in Christ, softer food musJL fifst
be given ; that is, milk must be admininistered. This^
cannot be done more conveniently than by preaching,
unto them first, and before all things, Christ; who is. by
no means harsh, and nothing but sweet and rich grace ; ;
wherein, there is nothing that can hurt, nothing thftt^
can grieve. And this is that true milk, sincere, and pure .
from deceit
889
And again, by ** milk " here, Peter has reference to
the scriptures, which he quotes most abundantly. The
Lord commanded, Exod. xxiii. and Deut. xiv. '' Thou
sikalt not dress a kid, while it is suckled by its mother."
I pray you for what cause did God command this to be
vritten ? Of what consequence was it if the kid were
Idlied while it suckled ? He doubtlessly commanded it,
that it mi^ht signify that which Peter here teaches. Nor
is it any thing else than if he had said, Take heed that
thou preach tender things, and by de^ees, to new-bom
and weak Christians. Let them be well ted, and )iui\\ fat
by the knowledge of Christ. Do not overload them
with strong doctrine : for, by reason of their tender age,
they are not able to bear it. But by-and-by, when they
are grown up and have gained some strength, then kill
them and sacritice them on the cross.
To the same purpose is that caution which wc read
Deut. xxiv. — That the new married husl>and ouglit not
to be forced to go to war in the first year, lest he should
be slain : but ought to remain at home and de-light him-
self in his new-married wife. Nor does this signify any
thing else, but that we should for a time indulge those
who are yet babes in the faith of Christ, and treat them
tenderly, until they be grown stronger: whom, liy-and-
by, when they are grown up, the Lord will hriiig to the
cross, and take care that they shall be slain like other
Christians : and then, the kid shall be killed.
That ye may grow thereby : if so be ye have tasted
that the Zard is gracious.
It is by no means enough to have hcani the Gospel
once : it must be inculcated continually, that i)y it we
may grow. According to every one*s strength of faith, so
he oa^t to be looked after, and so he ought to l>e fed.
Bot as for those who have not yet heard the (rospel, do
not imagine that these things are s|)oken to them : they
know not what this milk, or this wine is : and therefore,
ihe apostle adds, " If so be ye have tasted that the Lord
is gracious/' As thou|^ he had said, He who has not
fitted diis, such an one cannot understand this thing in
S90
his heart, nor know that its taste is sweet. But those
who have tasted it, such are always dwelling upon
this food, even the word ; they know what the taste
of it is, and they are acquainted with its marvellous
sweetness.
This tastingy is, when I believe in my heart that
Christ gave himself for me, and put himself in my
stead : and that now, all my sins and all my destruction
are his, and his life mine. When that is taken up and
entered into by the heart, its taste is wonderfully sweet :
for how can it be that I should not be anointed with joy
and pleasure at this, if I rejoice so much when any friend
gives me only a hundred pounds ? But he who does not
take up this in his heart, he cannot be affected with any
joy concerning it. Moreover, they taste the most of these
things, who are exercised with the burthen of death, or
are tormented with an unhealed conscience : to them, as
the proverb saitli, * hunger is the best sauce : ' that
hunger, renders this food wonderfully savory. For the
heart and conscience, when they have begun to feel their
plagues, can hear of nothing so sweet as the Gospel :
they are always longing for this; they can smell the
savor of it afar off: and they can never be satisfied with
it. Thus Mary sings, " He fiUeth the hungry with good
things." Whereas those obstinate men, who live upon -
their own holiness, and lean upon their own works, and
feel nothing of their sins, and plagues, taste nothing bf
these things. So when a hungry man sits down to the
table, all the dishes have to him a savoury taste ; but he
who has already eaten to the full, has no relish for their
savouriness at all ; nay, even the most delicious meats are
to him disgustful. Therefore, the apostle saith, " If so
be ye have tasted that the Lord is gracious." As though
he had said, If ye have not yet tasted this, my preaching «
these things to you is all in vain.
TRUE FAITH, THUE OBEDIENCE, AND
TRUE HOLINESS.
I PETER L IS.
.41.
Hope with all conjidence in the grace which* h
ffeted unto you hy the revelation of Jesus Christ; as*
Mient children.
The nature of Christian taith, is, to trust to the word-
of GoU with alt reh'ance, to commit itself uolo the word
iitli all safety, and to undertake whatever is required*
with ail confidence. And therefore Peter saith, then are
the loins of your mind girded up, then is your faith
sound and sincere, when you do what you do with this
fiiil reliance upon the word of God ; not regarding what
will be endangered that belongs to you, whether your
property, your fame, your body, or even your life. And
tberefore, be has in these w ords beautifully described sin-
cere, and truly unfeigned faith. For faith must not be
oidoJent and sleepy, which would rather be a dream than
fitfth, but it must be li\^ly and efficacious : so that the
warn may expose himself to ail things wit!i all conti-
deoee, resting wholly on the word, not in the least re-
prding what kind of a portion God shall allot to hinii
taf undergofng with the same mind both adversity and
pit>spertty. ITius, if I am to die, it behoves me to com^
mit myseWwith all confidence unto Christ, to offer my
oeck tVeely, relying upon the word which cannot deceivd
ne, and boldly to triumph over the powers of my ad-
verwrfes. Moreover, it is necessary that faith go right
on, and suffer not itself to be hindered or terrified by
m thing, but cast away all opposition which it may
tmer hear, see, or feeL In a w ord, Peter requires such
t&tth as standeth not in imagination, nor in word, but
ia power.
Moreover, Peter saith, " Hope in the grace which
is offered unto you : '' that is, ye did not merit this great
grace, but it is offered unto you wholly free. For tht
Gafpti;whicb proclaims this grace unto tij, we oevek
«9«
fouQcl out or. thought of ourselves, but the Holy Spirit
revealed it unto the world from heaven. And what fs
there offered unto us ? ' Even those things of which we
have spoken already : — that he who believes in Christ,
and cleaves to his word, partakes, together with hin), of
all his benefits: he is in truth the Lord over sin, death,
the devil, and hell, and sure of eternal life ! This im- ^
mense treasure is, as the German proverb saith, brought.t
to our mouths and put into our bosoms, without any
working or merit of oufs : nay, when we never expected,
never knew, and never thought of any such thing, .
Wherefore, the apostle exhorts us to expect this grace
with all assurance, because, God who offers it unto us,
most certainly cannot lie.
By the revelation of Jems Christ.
God offers his grace to no one but by Christ;
wherefore, no mortal man can presume to come into his
presence without this Mediator : this also we have
shewn before. ' For he will hear no one but him who,
brings with him as an advocate Christ his well-beloved
Son ; he will only look on him ; and, for his sake,:
those who cleave to him. Wherefore, he requires thai
we acknowledge his Son, as him through whose blood
we are received into his favour, and now dare to appear; •
befpre him. Because it was for this that Christ the. -
Lord came into the world, and, having assumed flesb..
and blood, united himself unto us, — that he might ob*
tain for us grace to appear before his Father. It was by.*
this faith that all the prophets and patriarchs were pre« .
served, and attained unto salvation. For they must aU
have had faith in that promise which was made unfeD ;
Abraham, '* In thy seed shall all the nations of thei-
earth be blessed." Wherefore, the faith of the Jews, tlie <
Turks, and all those who trust in their own works, and ^
hope by them to obtain heaven, is a nothing at all. And
therefore Peter saith, that grace is offered unto us ; but,
by the revelation of Jesus Christ. Or, to set it forth
.ipnore plainly, by Jesus Christ being revealed unto us.
By the Gospel, it is declared untQ us what Christ is, that.
1^5
we might know him ; namely, that he is our Saviour
who takes away our sins; who delivers us from all
evils ; who reconciles us to his Father ; and who makes
OS righteous and saved without any of our own works.
He who does not know Christ thus, is manifestly de-
ceived. For even if thou know that he is the Son of
God who died and rose again, and now sitteth at the
right hand of God, yet thou hast not known Christ
aright, nor will this knowledge profit thee any thing:
bat it is necessary that thou know and believe, that he
did all these things for thy salvation. Wherefore, all that
diey have hitherto preached and taught in the schools,
is vain ; because, they were destitute of this knowledge
of Christ, and advanced no farther than discussing how
much pain the Lord Christ's passion must have cost him
before he could, as he now does, sit down at rest in
heavea, and rejoice in himself: therefore their hearts
remain utterly barren, and lively faith cannot grow
diereio. Whereas, Christ ought not to l)e preached as
living and reigning for himself, but as being our$.
Otherwise, what need was there for him to come down
upoD earth and shed his blood ? But he was sent into
ifae world that by him the world might be saved ; which
he himself saith, John chap. iii. was necessary, that he
■i^t accomplish that work which his Father sent him
into the world to do. And that mission and coming is
not to be understood of the divine nature only, but ra-
ther of the human nature, and of the office which
Christ bore. For as soon as he was baptized he com*
menced his office, and began to do that for which he
was sent, and for which he came into the world : — to
pieach the truth, and to declare unto men, that all who
shoald believe in him should be saved. For this pur-
pose, he shewed himself openly, studiously made himself
1, and offisred unto us grace in and through himself.
As obedient children.
That is, walk as becometh obedient children. Obe^
in the scriptures means /jiVA. But the Pope with
hb schoelSi and herds of -monks have, by perverting this
$9f4
word, >varped aiid twisted, according to their own. litf
and y^nitfes, every thing that is read in the scriptuilESS
cpncerning obedience. So^ as soon as they saw that ^o^9t
passage, 1 Kings xv., " To obey is better than saciribce,"
and found tl^t obedience was so highly extotied.JD the
scriptures, they laid hold of it in order to draw men into
this ^rror; — to think, that to do all that they should im'
pose upon them, w^s the obedience which is son^cb
commended in the scriptures. And thus, they .would
draw us froiii the wqrd of Gpd tp their own lies.cmd
djabplical ob^iepces ! Whereas, he is the obedient child
of Gfody who he,ars, and by faith embraces, the Go^i^l
and word of God ! Therefore, whatever is not the word,
pay no regard to it, but rather tread it under thy feet !
Not~ fashioning yourselves according to the former
hists in your ignoi^ance : but as he that hath called you
is holy J so be ye holy in all manner of conversation, jfee*
cause it is written^ Be ye holy, for I am holy.
Here St. Peter adduces a passage from the 0|(l
Testament, Levit. xix., where the Lord saith, " Be ye
holy, for I am holy :'' that is, because I am the Loro
your God, and ye are my people, it is right that yp
should be as I am. For he that righdy acts the part <|f
a lord, studies to make his p^ple like himself; that thq^
may bfi obedient in all things, and ready to (^pnfomi
themselves to his will. Hence it is, that, s^s the Lord o^r
God is holy, so also we his people ^re holy : that im
when we w^k in faith. For the scripture by no mean^
has to do with the saints that ^re dead, but e^ways
speaks of those saints which are c^live, and are still upon
the earth : ,^ven as the prophet David, Ps. Uxxvi. bpfists
that he is holy : saying, " Preserve thou my soul, O
Lord, for I am holy."
But our wise ones pervert this passage also ; sayiqg^
that the prophet had some peculiar revelation, and there^
fore, called himself " holy." Wherein they plainly con-
fess, that they are both destitute of faith, and i^now
nothing of the revelation of Christ ; if it were not -so, H^fiy.
would at once understand what it is. For whoever 19 n^
495 '
Chjlstian, knows that this revelation of Christ is in his
(wn experience: and he who has not tliis experience is
no Christian. For he that is a Christian, enters into
comiEiunion with Christ and all his beoeiits. And hence,
•s Christ is holy, so he must be holy ; or el.^e, he must
deny that Christ is holy< For if thou art baptized, thou
hast put DO the garment of holiness— which is, Christ :
m Paul testifies.
This term " holy/' [saint,] signifies that which is
made the peculiar property of God, and which belongs
to hini alone : which we commonly term* comecrated.
Therefore, Peter here says, Ye have consecrated your-
selves unto God, therefore, take heed that ye softer not
yourselves to be led away again into the lusts of the
world ; but yield yourselves unto God, that he may
rdgn, live, and work in you ; then shall ye be holy, even
as be is holy !
Thus, hitherto, the Apostle has described and taught
that grace which is oftered unto us by the Gospel, and
the preaching of Christ. And now^ what does he teach
us in consequence of this grace;— that we firmly per-
WBwete in a pure and sincere mind of faith; assured, that
oo work whavever that we can either do or think, can
be of any avail unto our salvation. Hut ^^hen these
tfaings are preached, immediately this reasoning begins,
md this conclusion is drawn > — Well ! if this be the
case, then there is no need for me to do any good at all !
Thus^ those thick-headed ones run away into such an
apioion ; (or shall I rather call it madness?) and, of the
Qnstian life, make a state of carnal licentiousness;
iaiagimng, that they may do just what they list. These
the Apostle Peter here opposes, and anticipates their
{bolish reasoning ; teaching, that the Christian liberty
md freedom from all works is to be used with respect
to God only ; for with respect to, and before him, I am
to u.se faith only, without any works ; tliat 1 may as-
imbe unto him the honour due unto his name, and may
icknowledge him to be my God who is just, tnie, and
merciful ! It is diis faith that sets us free from sin and
uU evils. But when I have rendered these things unto
God, then^ whatever portion of life I live afterwards, I
JtL.
fl
S96
live to my neighbour, thai I may serve him and do ^im
good. The chiefest of all works that proceed from fakh^
is, that I confess Christ with my mouth« and bear a
testimony for him with my blood ; being ready to lay
down my life for him, when it should be required of me.
But still, God has no need even of this work : where-
fore, we are to do this, only, that our faith may be
proved and manifested, and may win others unto the
faith. And moreover, other works follow ; all of which
must be directed to this end, — that by them I may serve
my neighbour; all which works, nevertheless, God
must work in us. Therefore nothing is our own — we'
can arrogate nothing unto ourselves.
SAVING WORK OF THE HOLY SPIRIT, AND
HIS CRY OF ABBA FATHER IN THE HEART.
—A DESCRIPTION OF TRUE PRAYER.
Galatians iv. 6.
Ami because ye are sons, God hath sent forth the
Spirit of his Son into your hearts.
The Holy Ghost is sent two manner of ways. In
tlie primitive church, he was sent in a manifest and
visible appearance. So he came upon Christ at Jordan
in the likeness of a dove; (Matt. iii. 16,) and in the
likeness of fire upon the apostles and other believers,
(Acts ii. 3.) And this was the first sending of the Holy
Ghost; which was necessary in the primitive church,
for it was expedient that it should be established by
many miracles because of the unbelievers ; as Paul vrit-
nesseth-:— " Strange tongues, (saith he,) be for a sign and
a token; not to them that believe; but to them^ that
belieVe not," (1 Cor. xix. 22.) But after that the church
was gathered together and confirmed with those miracles,
it w^ not necessary that this visible sending of the
Holy Ghost should continue any longer.
Secondly, the Holy Ghost is sent by the word into
the hearts of the believers ; as here it is said, *^ God
sent the Spirit of his Son,'' &c. This sending is without
any visible appearance; to wit, when by the hearing!^
t97
the external word, we receive an ioward fervency and
l^bt, whereby we are changed and become new creatures ;
whereby also, we receive a new judgment, a new feelingi
and a new moving. ' This change, and this new judg-
ment, is no work of reason or of the power of man, bat
is the gift and operation of the Holy Ghost, which
com^b with the word preached, which puriiieth our
hearts by faith, and bring^th forth in us spiritual motions.
Therefore, there is a great difference betwixt us and
those, ^'hich, with force and subtilty, persecute the doc-
trine of the Gopel. For we, by the grace of God, can
certainly judge by the word of the will of God towards
as, also of all laws and doctrines, and of our own life
and of the life of others. Contrariwise, the Papists
and Sectaries cannot certainly judge of any thing. For
dicy corrupt, they persecute, and blaspheme the Word.
Now, without the Word, a man can give no certain
judgment of any thing.
And although it appear not before the world that
we be renewed in spirit, and have the Holy (ihost, yet
notwithstanding, our judgment, our speech, and our
confession, do declare sufficiently, that the Holy (ihost
with his gifts is in us. For before, we could judge rightly
of nothing : we spake not as now we do ; we confessed
not that all our works were sin and damnable : that
Christ was our only merit both before grace and after,
as now we do in the true knowledge and light of the
gospel. Wherefore, let this trouble us nothing at all that
the world (whose works we testify to l>e evil) judgeth us
to be most |>emicious heretics and seditious |>€rson8,
destroyers of religion and troublers of the common peace,
possessed of the devil speaking in and governing all our
actions. Against this perverse and ^ icked judgment of
the world, let this testimony of our conscience be suffi-
cient ; whereby we assuredly know, that it is the gift of
God that we do not only believe in Jesus Christ, but
that we also preach and confess him tiefore the world.
As we believe with our heart, so do we speak with our
aioath, according to that saying of the Psalmist, '' I
bdieved, and therefore have I sfioken/* (Psalm cxvi« 10»)
3^'
Moreover, we exercise ourselves in the fear of God,'
and avoid sin as much as we may. If we sin, we sin
not of purpose but of ignorance, and we are sorry for it.
We may slip, for the devil lieth In wait for us both day
and night. Also, the remnants of sin cleave yet fast in
our flesh. Tlierefore, as touching the flesh, we are sin-
ners, yea, after that we have received the Holy Grfaost.
And there is no great diflference betwixt a Christian and
a civil honest man. For the works of a Christian, in
outwaitl shew, are but base and simple. He doth his
duty according to his vocation, he guideth his family, he
tilleth the ground, he giveth counsel, he aideth and
succoureth his neighbour. These works the carnal man
doth not much esteem, but thinketh them to be common
to all men, and such as the heathen may also do. For
the world understandeth not the things which are of the
Spirit of God, and therefore, it judgeth perversely irf
the works of the godly. But the monstrous superstition
of the hypocrites and their will works, they have in great
admiration. They count them holy works,^ and spare no
charges in maintaining the same. Contrariwise, the
works of the faithful, (which although in outward ap-
pearance they seem to be but vile and nothing worth,
yet, are they good works indeed, and accepted of God,
because, they are done in faith with a cheerful heart,
and with obedience and thankfulness towards God,)
these works, I say, they do not only, not acknowledge
to be good works, but also they despise as most wicked
and abominable. The world, therefore, believeth nothing
less than that we have the Holy Ghost. Notwithstand-
ing, in the time of tribulation, or of the cross and of the
confession of our faith, (which is the proper and prin*
cipal work of those that believe) when we must either
forsake wife, children, goods, and life, or else deny
Christ, then it appeareth that we make confession of
our faith, and that we confess Christ and his wor^jl by
the power of the Holy Ghost.
We ought not, therefore, to doubt whether the Holy
Ghost dwelleth in ns or not, but to be assuredly per-
suaded that we " are the temple of the Holy Ghoet,*'
299
91; Paul saith (1 Cor. iii. 16.) For if any maa feel in
linn^ir a love towards the Word of CJod, and willingly
bearetii, writeth, and thinketh of Christ ; let that man
know, thai this is not the work of man's will or reason,
bal the gitt of the Holy Ghost ; for it is impossible that
these things should be done without the Holy Ghost*
Cootrariwisej where hatred and contempt of tJie Word
S9, there the devil the god of this world reigoeth,
^ bliiiding meo*$ hearts, and holding them captive that
the light of the glorious gospel of Christ should not
sliiiie upon them/' (1 Cor, iv, 4.) Which thing we see
9d. this day in most part of the common jjeople, which
\/^ve no love to the Word, but contemn it as though it
pertained nothing at all unto them. But whosoever do
ieel any love or desire to the Word, let them acknow-
leds^e u ith thankfulness, that this aflection is poured into
tbeni by the Holy GhosL For we bring not this aftec-
tioo and desire with us, neither can we be taught by any
■5 how we may obtain it, but this cliange is plainly
^iinply the work of the right hand of ttie Most High,
^fi^re, when we willingly and gladly hear the word
piiMcbed concerning Christ the Son of God, who for
tts mus made man and became subject to the law , to
deliver us from the malediction of tlie law, hell, death,
ind damnation, then let us assure ourselves that God^
by and with this preaching, senduth the Holy (ihost
into our hearts. Wherefore, it is very expedient for the
gpdly to know tliat they have the Holy Ghost.
Tills I say to confute th it pernicious doctrine of
|)ie Papists, which taught, that no man certainly knows,
(u •■ U his life be never so upright and lilameless,)
ni;^.,;L; be be in the favour of God or no* And this
lealeoce commonly received, was a special principle and
ifticle of faith in the w hole papacy ; whereivy, they
utteriy defaced the doctwne of faith, tormented men s
consciecices, banished Christ quite out of the church,
darkened and denied all the bcnetits of the Holy Ghost*
aboltshed the whole worship of God, and set up idolatry,
comempt of God, and blasphemy against God, in men's
hearts.
Augustine 8aith very well and godly, ^ every nuoi
seeth most certainly his own faith, if he have faith/ This
do they deny. God forbid (say they) that I should
assure myself that I am under grace, that I am holy,
and that I have the Holy Ghost ; yea, although I live
godly and do all good works. Ye which are young, and
are not infected with this pernicious opinion, (whereupon
the whole kingdom of the Pope is grounded,) take heed
and fly from it as from a most horrible plague. We that
are old men have been trained up in this error even
from our youth, and have been so nursed therein, that
it hath taken deep root in our hearts. Therefore, it is to
us no less labour to unlearn and forget the same, than
to learn and lay hold upon true faith. But we must be
assured and out of doubt, that we are under grace, that
we please God for Christ's sake, and that we have the
Holy Ghost. " For if any man have not the Spirit of
Christ, the same is noae of his.'' (Rom. viii. 90
Wherefore, whether thou be a minister of God'-e
word, or a magistrate in the commonwealth, thou must
assuredly think that thy office pleaseth God : but this
thou canst never do, unless thou have the Holy GhosL
But thou wilt say, I doubt not but that my office pleaseth
God, because it is God's ordinance; but I doubt of
mine own person, whether it please God or no. Here
thou must resort to the Word of God ; which teacheth
and assureth us, that not only the office of the person^
but also the person himself, pleaseth God. For the per-
son is baptized, believeth in Christ, is purged in his blood
from all his sins, and liveth in the communion and fel-
lowship of his church. Moreover, he doth not only love
the pure doctrine of the Word, but also, he is glad and
greatly rejoiceth when he seeth it advanced, and the
number of the faithful increased. Contrariwise, he de*
testeth the Pope and all his s^taries, with their wicked
doctrine ; according to that saying of the Psalm, " I
hate them that imagine evil things, but thy law do I
love," (Psalm cxix. 113.)
}Ve ought therefore to be surely persuaded, that
not only our office, but our person, pleaseth God : yea
901
frfaslsoever it saith, dodi, or thinketh particularly, the
same pieaaeth God : not for our own sake, but for Chri8t*8
sake, who was made under the law for us. Now we are
sore diat Christ pleaseth God, and that he is holy, &c.
Forasmuch then as Christ pleaseth God, and we are in
famiy we also please God and are holy. And althoudi sin
do still remain in our flesh, and we also daily fall and
offisnd, yet grace is more abundant and stronger than
sm. The mercy and truth of God reigneth over us for
ever. Wherefore, sin cannot terrify us and make ua
doubtful of the grace of God which is in us. For Christ,
that most mighty giant, hath quite abolished the law,
eondeinned sin, and vanquished death and all evils. So
long as he is at the right hand of God making interces-
aoD for as, we cannot doubt of the grace and favour of
God towards us.
Moreover, God hath also sent the Spirit of his Son
into our hearts, as Paul here saith. But Christ is most
certain in his Spirit that he pleaseth God, &c. ; there-
fore, we also, having the same Spirit of Christ, must be
asBored that we are under grace for his sake, which ia
nost assured. This I have said concerning the inward
testimony, whereby a Christian man's heart ought to be
fidly persuaded, that he is under grace and hatli the
Holy Ghost. Now, the outward signs, (as before I have
said,) are, gladly to hear of Christ, to preach and teach
Christ, to render thanks unto him, to praise him, to
confess him, yea, with the loss of goods and life ; more-
over, to do our duty according to our vocation, as we
are able to do it [I say,] in faith, joy, &c., not to de-
iij^t in or to thrust ourselves into another man's voca-
tioDv but to attend upon our own, to help our needy
brother, to comfort the heavy hearted, &c. By these
sigpis, as by certain effects and consequents, we are
fiSy assured and confirmed, that we are in God s favour.
The wicked also do imagine that they have the same
signs, bat they have nothing less. Hereby we may
fdunly perceive, that the Pope, with his doctrine, dom
Bodniig else bat trouble and torment men*s consciences,
aid BX'ieagik drive them into desperation. For he not
only teacheth^ but he also commandeth men to doubt.
Therefore, as the Psalm saith, " There is no truth 6t '
certainty in his mouth," (Psalm v. 90 And, in another
place, "Under his tongue is iniqiilty and mischidf/*
(Psalm X. 7.)
Here we may see, what great infirmity is yet in'
the faith of the godly. For if we could be fully per-
suaded that we are under grace, that our sins are for-
given, that we have the Spirit of Christ, that we are the*
children of God ; then, doubtless, we shall be thankful'
to God for this inestimable gift. But, because we feel
contrary motions; that is to say, fear, doubtfulness/
anguish, and heaviness of heart, and such like, therefore,'
we cannot assure ourselves hereof; yea, our conscience'
judgeth it a great presumption and pride to challenge
this glory. Wherefore, if we well understand this thing*
rightly, and as we should do, we must put it in prac-
tice; for without experience and practice, it can never'
be learned.
Wherefore, let every mah so practise with himself,
that his conscience may be iiilly assured that he is
under grace, and that his person and his works do
please God. And if he feel in himself any waving 'of
doubting, let him exercise his faith and wrestle against
this doubting, and let him labour to attain more strengA
and assurance of, faith : so that he may be able to say, I
know that I am accepted, and that I have the Holy
Ghost; not for mine own worthiness, my work, my
merits but for Christ's sake ; who, of his inestimable
love towards us, made himself thrall and subject to the
law, and took away the sins of the world ; in him do I
believe ! If I be a sinner and err, he is righteous and
cannot err. Moreover, I gladly hear, read, sing, and
write of him : and I desire nothing more, than that bis
Gospel may be known to the whole world, and ihM
many may be converted unto him.
These things do pl^nly witness, that the Hdty
Ghost is present *with us, and in us. For such things 'af6
not wrought in the heart by man's strength, nor ^ttett
by man'« industry or travel, but are obUaded -by v^bfii|
SOS
■JoDe; who first maketh us righteous by the knowledge
of hims^f in his holy gospel ; and afterwards he creat-
ed! a new heart in us, bringeth forth good motions, and
giveth unto us that assurance, whereby we are per*
siiaded that we please the Father for his sake. Also, he
giveth us a true judgment ; whereby, we prove and try
those things which before we knew not, or else altoge*
ther despised. It behoveth us, therefore, to wrestle
against Uiis doubting, that we may daily overcome it
more and more, and attain to a full persuasion and cer*
tainty of God's favour towanls us ; rooting out of our
hearts this cursed opinion, that a man ought to doubt of
the grace and favour of God : which hath infected the
whc£e world.
VERSE 6.
Cryhigy Abba Father.
Paul might have said, '^ God sent the Spirit of his
Son into our hearts,"" callings Abba Father. He saith
not 8O9 but crying ''Abba Father : " that he might shew
and set forth the temptation of a Christian which yet is
bat weak, and weakly believeth. In the eighth to the
Romans he calleth this crying, '' an unspeakable groan-
ii^*^ Likewise he saith, '' 'Ine Spirit helpeth our infir-
miiies. For we know not how to pray as we ought, bat
the Spirit maketh intercession for us with unspeakable
groanings,'' &c.
And this is a singular consolation, when he saith,
*' that the spirit of Chjist is sent into our hearts, crying,
Abba Father." And again, '* that he helpeth our infir*
nutieSy making intercession for us with unspeakable
groanings/' He that could assuredly believe this, shoold
never be overcome with any affliction, were it never so
great. But there are many things that hinder this faith
ia us. First, our heart is bom in sin. Moreover, this
evil is naturally grafted in us, that we doubt ef the
gCMid-will of God towards us, and cannot assure our-
idvesy that we please God, £c. Besides all this, the
devil, oor adversely, rangsth about with terrible roarings,
S04 .
and saltb, Thou art a sinner, therefore, God is angry'
with thee, and will destroy thee for ever. Against these
horrible and intolerable roarings, we have nothing
whereupon to hold and stay ourselves, but only the
word which setteth Christ before us as a conqueror over '
sin, and death, and over all evils. But to cleave fast to
the Word in this temptation and these terrors of con-
science, herein standeth all the difficulty! For then Christ
appeareth to no sense! We see him not: the heart
feeleth not his presence or succour in temptation : but
rather, it seemeth that he is angry with us, and forsakes
us. Moreover, when a man is tempted and afflicted, he
feeleth the fiery darts of the devil, the terrors of death,
and the anger and judgment of God. All these things
cry out horribly against us, so that we see nothing else
but desperation and eternal death. But yet in the midst
of these terrors of the law, thunderings of sin, assaults of
death, and roarings of the devil, the Holy Ghost (saith
Paul) crieth in our hearts " Abba Father 1 " And this
crying surmounteth the horrible cries of the law, sin,
death, and the devil, &c. It pierceth the clouds and the
heavens, and ascendeth into the ears of God.
Paul signifieth, therefore, by these words, that there
is yet infirmity in the godly ; as he doth also in the sixth
chapter to the Romans, when he saith, "the Spirit
helpeth our infirmities." Forasmuch, therefore, as the
sense and feeling of the contrary is strong in us ; that is
to say, for as much as we feel more the displeasure of
God than his good-will and favour towards us ; there-
fore, the Holy Ghost is sent into our hearts; which
doth not only sigh and request for us, but mightily
crieth, ** Abba Father ; " and prayeth for us, according
to the will of God, with tears and unspeaicable groan-
in^s. And how is this done ? When we are in terrors
and in the conflict of conscience, we take hold of Christ,
and believe that he is our Saviour ; but then do the law
and sin terrify and torment us most of all. Moreover,
the devil assaileth us with all his engines and fiery
darts, and goeth about with all his power to take away
Christ and all consolations from us. Here we feel oor-'
almost gone and at the point of desperation ; ?or
tbeo, v%e are tliat *' bruised reed " aiiil *' smoking riax "
which Isaiah speaketh of, diap* xlii. 3. Notwithstanding,
in the mean season, the Holy Ghost helpeth oor inlirniities,
and maketh intercession tor us with unspeakable groan-
logs (Rom. viii. 28 ;) and certirteth our spirits, that we
are tlie children of God. Thus is the mind raised up in
lerrors, it looketh unto his Saviour and hij>h bisliop,
Jesus Christ, it overconieth the infimiity of the flesh, it
moceivetli comfort again, and sjiith, *' Abba Father/*
This groaning which then we scantily feel, Paul calleth
a ** crying/' and *' unspeakable groaning/' which filleth
both heaven and earth. Moreover, he calleth it the
Ciytng and groaning of the '' Spirit ; ' because the Holy
Ghost stirreth up the same in our hearts, when we are
wenk and opj)ressed with temptation and terror.
Although then the law, sin, and the devil, cry out
against us never so much w ith great and terrible roar-
uigs, which seem to till heaven and earth, and far to ex-
ceod this groaning of our heart, yet can they not hurt us.
For the more riercely they assail us, and accuse antl
torment us with their cryinf:^s, so much the more do we
poau, and, in groaning, lay hold upon Christ, call upon
mm with heart and mouthy cleave unto him, and believe
tiiat he was made under the law, that he might deliver
IS from Uie curse of the law and destroy both sin and
death. And thus, when we have- taken hold of Christ
by faith, we cry, through him, '^'\bba Father/' (GaL iv.
6L) And this our cry doth far surmount the roaring of
the kw, sin, the devil, &c-
But so far is it that we think this groaning which we
make in these terrors and this our weakness to be a cry,
that scarcely we perceive it to be a groaning. For our
faith, which in temptation thus groaneth unto Christ, is
very weak, if we consider our own sense and feeling;
tad therefore, we hear not this cry. We have but only
the Word ; whicli, when we apprehend in this conflict,
tehave a little breathing, and then we groan. Of this
.^roauiog some little feeling we have, but the cry we
bcir UDt, '* But he (saith Paul) which searcheth the
H
306
hearts, knoweth what is the meaning of the Spirit," &c.
(Rom. viii. 27.) To this searcher of the hearts, this
small and feeble groaning (as it seemeth linto us) is a
loud and mighty cry, and an unspeakable groaning : in
comparison whereof, the great and horrible roarings of
the law, of sin, of death, of the devil, and of hell, are
nothing, neither can they be once heard. Paul, there-
fore, not without cause, calleth this groaning of a godly
afflicted heart, a cry, and a groaning of the spirit which
cannot be expressed. For it filleth heaven ; so that the
angels thitik they hear nothing else but this cry.
But in us, there is a clean contrary feeling. For it
seemeth unto us, that this our small groaning doth not
so pierce the clouds, that there is nothing else heard in
heaven of God or his angels. Nay, we think, and espe-
cially during the time of temptation, that the devil hor-
ribly roareth against us, that the heavens thunder and
the earth trembleth, that all will fall upon us, that all
creatures threaten our destruction, that hell is open and
ready to swallow us up. This feeling is in our heart,
and these horrible voices and this fearful show we hear
and we see. And this it is that Paul saith, in S Cor. an.
that " the strength of Christ is made perfect throu^
weakness." For then is Christ almighty indeed, then
doth he truly reign and triumph in us, when we are so
weak that we can scarcely groan. But Paul saith, that
this groaning is, in the ears of God, a most mighty cry
which filleth both heaven and earth !
Christ also, in the eighteenth of Luke, in the para-
ble of the wicked judge, calleth this groaning of a faith-
ful heart a cry ; yea, and such a cry, as ceaseth not day
and night to cry unto God ; where he saith, " Hear
what the unrighteous judge saith. Now shall not God
avenge his elect which cry day and night unto him ; yea,
Aough he suffer long for them ? Yea, I tell you he will
avenge them quickly." We at this day, in so great per-
secution and contradiction of the Pope, of tyrants and
sectaries which fight against us both on the right hand
and on the left, can do nothing else but utter sudh
grbanings. And these were our guns and artillery, where?
807
with we have so many years scattered tlie counsels and
eolerpruDes of our aiJversaries ; whereby also, we have
b^un to overthrow die kingdom of antichrist. They
abo shall provoke Christ to hasten the day of his glori-
OQS comingi wherein he shall abolish all rule, authority,
and power, and shall put all his enemies under his feet.
So be it!
In the fourteenth of Exodus, the Lord speaketh unto
Moses at the Red Sea, saying, '* Why criest thou unto
me?'' Yet Moses cried not, but trembled and almost
despaired, for he was in great trouble. It seemed that
infidelity reigned in him, and not faith. Fur he saw the
people of Israel so compassed and enclosed with the
Egyptian host and with the sea, that there was no way
whereby they might escape. Here Moses durst not once
open his mouth. How then did he cry r We must not
jndge, therefore, accortting to the feeling of our own
heajTt, but according to the Word of God ; which teach-
elfa us, that the Holy Ghost is given to those timt are
afflicted, terrified, and ready to despair, to raise them
up and to comfort them ; that they may not be over-
come in their temptations and aiBictions, but may
overcome them ; and yet, not without great terror and
troubles.
The Papists dreamed, * that holy men had the Holy
Ghost in such sort, that they never had nor felt any
temptation.' They spake of the Holy Ghost, only by
speculation and naked knowledge. But Paul saith, that
•*the strength of Christ is made perfect through our
weakness.'' Also, that "the Spirit helpeth our infirmities,
and maketh intercession for us with unspeakable groan-
ings." Therefore, we have then most need of the help
and comfort of the Holy Ghost, yea, and tlien he is
most ready to help us, when we are most weak and
nearest to desperation. If any man suffer affliction with
a constant and joyful heart, then hath the Holy Ghost
done his office in him. And indeed, he exerciseth his
work specially and properly in those which have suf-
fered great terrors and afflictions, and liave (as the
Fkahn saith,) '' approached nigh to the gates of helLr
x3
308
As 1 said of Moses, which saw present death in the
waters and on every side whithersoever he turned his
face. He was therefore in extreme angCTish and despe-
ration, and (no doubt) he felt in his heart a mighty cry
of the devil against him ; saying, all this people shall
this day perish, for they can escape no way ; and of this
great calamity thou only shalt be found to be the author,
because thou hast led them out of Egypt. Besides all
this, the people cried out against him, saying, "Were
there no graves in Egypt ? Thou hast brought us out
that we should die here in the wilderness. Had it not
been better for us to have served the Egyptians, than here
wretchedly to die in the wilderness ? " (Exod. xiv. 1 !•)
The Holy Ghost was not here in Moses by bare specu-
lation and knowledge only, but truly and effectuallyi
who made intercession for him with unspeakable groan-
ing; so that he, sighed unto the Lord and said, "O
Lord, at thy commandment have I led forth tWs people,
help us therefore." This groaning and sighing unto
God, the scripture calleth, a " crying."
This matter I have the more largely prosecuted, that
I might plainly shew what the office of the Holy Gho»t
is, and when he specially exerciseth the same. In temp-
tation, therefore, we must put no wise judge thereof ac-
cording to our own sense and feeling, or by the crying
of the law, sin, the devil, &c. If we here follow our owtt
sense, and believe those cryings, we shall think our**
selves to be destitute of all help and succour of the
Holy Ghost, and utterly cast away from the presence of
God. Nay rather, let us remember what Paul saith, ^
" The Spirit helpeth our infirmities," &c. : also, it ^
crieth, " Abba Father ; " that is to say, it uttereth fi ^
certain feeble sighing and groaning of the heart (as ^ ?
seemeth unto us) which, notwithstanding, before God, f
,ig a loud cry and an unspeakable groaning. Wherefore,
in the midst of thy temptation and infirmity, cleave only "?
unto Christ, and groan unto him ; he giveth the Hqly ^
^host which crieth, "Abba Father." And this feeble ^
groaning, is a mighty cry in the ears of God ; and so '
fiUeth heaven and earth, that God heareth nothing
309
else ; and moreover, it stoppeth the cries of all other
things whatsoever.
Thou must mark also, that Paul saith, that the
Spirit maketh intercession for us in our temptation ; not
with many words, or long prayer, but only with a
^oaning ; which, notwithstanding, cannot be expressed.
And that he crieth, not aloud with tears, saying, '' Have
mercy on me, O God," &c. (Ps. li. 1,) but only uttereth a
little sound, and a feeble groaning, as, '' Ah Fatlier.""
Hiis is but a little word, and yet notwithstanding, it
comprehendeth all things. The mouth speaketh not, but
tfie affection of the heart speaketh after this manner.
Although I be oppressed with anguish and terror on
every side, and seem to be forsaken and utterly cast
away from thy presence, yet am I thy child, and thou
•It my Father for Christ's sake. I am beloved l)ecause
of the Beloved. Wherefore, this little word " Father" con-
ceived effectually in the heart, passeth all the eloquence
cS Demosthenes, Cicero, and of the most eloquent rhe-
toricians that ever were in the world. This matter is not
expressed wth words, but with groanings ; which groan-
ings cannot be uttered with any words or eloquence, for
DO tongue can express them.
I have used many words to declare that a Christian
Bust assure himself that he is in the favour of (iod, and
diat he hath the crying of the Holy Cihost in his heart.
This have I done, that we may learn to reject and
atteriy to abandon that devilish o[)inion of the whole
kingdom of the Pope ; which taught, ' tliat a man ought
to be uncertain, and to stand in doubt of tlie gmce and
fsLVouT of God towards him.' If this opinion l>c received,
dien Christ profiteth nothing. Tor he tlmt doubtetli of
God*s favour towards him, must needs doubt also of the
ptomises of God ; and so, consequently, of the will of
God, and of the benefits of Christ ; namely, tliat he was
bcm, suffered, died, and rose again for us, &c. But
diere can be no greater blasphemy against God, than to
deny his promises, to deny God himself, and to deny
Qunst, &c. Wherefore it was not only an extreme mad-
bot an horriUe impiety, that the monks did so ear-
310
tiestly. entice tfie youth, both men and women, to thefr
monasteries, and to their holy orders (as tfiey called
them,) as to a most certain state of salvation ; and yet,
when they had thus done, they bade them doubt of Ae
grace and favour of God towi^s them.
Moreover, the Pope called all the world to the obe-
dience of the church of Rome, as to an holy state in the
which they might undoubtedly attain salvation ; and
yet, after he^ had brought them under the obedience df
the laws, he commanded them to doubt of dieir salva-
tion. So, the kingdom of antichrist braggeth and vaunt-
eth at the first of th^ holiness of his orders, his roles,
and his laws, and assuredly promiseth everlasting life to
such as observe and keep them ; but afterwards, when
these miserable men have long afflicted their bodies
with watching, fasting, and such like exercises, according
to the traditions and ordinances of men, this is all that
they gain thereby, — that they are uncertain whether
this obedience please God or no I Thus, Satan most
horribly dallied in the death and destniction of souls
through the pope.^ and therefore is the papacy H
slaughter-house of consciences, and the very kingdom
of the devil !
Now to establish and confirm this pernicious and
cursed error, they alleged the saying of Solomon. " The
just and the wise men are in the hands of God ; and y^
no man knoweth whether he be worthy of love or
hatred," (Eccles. ix. 1.) Some understand this of that
which is to come, and some again of that which is pre-
sent, but neither of them understand Solomon, who, in
that place, meaneth nothing less than that which Aey
dream. Morever, the whole scripture teacheth us, espe-
cially, and above all things, that we should not doabt»
but assure ourselves, and undoubtedly believe, that God
is merciftil, loving, and patient ; that he is neither a
dissembler nor deceiver; but that he is faithful and
true, and keepeth his promise, yea, and hath performed^
in delivering his only begotten Son to death fbr cwnr
sins, " that every one that believeth in him should not
perish but have everlasting life." Here we cannot doabl
311
but that God is pleased with us, that he loveth us in-
deed, that the hatred and wratli of God is taken away,
seeing he suffered his Son to die for us wretched sinners.
Although this matter he set ont and often repeated
throughout the whole Gospel, yet it profiteth nothing at
alL This one saying of Solomon perversely understood,
did more prevail, (especially among the votaries and hy-
pocrites of the straiter religion,) than all the promises
aad coosolations of the whole scripture, yea, than Christ
himself. They abused the scripture, therefore, to their
wm destruction, and were most justly punished for
despising the scriptures and rejecting the Gospel
It is expedient for us to know these things. First,
because the Papists vaunt of their holiness as if they had
never committed any evil : therefore, tliey must be con-
fioced by their own abominations wherewith they have
filled the whole world, as their own books do witness,
whereof there is yet an infinite number. Secondly, that
we may be fully certified that we have the pure doctrine
of the Gospel ; of which, certainly, the Pope cannot
^oiy; in whose kingdom, though all things else were
soond and uncorrupt, yet this monstrous doctrine of
dmbling God*s grace and favour, passeth all other
WMSiBTs. And although it be manifest that the enemies
of Christ's Gospel teach uncertain things, because they
OMlttnand that men's consciences should remain in doubt,
jet notwithstanding, they condemn and kill us as here-
tics, because we dissent from them and teach those
tliiags which are certain. And tliis they do with such
fiei'ilish rage and cruelty, as if they were most assured
of tbeir doctrine.
Ijet us therefore give thanks unto God, that we are
ddivered from this monstrous doctrine of douljting, and
cm i>ow assure ourselves, that the Holy Ghost crielh
ind bringeth forth in our hearts ** unspeakable groan-
©is.'' And this is our anchor- hold and our foundation.
Tbe Gospel commandeth us to behold, not our own
gpod works, our own perfection, Imt God the Promiser,
•ad Christ the Mediator. Contrariwise, the Pope com-
niandeth us la look, not unto (Jod the Promiser, nor
312
unto Christ our high Bishop, but unto our works and
merits. Here, on the one side, doubting and desperation
must needs follow ; but on the other side, assurance of
God's favour and joy of the Spirit. For we cleave unto
God who cannot lie. For he saith, behold I deliver my
Son to death, that, through his blood, he may redeem
thee from thy sins and from eternal death. In this case,
I cannot doubt unless I utterly deny God. And this is
the reason that our doctrine is most sure and certain, be-
cause it carrieth us out of ourselves ; that we should not
lean to our own strength, our own conscience, our own
feeling, our own person, and our own works, but to that
which is without us ; that is to say, the promise and
truth of God, which cannot deceive us. This the Pope
knoweth not, be he never so just and so wise, whether
he be worthy of love or of hatred. But if he be just and
wise, he knoweth assuredly that he is beloved of God ;
or else, he is neither just nor wise.
Moreover, this sentence of Solomon speaketh nothing
at all of the hatred or favour of God towards men, but it
is a moral sentence reproving the ingratitude of men.
For such is the perverseness and ingratitude of the
world, that the better a man deserveth, the less thanks
he shall have: and oftentimes, he that should be his
most friend, shall be his most enemy : contrariwise, such
as least deserve, shall be most esteemed. So David, a
holy man and a good king, was cast out of the kingdom.
The prophets, Christ, and his apostles, were slain. To
conclude, the history of all nations witness, that many
men well deserving of their country, were cast unto ba-
nishment by their own citizens, and there lived in great
misery; and some also shamefully perished in prison.
Wherefore Solomon, in this place, speaketh, not of the
conscience having to do with God, nor of the favour or
judgment, the love or hatred of God, but of the judg-
ments and affections of men among themselves. As
though he would say, there are many just and wise men,
by whom God worketh much good and giveth peace
and quietness unto men : but so far off are they from
acknowledging the same, that oftentimes they requite
SIS
them again most unkindly and uncourteously for their
well doings and deservings. Therefore, although a man
do all things well, and never so well, yet he knoweth
not whether, by this his diligence and faidifulness, he de-
serves the hatred or favour of men.
So we, at this day, when we thought we should
have found favour among our own countrymen, (for we
preach unto them the Gospel of peace, life, and eternal
salvation,) instead of favour, we have found bitter and
cruel hatred. Indeed, at the first, many were greatly de-
lighted with our doctrine, and received it gladly. We
thought they would have been our friends and brethren,
and that with one consent together with us they would
have planted and preached this doctrine to others. But
now we find, that they are false brethren and our deadly
enemies, which sow and spread abroad false doctrine ;
and that which we teach well and godly, they wickedly
pervert and overthrow, stirring uf) offences in the
charches. Whosoever, therefore, doth his duty godly
and faithfully, in what kind of life soever he be, and for
his well-doing receiveth nothing (igain but the unkind-
ness and hatred of men, let him not tease and torment
himself therefore, but let him say with Christ, " They
hated me without a cause." Again, " For that they
should have loved me, they slandered me ; but I did
pray,'' (Ps. cxix. 3, 4.)
The Pope, therefore, uith this devilish doctrine
whereby he commanded men to doubt of the favour of
God towards them, took away (iod and all his promises
out of the church, buried all the benefits of Christ, and
abolished the whole Ciosi>el. These inconveniences do
necessarily follow ; for men do not lean to the promises
of God, but to their own works and merits. Therefore,
they cannot be assured of the good-will of CJoil towards
thrai, but must needs doubt thereof; and so, at length,
despair. No man can understand what God's will is, and
what pleaseth him, but in his good Word. This Word
aswreth us, that Go<l hath cast away all the anger and
' displeasure which he had conceived against us, when he
gave his only begotten Son for our sins, &c. Wherefore,
314
let us utterly abandon this devilish doubting wherewith
the whole Papacy was poisoned, and let us be carefully
assured that God is merciful unto us, that we please
him, that he hath a care over us, and that we have the
Holy Ghost which maketh intercession for us with such
crying and groaning as cannot be expressed.
Now this is the true " crying" and " groaning" in-
deed, when a man in temptation calleth upon G(Kl, not
as. a tyrant, not as an' angry judge, not as a tormentor,
but as a ^^ Father;" although this groaning be so soft
and so secret, that it can scarcely be perceived. For in
serious temptations and in the time of trial, where die
conscience wrestleth with the judgment of God, it is
wont to call God not a " Father," but an unjust, an
angry, a cruel tyrant and judge. And this crying which
Satan stirreth up in the heart, far surpasseth tlie cry of
the Spirit, and is strongly felt. For then it seemeth,
that God hath forsaken us and will throw us down into
hell. So the faithful complain oftentimes in the Psalms,
" I am cast down from the presence of God," (Ps. xxxi.
22.J Also, " I am become as a broken vessel," &c.
This is not the groaning that crieth " Abba Father,"
but the roaring of God's wrath, which crieth strongly, O
cruel judge, O cruel tormentor, &c. Here is now the
time that thou turn away thine eyes from the law, from
works, and from the sense and feeling of thy conscience,
and lay hold by faith of the promise; that is to say, of
the Word of grace and life, which raiseth up the con-
science again ; so that now, it beginneth to groan and
say, Although the law accuse me, sin and death terrify
me never so much, yet, O my God, thou promisest
grace, righteousness, and everlasting life, through Jesus
Christ. And so, the promise bringeth a sighing and a
groaning which crieth, '* Abba Father."
VER. 7.
Whertfore thou art no imre a servant^ but a son.
This is the shutting up and the conclusion of that
which he said before. As if he should say, this being
315
trae, tfaia we have recebed the Spirit by the Gospel,
wbcreby we cry, " Abba Father ; " then is this decree
pronoanced in heaven, — that there is no bondage any
more, bat more liberty and adoption. And who bringeth
this liberty? Verily this groaning. By what means?
The Father offeredi onto me, by his promise, his srace,
and his fiEUheriy favour. This remaineth then — mat I
diould receive this grace. And this is done, when I
again with this groaning do cry, and with a childly heart
do assent unto this name of ** Father." Here then the
Father and die son meet, and the marriage is made up
widioot all pomp and solemnity ; that is to say, nothing
at ail cometh between; no law nor work is here re-
quired. For what should a man do in these terrors and
horrible darkness of temptations ? Here is nothing else
but die Father promising and calling me son by Christ,
who was made under the law, ftc. and I receiving and
answering by this groaning, saying *' Father." Here
then is no exacting ; nothing is required, but only that
childly groaning that apprehendeth a sure ho()e and trust
in tribulation, and saith, thou promisest and callcst me
thy child for Christ's sake, and I again receive t[)y pro-
mise and call thee " Father." Tnis is indeed to be
made children simply and without any works. Kut these
things, without experience and practice, cannot be un-
derstood.
Paul, in this place, taketh the word *' servant"
otherwise than he did before in the third chapter ; where
be saith, " There is neither bond nor free," &c. Here, he
caiieth him a " servant" of the law, ^hich is subject to
the law ; as he did a little before, " We were in bondage
under the rudiments of the world." Wherefore, to be a
servant, according to Paul in this place, is to be guilty
and captive under the law, under the wrath of (iod and
death ; to l)ehold God, not as a merciful Father, but as
a tormentor, an enemy, and a tyrant. This is indeed to
be kept in bondage and Bal)ylonical captivity, and to be
cruelly tormented therein. For the law delivereth not
from sin and death, but revealeth and increaseth sin and
cagedderetb wrath. This bondage (saith Paul, Rom.
316
iii. SO, Rom. iv. 15,) continueth no longer, it oppresseth
us and maketh us heavy no more, &c. &c. Paul saith,
" Thou shalt be no more a servant." But the sentence
is more general if we say, There shall be no bondage in
Christ any more, but more freedom and adoption. For
when faith cometh, that bondage ceaseth; as he said
before in the third chapter.
Now if we, by the Spirit of Christ crying in our
heart "Abba Father," be no more servants, but children ; ^
then it followeth, that we are not only deUvered from the
Pope and all the abominations of men's traditions, but
also from all the jurisdiction and power of the law of
God. Wherefore, we ought in no wise to suffer the law
to reign in our consciences, and much less the Pope
with his vain threatenings and terrors. Indeed, he
roareth mightily as a lion, (Apoc. x.) and threateneth to
all those that obey not his laws, the wrath and indigna-
tion of Almighty God, and of his blessed apostles, &c.
But here, Paul armeth and comforteth us against these
roarings ; when he saith, " Thou art no more a servant,
but a son." Take hold of this consolation by faith, and
say, O law, thy tyranny can have no place in the throne
where Christ my Lord sitteth; there, I cannot hear
thee, (much less do I hear thee, O Antichrist,) for I am
free and a son ; who must not be subject to any bondage
or servile law. Let not Moses, therefore, with his laws
(much less the Pope) ascend up into the bride-chamber
there to lie ; that is to say, to reign in the conscience ;
which Christ hath delivered from the law^ to the end that
it should not be subject to any bondage. Let the servants
abide with the ass in the valley; let none but Isaac
ascend up into the mountain with his father Abraham,
(Gen. xii. 5.) That is, let the law have dominion over
the body and over the old man ; let him be under the law
and suffer the burden to be laid upon him ; let him
suffer himself to be exercised and vexed with the law :
let the law limit and prescribe him what he ought to do,
what he ought to suffer, and how he ought to live and
govern himself among men. But let it not defile the bed
in which Christ should rest and sleep alone ; that is to
317
say, let it not troable the conscience. For she alone
on^t to live with Christ her spouse in the kingdom of
liberty and adoption. "^
If then (saith he) by the Spirit of Christ ye cry
** Abba Father," then are ye indeed no longer servants,
bot free men and sons. Therefore, ye are without the
law, without sin, without death ; that is to say, ye are
saved ; and ye are now quite delivered from all evils.
Wherefore, the adoption bringeth with it the eternal
kingdom and all the heavenly inheritance. Now, how
inestimable the glory of this gift is, man's heart is not
able to conceive, and much less to utter. In the mean-
time, we see this but darkly, and as it were, afar off; we
have this little groaning and feeble faith, which only
resteth upon the hearing and the sound of ttie voice of
Christ in giving the promise. Therefore we must not
measure this thing by reason, or by our own feeling, but
by the promise of God.. Now, because he is infmite,
therefore, his promise is also infinite, although it seem
to be never so much enclosed in these narrow straits ;
(these anguishes I mean.) Wherefore, there is nothing
that can now accuse, terrify, or bind the conscience any
more. For there is no more servitude, but adoption ;
which not only bringeth us unto liberty from the law,
SID, and death ; but also, the inheritance of everlasting
Ute!
INTERNAL WARFARE OF THE CHILD
OF GOD.
Galatians v. 17.
Far the Jksh lusteth against the Spirit j and the
Spirit against thejlesh.
When Paul saith that '^ the flesh lusteth against the
Spirit, and the Spirit against the flesh," he admonisheth
us that we must feel the concupiscence of the flesh ;
that is to say, not only carnal lust, but also pride, wrath,
heaviness, impatience, incredulity, and such like. Not-
withstanding, he would have us so to feel them, that we
eoQseot not unto them nor accomplish them ; that is,
that we neither diink, speak^ nor do those things which
S18
the flesh provoketh us unto. As, if it move us to anger,
yet we should be angry in such wise as we are taught in
the fourth Psalm, that we sin not. As if Paul Mould
thus say, I know that the flesh will provoke you unto
wrath, envy, doubting, incredulity, and such like ; but
resist it by the Spirit, that ye sin not. But if ye forsake
the guiding of the Spirit and follow the flesh, ye shall
fulfil the lusts of the flesh, and ye shall die; as Paul
saith in the eighth to the Romans. So, this saying of the
apostle is to be understood, not of fleshly lusts only, but
of the whole kingdom of sin.
VERSE 17.
And these are contrary the one to the other ^ so that ye
cannot do the things that ye would.
These two captains or leaders, saith he, the flesh
and the Spirit, are one against another in your body, so
that ye cannot do what ye would. And this place wit-
nesseth plainly, that Paul writeth these things to the
faithful ; that is, to the church believing in Christ, bap-
tized, justified, renewed, and having full forgiveness of
sins. Yet notwithstanding, he saith she hath flesh re-
belling against the Spirit. After the same manner he
speaketh of himself in the seventh to the Romans, " I,
(saith he) am carnal and sold under sin." And again,
" I see another law in my members, rebelling against
the law of my mind, and leading me captive under the
law of sin which is in my members." Also, "O wretched
man that I am, who shall deliver me from the body of
this death?" &c.
Here not only the schoolmen, but a|so some of the
old fathers are much troubled, seeking l?ow they may
excuse Paul. For it seemeth unto them absurd and un-
seemly, to say, that the elect vessel of Christ should have
sin. But we credit Paul's own words, wherein he plainly
confesseth, that he is sold under sin, that he is led cap-
tive of sin, that he hath a law in his members rebelliiig
against him, and that in his flesh he serveth the law d(
sin. Here again they answer, that the apostle speaketh
in the person of the wicked. But the wicked do not
3ly
laio of the rebellion of tlieir flesh, of any battle or
conflict, or of the captivity and bontlage of sin ; for sin
mightily reigneth in them. This is there tbre the very
complaiDt of Paul, and of all the faithful. Wherefore
they have done very wickedly, which have excused Paul
tad all the faithful to have no sin. For by this persua-
sion, (which proceedeth of ignorance of the doctrine of
faith,) they have robbed the church of a singular conso-
lation, they have abolished the forgiveness of sins, and
made Christ of none effect.
Wherefore, when Paul saith, " I see another law in
ray members,' &c. he denieth not that he hath flesh and
the vices of flesh in him. It is likely, therefore, that he
felt sometimes the motions of carnal lust. But yet, no
doubt, these motions were well suppressed in him by the
great and grievous afltictious and temptations both of
mind and body wherewith he was in a manner continu-
ally exercised and vexed, as his epistles do declare ; or,
if he at any time be merry and strong, and felt the lust
of the flesh, wrath, impatiency, and such like, yet, he
lesi&ted them by the Spirit, and suflered not these rao-^
tioos to bear rule in him. Therefore, let us in no wise
suuer such comfortable places, (whereby Paul describeth
thi battle of the flesh against the Spirit in his own body,)
lo be corrupted with such foolish glosses. The school-
meo, the monks, and such other, never felt any spiritual
tODptations ; and therefore, tliey fought only for the re-
presstDg and overcoming of fleshly lust and lechery ;
aod beiDg proud of that victory which they never yet ob-
tained» diey thought themselves far better and more
My than married men. I will not say, that under this
kaly pretence they nourished and maintained all kinds
of horrible sins, dissension, pride, hatred, disdain, and
despising of their neighbours, trust in their own righte-
OQsoess, presumption, contempt o( all godliness and of
ihe iwofd of God, infidelity, blasphemy, and such like.
Ag^iinst these sins they never fought : nay rather, they
took them to be no sins at all : they put righteousness
iQ the keeping of their foolish and wicked vows, and
3^20
unrighteousness in the neglecting and contemning of
the same.
But this must be our ground and anchor*hold, —
that Christ is our only and perfect righteousness. If we
have nothing whereunto we may trust, yet these &ree
things, as Paul saith, faith, hope, and love, do ranain.
Therefore, we must always believe and always hope; we
must always take hold of Christ as the Hdad and foan-
dation of our righteousness. — ^^ He that believeth in him
shall not be ashamed," (Rom. ix. S3.) Moreover, we
mu9t labour to be outwardly righteous also : that is to
. say, not to consent to the flesh, which always enticeth us
to some evil, but to resist it by the Spirit. We must not
be overcome with impatiencv^ for the unthankfulness
and contempt of the people which abuseth the Christian
liberty 4 but, through the Spirit, we must overcome diis
and all other temptations. Look then, how much we
strive against the flesh by the Spirit, so much are we
outwardly righteous. Albeit this righteousness doth not
commend us before God.
Let no man therefore despair, if he feel the flesh
oftentimes to stir up new battle against the Spirit ; qp if
he cannot by-and-by subdue the flesh, and make it g^
dient unto the Spirit I also do wish myself to have a
more valiant and constant heart, which might be able
not only boldly to contemn the threatenings of tyrants^
the heresies, oflences, and tumults which Satan and his
soldiers, the enemies of the Gospel, stir up; butalsA,
might by-and-by shake off the vexations and anguish <tf
spirit; and briefly, might not fear the sharpness of death,
but receive and embrace it as a most friendly guest But
'^ I find another law in my members, rebelling against
the law of my mind,'' &c. Some other do wrestle with
inferior temptations, as poverty, reproach, impatiency,
and such like.
Let no man marvel, therefore, or be dismayed, when
he feeleth in his body this battle of the flesh against die
Spirit; but let him pluck up his heart and comfort him-»
self with these words of Paul, ^^ the flesh lusteth against
SSI
tbe spirit.'* Also ^* these are contrary one to another,
so diat ye cannot do those things that ye would/' For
by these sentences, he comfortetti them that be tempted.
As if he should say, it is impossible for you to follow
the guidings of the Spirit in all things, without any
feding or hinderance of the flesh ; nay the flesh will re-
sist, and so resist and hinder you, that ye cannot do
diose things that ye gladly would. Here it shall be
OKnigh, if ye resist the flesh and fulfil not the lust
diereof ; that is to say, if ye follow the spirit and not the
flesh; which easily is overthrown by impatirncy, co-
veteth to revenge, biteth, grudgeth, hateth Gcxi, is
logry with him, despaireth, &c. Therefore, when a man
fedeth this Sattle of the flesh, let him not be discouraged
therewith ; but let him resist in spirit, and say, I am a
siooer, aad I feel sin in me ; for I have not yet put oflT
the flesh, in which sin dwelleth so lone as it liveth ; but
I will obey the spirit and not the flesh ; that is, I will,
by faith and hope, lay hold upon Christ; and, by his
nordy I will raise up myself, and being so raised up, I
will not fulfil the lusts of the flesh.
It is vefy profitable for the godly to know this, and
to bear it well in mind, for it wonderfully comforteth
tbem when they are tempted. When I was a monk, I
tfmaght by-and-by that I was utterly cast away if at any
time I felt the lust of the flesh ; that is to say, if I felt
any evil motion of fleshly lust, urath, hatred, or envy
■gainst any brother. I essayed many ways to quiet my
conscience ; but it would not l)e, for the concu))iscence
and lust of my flesh did always return ; so that I could
BOt rest, but was continually vexed with these thoughts :
—This or that sin thou hast committed ; thou art in-
fiscted with envy, with impatiency, and such other sins ;
dmefore, tliou art entered into this holy order in vain,
and all thy good works are unprofitable. If then I had
i^tly understood these sentences of Paul, " The flesh
hitetn contrary to the s[>irit, and the spirit contrary to
dtt flesh, and these two are one against another, so that
ve cannot do the things that ye would do,'' I should not
we SQ miserably tormentedf myself; but should have
I
323
thought and said to myself, as now commonlv I do,
Martin, thou shalt not utterly be without kin, ior thoa
hast flesh ; thou shalt therefore feel the iMtde thereof
according to that saying of Paul, " The flesh Tesisteth
the spirit." Ddspair not, therefore, but resist it ttroo^j
and ftilfil not the lusts thereof. Thus doing thoa* tftndl
under the law.
I remember that Staupitius was wont to say, 'I
have vowed unto God above a thousand times ttmt I
would become a better man ; but I never perfoitMd
that which I vowed. Hereafter I will make no sodi
vow; for I have now learned by experience, that I ada
not able to perform it. Unless therefore God be &r
vourable and merciful unto me for Christ's 'sake, and^
grant unto me a blessed and a happy hour when I shall
depart out of this miserable life, I shall not be able witB
all my vows and all my good deeds to stand befbiehim.^
This was not only a true, but also a godly and a hoH
desperation ; and this must they all confess, both win
mouth and heart, which will be Saved. For the godMr
trust not to their own righteousness, but say widi DJBLvi^
'* Enter not into judgment with thy servant, for in tfaf
sight shall none that liveth be justified,'' (Ps. cxIiiL 8.)
Again, ''If thou, O Lord, shouldst straitly mark ini^
quities, O Lorf, who shall stand?" (Ps. xxx. 3.) Th^*
look unto Christ their reconciler, who gave his life fiv
their sins. Moreover, they know, that the remnant itl^
sin which is in their flesh, is not laid to their charge,' bttt
freely pardoned. Notwithstanding, in the meanwfaBl^';
they fight in spirit agninst the flesh, lest they should fbHI ;
die lusts thereof. And although they fed the flesh lb
rage and rebel against the spirit, and themselves als6 do
sometimes fall into sin through infirmity, yet are tiUf *
not discouraged, nor think therefore that their state aaS ^
kind of life, and the works which are done according* tt
their calling, displease God, but they raise up thotf-
selves by faith. - ' *
The faithful, therefore, receive great consolation fay
this doctrine of Paul, in that they know thenmlvQk tt
have part of the flesh and part of the spirit ; but yM M,
383
notwithstanding, that the spirit ruleth and the desh is
sabdued and kept under awe, that righteousness reigneth
and sin serveth. He that knoweth not this doctrine, and
lliinkelh that the £uthful ought to be without all fault,
and yet seeth the contrary in himself, must needs at the
lengdi be swallowed up by the spirit of heaviness, and fall
into desperation. But whoso kpoweth tliis doctrine well,
md usedi it rightly, to him the things that are evil turn
onto good. (Kom. viii. S8.) For when the flesh pro-
foketh him to sin by occasion thereof, he is stirred up
and forced to seek forgiveness of sins by Christ, and to
embrace the righteousness of faith, which else, he would
iiot so greatly esteem, nor seek for the same with so
mat desire. Therefore, it profiteth us very much, to
wd sometimes the wickedness of our nature and corrup*
tkm of our flesh, that yet, by this means, we may be
waked and stirred up to faith, and to call upon Christ.
And by this occasion, a Christian becometh a mighty
workman, and a wonderful creator : which, of heaviness
can make joy, of terror comfort, of sin righteousness,
and of death life; when he by this means, repressing
and bridling the flesh, maketh it subject to the spirit.
Wherefore, let not them which feel the lust of the
fleshy despair of their salvation. I^t them feel it and all
ihe force thereof, so that they consent not to it. Let the
passions of lust, wrath, and other such vices, shake
fhan^ so that they do not overthrow them. Let sin assail
i Aem, so that they do not accomplish it. Yea, the more
ndly a man is, the more doth he feel that battle. And
hereof come these lamentable complaints of the faithful
ia the Psalms, and in the holy scripture. Of this battle,
die hermits, the monks, the schoolmen, and all that seek
li^teousness and salvation by works, know nothing at all.
But here may some man say, that it is a dangerous
aatter to teach that a man is not condemned, if, by-
ad-by he overcome not the motions and passions of the
iesh which he feeleth. Tor when this doctrine is taught
vnongst the common people, it maketh them careless,
ae^igent, and slothful. This is it which I said a little be-
faie, that if we teach faith, then carnal men neglect and
yS
SS4
reject works. If works be required, then is faith and
consolation of conscience lost. Here no man can be
compelled, neither can there be any certain rule pre-
scribed. But let every man diligently try himself to
what passion of the flesh he is most subject ; and when
he finaeth that, let him not be careless nor flatter him-
self, but let him watch and wrestle in spirit against it ;
that, if he cannot altogether bridle it, yet at the least he .
do not fulfil the lusts thereof. '
This battle of the flesh all the children of God hav« '
had, and felt. And the same do we also feel and prove^ i
He that searcheth his own conscience, if he be not an
hypocrite, shall well perceive that to be true in himself ^
which Paul here saith ; that " the flesh lusteth against
the spirit." All the faithful, therefore, do feel and con- ^^
fess, that their flesh resisteth against the spirit, and thi^ !
these two are so contrary the one to the other in them^
selves, that do what they can, they are not able to per- ^
form that which they would do. Therefore, the fle^ ^
hindereth us that we cannot keep the commandments of ^
God ; that we cannot love our neighbours as ourselves; .^
much less can we love God with all our hearts. There-' '*
fore, it is impossible for us to become righteous by the -'^
works of the law. Indeed, there is a good will in us, and *'
so must there be, (for it is the spirit itself which resistedl ^^'
the flesh,) which would gladly do good, fulfil the lawj |^
love God and his neighbour, and such like; but the|r
flesh obeyeth not this good-will, but resisteth it; and?
yet, God imputeth not unto us this sin, for he is mercifi^;t'
to those that believe, for Christ's sake. i ^
But it folio weth not, therefore, that thou shouldst,^
make a light matter of sin because God doth notl^
impute it. True it is that he doth not impute i(i^i
But to whom, and for what cause? To such asvf
repent and lay hold by faith upon Christ the mercy* ^
seat, for whose sake, as all their sins are forgiven then^-^
even so the remnants of sin which are in them bt^
not imputed unto them ! They make not their sin ieap^^
than it is, but amplify it, and set it out as it is iodeec^ ^
¥oT they know, that it cannot be put away by satisfiM:- '
5iS
\30QSy works, or righteousness, but only by the death of
Chiist. And yet, DOtwithstanding, the greatness and
eaoffiDity of their sin, doth not cause them to despair;
bat they assure themselves, that the same shall not be
^pated onto them, or laid unto their charge.
This I say, lest any man should think, that after
faith is received, there is little account to be made of
flEL Sin is truly sin, whether a man commit it before
lie bath received the knowledge of sin, or after. And
God always hateth sin; yea all sin is damnable, as
loocfaing the fact itself But in that it is not damnable
to him that believeth, it cometh of Christ, who, by his
death, hath taken away sin. But to him that believeth
not in Christ, not only all his sins are damnable, but
eten his i^ood works also are sin; accord in<: to that
siying, ** Whatsoever is not of faith is sin," (Horn. xiv.
iS.) Therefore, the error of the schoolmen ib most |)er-
nicious, ^vhich do distinguish sins according to the fact,
and not according to the person, lie that believeth,
hath as great sin as the unbeliever. But to him that be-
ttereth* it is forgiven and not imputed ; to the un-
bdiever, it is not pardoned but imputed. To the be-
liever, it is venial; to the unl>eliever, it is mortal and
damnable. Not for any difference of sins, or because the
sn of the believer is less, and the sin of the unbeliever
neater, but for the difference of the persons. For the
nkhfiil assureth himself by faith, that his sins are for-
pven him, forasmuch as Christ hath given himself for
k. Therefore, although he have sin in him, and daily
anoeth, yet, he continueth godly. But contrariwise, tfa^
■dieliever continueth wicked. And this is the true wis-
dom and consolation of the godly : — that, although
diey have and commit sins, yet, they know, that tor
Christ^s sake, they are not imputed unto them.
This I say for the comfort of the godly. For they
oaly have and feel, indeed, that they have and do cotn-
»ns ; that is to say, they feel that they do not love
» B God so fervently as they should do, that they do not be-
L I iiefe him so heartily as they would, but ratlier, they
oftentimes doubt whether God have a care of them or
I
52(>
DO ; they are impatieDt, and are angry with God in ad*
versity. Hereof, as I have said, proceed Ae sonrowfbl
complaints of the faithful in the scriptures, and espe-
cially in the Psalms. And Paul lumself complainelfa,
that he is ^' sold under sin," (Rom. vii. 14.) ^ And.lfeif
he saith, that " the flesh resisteth and lebdlcdi agoinsf
the spirit." But because they mortii^ the deeds of fik
flesh by the spirit, (as he saith in another place, and also
in the end of this chapter,) " They crudfy the flesh wffli
the desires and lusts thereof,** (Gal. v. S4); therefen^
these sins do not hurt them nor condemn them. But if
they obey the flesh in fulfilling the lust thereof, then dp
they lose faith and the Holy Ghost. And if they do not
abhor their sin, and return unto Christ, (who hath given
power to his church to receive and raise up those that be
fallen so that they may recover faith and the Hol^
Ghost,) they die in their sins.. Wherefore, we speak not of
them which dream that they have faith, and yet continoe
still in their sins. These men, have tibeir judgment al-
ready : " They that live after the flesh shall die.'' Also,
" The works of the flesh are manifest ; which are, iadaW
tery, fornication, uncleanness, wantonness, idoktiy,
witchcraft, hatred, debate, emulations, wratfi,, conten-
tions, seditions, heresies, envy, murder, drunkamesi^
gluttony, and such like : whereof I tell you before, •»]
also I have told you, that they which do such thingij
shall not inherit the kingdom of God."'
Hereby we may see who be very saints indeed. Thflffi
be not stocks and stones, (as the monks and schoolma •
dream,) so that they are never moved with any iaaf^^
never feel any lust or desires of the flesh ; but, as Fknl
saith, ''their flesh lusteth against the spirit;" and
therefore, they have sin, and both can and do sin. And
the thirty-second Psalm witncsseth, that the faithful do
confess dieir unrighteousness, and pray that the wicked-
ness of their sin may be forgiven ; where it saith, *' I wfll
confess against myself my wickedness unto the Loidi
and thou forgavest the punishment of my sin. Therefora^
shall $very one that is godly make his prayer unto tfaee,"
&c. Moreover, the whole church, which indeed is holy,
lyeth that her sins may be forgiven her ; and it be-
I the forgiveness of ains. And in the 143d Psalm,
David prnyeth, " O Lord, enter not into judgment with
diy servant, for in thy sight shall none that liveth be
justified." And in ?salm cxxx. *' If thou, O Lord,
diooldest straitly mark iniquities, Lord, who shall stand
ID thy presence ? But with thee !s mercy/* &c. Thus do
the chiefest saints and children of God speak and pray ;
IS David, Paul, &c. All the faithful, therefore, do speak
and pray the same thing, and with the same spirit* The
Popbh sophisters read not the scriptures ; or^ if they
read tliem, they have a veil before their eyes ; and there-
fore, as they cannot judge rightly of any, so they cannot
jttdge rightly either of sin or of holiness,
VERSE 18,
If ye be led hy the Spirit^ ye are not under the law.
Paul cannot forget the doetrine of faith, but still re-
peateth it, and beateth it into their heads, yea, even
when he treateth of good works. Here some man may
object, how can it be that we should not be under the
Ian ? And yet thou, notwithstanding, O Paul, teachest
OS that we have flesh which lusteth against the spirit,
aod fighteth against us, torraenteth us, and bringeth us
iuto bondage. And indeed we feel sin, and cannot be
■|lelivered from the fe«ling thereof, though we should
^K^ver so fain. And what is this else but to be under the^
kw ? But he saith let this nothing trouble you, only do
your endeavour that ye may be led by the Spirit ; that
ift to say, shew yourselves willing to follow and obey
that will which resisteth the flesh, and doth not accom-
plish the lusts thereof, (for this is to be led and to be
drawn by the Spirit,) then are ye not under the law. So
Paul speaketh of himself (Rom, vii,) " In my mind I
9&ve the law of God ; ' that is to say, in spirit I am
not subject to any sin, but yet in my flesh I serve the law
of sin. The faithful then are not under the law ; that is
10 say, in spirit, for the law cannot accuse them, nor
a
3S8
pronounce sentence of death against them, although
they feel sin and confess themselves to be sinners, for the
power and strength of the law is taken from it by
Christ, " Who was made under the law, that he might
redeem them which were under the law," (GaL iv. 4.)
Therefore the law cannot accuse that for sin in the fiiith-
ful, which is sin indeed, and committed against the law.
So great then is the power and dominion of the
Spirit, that the law cannot accuse the ^dly, though
they commit that which is sin indeed. For Christ is
our righteousness, whom we apprehend by faith ; he is
without all sin, and therefore the law cannot accuse him.
As long as we cleave fast unto him, we are led by the
Spirit, and are free from the law. And so, the apostle
even when he teacheth good works, forgetteth not his
doctrine concerning justification ; but always sheweth
that it is impossible for us to be justified by works. For
the remnants of sin, cleave fast in our flesh ; and there-
fore, so long as our flesh liveth, it ceaseth not to lust
contrary to the spirit. Notwithstanding, there cometh
no danger unto us thereby, because we are free from the
law, 30 that we walk in the Spirit.
And with these words, " If ye be led by the Spirit^
ye are not under the law ;" thou mayest greatly comfort
thyself and others that are grievouly tempted. For it
oftentimes cometh to pass, that a man is so vehemently
assailed with wrath, hatred, impatiency, carnal desire,
terror, and anguish of spirit, or some other lust of the
flesh, that he cannot shake them off, though he would
never so fain. What should he do in this case ? Should
he despair ? No, God forbid : but let him say thus with
himself. My flesh fighteth and rageth against the spirit
Let it rage as long as it listetii, only see thou that in any
case thou consent not to it, to fulfil the lusts thereof, but
walk wisely and follow the leadings of the Spirit. In so
doing thou art free from the law. It accuseth and ter-
rifiem thee I grant, but altogether in vain. In this con-
flict therefore of the flesh against the spirit, there is no-
thing better than to have the word of God before thine
eyes, and therein to seek the comfort of the Spirit !
3£9
And let not him that suftbreth this temptation^ be
dismayed, in that the devil can so aggravate sin, that
Jaring the conflict, he thinketh himself to be utterly
overthro^Ti^ feeling nothing else but the wrath of God
tDd desperation. Here in anywise let him not follow hfs
oim feeling and the judgment of reason, but let him
take sure hold of this saying of Paul, *' if ye be led by
ihe Spirit,'' that is to wit, if ye raise up and comfort
yourselves through faith in Christ ye are not under the
mr. So shall he have a strong byckler wherewith he
m^ beat back all the fiery darts which the wicked fiend
lasatleth him withal. IIow much soever then the flesh
doth boil and rage, yet cannot her motions and rages
hurt and condemn him, forasmuch as he, following the
guiding of the Spirit, doth not consent unto the flesh,
nor fulfil the lusts thereof. Therefore when the motions
of llie flesh do rage, the only remedy is to take to us the
sword of the Spirit, that is to say, the word of salva-
tion (which is, that God would not the death of a sinner,
but that he convert and live) and to fight against them ;
which if we do, let us not doubt but we shall obtain the
victory, although so long as the battle endureth we feel
the plain contrary. But set the word out of sight, and
there is no counsel nor help remaining. Of diis that I
mf^ I myself have good experience. I have suffered
iDiiiy great passions, and the same also very vehement
md great. But so soon as I have laid hold of any place
of scripture, and stayed myself upon it, as upon my
chief anchor-hold, straightuays my temptations did va-
msh away, which without the word it had been impos-
sible for me to endure any little space, and much less
lo evercome them.
The sum or effect therefore, of all that which Paul
hath taught in this disputation or discourse concerning
the conflict or battle between the flesh and the spirit, is
this ; that the saints and the elect of God cannot per-
foma that which the Spirit desireth. For the spirit
iroiild gladly be altogether pure, but llie flesh being
joiiied unto the spirit will not suffer that. Notwith-
standing they be saved by the remission of sins which is
330
io Christ Jesus. Moreover, because they walk in the
Spirit, and are led by the Spirit, they be not under the
law; that is to say, the law cannot accuse or terrify
them, yea though it go about never so much so to do,
yet shall it never be able to drive them to desperation.
VERSE 19.
Moreover^ the works of the flesh be manifest ^ which
are, Sgc.
This place is not unlike to this sentence of Christ,
" by their fruits ye shall know them. Do men gather
grapes of thorns or figs of brambles ? So every good
tree bringcth forth good fruit, and an evil tree bringeth
forth evil fruit," &c. (Matt. vii. 16.) Paul teacheth the
very same thing which Christ taught; that is to say,
that works and fruits do sufficiently testify, whether the
trees be good or evil, whether men follow the guiding of
the flesh, or of the Spirit As if he should say, lest some
of you might say for himself, that he understandeth me
not, now when I treat of the battle between the flesh .
and the spirit, I will set before your eyes first the
works of the flesh, whereof many are known even to the
Ungodly ; and then also the works of the Spirit.
And this doth Paul, because there were many hypo-
crites amongst the Galatians, (as there are also at this
day among us,) which outwardly pretended to be godly
men, and boasted much of the Spirit, and as touching
the words, they understood the true doctrine of the
Gospel ; but they walked not according to the Spirit, but
according to the flesh, and performed the works tliereof.
Whereby Paul manifestly convinceth them to be no
such holy men indeed, as they boasted themselves to be. *
And lest they should despise this his admonition, he
pronounceth against them this dreadful sentence, that
they should not be inheritors of the kingdom of heaven,
to the end that, being thus admonished, they might
amend. Every age, even in the faithful, hath his pecu-
liar teilnptations ; as fleshly lusts assail a man most of all
in his youth ; in his middle age ambition, and vain-glory ;
SSI
id in hi^ old age covetoiisoess. There was never yet
y af the faithful whom the flesh hath not often in his
ifetime provoked to impatiency, anger, vain-glory, &c.
\u!, therefore, speaking here of the faithful^ saith, that
flesh kisteth in them against the spiritj &c, : therefore,
shftll never be without the desires and battles of the
flcsii^ notwithstanding they do not hurt them. But of this
matter we must thus judge, that it is one thing to be
provoked of the flesh, and yet not willingly to yield to the
lusts and desires thereof^ but to walk after the leading
of the Spirit, and to resist the flesh ; and anodier thing
to assent unto the flesh, and without all fear or remorse
to perform and foliil the works thereof, and to continue
therein, and yet notwithstanding to counterfeit holiness,
and to bmg of the Spirit. The lirst he comforteth, when
he saith that they be led by the Spirit, and be not under
the law. The other he threateneth with everlasting
destruction.
Notwithstanding, it sometimes happeneth, that the
mntB do sometimes fall, and perform the lusts of the
flesh, as David fell horribly into adultery. Also he was^
the cause of the slaughter of many men when he caused
"rias to be slain in the forefront of the battle, and
by also he gave occasion to the enemies to glory
and triumph over the people of God, to worship their
' Ills, and to blaspheme the God of Israel. Peter also
11 most grievously and horribly when he denied Christ
Rut although these sins were great and heinous^ yet
were they not committed upon any contempt of God,
of a wilful and obstinate mind; but through infirmity
■ ^'eakness. Again, when they were admonished, they
id not obstinately continue in their sins, but repented.
ich he willeth afterwards, in the sixth chapter, to be
ived, instructed, and restored, saying, ** If a man
fallen by occasion, into any sin, ye which are spiri-
tual restore such a one with the spirit of meekness, con-
sidering thyself lest thou also be tempted/* To those
therefore which sin, and fall through infirmity, pardon
is not denied, so that they rise again and continue not
in their sin, for of all things continuance in sin is the
5SS
Worst. But if they repent not, but still obstinately con-
tinue in their wickedness, and perform the desires of the
flesh, it is a certain token that there is deceit in their
spirit.
No man, therefore, shall be without lusts and desires
80 long as he liveth in the flesh, and therefore no man
shall be free irorn temptations. Notwithstanding some
are tempted one way and some another, according to the
difference of persons. One man is assailed with more
vehement and grievous motions, as with bitterness and
Unguish of spirit, blasphemy, distrust, and desperation ;
another with inore gross temptations, as with fleshly
lusts, wrath, envy, covetousness, and such like. But in
this case, Paul requireth that we walk in the Spirit, and
resist the flesh. But whoso obeyeth the flesh, and conti-
tiueth without the fear of God or remorse of conscience
in accomplishing the lusts and desires thereof, let him
know, that he pertaineth not unto Christ ; and although
he brag of the name of a Christian never so much, yet
doth he but deceive himself. For they which are of
Christ do crucify their flesh with the affections and lusts
thereof.
WHO BE RIGHTLY CALLED SAINTS, AND BE SO
INDEED.
This place, (as I have also forewarned you by the
way,) containeth in it a singular consolation; for it
teacheth us, that the saints and most holy men in the
world, live not without concupiscence and temptations of
the flesh, nor yet without sins. It warneth us therefore
to take heed, that we do not as some did of whom God
writeth, which laboured to attain to such perfection,
that they might be without all feeling of temptations or
sins : that is to say very stocks or stones.
The like imagination the monks and schoolmen had
of their saints, as though they had been very senseless
blocks, and without all affections. The Virgin Mary felt
great grief and sorrow of spirit when she missed her Son,
(Lukeii.) David in the Psalms complaineth that he is
almost swallowed up with the excessive sorrow for the
333
greatness of his temptations and sins. Paul also com-
piaioeth that he hath ^' battles without and terrors
within/" (S Cor. vii. 5.) ; and that, ** in his flesh he
serveth the law of sin." He saith that he is careful for
all the churches, (8 Cor. ix. 28,) and that Ciod shewed
great mercy towards him in that he delivered Epaphro-
ditus being at the point of death to life again, lest he
should have had sorrow upon sorrow. Therefore, the
saints of the Papists are like to the stoics, who imagined
such wise men as in the world were never yet to be
found. And by this foolish and devilish persuasion,
which proceeded from the ignorance of this doctrine of
Paul, the schoolmen brought both themselves and others
without number into horrible desperation.
When I was a monk, I did oftentimes most heartily
wish that I might once be so happy as to see the conver-
sation and Ufe of some saint or holy man. But in the
meantime, I imagined such a saint as lived in the wil-
derness, abstaining from meat and drink, and living
only with roots of herbs and cold water : and this opinion
of those monstrous saints I had learned, not only out of
the books of dhe sophisters and schoolmen, but also out
of the books of the fathers. For thus writeth Ilierome
in a certain place, ' As touching meats and drinks I say
nothing: forasmuch as it is excess, that even such as
are weak and feeble should use cold water, or eat any
sodden thing,' &c. But now in the light of the Gospel,
we plainly see who they are whom Christ and his
apostles call saints, — not they which live a sole and a
sin^e Hfe, or straitly observe days, meats, apparel, and
such other things, or in outward appearance do other
great and monstrous works, (as we read of many in the
Uves of the fathers ;) but they which, being called by the
sound of the Gospel, and baptized, do believe that they
be justified and cleansed by the death of Christ. So
Paul everywhere writing to the Christians calleth them
holy, and the children and heirs of God, &c. Whosoever
then do believe in Christ, whether they be men or
women, bond or free, are all saints ; not by their own
works, but by the works of God which they receive by
334
faith, as his Word, his sacraments, the passion of Christ,
his death, resurrection, victory, and the sending of the
Holy Ghost. To conclude, they are saints through such
a holiness as they freely receive, not through such a ho-
liness as they themselves have gotten by their own in-
dustry, good works, and merits.
So the ministers of the Word, the magistrates of
oommon-weals, parents, children, masters, servants, &c.
are true saints ; if, first, and before all things, they assure
themselves that Christ is their "wisdom, righteousness,
sanctification, and redemption ; " secondly, if every one
would do his duty in his vocation according to the rule
of God's Word, and obey not the flesh, but repress the
lust and desire thereof by the Spirit. .Now, whereas all
be not of like strength to resist temptation, but many in-
firmities and offences are seen in the most part of men,
this nothing hindereth their holiness, so that their sins
proceed not of an obstinate wilfulness, but only of frailty
and infirmity. For, (as I have said before,) the godly do
feel the desires and lusts of the flesh, but they resist
them to the end that they accomplish them not. Also,
if they at any time unadvisedly fall into sin, yet, not-
withstanding, they obtain forgiveness thereof, if by faith
in Christ they be raised up again ; who would not that
we should drive away, but seek out and bring home the
straying and lost sheep, &c. Therefore, God forbid that
I should straightway judge those which are weak in
faith and manners to be profane and unholy, if I see
that they love and reverence the Word of God, come to
the supper of the Lord, &Ci For these God hath re-
ceived, and counteth them righteous, through the remis-
sion of sins ; — to him they stand or fall, &c.
Wherefore, with great rejoicing I give thanks to
God, for that he hath abundantly, and above measure,
granted that unto me which I so earnestly desired of
him when I was a monk ; for he hath given unto me
the grace to see, not one, but many saints ; yea, an infi-
nite number of true saints ; not such as the sophisters
have devised, but such as Christ himself and his apostles
do describe. Of the which number I assure myself to he
335
one. For I am baptized, and I do believe, that Christ
is my Lord, by his death hath redeemed and delivered
me Rom all my sins, and hath given to me eternal
ri^teousness and holiness. And let him be holden
accursed, whosoever shall not give this honour unto
Christ, to believe, that by his death, his Word, &c. he is
justified and sanctified.
Wherefore, rejecting this foolish and wicked opinion
concerning the name of saints, (which in the time of.
Popery and ignorance we thought to pertain only to the
saints which are in heaven and in earth, and to the
hermits and monks which did certain great and strange
works,) let us now learn, by the holy Scriptures, that
all they which faithfully believe in Christ are saints. The
world hath in great admiration the holiness of Benedict,
Gregory, Bernard, Francis, and such like; because it
heareth that they have done in outward appearance,
and in the judgment of the world, certain great and ex-
cellent works. Doubtless Hilary, Cyrill, Athanasius,
Ambrose, Augustine and others were saints also, which
lived. not so strait and severe a life as they did, but
virere converscmt amongst men, and did eat common
meats, drank wine, and used cleanly and comely appa-
ni; so that in a manner, there was no difference between
them and other honest men, as touching tlie common
custom and the use of things necessary for this life, and
yet were they to be preferred far above the other. These
men taught the doctrine and faith of Christ sincerely and
purely, without any superstition ; they resisted heretics,
they purged the church from innumerable errors, their
company and familiarity was comfortable to many, and
especially to those which were afflicted and heav^-
hearted, whom they raised up and comforted by the
Word of God. For they did not withdraw themselves
from the company of men, but they executed their
offices even where most resort of people was. Contrari-
wise, the other, not only taught many things contrary to
the £uth, but also were themselves the authors and first
inventors of many superstitions, errors, abominable ce-
and wicked worshippings. Therefore, except
336
at the hour of death, they laid hold of Christ and re-
posed their whole trust in his death and victory, their
strait and painful life availed them nothing at all.
These things sufficiently declare, who be the true
saints indeed, and which is to be called a holy life ; not
the life of those which lurk in caves and dens, which
make their bodies lean with fasting, which wear hair,
and do other like things with this persuasion and trust,
that they shall have singular reward in heaven above all
other Christians ; but of those which be baptized and
believe in Christ, which put off the old man with his
works, but not at once ; for concupiscence and lust re-
maineth in them so long as they live, the feeling whereof
doth hurt them nothing at all, if they suffer it not to
reign in them, but subdue it to the Spirit.
This doctrine bringeth great consolation to godly
minds, that when they feel these darts of the flesh where-
with Satan assaileth the Spirit, they should not despair;
as it happeneth to many in the Papacy, which thought
that they ought to feel no concupiscence of the flesh ;
whereas notwithstanding, Hierome, Gregory, Benedict,
Bernard, and others, (whom the Monks set before them
as a perfect example of chastity and of all Christian
virtues,) could never come so far as to feel no concur
piscence or lust of the flesh. Yea they felt it, and that
very strongly. Which thing they acknowledge and
plainly confess in divers places of their books.
Therefore, we rightly confess in the articles of our
belief, * that we believe there is a holy church.' For it
is invisible, dwelling in Spirit, in a place that none caa
attain unto ; and therefore, her holiness cannot be seen,
for God doth so hide her and cover her with inflrmities,
with sins, with errors, with divers forms of the cross and
offences, that according to the judgment of reason, it is
no where to be seen. They that are ignorant of this,
when they see the infirmity and sins of those which are
baptized, which have the Word and believe it, are by-
and-by offended, and judge them not to pertain to the
church. And in the meanwhile, they dream that the
hermits and monks, and such other shavelings are the
337
cfaurcfa, which honour God with their hps, and worship
him in vain ; because they follow not the word of God,
l»t the doctrines and commandments of men, and
teach others to do the same. And because they do cer-
fain superstitious and monstrous works, which carnal
ieaM>n magnifieth and highly esteemetli, therefore they
judge them only to be saints, and to be the church ; and in
so doing, they change and turn this article of faith clean
contrary, ' I believe that there is a holy church/ &c.
and instead of this word * I believe* they put in * I see/
These kinds of righteousness and holiness of man's own
dfetising, are nothing else but spiritual sorceries, wbere-
^th the eyes and minds of men are blinded, and led
ihwn the knowledge of true holiness.
Bat thus teach ne, that the church hath no spot or
*riokle^ but is holy ; and yet, through faith only in Christ
Jesof, Again, that she is holy in life and conversation,
bj&bstaining from the lusts of the tlesh and exercise of
spiritual works ; but yet, not in such sort that she is ile-
lirercd from all evil desires, or purged from all wicked
opinioDS and errors ! For the church always confesseih
her sms, and prayedi that her faults may be pardoned ;
iba, she believeth the forgiveness of sins. The sairUs
tberefore do sin, fall, and also err, but yet through igno-
mnce. For they would not willingly deny Christ, nor
Msake tlie Gospel, &c.; therefore, they have remission
ff mis* And if ihrougli ignorance they err also in doc-
trioe^ yet is this pardoned ; for in the end they acknow-
their error, and rest only upon the truth and the
of God otlbred in Christ; as Ilierome, Gregory,
^ and others did. Let Christians then endeavour
aid the worh of the flesh, but the desires or liisis of
flesh they cannot avoid.
It is very profitable therefore for them to feel the un-
lusts of the flesh, lest diey should be pufibd up
some vain and wicked opinion *>f the righteousness
their own works, as tliough they were accepted before
for the same. The monks being pufted up with
optnion of their own righteousness, thought them-
selves to be so holy, that they sold their righteousness
z
338
and holiness to others, although they were convinced by
Xhe testimony of their own hearts that they werie unclean.
So pernicious and pestilent a poison it is for a man to
trust in his own righteousness, and to think himself
to be clean. But the godly, because they feel the un-
cleanness of their own hearts, therefore they cannot trust
to their own righteousness. This feeling so maketh
them to stoop, and so humbleth them, that they cannot
trust to their own good works, but are constrained to fly
unto Christ their mercy-seat and only succour; who
bath not a corrupt and sinful, but a most pure and holy
flesh, which*'' he hath given for the life of the world !"
(John iv. 51.) In him tliey find a sound and perfect
righteousness ! TJhus, they continue in humility, not
counterfeit and monkish, but true and unfeigned, because
of the uncleanness which yet remaineth in their flesh ; for
the which, if God would straitly judge them, they should
be found guilty of eternal death, liut because they lift
not up themselves proudly against God, but with a
broken and a contrite heart, humbly acknowledging their
. sins, and resting wholly upon the benefit of the Me-
diator Christ, they come forth into the presence of
God, and pray that for his sake their sins may be for-
given them ; God spreadeth over them an infinite hea*
ven of grace, and doth not impute unto them their sins,
for Christ's sake !
This I say, to the end that we may take heed of the
pernicious errors of the Papists touching the holiness
of life, wherein our minds are so wrapped, that without
great difiiculty we could not wind ourselves out of them.
Wherefore do you endeavour with diligence, that ye may
discern, and rightly judge between true righteousness
and holinefs, and that which is hypocritical ; then shall
ye behold the kingdom of Christ with other eyes, than
carnal reason doth, that is with spiritual eyes, and cer-
tainly judge those to be true saints indeed, which are
baptized, and believe in Christ, and afterwards, in the
same faith whereby they are justified, and their sins both
past and present are forgiven, do abstain from the de*^
sire^ of the flesh. But from these desires they ace not
339
ihorouglY cleansed, for the flesli losteth against the
spirit Notwithstanding, these nncleaii and rebellious
Iu5t5 do still remain in them, to this end, that they may
be humbled ; and being so humliled, they may feel tlve
directness of the grace and benefit of Clirist. So these
lennant'^ of unclean lusts and sins do nothing at all
hinder, but greatly further the godly, for the more they
rfeel their intirmities and sins, so much the more they
hf unto Christ, the throne of grace ; and more heartily
crave his aid and succour^ to wit, that he will cover
tbem with his righteousness, that lie will increase tlieir
faith, that he will endue them with his Holy Spirit, by
irhose gracious leading and gui(hng they may overcf^me
tiie lusts of the flesh, that they may rule and reign not
over them, but may be subject unto them. Thus true
Christians do continually/ wrestle with sin, and yet not-
^withstanding in wrestling, they are not overcome, but
obtmiii the victory.
Thii have I said that ye may understand, not by
men's dreams, but l)y the word of Gotl, who be true
saints indeed. We see then how greatly Christian di>c-
trioe helpeth to the raising up and comforting of weak
consciences, which treateth not of cowls, shavings, shcLir-
top, fraternities^ and such like toys ; but of high and
W|^ty matters, as how we may overcome the tlesh, i^in,
baidd], and the devil. This doctrine as it is unknown to
jtiiticiaries, and such as trust in their own works, so it
is impossible for them to instruct, or bring into the right
avt one poor conscience wandering, and going astraVj
to pacify, and comfort the same when it is in heavi-
tcrror, or desperation.
GRATITUDE TO GOD FOR HIS DIVINE
TEACHING.
PSALM cxviii, 21,
t thank thee, O Lord, that thou hiimblcM me; and
(igain^ becomesi my miration.
These are the sacrifices, this is the worship which are
•ftied op by the righteous, or Christians^ in the New
z 2
340
Testament, or the gate of the Lord. — They give thanks
tinto God, and they celebrate and praise him by preach-
ing, by teathing, by singing, and by confessing. And
these sacrifices are twofold. The one is, when We are
humbled : concerning which David thus speaks, Ps. U.
" The sacrifices of God are a broken spirit: a broken
and contrite heart, O God, thou wilt not despise."
This is the great, full, perpetual, daily, and eternal
sacrifice. — When .God, by his word, reproves us in all
our works ; when he rejetts^our holiness, our righteous-
ness, our wisdom, and our strength, and pronounces
them to be nothing, that we may be compelled to
acknowledge ourselves to be sinners and guilty; when
he brings home to us that word of his law, Rom. iii.;
and when he not only reproves us by teaching, but ter-
rifies our consciences and exercises us with tribulations
of every kind, that we may be thoroughly cleansed,
purged, and humbled, according to the old Adam which
is under sin, until our confidence, pride, satisfaction, and
hopes in our own works, and our own industry and wis-
dom, be wholly mortified. Which work, is indeed begun
now, but will be perfected at the end of our life. He
who can bear and endure this ; who can continue and
persevere therein ; and who can celebrate and give
thanks unto God for the same, firmly persuaded tfiat
God' sends all these things upon him, and works them
in him, with a favouring and paternal will, and with a
special goodness towards him ; — such an one, can truly
sing this verse, " I confess," or, " I thank thee, O
Lord, that thou humblest me." The Psalmist does not
say. The devil humbleth and afFecteth me ; but, " Thou,
THOU (saith he) humbleth me." This is thy good, mer-
ciful, and paternal will ; — that I may be humbled ; and
that, to my greatest good and blessedness ; for, without
thy will, Satan could have no power against me.
The other sacrifice is, w hen God afterwards comforts
us, delivers us, and returns unto us, and comes as near
unto our Spirit and new man, ^s he departs in distance
from our flesh and old man ; when he bestows upon us,
in return, greater and fuller blessings, and gives us sure
341
victory over our enemies, that we may be joyful before
him and in him ; as he saith» Psalm !., *' Call upon mQ
in the day of trouble, and I will deliver thee, and thou
>liftlt glorify me. Sacrifice unto the Lord the sacrifice of
thanksgiving/' &c. He that does this, sings this verse,
•* I thank thee, O Lord, because thou becomest my
salvation; because thou hast holpen me with present
help, and hast condescended to be my Saviour.
Tliis also is a great, a daily, a perpetual, and an
eternal, sacrifice of the godly, or the righteous, in the
gate of the Lord, And this very sacrifice rejects and
abolishes all the sacrifices of the Old Testament, which
»ere types and figures of this sacrifice of praise* More-
over, the sacrifices of the Old Testament could be
ofiered up as w*eil by the ungodly, and hypocrites, as by
tketrue saints. But these sacrifices of praise none can
offer up and perform, but the godly and the righteous,
or Christians. And this also experience has proved. For
it is sufficiently evident, how the Jews raged in the
itDes of the apostles, and what cruelties they exercised
on this very account; — because their own righteousness
was condemned. As, in these times, our justiciaries
abo, who promise to themselves and others salvation
ttpOQ the ground of the merit of works, exercise a brutal
tranny, because their works and wii^dom are rejected.
They are unwilling to be humbled. Instead of offering
the sacrifice of praise, they insult the godly, load them
irilh abuses, persecute them, and murder thein ; and
think, that this their cruelty and tyranny is a sacrifice
and worship the most acceptable to (Jod, John xvi.
The man, therefore, who is filled with joy sings this
^"erse in exultation and gladness, with these feelings ; O
Lord God, art not thou a wonderful and lovely God,
who thus wonderfully, lovingly, and paternally tlefendest,
Mivernest, and guardest us ! Thou exaltest wtien thou
Pknible^t us: thou makest us righteous, when thou
I sbewest us we are sinners: thou raisest us up to heaven,
r wbeti thou caftest us down to hell : thou gives t us the
victory, when thou permittest us to be overcome : thou
cheerest lis and makest our cup to mn over with joy»
1
34S
when we are under lamentation : thou strengthenest and
confirmest us, when we are under suffering : thou makest
us to dance and sing, when we are in tears: thou ,
Biakest us wise, when thou makest us fools : thou makest
us rich, when thou costest us into poverty : thou makest
us kings, when thou makest us submit to be servants I —
These and numberless other miracles are comprehended
in this verse, and celebrated by the church in these few
words : " I thank thee, O Lord, because thou humblest
me ; and again becomest my salvation ! "
THE SAINTS' TRIUMPH OVER DEATH.
PSALM cxviii. 17.
/ shall not die but live^ and declare the works of
the Lord.
This seventeenth verse of the Psalm, " I shall not
die but hve," &c. confesses and sets forth the danger
from which *' the right hand of the Lord" deHvereth
the saints; that is, from death. The saints feel death
in truth when they are under the perils of death. Nor is
it a sweet taste nor a pleasant draught to the flesh,
M'hen death is before their eyes and seems immediately
coming upon them. Nor does death come alone, but is
accompanied with sin and the law. It always brings
these with it. Hence, it is quite plain, that the saints
must be martyrs, or subjects of affliction : for they are
compelled to be amidst perils of death, and to struggle
with and tight against death. And this does not take
place from tyrants and the ungodly by tire, by sword,
by prisons, and the like instruments of persecution ; but
it is \\rought in various ways by Satan himself For
Satan hates the word of God utterly; and therefore,
cannot bear even one of those who love and teach the
word. He attacks them in every way, and leaves no as-
sault upon them untried either in life or in death. In
life, he etiects it by great and heavy temptations of their
faitli, their hope, and their love to God. By these
various kinds and powers of temptations^ he can so
943
hedge in, assault, shake, and terrify the godly heart, and
hurry it into such straits of doubt and desperation, as
to make it dread God, grow wrath with him, and some-
times blaspheme him : and he can bring the w retched con-
science into such a state, as to make God, Satan, death,
sin, hell, and all creatures, appear to it ail alike, all
eternal, and all its avowed enemies. Nor did either the
Turk or Csesar ever besiege any town with such impe-
tuosity, such violence, and such fury, as that with which
Satan sometimes comes upon the consciences of those
who fear God.
Satan can also do this in the hour of death, if God
permit him, when the godly lie down on the bed of
danger, and have no hope of life. At such a time, he is
a wonderful adept at increasing and exaggerating sins,
and setting forth and threatening the wrath of (Jo(f. He
is a spirit industrious and powerful to a wonder : mIio,
by taking advantage of some little sin, can raise an awful
distress in the hearts of the godly, and set before them a
very bell. For it is most true and most certain, that no
one man ever tndy saw his principal and greatest sins,
such as, unl)elief, contempt of Go<l, his not fearing him,
lus not believing him, his not loving him as he t)Ui:ht,
and such like sins of the heart. (For the greatest of all
sins are those that lie in the heart.) Nor could any man
folly see these without the greatest |>eril. And I know
not whether there be any faith upon the earth, \Uuch
would be able to stand before the siirht of tlicsf% and
not fall and despair.
And therefore it is, that Ciod permits Satan to tempt
thee upon those external and actual sins f)nly. Fven
here, he can raise up in tlames, and set before thee, hell
and damnation in a moment, on such accounts as these : —
because, perhaps, thou hast once or twice drank more
than thou shouldest : or because thou hast lain in bed
too long. — For these things and the like, he can so tempt
fliee, tlmt, from distress ot conscience and wretchedness,
thou mayest bring a disease upon thy body ; and, from
towUe of heart, bring thyself even into the perils
«f death.
344
And what is still worse, and more perilous, even the
very* best of thy works become instruments of tempta-
tion in the hands of Satan. For he can so detract from
them, make nothing of them, deface them, and condemn
them, and so exercise and torture thy conscience with
them, that all thy sins put together could not cause
thee so much trouble, and render thee so distressed, as
do these thy best works, which yet are truly good
works. Nay, thou wilt be made to wish that thou hadst
wrought real and foul sins, instead of doing those good
works. And what the devil aims at in this, is, to make
thee cast away those works, as if God had not wrought
them in thee ; or, as if they were not done by the grace
and help of God ; that thus, thou mightest blaspheme
God. And then, death is close by thy side; nay, hell
itself!
But who can enumerate all the arts, devices, and
traps of Satan, whereby he can paint out, present, and
set before our eyes sin, death, and hell ? This is his very
trade and work, and he has now practised it for more
than 5000 years, and can prove himself to be a consum-
mate proficient in that art. He knows it too well, and
too perfectly ; for he has been during so many years the
prince and author of death. He has practised this art
from the very beginning of the world ; so that he now
well knows how to prepare and present to a terrified
conscience, a well-timed draught of death. The prophets^
and especially David, knew that, and deeply exj>erienced
it. For they so complain, teach, and speak of those
temptations, that they by no means obscurely show, that
they most deeply and very frequently conflicted with
them ; while they cry out at one time concerning the
gates of death, at another concerning hell, at another
concerning the wrath of God.
Nevertheless, how, and at what time soever this
may happen unto us, we here find, that the saints must
contend with Satan and fight with death ; whether oc-
casion for this fight be given by a persecutor, or by a
pestilence, or any other diseases or perils of life. But in
these contest?, these strugglings, and these fights, nothing
S45
is better, nothing more wise, no way more quick or
more effectual to obtain the victory, than for the person
to learn to sing tliis song of the saints ; to deny himself,
and to lay hold of, cleave to, and rest on, the " right
hand of the Lord/' By this stratagem, Satan is de-
ceived and his attempt is frustrated. And nothing can
g^U him so much, as when he loses all his labour and
pains, and finds that, ' instead of grasping an ear, he
has got nothing but chafi*.' And this victory is effected
by this means, and in this way ;— * when I am willing to
be nothing; when I take nothing on myself; when I
depend upon no strength or help of my own, or of any
other creature, but flee to the Lord (Jod, and make him
iny strength and my courage ; and when I trust to his
grace and power. When I do this, then I am truly stript
€){ myself and of all that I can call mine ; and can say,
why temptest thou me, Satan ? What dost thou want to
do ? Dost thou want to blacken and reprove my good
works and my righteousness l)efore (iod ? If thou dost,
tliou dost nothing but vainly spill water upon the
ground : for I have no righteousness of my own. My
strength is not mine. The Lord is my strength, my
fortitude, and my victory. I Icre I come here ! pluck
the hairs out of the palm of my hand, and take the
money out of my empty purse? And, if thou wantest
to accuse me of my sins, in this again thon labourest in
▼ain. I have no sins. In this also the Lord is my
t ' strength. Accuse that as long as thou wilt, until thou
tft tired and hast had enough of it. I will not know any
sin nor any holiness in myself. I will know nothing,
nothing, I say, but the strength of (iod in me !
He who can thus deny, put oft', make nothing of,
and be ignorant of himself; who can thus mock and
spit in the face of Satan, and deceive him with an empty
parse; he can, truly, well and safely take care of him-
self. He need fear no danger, who can thus mock and
insult the devil ; as a certain householder once did, who
was in extreme necessity, and poorer than a C(xlrus or an
Ims, and who laus|hed at and jeered a thief that he
once caog^ in his house ; saying, 'Ah poor miserable
346
fool, what wantest thou here? Dost thou expect to
find any thing here in the dead of the dark night? If
thou dost, thy hopes will \)e aJl deceived ; for I cannot
see or find any thing here in the broad day-light.'— And
what is the use of Satan's trying and tempting, where
he finds a soul so brought to nothing in itself, that it is
not able to give him any answer as to either its sins, or
its holiness ? In viain he tries all his arts ; in vain he
multiplies and exaggerates its sins ; in vain he defaces
its good works ; when it betakes itself in this way, to
the " right hand of the Lord." He dares not assault,
run upon, and tempt that " right hand : " so far is it
from possibility that he should prevail algainst it.
But if thou leave this song, and depart from it, and
Satan catch thee in thy sins or in thy good works ; if
thou enter into a dispute with him, and descend to con-
tend with him ; if thou wait to hear him, and desire to
see what he will bring against thee ; he will so treat
thee, so exercise thee, so agitate, torment, and crucify
thee according to his own will and lust, that thou wilt
not know where thou art; thou wilt forget the right
hand of the Lord, and wilt thus lose all things.
But, as we have heard, here is the labour, here the
exercise, here the skill, — to be able to deny one's self.
This cannot be learnt so easily or so quickly : for in the
attainment unto this knowledge, we must spend the
whole of our lives, as all the saints have done before us,
and as all must do who are now living, and who shall
come after us. For as we still feel sins, so must we stiU
feel death. And as we must fight to be delivered from
sins, and that we may cleave close to the right hand of
God which his Word sets forth unto us ; so must we
fight and contend with death and with Satan, the prince
or potentate of death, until we get into perfect liberty.
For see, and observe, how this verse sets forth and
describes that battle and that contest. Satan, or some
persecutor, threatens death to the saints. But what
do the saints.^ They turn away their eyes, yea them-
selves altogether, from the sight of death ; they put off
themselves entirely, make themselves nothing, and lay
347
hold of the right hand of (iod and cleave to it ; and say,
''I shall not die/' as thou Satan, or thou tyrant threatenest
me with death, and declarest and tdinkest that I shall
die. Thou liest, I say ; " I shall not die but live." But
I do not speak of my oun, or of human works. I will
know nothing now of myself, or of my holiness, but of
the works of God. They are what I now look to. It is
them that I have now before me. I speak of them. I
boast of them. I declare them. I place nnd rest all my
confidence in them. It is (icxl viho delivers me from
sins and from death. If thou canst overthrow these
works, and this right hand, then thou wilt overthrow
me !
Thus, this verse comprehends those two things con-
tained in the sixth and seventh verses : — consolation
and salvation: or, that help which (rod bringeUi to the
godly and the righteous. And here, you see how it is
that the right hand of G(Kt unimate^^, raises up, and
establishes their hearts; and so pdwertully comforts
them in the midst of death, that they can say, Though I
die, yet I do not die. Though I sulfer, yet I do not
sutler. Though I fall, yet 1 do not utterly fall, 1 do not
pve up, I do not perish. Though I am confused and
loaded with ignominy, yet I am not confused and loaded
with ignominy. — Here is the consolation !
Moreover, he speaks of the salvation thus : — " but I
shall live." And is not this salvation and this help won*-
derfal? — When dying, he lives ! When sutVering, he re-
joices! When falling, he rises up ! When loaded with
the greatest ignominy, he enjoys the highest glory and
honour! So Christ also saith, John xi. *' He that be-
bereth in me shall never die,'' And, '* Though he were
dead, yet shall he live.'' So also speaketh the apostle
Paul, 2 Cor. iv. " We are troubled on every side, bat
not distressed : persecuted, but not forsaken : cast down,
but not destroyed." These words cannot be understood
by a natural and carnal heart.
Here then you see, that this consolation and salva-
tion are life eternal, which is the true and eternal
of God: and this the whole Psahn inliiiiatef.
348
For as the Psalmist distinctively separates the company
of those who fear God, from those three classes of men ;
wd as he ascribes to those three classes of men, all
things which are in this life upon earth ; that is, to the
first, political administration, or earthly rule; to the
second,, administration in spiritual things or ecclesiiteti-
cal rule ; to the third, the use and enjoyment of all
creatures and all good things ; it of necessity follows,
that, that blessing, namely, another life, that is, eternal
life, is given to the remaining small company of those
that fear God. And seeing that those three classes or kinds
of men envy this small company the blessings and enjoy-
ments of this life, and tear them from them ; it is neces-
sary, that this their consolation be eternal consolation,
and that this their salvation be eternal salvation. And
what else can it be but eternal salvation, when they can
boast of, and glory in, the Lord himself, above and be-
yond all those good things of princes and of men, in
which those others abound ? For the Lord is an eternal
good !
And any one can easily collect, determine, and
prove within himself, that where the heart feels that it
has God favourable to it, there must be remission of
sins. And if sins be taken away, then death is takai
away. And where this is the case, there must be a con-
solation, and a persuasion of eternal righteousness and
eternal life. This is a certainty of all certainties !
We must therefore observe in this verse, a singular
skill ; where the Psalmist so intrepidly, and so power-
fully, drives away and removes death from his eyes,
where he will not allow himself to know any thing of
sins or of death, and where he so diligently sets and hxes
life before his eyes, that he will know nothing whatever
but life. And he who lives for ever, never sees death ;
as Christ saith, John iii. " He that heareth my word,
shall never see death."
Thus he throws himself entirely into the ocean of-
life, that death may be wholly swallowed up of life, and
may utterly disappear. And this takes place, from his
cleaving unto the '^ right hand" of God with a. steady
349
faith. Thus it is that all the saiots have sung this verse,
and tlius it is that all the saints ought to sing it down to
the Ia.1t day. But we see this more particularly in the
boly martyrs. Here, before the ^vorkl, they seem to ex-
pire and die : but yet, their heart with a firm faith says,
1 shall not die but live/' Whenever therefore the
lints, either in the Psalms or in any other part of the
scripture, call upon God ; whenever they (>ray for con-
solalioQ and help ; the things their hearts are upon, are,
eternal life, and the resurrection from the dead. All those
petttioDS and scriptures have reference to the resurrec-
tion from the dead, and to eternal life ; yea, to the
wiiole of the third part of the Creed concerning the
Holy Spirit, the holy Cathohc Church, the remission of
sins, the resurrection from the dead, and eternal life.
This must l>e diligently observetL And all these things
flow from those words of the commandment, '' I am the
LiOrd thy God : ' these few words, comprehend most
ftiUy tliut thirti part of tlie Creed. For when the saints
complain that they die and are afflicted, in this life ; and
when they console themselves with the hope, not of this,
but ni another life, yea, with tlie hope of God himself
wbo is above and beyond this life; it is impossible that
tiiey can die, or not enjoy eternal life ; and that, not
^ cmly because God, to whom they cleave, and in whom
ibey place all their liope and expectation, cannot die, and
because they must therefore live in and through him; but
becttose, God cannot be the (lod of those who are dead
or who are nolhiug, but must be the God of the living,'
^ Christ saith ; and therefore, they must live for ever.
For, if God did not live for ever, he could not be the
true God and their God, nor could they cleave unto
him* Hence death is not death to the saints, but a
deep.
And if this be true ; if they live in God ; then this,
of necessity, also follows ; — that they have remission of
sbs. Ami if their sins be forgiven tliem, then it is cer-
tain they have the Holy Ghost whereby they are sancti-
fied. And if they be sanctified, or saints, then they are
the true and holy church, and that " little flock " of
350 , .
Christ wfaicfaehatt overcome ^^pomfeti difUbm/^im
again, and live for' ever. Behold ! thbse are' llin')ii^ii1_
and glorious works of the" right hand of" die Lord ! *^
And what, I pray you, are all the works of men and po-«^
tentates, in which the whole world trasts, compare^;]
with these ! They are " spiders webs," as Isai^ saidt' •
which cannot be made garments, nor any thing dl^i^
wherewith a man miiy cover himself; and which aie o/
no other use, than to catch wandering and foolish fliet
and snats, that is, vain spirits and souls, that they maj
perish in eternal death !
Moreover, the saints not only live in the life fo
come, but also begin to live here by faith. For wfaeie-
soever there is faith, there eternal life is b^un. And
the passages of scripture concerning faith, have reference
to all those articles above-mention^. For in those fint
three classes, there is no need of faith, as to this presnt
life, because the ungodly enjoy this life to the full. Nor
can faith cleave to, and rest bn, any thing that is of
moment or value in this life ; for it always goes fer&
and mounts higher, and cleaves to that which is above
and beyond this life, even to God himself.
And that the saints enter upon eternal life in tUi
life, and live even in death, is taught also by this ventf ;
where it says, '^ and I shall declare the works of the
Lord : " for he who shall declare the works of the Loid
must be alive. But the spirit and blood of the dead A
celebrate the works of the Lord, and proclaim then.
Thus the blood of Abel ''cried out" against Gain, Gretf. iv;.
And, Heb. xi. we read that Abel, '' being deieul, jA
speaketh." But this verse greatly offends tyrants, iM
than any other in the scriptures; — ^that those, whom tblf
suppose to be dead, silent, and altogether foigotMli^
should now more than ever begin to live and to spadL
And indeed they say the truth, when they say, thai it is
not safe to mock and trifle with the saints, if, wheaAqf
are dead they then more immediately enter upen,
execute, and promote that, for the doing of whidk they
were killed out of the way, and never cease.; and, <
pecially, seeing that they cannot be killed or have their \
951
mouths Slopped again, bnt will declare the works of the
Lord to all eternity !
The Pope burnt John Muss, and many other saints
and excellent men ; and lately also Leonard Keiser, and
a great many more men who truly feared God. Hut, I
pray you, what advantage did he procure to himself by
so doing? His endeavours were of great service to him,
indeed ! and he stop|)ed their mouths to great effect !
For does not their blood now cry out against the Pope,
vitliout cessation? And has it not hitherto so effectually
cried out, that the Po|)e has lost nearly all his power,
and is compelletl to become a beggar, and to implore
tbe help of others, even the assistance of kings and
princes, over whom, Ijefore, he held such .Tbsolute sway
that he actually trampled them un<ler his feet? And had
not those kings, princes, and potentattN, come to his
help, and propped up his tottering kingdom, that poor
miserable beggar would long ago have been a prey to
the worms. But however, that he begged for help and
wretched assistance, will little profit him after all. For,
at length, he shall be deserted l)y all, and shall be com-
pelled to acknowledge John IIuss his concpieror, and
himself conquered by him !
VERSE 18.
77ie Lord hath chastened me sore, hut he hath not
given me over unto death.
In this 18th verse of this triumphal song, the
Psalmist displays a wonderful skill : that is, a rhetorical
coafutation, humiliation, and interpretation. '* The
Lord hatli chastened me sore, (saith lie) but he hath not
men me over unto death.*' What is the meaning of
iib? He glories that he '^ shall not die but live.'' But
tbe flesh, ^e world, men, and piinces declare the con-
tiary : and their clamours confuse and torture tlie godly
ma's heart, and try to break his spirit and to drive him
to despair. Aha, say they, is this your living, when you
tie biurnt, when your head is taken off,' when yon are
1, murdered, condemned, and exterminated ? If
352
you have uuy senses at all, you now fed whether bein;;
in this state be living or not ! Where is now thy God r
Let your Elias save you now if he will have you ! — let
him come and save you now !
A<3;ainst these bitter taunts of the ungodly he encou-
rages his mind, and suffers not himself to be weakened
and moved from his holy purpose, but consoles himself
thus. — Let me die as much as I may, yet that death is .
nothing. It is only my Father's rod. It is not his wTath,
but (as the Germans say) * a fox's brush : ' that is, a
gentle chastisement which causes no pain. It is no proof
of severity or of anger. The Lord does not by it declare
any thing severe or cruel. But he chastises me in this
manner, as a father chasteneth his son w hom he loveth.
This death is not indeed sweet or pleasant to the flesh,
but bitter. It does not taste of honey, but of gall. It is
I know a rod : but which, so far from bringing me into
real death, translates me into real and eternal lif(e !
And is there not here a wonderful interpreter, and a
firm confuter of objections ? Is it not a wonderful turn
and blessed interpretation, to make of the word, deaths a
saving and life-giving rod ? No one can teach this skill,
but the Holy Spirit and the right hand of God. For no
one can describe how the flesh is thrown into perturba-
tion, tortureil, distressed, and grieved ; when, to these
corporal uiurderings, pains, and dire afllictions, there are
added insults, jeers, taunts, scoflSngs, and abuses ; and
when the wicked, by wagging their heads, and by viru-
lent abuse, agitate and revile die saints, as the Jews
did Christ when he hung upon the cross. — Flesh and
blood will do just the contrary. They will judge the
rod, which is wholesome and beneficial, to be death and
hell. They fall immediately into unbelief, and go into
desperation, even when left to want a loaf of bread
only. But this is not a right and spiritual interpretation.
The far greater and more glorious skill is, to be enabled,
when the devil, while death, not a common but a dread-
ful and most horrid death, is before the eyes, irritates
and galls the heart of the godly with such taunts and
jeers as those with which he tortured Job and number*
353
less other saints ; then, I savi the far greater and more
glmious skill is, to be enabled to sing tliis verse, ''I
shall not die but live ! " " He will not give me over
into death ! " For Satan can render death horribly
bittier, fearful, and dreadful to the godly heart. Ikcause,
vlien he tempts, he does not say, as man would say,
Hioa shalt t>e cast into the fire : Thou slialt be drowned
m the water : Thou shalt have thy head taken otV, &c. :
iwt he exaggerates and augments all things to the
createst degree : he terrifies the godly with the ^ight of
Seath : he paints it forth as being horrible, terrible,
cruel, eternal, and having no end : and he exagucrates,
«t the same time, the wrath and indignation of (rod
above measure : and, by horrid mancruvres, impresses
it upon the heart. Thus, he butcher^ the mun, torturing
him, and overwhelmin'i him with those cruel cogitations
lo horribly, bitterly, and incredibly, that such tempta-
tions cannot l)e overcome or lendured by any human
powers whatever.
Here the man must be a good interpreter, wlio may
be able to <ing this verj^e. and by it overcome and beat
off Satan, and say. Death is not, no, it is not, a proof of
an angr\' mind, but a discipline of mercy and a fatherly
chastisement. I am surely persuaded, that my Ciod will
not give nie over unto death. N\>r v/ill I ever believe, or
ever allow my?elf to be pcrsuadetl, that he is angry with
me, even if all the devil'^ in h<H should get around me
Ic^ether, and declare it with the loudest bawlin^s : nay,
if even an angel from heaven should tell me so, I would
say "let him be accursed:" farther, if Ciod himself
should tell me so, yet would I firmly l>elieve, that I was
only tried by him in the same manner as he tried Abra-
ham ; and that he only made and appeared as though
he were somewhat angry, but that, in truth and in deed,
he was not angry with me. For (lod never recals or
titers his word, but commands me to be persuaded in
myself, and to say, " The Lord chastenetli me, but he
doth not given me over unto death." I will not suflbr this
to be taken from me, nor will be persuaded, or suffer my
to be interpreted otherwise. This I will (irmly be-
2 A
854
lieve : this I will keep fixed in my mind : not one sfaaQ
pluck this from me.
Thus the Psalmist, though he feels death, yet will
not feel it ; nor will he suffer it to be called death ; but
he lays hold of the right hand of the mercy of Grod,
and cleaves unto it. He does not however deny that
death is sent upon him of God, but there is a sweet and
silent understanding between God and himself And that
understanding between them is such, that death is not
called death, nor is death, but that fatherly rod and dis-
cipline by which the sons are chastised. All these are
truly singular and wonderful words, which are not to be
found in, nor indeed can enter into, the hearts either of
men or of princes. So the apostle Paul saith, 1 Cor. ii.
that he is speaking of wisdom " in secret " and " in a
mystery : " which none of the princes of this world
knew. — Thus have I spoken upon this glorious canticle
and triumphal song of the saints !
I • .
. ' -'^ , ^
SERMONS
or
Martin mutbet.
to<
S67
SERMON L
THE LOST SHEEP.
LUKE XV.
Th^i drew near unto him all the publicans and
unntrsfor to hear him. And the pharisees and scribes
murmured ; sayings S^c.
Ix this most sweet Gospel, is contained that doctrine
which we boast of and glory in as our chief doctrine,
and which deserves more especially to be called the
Christian doctrine: namely, concerning grace and the
remission of sins : which stands in opposition to the
doctrine of the law and of works. And it is a consi-
deration the most awful, that a sermon so blessed, and
so fall of consolation and joy, should be heard with in-
difference by the man who is hardened in sin, and
despises the word of God. And still more awful is it,
that this same sermon should be so learnt by all in a
momenty that there should be no one who does not ,
think himself master of it ; and imagine, that there is
nothing in it but what he knows perfectly well, and that
therefore he needs waste no more study in learning it.
Aithough it is no molestation to God himself, nor is he
tired or wearied with dwelling upon it yearly, or rather,
exercising it daily, as though he knew not how to preach
any thing else, but was unacquainted with and ignorant
of all otner things whatever. And yet, we poor, mi-
serable, wretched creatures, so soon arrive at the hei^t
of this knowledge, that we immediately become weaned
cxf, and loathe the repetition : and thus, all appetite
Wid love for the divine word die in us and are exr
tingiiished.
358
But however, before we explain the subject matter
herein contained, I think we should do right to touch
upon the beginning of this chapter; which St. Luke
gives as a kind of introduction ; shewing, what it was
diat occasioned these words to be spoken by our Saviour.
He says, " Then drew near unto him all the publicans
and sinners for to hear him." By which words he plainly
shews, with what kind of ifien Christ was then con-
versing ; namely, with those who lived openly as they
ought not, and were publicly called sinners and un-
godly. Hence, as it would appear, the pharisees had a
very weighty reason for murmuring agjiinst Christ; who,
while he wished to be considered a holy man, familiarly
joined himself to such as these.
At that time, those were called " publicans " to
whom the Romans let out k certain city, ot revenue* of^
other charge, for a stated sum of money. In the^ame
manner as th^ Turks or Venetians now commit atiy such
district or charge to a certain person, frort *rhich Sd
many pounds of revenue ate to be paid antiually ; and
whatever such officer can, by uiyust leVles, extort over
and above thai sum, he has for himself. In t\A^ tnannet it
was that the above-meationed publicans proiieededj
who so exacted that revenue and stated sum, ai^ to get
out of it an immense gain for themselves. And urtefi
the sum of money whicn was i6 bb'paid out itff that dis-
trict or charge was great, the publicans, kho wcff6 Un-
willing to lose their profit out of it, pradttsetl eVery kind
of injustice in every form, and extorted from every one
every where, and in every way. For their employers
were so avaricious, and so sharp upon them, that thej
could not have gotten much profit for themselves, had
they acted with equity and justice, and pressed ho one
by unjust exactions. Hence they were held in ill-^fiame
by all parties, as being most unjust extortioners, and
persons of very little honesty and integrity of life.
In like manner the others, who were called " sinners'*
in general, were such as lived shameless airid abandoned
lives, and were sunk into every species of sin, — cbvfetoos-
ness, debauchery, surfeiting, drunkenness, and such like.
559
charucters tha
Christ, and came on purpose to hear him, hm
besid the fame of him,— that he was, both for his wc
and his work^, wonderful and of great report.
Now it is verj' evident, that there nas in tliese men^
tbcMigh desperate characters, " some good tiling/' and
a certain spark of honesty, that they should have a de-
sire after Christ, wish to hear his doctrine, and try to get
a s^ght of the works wliich be did ; because they were
/uUy persuaded beforehand that he was a good man»
aiKi that they could not hear any ill-report concerning
either his doctrine or his works; so that, Uieir life
difiered very widely indeed from bis. And yet, they are
so honest, that they feel no enmity against him, nor do
they bate and ^hun his society, but they run to htm;
aot w ith any evil design, but des^iring to bear and see
aometbing gocxl from him, whereby they might amend
their lives.
Od the contrary, the scriljes and pharisces, w ho were
ooQsidered to be most righteous and holy persons^
pfQved to be ^ch virulent beasts, that they were not
Ofilv eoraged against Christ, and could not bear either
li> bear or see him, but could not endure with patience
that even miserable sinners should come unto him and
hear him, in order that, being converted, they might
Ff r^nt. Nay farther, they even murmured and accused
>t for harbouring and receiving sinners ; saying,
Ikikold I this is tliat holy and wonderful man ! Who
wiU now say that he was sent of Goil, ulio thus asso*
dam himself with abandoned and vile wretches ! Nay
Imh ** a w inc-bibber and a glutton, (as they said upon
aoolher occasion,) a friend of publicans and sinners ! **
Such a name is he compelled to bear by the holy
rtsees; not because, being given to gluttony and sur-
_ Im was accustomed boUi tti feasting and riotous
%ure witit them ; but only, because he admitted such
his familiarity^ and did not contemptuously spurn
EI finom liim- For, according to their opinion, he
ought to have been of a miserable appearance and clad
to vile raiment, to have remained secluded from the so-
i60
ciety of men, and to have shunned all intefcoatse tiritb
them, lest he should be contaminate by their presmee;
as they themselves, after the manner of hcdy nwDi -
always lived. Concerning whom Isaiah saith, tiuit they |
studied purity so much, that they dreaded tbe toach k i
a sinner, and always said, ^' stand by.** The same abo i
is clearly seen in the pharisee, Luke vii. who nniniHired ;
against Christ, because he openly allowed himsdf tobe i
touched by a woman who was a sinner. And these vm I
they who always wished to be his instructors, and to I
prescribe to him rules for living and conducting himfleif *
holily in this life. And therefore, they murmur upoo
this occasion also, because he did not join himsdf ooto
them ; and did not, after their example, keep himself akxrf
from intercourse and conversation with such sinners.
But here Christ is also a little pertinacious, and by
no means obscurely declares, that he can sufier the mas-
tery of none, but is altogether free and exempt from all
laws whatever. So we see every where in the Gospds,
he always does every thing at his own will and plea-
sure : and yet, nevertheless, is the most mild, most
gentle, and the most ready to serve of all men. Bat
whenever they wished to interfere with him conceriiiDB
laws, and to become his teachers, then all this kind
friendship is at an end ; he starts back like a diam<md
applied to, or struck against a whetstone; and says
and does nothiiig, but the directly contrary to that
which they require of him ; even though th^ may
speak well and rightly, and produce, in confirmation (X
wh&t they say, the very word of God. As they do here :
where they come to him and say, * Thou ou^test to do
thus and thus. Thou oughtest to seek the society of holy
men. Thou oughtest to flee the company of sinners/
This indeed is a doctrine of some weight, and confirmed
by the testimony of scripture. For Moses himself com-
manded the Jews that they should avoid the ungodly,
and put away evil from among them. With this text
they corroborate what they say, and come forward with
their Moses; wishing to make even Christ himself
subject to their laws, and to rule him by them.
961
Bat whether hanaan or divine laws be brought for^
ward, he will stand in his own liberty. And he is not al-
together unlike the unicorn ; which beast, as they say,
can never be taken alive, in what way soever he be
iniDted. He will suffer himself to be pierced through, to
be wounded with darts, and to be killed, but will never
SQbmit to be taken. Just in the same way does Christ
act; who, although he be attacked with laws, yet will
not suffer them, but bursts through them as through
a spider's web, and most severely rebukes his opposers.
So also. Matt. xii. where they made it to lie a great
crime in his disciples that they plucked the ears of com
on the sabbath-day, citing the divine command, that
the sabbath was to be kept holy, &r. he asserts the di-
rectly contrary, does away the commandment, and af-
firms that which is the opposite to the scriptures and
their examples. So also. Matt. xvi. when he tells his
disciples that he shall suffer and be cnicitied, and when
Peter with a good intention admonishes him and sets
before him the commandment of love, saving, " that l)e
far from thee. Lord, this shall not Ix* unto thee," he, in
reply, sharply and severely reproves and rebukes his
adviser; and says, "(Jet thee l>ehin(l me, Satan, for
thou savourest not the things that l)e of (Jod, hut those
that be of men."
In a word : He is most impatient of all laws con-
cerning which they treat with him, and will Ik^ entirely
free from all precepts, and be arroiiiited the Lord of
diem all. He always answers in a manner that cuts
Aem off at once, and will not hold any law as heinjr
compelled to keep it. Hut on the other han<l, when he
doesany thing freely, then, there is no law so small or so
triOins, that he will not ohey willingly anil do much
more than it requires. Therefore, there is no one
to be found more kind or ready to serve than he, if he
be bound by no mastery or compulsion. Nay, he
humbles himself so low as even to wash and kiss the feet
of Judas his betrayer, and himself covers his disci|)les
for the night ; (as his history witnesses, and which is very
probable^ and agreeable to the manner in which he
36«
speaks of himself, '^ I came not to be ministered unto,
but to minister," &c.) Unto this indeed the works of the
Ifiw are necessary^ but not such as are extorted by the
law, or by means of the law. This is manifest to all who
behold his life every where, as he went about in Judaea,
in Samaria, and in Galilee, sleeping at night on the
ground, fasting forty days, enjoying no quiet whatever,
and enduring so many labours, that they feared lest he
should destroy his mental faculties, or utterly wear out
bis body. He does all he can, but refuses to be com-
pelled, and will not suffer laws to be prescribed to him ;
and if any one set them before him, he rqcoils and op-
poses them most determinately. Thus he is of a spirit
the most obstinate, yet the most meek : no one is more
pertinacious or more devoted to serve than he : he will
not endure the doing of any of those things which are
exacted of him, and yet he does an abundance of all
things, and, as it were, runs over with a flood of good
works, and waters all things, while no one exacts or de-
mands any thing of him by commandment or control,
but he is permitted to do all willingly and of his own
accord.
These things were done for examples unto us, that
we might learn what a true Christian man, according to
the Spirit is : and that we might not judge of him
according to the law, nor deal with him according to the
rule of our own prudence. For Christ is so our Lord,
as that he makes of us men such as he is himself. And
even as he cannot bear to be fettered and bound by any
laws, but will be Lord over all laws, and so of all things;
so also„ a Christian ought not to bear in his conscience
any such thing. For we are, through Christ and his bap-
tism, brought into such liberty, that our conscience
knows nothing of any law, so as to suffer itself to be
under its government and control. Nor are we to have
any other feeling, as to the experience of our inward
conscience, than as if there never were any law either
given or made ; nay, as if there were neither Ten Com-
mandments nor One Commandment ; finally, as if there
werQ no law whatever either of God, of the Pope, or of
S6S
the King; so that we may plainly say, ' I know nothing
of any kiw whatever, nor do I want to know any.' For
as to our state and experience as Christians, our own
works and diose of all other men cease, and also all
kws. Becaose, where there is no work, there can be no
iaw requiring a work, and saying. Thou must do this :
Hioo must not do that. Sec. ror we are, by baptism
and the blood of Christ, free from all laws whatever, and
r^iteous from mere grace and mercy. And this is our
treasure, wherein we are Christians, and live and stand
in the presence of God ! For as to the manner in
which we ought to live, with respect to our outward
conversation, (that is our flesh and blood,) l>efore the
world, that has nothing whatever to do with this place.
Wlierefore, the Christian must learn so to rule his
conscience, as not to suffer it to be ensnared and led cap*
tive \rr any law. But whoso shall attempt to hold and
bind nim by any law whatever, let him boldly and
iinnly resist, and let him do as he sees Christ did upon
the present and other occasions; where he usis such
pertinacity and morose severity, that no Mo;-es .tv legal
exactor can do any thing with him ; although, in other
respects, he is of all men the most humble, the most
sweet, and the most tender.
But however this is an experience above all the most
high and sublime, which no one can hold fast, he ex-
cepted, who was himself the teacher of it, and who
knew how to put a stop to all laws and teachers of laws.
We cannot arrive at this hii»h def^ree ; for the devil
sports with our flesh and blood, as often as he am take
a man in the trap of his own conscience, and drive him
to the point of entering into a dispute with him about
what he has done or has not done ; then, a disputinj» of
that sort arises, in which there is a debate held concern-
ing our sin and righteousness; and here, the man is
drawn into the mire and clay of peril, where he slicks
fiost and is not able to help or extricate himself, but is
plcmged deeper and deeper. For now he is laden with a
heavy load, more than he can bear; under which he
goeo OD cogitating and foreboding, and gnawing and
564
drinking up his spirit, unable to attain unto any i^t of
mind. — This I sensibly feel in my own experience,
when I cannot struggle out nor extricate myself by any
labour, although I strive hard without ceasing, and turn
every stone to emerge from this overwhelming flood, so
as to be able to answer the demands of the law, apd
cause it to be quiet, and say, Now thou hast done
enough, and I am constrained to be content. But all these
strivings and devoted endeavours, are in vain : for these
floods and gulphs are of that kind, that no one can ever
emerge from them, though he should call into his aid
the help of all men : as all those can bear me witness,
who have been brought to know these things by expe-
rience, and who still experience them daily.
The cause of this is our nature: which will ever
have to do with works and laws, and will hear what they
say, and follow those who say, " Why eateth he with
publicans and sinners ? " If he would eat and drink with
us, indeed, he would do right. And again, " Why do
thy disciples pluck the ears of corn on the sabbath*
day?" &c. And it will thus deal with the law until it
shall say, Now thou art righteous. For it can attain to no
higher understanding than that the doctrine of the law
is the highest doctrine, and that righteousness the best
kind of life before God. And in this opinion nature re-
mains bound a perpetual captive; nor does it know
how to deliver itself from this prison, not being able to
pacify and stop the mouth of the law, so as to prevent
its making any demand or alleging any accusation ; but
it is compelled to remain captive under the law in a per-
petual prison; and the more it struggles and contends
with it, in the worse state it is ; and at last it is by it
utterly vanquished.
What, therefore, am I to do when the law attacks
and presses upon my conscience, especially when I feel
that I have not done what it requires ? I answer : That
which Christ does here : who admits of, and acknow-
ledges, no law, even though it be drawn from the law of
God. Do thou also learn to do this, that thou mightest
with confidence say to the law, ' Cease, O law, to contend
965
with me, I have nothing at all to do with thee. And I
will not bear thee for thi^s very reason : — because tliou
oomest to dispute with, and to inquire of me how good
and bow righteous I am. For it matters not at all what
I am, what I ought to < ! ii^lit not to do, but %vhat
Chribt himself is, what : , and what he has done.
For we are now in the bridc-ciiamljer, where the bride-
groom and the bride are entirely alone : thou hast no
bosiness to enter there, nur to interftre wiOi one word/
Yet stiJl the law will continue to assail and say* ' Ne-
vertheless thou must do good works, and keep the
Ck>mmandment5, if thou wilt be ^^aved.' Here again
answer : ' But thou art told there t& no room for tlMie
to attack me m-— ng tliem; for 1 have gotten my
ri^teousncssy £t^ nm of all my sidvation, without
any of my own works, in Christ Jesus my Lord ; and I
was saved long before thou ever earnest unto me ; there-
fore I have no need of thy presence at all/ For, as I
have said above, where works are of no avail, there net^
ther can the law be of any weight or moment ; and
where there is no law there can be no sin. Therefore
tlie spouse is to reign with Christ alone in the brido-
chasnber, sdl others being shut out ; in whom she has
all things in one treasure, and wants no ont; thing more
as necessary unto salvation. Wherefore, die law, togp-
tber with its trumpets and drums, is to Ix) excluded, to
be spued out of the moudi, ami to \ye utterly cast away
as afteo as it comes to invade and attack the conscience.
For it has nothing to do there, nor does it come at all
io season, %vhen it wishes to make a great bustle where
it has no business to make any, nor even in the least to
intrude itself. For here ve are upon this article which is
cmlled * I believe in Jesus Clmst my l^ord, who suilered
for me, died, and was buried,* &c.: in whom all laws,
kingly, A^ - -r, and divine, ought to believe. Therefore
I am I ) shun every thing that would dispute
with me concerning sin, righteousness, or any such
things.
Behox^d this is the liberty that Christ would shadow
forth to us in this place : — that, as Christians, we should
366
suffer no master to rule in our conscience, most steadily
cleaving to this one thing : — that we are* baptized,
called unto Christ, and justified and sanctified diroisigh
him : so that we can say, ^ Here is my righteousnesi^, here
is my treasure, here are my works : in a word, here is n^
every thing to answer the sin and unrighteousness of
which the law strives to accuse me. If uiou wilt have
any other righteousness, works, law, or ^in, then thou
mayest seek them where thou canst; thou certainly
wilt not find them in me.' In this way a man may^ be
able to defend himself, and to stand against the sugges-
tions and temptations of the devil, either conceming
sins past or sins present.
Wherefore, Moses and Christ are to be kept far
asunder; anu also works and faith; and conscience
and outward life. So that, if the law will attack me imd
press down my heart, then is the time for casting away
the law ; and, if he will not go away, of thrusting hiln
away by force; and saying, willingly will I 4o good
works and promote them with all my power, as long as
I live among men ; but here, in my conscience, I will
not hear any thing whatever concerning them ; therefore
in this let be alone, and do not want to pester me at all
about them. For in this respect, I will not descend to
hear either of Moses or of the pharisees ; but baptism,
and Christ only, shall here have power to reign. And,
.like Mary, my desire is to sit at his feet to hear his
words. But let Martha remain without if she will, and
busy herself about the things of the house and kitchen.
And, in a word, I will not have my peace of conscience
di^urbed.
But do I not in the mean time sin daily, which cer-
tainly is not righteous ? And how about this ? I answet* :
It is true. I am a sinner, and do unrighteously ; but I
am not therefore to' despair: much less am I to run
away down into hell, or to be terrified by the severity ef
the law. Because, I have still a righteousness and
works far above, and able to stand against, Moses. I
apprehend him who has apprehended me ; and I cleave
Unto him who has embraced me in baptism, and put me
iata Im boiom ; and who, by the proclamation of _
Gospel^ calls ma to partake of all the benefits there mm'
m hJiDt cofDnmndiDg cue to lielieve m him. — VVheoM*
ever I can feel out turn, tlien I commaDd the pbariieet
iad Mos^^ with all tlieir tables, the lawyers with atf
their books^ and all men with their works, to hold their
tcogiies and depart. Here the law has no rigbl to acme
or to act* For, in this Christ, I have an abundance of
all things that can be required vi me.— This I say is the
doctrine and skill of Christians ; pertaining, however, to
that part only where Christ oaglu to rci^B;n.
But here, thick-headed men have no undenatand-
ids: pvestmuDg only to take unto themselve, from this^
a licence to live as they list ; sa\inj;» What need is there
tben for me to do good works, seeing dmt Cbnst has
dome away with the law, &c. ? But this their vain
intfaig is not to be borne : for thou art also to look at
Christ in the other point of view, and to observe what
be does farther. For he here says himself, that he is a
laaii who goet^i about seeking tlie mistnuble and lost
ibecsp: of which, he givesi a full proof upon tlie present
OQcasioD, by receiving publicans and sinners, and preach-
ing onto them. And here you will see, that he thia aaae
penon ckies much more tlian ever ttie law commanded ;
md be teaches thee, by his own example, to do the
aoae. He is of such arrogance that he will not be
— irr the law, and y^t, spontaneously does more than
ever the law demands. Do thou also likew*be ; and wait
fiol untii the law shall impel and force thee, but» with-
out the law, of thine own accord, do what thou oughtest
to do; as Peter, 1 Epist. ii, admonishes, raying, **As
tree and not using your liberty for a cloak of malicious-
oeas, but as the servants of God.'' And Paul also, Horn.
vi, ** Being then made iroe from sin, ye are become the
fenrants of righteousness.'* — These are tliey who do all
things witba^ee conscience, without the law, and with-
GfQt compulsion !
For wherever the Gospel is in the heart, in truth, it
maketh tlie man such, that he dtx^ not wait until the
law come to him, but he is so full of gladness in Christ,
368
that he is carried forth into good works ; and, without
any unwillingness, but with spontaneous freedom, does
good unto all with all his power, before ever the law
comes into his mind. Nay, he spends his body and whole
life to do it, not at all regarding what he has to suffer.
He is so full of good works, that they flow, as it were,
from a perpetual fountain, and water many. Thus
Christ would not even pick up a straw by compulsion,
but where there was no compulsion, he ofiers himself to
be affixed to the cross for me, and for the whole world,
and dies for the lost shee[). — These, if I mistake not,
may be called works !
Wherefore, it is necessary to the utmost, to under-
stand these things: — that, when matters come to the
point and within gun-shot, as it were, when the law and
sin enter into dispute with the conscience, then we are
to take care to stop the mouth of the law boldly, and to
command him to hold his peace, by thrusting him out of
doors to dispute with our old man. He it is that is to be
driven into the school of Moses, that he may dispute
with him and say, * Dost thou hear me ? Thou art too
sluggish in giving and in serving thy neighbour. When
thou oughtest to be praising Christ, thou art more in-
clined to drink a bottle of wine. And rather than expose
thyself to perils for Christ, thou wouldst be employed
in taking an unfair advantage of thy neighbour, and in
robbing him as far as thou canst.' — Upon this sluggish ass,
that is unwilling to labour, and would rather indulge in
ease and carnal pleasure, thou art to use the '^ tables of
stone;" by which thou mightest compel him, against
his will and inclination, to go forward in his duty.
Whenever therefore Moses may attack me, I am to
say to him, (as far as is right and proper) I will willingly
hear thee in order to follow thy precepts ; that is, as fer
as respects my hands and external life, where thoa*
mayest reign as a schoolmaster, or a master of a family.
Thou hast moreover the power of commanding me to
be obedient, modest, patient, kind to my neighbour,
liberal and ready to serve the poor, to glorify GckI, and
be spent in sounding his praises; and that I should
369
expose myself to the contempt and reproach of all for his
word's sake, and should suffer every kind of injury from
tbe world. At all which things I am not greatly moved,
being ready to do even more tlian I can do as to my
outward man. " For the spirit (according to the testi-
mony of Christ) is willing," yea, more than willing,
tbbogh the flesh be weak. ITius, he suff'ers himself to
be circumcised, to minister in the temple, to be scourged,
to be crucified ; of which, nevertheless, he had no
need, nor had the law any right to demand such things
of hhn.
But if thou, Moses, wilt advance any farther, and
where it is unlawful for thee to come, that is, into my
heart and conscience, there I w ill not look at thee, nor
condescend to hear thee. For there, I have another trea-
sure great and unspeakable, which is called, Christ, to-
gether with his baptism. And, in a word, whatever per-
tains to tbe restraining of the outward man, thou canst
not with too much weight lay upon me; but thou must
lay nothing upon my conscience. For wherever there is
the Spirit bringing Christ unto us, he more than fulfils
all laws : as Paul saith, ** The law was not made for a
ri^teouft man : " who, nevertheless, fulfils it more than
ever he could do in the tlesh. For, according to the law,
we are all sinners ; and, as far as concerns our carnal
person, we must remain under the law. But, through
Christ and baptism, we are exalted far above the law.
Wherefore, Moses mu^t enforce his heavy works
oot of Christ, whereby he may com|>el those who are
not vet Christians to l>e civilly moral before the world.
Bat he cannot make Christians righteous and just. This,
however, I will not deny, but he may do — he may
shew unto men their duties: to which they will wil-
fingfv assent, and will fulfil them, and will even do
more : except that, the flesh will not so willingly, and
with that alacrity which it ought, obey the spirit. On
which account, they also are to he admonished and
vrged ; their conscience, nevertheless, still remaining
free, so that the law shall have no power to accuse
Ihem. Wherefore, in Christianity, such kind of doctrine
S B
370
and admonition ought to be maintained, (which, it is
certain the apostles also maintained,) whereby every one
is to be admonished of his condition and his duty. But
the rest who are not Christians, are to be ruled by the
laws of Moses, and to be laden with them both extar-
nally and internally ; in order that they may be so forced
and pressed by them, as to be compelled to do what is
right even against their wills. Of which kind of men aie
that rash herd of the licentious multitude, and that in*
corrigible vulgate, who regard not nor understand the
Christian liberty, although they can boast of and piafte
much about the Gospel, and yet only abuse it unto their
own mind's lust ; let them, I say, know, that the disci-
pline and rod of Aioses belongs to them. For such meA
are not in a state to be able to receive this doctrine:
because they are in that hardened security of mind, that
they think they have no need of the Gospel, or that they
know it well enough. Those only are in a state to receivt
it, who are sunk into a disputing with their conscience^
the law, their sins, and the wrath of God : under a me-
ditation on which things, they are afraid, feeling thev
hearts to say within them, Alas ! Alas ! how destmo-
tively have I spent my life ! What account shall I
render unto God ! And thus, they become filled with
fear and trembling : while the others, remain in an
awful security, and presumption, and feel neither the
law, nor sin, nor any necessity. And thus, each of these
characters are miserably in the m rong. For those, who
ought not to have any thing to do with the law, strugg^
the most with it, and are the only persons who feel iL .
Whereas the other, by \^ honi alone the law ought to be ;
felt, are in no way troubled with it : nay, the more tfaef ;
are terrified by the law and divine wrath, the nKHeij
hardened they become : and therefore, another maslqr !
must be called in to correct such as these, even the de^ {
stroyer and the tormentor : who may teach them, thet
as they will not do good as they ought for the Ixmi't
sake, and through grace, they shall do what they oo^
not without the aid of any grace at all, and have for thdk
reward hell and all its miseries.
371
In coQtrartely to these, Christ, here and every where
else, (as I have said) both by doctrine and example,
teaches ns, who fed our sins and the burthen of the law,
and who would wininglv be Christians, that we should
accustom ourselves to nght against the law, and to force
oorselves from ourselves unto another, that we give not
place to the devil ; who wants, by means of the law, to
bieak in upon the bride-chamber of Christ, and cast
himself into his place ; that is, to take away the joy and
coDsolation of die conscience, in order that he might
draw away the man into desperation, so that he may
not be able to lift up his heart and face unto God with
^bdness. For this is the skill of Christians : and it is of
the atmoat concern to them to learn and know more of
tins than the profane and carnal vulgar know and under-
Stamd, because they must be skilful in the way of fight*
ing with the devil, and of ^vithstanding his attacks, as often
as be comes upon them and would dispute with them-
oat of Moses. For when he is trying these stratagems^
he is not to be disputed with in many words, but we
mnst leave Moses and flee to Christ, and remain close
to him. Because, what he aims at in all his stratagems
and traps, is, to wrest us with subtlety away from
Chrisi, and to drag us over to Moses. I'or he well
knows^ that if he gain that point, the victory is in his
own hands.
WuEREFORK, thou must l)e on thy guard again and
again, that he pull thee not away from that hg^tinff-
ironnd, nor entice thee out of that ring. And althou^
be may set before thee many things out of the law,
saying that it is the word of God, which thou oughtest to
obey, thoa canst then answer him, and say, ' Do I not
tall thee that I will now know and hear nothing of the
law whatever? For we are now contending upon that
gnmnd and in that ring, in which there is no inquiry
about what I ouj^t to do or what to leave undone, but
how I am to lay hold of a merciful and gracious God
uid'tbe remission of sins. Here will I remain in the arms
of Christ, so clinging round his neck that nothing shall
tar me from him, md creeping under the cover df his
S B S
372
baptism, whatsoever the law may say or my heart may
feel. And if I can but keep that principal part, my faith,
pure, and this bulwark in safety, then will I do exter-
nally, not internally, whatever burthen of works shall be
laid upon me.'
Behold ; he that could hold fast this skill would be
a right and perfect man, as Christ was ; and would be
so far exalted above all laws, that he might boldly call
Peter Satan, and the pharisees fools and blind leaders '
of the blind ; he might impose silence on Moses him-
self, and might thus live entirely without any law ; and •
yet, in the mean time, be fulfilling all laws. Moreover, he
might be obstinate and pertinacious against every thing j
that should attempt to tie and bind him, aqd yet, spon-
taneously accommodate himself, and be obedient to all. .
But our whole deficiency lies here. — We never attain to '
this skill fully and perfectly, and the devil ever opposes
our endeavours, and brings us into that state that we act
with a perverted order of things ; — we are always over .^
obedient and submissively attentive to hear all things'
that the law may say unto us ; by the threats of whicn,
we are thrown into total confusion ; whereas, it would
have been better not to listen to it at all. On the other
hand, in external things, we take too great an advantage
of our liberty ; when our body ought to be restrained
and kept in subjection by works, in order that it might '
be compelled to bear whatever it is averse to ; seeing
that, it still sinneth more or less ; but yet so that the sin
remaineth without, when it ought to remain, and have itr *^
Moses, who may continually present to it his require- 'i
ments. But internally, no sin or law ought to rule or. -
reign, but Christ himself should hold his empire of free
grace, joy, and consolation. Thus, all things would be* ;.
in their right places, and the man would be ready and
prepared to every good work both to do and to suffer ;
and that, with a glad and willing heart, by faith, not
feigned, in the grace of God through Christ. — Whe^e-^ -.
fore, let the conscience rule over all laws, and the flesh
be subject to all laws.
And now, let him that is acquainted with this skill
J7J
give thanks unto God, and see that he be not too wise
ID the same, and fall not into a false persuasion of know-
kdas. For I, and such as I am, are not vet acquainted
wim it as we ought to be acquainted, although we have
iisd very great experience of, and very long exercise in
it For mis skill is, as I have said, of that nature, that
Bone can know it but those who are Christians ; and
they in order to attain unto it, must be learners all
thttr lives. For as to those secure spirits, they alone pre-
tend to know all things, and yet know nothing at all ;
for by this these false persuasions, Ihey are removed the
fiuthest of all men from the whole of the Gospel. And
there can be no one thing a greater pest to, or a greater
stumbling-block in the way of, Christianity, than these
ape-teachers and masters, who, in their own eyes, ap-
pear to know something. For these fill every comer of
the world with sects and divisions ; being such churac-
ten of men, who serve neither God nor man, and hear
neither the law nor the Gospel rightly ; but securely con-
temn the former, and hear the latter with disgust ; and
are ever hunting, in the mean time, after some new doc-
trine. But however, we teach nothing here on their ac-
eoont, for they are not worthy of our doctrine ; and
they have this punishment from God ; — that they never
cui learn this same doctrine, nor derive any advantage
from it, although they hear it. Thereforts let us hold it
onong ourselves. They can take nothing of it from us,
excepting that they may hear a certain external sound
ifid echo of it.
This then is the first part of this Sermon which
Christ here teaches us by his own example. — In what
Banner each one is to hold his conscience free from all
'^ dtspatation with the law, and from all the terror of the
. wrath of God and of sin.
i Akd now, my design is to enter into this l)eautiful
^ mod sweet sermon of Christ ; where he begins and says,
,. " What man of you having an hundred shee|)» if he
lose one of them, doth not leave the ninety and nine in
t'- the wilderness, and go alter that which is lost until he
' find it?" Christ is not only of a pertinacious mind in
374
his refusing to follow their «ayii^;8 ttod o(Mitrol».bat aba
adduces probable causes for his pertinacity ;.iiiii8» with
great skill confuting their objections, and stopping liieir
mouths, so that they have not a word to answer hinu
Nay, he convicts and circumvents diem fay th«ir own
example imd proceeding, that he might fiU them with
deserved shame for daring to attack and reprove lum for
doing that in a matter of the utmost moment, which
they themselves do upon an occasion the most trifling.
In what way oould he more promptly and more
effectually answer diem, than by saying. Do yon want, O
ye excellent and very wise teachers, to teach and
command me to do this: — to drive and thmst from
me those who desire me, and who come nnto me to
hear my words? when you yourselves, having. lost one
sheep, leave nothing undone, leaving the ninety and
nine in the wilderness, (that is, in the plain within the
fold,) and running here and there to seek that which is
lost, never ceasing from your search until ye have :foand
it and brou^t it back into the fold ? This your pto-
ceeding you consider maritoricMis and laudable, .and if
any one should blame you for it, you would doubtless
call him a fool and a madman. And should not I:die
Saviour of souk do the same unto men, as you.do.ni^
a lost sheep ? especially, when one aoul is, beyond all
comparison, of more value than all the other creatnies .
that live and breathe upon the earth put togeAer?
Why therefore are ye not utterly ashamed of youraelMS,*
for daring to reprove me for that act which yon yonr-
selves praise, and are compelled to praise ? Whetefof^
if you would r^rove me, you must first rqprove and
condemn yourselves.
This is answering rightly, and stopping their bariqng
mouths with honor ; abundant causes bSng prodooacC
why he wanted not in any respect their -control, nor
could by any means endure it. And diey, as became
them, retreat with merited disgrace, and gain nothing by
.their attempted mastery, but the deepest shame and ig*
nominy. For it is a disgrace to all masters, and there-
fore the greatest of all abominations, when they do not
375
blush at arrogating so much to themselves, as to at-
tempt to teach and admonish him of his duty, who is
appointed of God master over all.
But the matter ought to end as I have said. — That
be who will presume to rule and mock a Christian with
his attempted mastery, and to draw him away from bap-
tism and the doctrine concerning Christ, in order to
govern him by his wisdom or laws, shall not only be
made a fool, but be considered the author of the
greatest abomination, yea, of murder. For such an one
pollutes the holy temple of God, and, with a devilish
temerity, invades his kingdom, where he alone ouglit to
reign, together with the Holy Ghost. Wlierefore, he
hi^ly deserves to be covered, as his reward, with shame
and ignominy before the whole world, who assumes to
himself the mastery there, w here Christ only ought to be
master ; and thus wantonly, and to his own destruction,
** kicks against the pricks."
Wherefore, it is by no means safe to run against
Christians, for they are living stones and saints. And he
who is wise, will have nothing to say against that man
whose name is Christ ; for he w ill get no iioini hy it, he
being most impatient of any kind of mastery or con-
trollmg doctrine. So also, a Christian is hy no means to
sofier the same; for if he do suffer it, and yield to sugges-
tions of this kind. Thou oughtest to have done this thing
or that : or. Thou oughtest to do it now : then it is all
over with him; he has fallen from Christ ! Wherefore,
we must ply all our care to hold him fast ; not at all re-
garding if tne whole world teach us otherwise. For if we
remain cleaving close unto him, and hold fast the true
understanding of the doctrine concerning Christ, we
flhall easily overcome all masters and teachers of this
idnd. For this Christ will be entirely free from all cor-
rection and control, and will shew himself to be the
ooDtroller and corrector of all men ; — that, they shall
cither, under grace, worship him as a Lord and Master,
and shall be brought to acknowledge themselves fools ;
or, they shall, under his fury and indignation, be exposed
to flfaaioe before all men, and perish utterly!
576
Hut, as I have said above, the present Semum, M
account of the great goodness, sweetness, and conscda-
tion, which it contains, is not to. be prostitiitBd to llie
ignorant, carnal, unhumbled multitude : (for whom I am
setting forth none of these things, so that they may
know my mind plainly:) but to be opened up unto
those who are conflicting with distress and trouble of
conscience, or who are exercised under the pmls and
certainty of death, and-disputing with the devil about
their sins committed, whereby he is tiying to drive tliem
to desperation. Before such, this lovely representation
is to' be exhibited, that they may receive from it conso-
lation and gladness of spirit. But as to the rest, who live
in security of mind, and know nothing about what spi-
ritual anxiety and sorrow is, they are to be led unto die
tormentor Moses, and after that, unto the very devil.
For the representation which we have here, is beyond
measure most sweet and amiable, and painted fordi *
more beautifully than any Apelles could delineate it
with his pencil. Nor has any one a power of lanmage
capable of setting it forth by expression: and tnere-
fore, it^ can only be apprehended by the faith' of the
heart, as far as we may be allowed t6 enter into it
And yet, we must say something about it, that wp may
open a door and a way for others to enter into it
more deeply.
I, saith the Saviour, have also an hundred sheep;
that is, that little simple flock of all Christians, from the
number of which, one is lost and is fallen out from the
communion of Christians. Wilt thou then know the love
of my heart? Then thou art to use all thy ability to set
forth as aflectingly, and as^descriptively as thou canst, a
SHEPHERD and a lost sheep. For the shepherd that is ,
only man, who takes care of his flock that is created only
to be killed, has yet a most aflectionate inclination of
mind towards his sheep, and is in no little anxie^ about
the way in which he shall find, and bring it back, when
lost ; nor has the sheep a less desire to find its shef^erd;
for the moment it perceives the person to be its shepherd,
(for it knows him by instinctive nature,) it is not aftaid
377
o{ bim, but runs up to him with all confidence, and an*-
tidpates bis perception filled with the assurance of hope.
Nay, as soon as it hears his voice, it answers with
Ueatiog, follows him directly, and never stops till it
comes up to him. And there is by nature the utmost
love and affection between them both, as though their
heart and feelings were the same : so that, if the sheep
could speak and disclose the secret workings of its
heart, it would say, that it wanted nothing but its shep-
herd. And on the other hand, the shepherd has the
same regard and. concern; only thinking about the way
in which he shall again find his sheep that has strayed
from him. He hurries and sends forth his servants
to search for it, wherever he has any idea it may have
wandered : nor does he ever cease to seek for it, until
be has found it and brought it back. For he well knows,
what a miserable animal a lonely sheep is ; ttie preserva-
tion of whose life depends solely upon the help and care
of the shepherd; being such an animal, as can do
iK)thing to help itself, -but must, if bereft of its shepherd,
utteriy perish. Nay it is in every respect a poor fearful
creature, and inclined to go astray; and as soon as
ever it has wanderrcd out of the way and mist its
shepherd, it is immediately in peril for its life, and can
jest no where. And even though it wander near some
other Hock, and a strange shepherd call it, yet it still
goes on its way through thorns ami briers, through
water and mire, until it meet with some wolf, or l)e swal-
lowed up* by some other destruction, and [)erish. But
still, it has all the while that excellency and natural in-
stinct, that it always has a r(K)ted inclination towards its
fibephen^ and knows his voice immediately; and where-
eTer it may be when it hears it, it runs directly towards
the sound, and will not sutler itself to be drawn or
forced away, even if the whole world call and cry after
it. And although it have wandered away into l)y-paths
in the desert, and may be thought to be lost, yet it has
still that secret hope which the instinct of nature has
implanted, that if it can. but get to hear the voice of the
shepherd, it leaps with joy, and loses every fear. Nor is
378
it the shepherd's intention, when he draws near, to con-
tend with it in anger, or to ilL-use it for strayin& or to
expose it to the wolf to be destroyed ; but all ms care
and concern is, that he may call and allure it to himsdf
as kindly as possible, and might treat it in the most
tender manner ; namely, by laying it upon his shooldaf^
and bringing it back to the rest of the flock.
This is the picture presented to us under the 6gaie
of this little creature and animal : wherein, Christ shews
us what the aftection of his mind is towards as, what be
will do for us, and what we may assure ourselves con-
cerning him. For as it is evident that all this is true in
nature, much more is it true in the kingdom of Christ)
which is the kingdom of grace, love, and consolation.
Wherefore, see that thou ever set before thee the she^
that belongs to the shepherd; then shalt thou expe-
rience, in truth, both how much greater and more a^c-
tionate regard he has for protecting it, and also, with
what anxiety, diligence, and purpose of heart, he is
concerned about it, that he might find it and bring it
back. Wherefore, he would hereby set forth his free,
wonderful, and inexhaustible love, and the unspeakable
burnings of his ardent affection towards miserable, sinfiili
fearful, and trembling consciences ; which are, his true
lost sheep !
For the man who has lost this shepherd, -and cannot
hear his voice, is in exactly the same condition as the lost
sheep : for he wanders away more and more from him,
and gets farther and farther off. And although he may
be called by strange doctrines to run over to them^
among which he may expect to find his shepherd, yet he
is deceived in his expectations and finds him not, but
continues to run about into every comer, wandering up
and down, and only finding himself farther and farther
off. Nor does he ever find any help or consolation until
he hear again the voice of his shepherd sounding in his
ears. The truth of this we all learn by daily experience,
and each one finds it exemplified in his own heart For
if the Gospel concerning Christ be removed from us, or
be not in exercise, then some false teacher, or the Imd
579
of some sect, or perhaps some fenatic, introduces him-
self: one penrerts the sacrament, another baptism : one
teaches tlids, and another that, concerning a singular
aancthy of life : each of whom, entices the poor mise-
mhle wandering sheep over to himself, and would maice
himsdf appear to be the true shepherd. But by all the
endeavoors of such as these, the sheep is only distracted
widi more complicated errors, until it be driven quite
out of the way. With these joins in also the devil, with
his cogitatioDS, which he injects into the heart Ah me !
if thou hadst but done so and so, or hadst not done so
and so, &c. — By all which, nothing else is effected, but
the driving the sheep into a deeper perplexity of error,
mitil it knows not where to stand. — And thus it ever
is. When Christ is removed out of sight, and the doc-
trine concerning him extinguished, whatever else be
tau^t or set forth, whatever other admonition be given,
and in whatever way, all things only become the worse,
and a{^roach the nearer unto destruction, unless the
tme shepherd come with his voice, and call and bring
back the wandering sheep.
Wherefore it is of the verj' utmost importance tliat
we learn to know Christ aright ; and that we consider
him not to be a cruel tyrant or an angry judge who has
drawn his sword against us ; (as certain preachers have
hitherto set him forth to the people, and as the devil
imnself has ever proposed him to \ye viewed and consi-
dered by the human heart :) but look upon him just as
a sheep naturally looks up)on its shepherd ; not as one
bj whom it is to be frightened, driven about, and killed ;
bat one, whom as soon as it sees, it is happy, hopes
Ibr all help, and no longer remains fearful and solitary,
bat immediately hastens and runs up to him with all
crafidenoe.
Therefore, if we desire to make a blessed beginning
of oar confidence, and to confirm ourselves, and be
imised up with consolation, then, we must learn and
know the voice of our shepherd, that is, of
St ; and disregard the voices of all other shepherds,
wiU Qidy draw us into errors, and drive us this
380
way and that. We must hear and apprehend in our
minds, that article only which Christ paints out to. our
heart so sweetly and consolingly, and in such a way as
never could be painted out by any reason ; so that our
heart may say with all confidence, ^ Jesus Christ my
Lord is the only shepherd, and I alas am a poor lost
sheep, that has wandered away in the wilderness. Ne-
vertheless, I am distressed with much anxiety of mind
on account of my evil life, and I desire widi all the
longings of my heart to be good, and to have a metcifiil
God, and peace in my conscience! And I am here
told, that he has a no less longing after me than I have
after him ! 1 am labouring with deep anxiety to get to
him, and he is anxious and desires nothing else than to
bring me back to himself ! '
If we could but paint to ourselves his will in this
way, and engrave it upon our heart, — that he has such a
desire after us, and so sweetly spends himself upon us, it
could not be that we should dread or fear him, but must
run to him with a gladdened spirit, remain close to him
only, and could not endure to hear the doctrine or voice
of any other. For the intrusion of any other doctrine,
whether of Moses or of any other, has no other effect,
but to drive, agitate, and distress the conscience, that it
can enjoy no peace or tranquillity. Therefore, Christ
saith Matt. xi. " Come unto me, all ye that labour and
are heavy laden, and I will refresh you. Take my yoke
upon you, and ye shall find rest unto your souls," &c.
As though he had said, run about and seek wheresoever
ye will, hear and learn all that is preached unto you,
yet, ye shall find no rest of heart, no peace, but in me
only! — We will easily permit good works to be
preached, a righteous life to be taught, the Ten Com-
mandments to be set forth, and all other things which
serve for the amendment of life, but only as they are set
forth to the unhumbled and carnal multitude, and in
order to bind and bridle the lasciviousness of our old
Adam. But, when preaching to the conscience bound in
straits and under tremblings on account of its sjns, no
other word must be preached but that concerning
381
ChrisL For this conscieDce is that poor, miserable, lost
sheep, who can bear and hear of no other master, but
the one only shepherd Christ; who neither urges the
law, nor does any thine severely, but deals most sweetly
and tenderly, laying the miserable sinning lost sheep
upon his shoulders, and doing that ot his own spontane-
ous aecord, which the sheep ought to have done. As we
shall see more fully hereafter.
But in this place, each doctrine, (as we have
abundantly observed before,) or, the voices of Moses
and of Christ, must be rightly distinguished. For the
lost sheep has no business to come near Moses, and
therefore, is not to be admitted where he is, though his
preaching be never so excellent. For if, confounding
these things, we attempt to raise up the troubled con-
science in this manner, ' Be of good cheer ; thou hast not
committed murder ; thou hast not polluted thyself with
adultery, nor designed with deliberation any other out-
rage. This is indeed a certain consolation, but it will
endure but a very little time, nor can it sustain the
hostile attacks and power of the devil, nor does it pro-
duce or bring in any thing else but a self-contidence,
which will render the miserable sheep no service ; for it
remains, just as it was. before, astray hm\ lost ; nor can it
at all help itself, nor come to its shepherd. But if it be
to be raised up by consolation, then we must set before
it its true shepherd, who is coming to seek it, to bring
it back, and to speak that it may hear his voice. From
this there will flow to it a true and effectual consolation,
and it will be enabled to answer Moses boldly, and say,
* Now I have nothing either for thy comforts or thy
terrors ; and, if thou wilt, exaggerate my sins as much as
thou canst ; make me a murderer and a parricide, or the
very worst of all men; 'for now, I will neither follow
thee, nor hear thy terrors with a fearful mind. This is
the sheet anchor (as they say) of my consolation and
salvation on which I with all confidence lean ; — that I
have such a shepherd, who comes to seek me of his own
will, and lays me upon his shoulders, and carries me.
ConoeniiDg this shepherd, if thou wilt, we will dispute;
582
not buyw righleous or how unrighteous I am, but how I
may come to Christ !
Wherefore all preaching must ever be adapted
to the state and capacity of the hearers. For I hare
said, that this doctrine is not fitted for a carnal and
hardened man, even as it is not fit that a laborious
thresher should be fed on delicacies, (which are to be
given only to comfort and restore sick persons,) but on
black bread and cheese, the proper food for labouring
men. Give the delicate meats, which arc easy of diges*
tion, to sick persons or children who can digest nothing
that is hard.
So also, in this matter, the same difference is to be
made, that thou mayest rightly administer these things,
and give to each his portion as a prudent householder.
For Moses and the ddctrine of the law are still to be
observed by thee, because, thou mayest fall in. with
proud, hardened, and intractable men, who live in secu-
rity and without fear ; and before these, thou art to set
this strong and common food of labouring men ; that is,
thou art to set forth Moses for them to hear, who thun-
ders and lightens from Mount Sinai, who destroys the
people of Israel, who leads them into the wilderness,
and who drowns king Pharaoh in the Red Sea. Bol,
whenever thou meet with troubled hearts, and weak
and afflicted consciences, which have now become lost
sheep ; to them, say nothing whatever about Moses and
all the works of God in his law, but begin to speak only
about the works wrought by Christ in the kingdom oif
grace ; and prove to, and diligently impress upon, the
miserable conscience, how he shows himself towards
the poor lost sheep ; namely, that he is a kind and good
shepherd, who is greatly concerned for the lost sheep ;
that he leaves all the rest, in his desire to find this one,
and to bring it back into the right way ; and that he
never ceases to search for it until he has brought ii
home. For it is the deepest grief to him, that any maa
should remain under sin, and thi^ tremble and fear ; nor
can he endure, that any one should remain thereiQ and
peri^. And therefore, he allures and calls th«e>aiost
kmn^y by his sweet Gospel to come to him, lay thy-
self upon his shouldeiSy and suffer him to carry thee and
tx> call thee his dear sheep.
But, the rest of the multitude of those who live in
security and negligence, and care not at all whether
God be wrath or whether he be pleased, are not to be
called the lost sheep, but rather the wild goat, which
will neither suffer itself to be fed or tamed. But he whose
sns are a burthen to him, and who is struggling under
Ibe conflict of faith ; where the peril is not, whether he
shall lose Moses, but whether he shall lose Christ him-
self Ae priucipal object ; that is, where the conscience
is in fear and straits, whether God be favourable and
will shew mercy ; this is the man, who, in truth, with
si^is and groans seeks and cries after his shepherd, and
entreats that he would stretch forth his hands to help,
as David did. Psalm cxix. '' I have gpne astray like a
lost sheep, seek thy servant,'* &c. To the taste of such
as these, this susar and these sweet morsels are savoury,
whereby their heart is revived and prevented from
felling into desperation ; by such consolations as these
it is refreshed and raised up, not through Moses, but
tfarou^ Christ; not because it is reconciled to Moses,
or made able to appease him, but because it has found
God reconciled in Christ, wheresoever Moses may come
in with his consolations. Although, at the same time, it
is an ornament to us, even as it also becomes us, not to
pve ourselves, contrary to the law, to theft, to robbery,
to commit murder, or in any other way to injure or
hart oar neighbour. This, however, is not a right conso-
lation of the heart, but only a momentary tickling of
the outward skin, as it were, which doth not abide or
enter into the soul : because, if the devil come and at-
tack the heart, all this consolation is utterly taken away :
and although at any time thou mayest do what is right
and flood, yet he will bring forth tenfold more instances
in whidi thou hast done evil : nay, he will even in the
purest works find out much impurity, and turn the
whole into sins.
Wherefmey we most not by any means rest upon
384
such a consolation as this, but must ifither reject it, and
say, ^ Whetlier I be good, or whether I be evil, I do
not in the present case dispute ; but I leave that till we
come to that place where we teach and talk about
works ; but the ground on which I now stand, is not the
place for talking about my works, and the goodness of
my life, but concerning Christ and his works, which he
has wrought for me his poor lost sheep. Wherefore, if
thou ask whether or not I be a good and righteous man,
I answer plainly, No! ,and therefore on this ground
where I now stand, I will not be righteous. But if thou
ask whether Christ be good and righteous, that I can,
without doubting, and with all confidence, affirm ; and
I place this in the stead of my own goodness and righte-
ousness ; and to him alone, with all boldness, I appeal ;
seeing that, I am baptized in his name, the letters and
seal of which, I have contained in his Gospel ; — that I
am his poor lost sheep, and that he is the good shepherd
who seeketh the sheep that is lost, deals with me with-
out any laws, and requires nothing of me ; and does not,
like Moses, drive, force, and compel me, but holds oat
to me pure and most sweet grace ; for he puts himself
under me, takes me upon his shoulders, and carries me.
Why then should I fear the thunderings and lightnings
of Moses and the devil, when I lie down under his pro-
tection, who has given me his righteousness and all other
benefits, as a free gift, and who holds me safe and carries
me ? For now, there is no farther danger that I shall
perish, while I remain a poor lost sheep, and do not re-
fuse my shepherd, but fear to depart rashly from him!
Here then you have a representation set before
you, in the most lovely manner that it could possibly be
described. And now the only thing that is wanting, is
faith : this is indispensably necessary. For the description
is beautiful and most full of sweet consolation, and is
truth itself; but the deficiency is, that it is not at once
felt and enjoyed when it ought to be. For while the
sheep is wandering ; that is, while the man feels that he
is burthened with his sins, and knows not where to
abide, and is thrown by the devil into a confusion of
i
3d3
mindy in this state, he always runs in a contrary direc-
tion, and cannot receive into his mind or hold fast that
these things are true, for all that he has here heard,
fklls away from his mind by reason of his present
feelings and experience. For the devil has blinded his
^^es, so that he can conceive of nothing else but the
wiuth^and indignation of God. Wherel)y, his heart is so
weighed down, that he cannot raise himself up in mind
to turn his eyes another way. Nay, he lies so deeply
drowned in this state of thought, that he can perceive in
Christ nothing but an angry judge ; in the same way as
he has been hitherto ever painted forth and impressed
upon all men's hearts by the ungodly Papists — as sitting
upon a bow in the clouds with a sword proceeding out
ik his mouth.
For one of the most insidious and impious devices of
the devil that he practises upon the miserable sheep, is,
to pervert these sweet representations of Christ, and to
blind its eyes, that it might not know its shepherd, and
that he might thus lead the man to Moses under the
pretence of leading him to Christ ; and might then
dispute concerning Christ, as he did before concerning
Moses. Therefore, there is need of strong faith, ^vhen
the man has to fight ajjjainst himself, and to believe that
these things are true. I'or his own feelings of sin are
strong enough of themselves, and to these, in addition,
comes the devil, and exagi^eratcs sin and terror in a
wcmderful manner: under the greatness and straits of
which, even the very marrow in the bones, and the
heart in the body, may melt away. Therefore, this faith
is not so easily attained unto as some may imagine.
When all things are quiet, it is an easy matter to believe
diat Christ is sweet and amiable ; but when anxiety and
terror break in and overwhelm the mind, then the man
is blind and heartless, and will oifly believe according to
what he feels and experiences in his heart; which feeling
he follows, and tlnis confirms himself in his error ; for
he is overtaken by it, and cannot think otherwise, than
diat things are really as he feels them, although it is no
such thing. •'«
** 2c
S86
W^EREFORX, this is a skill, by which the man may
say to his heart, — ' If thou confess that thou art a lost
sheep, in that thou sayest rightly. But, seeing thou
wbuldst nm^ away from Christ, and would^t conceive of
him in thy mind that he is a man who would drive thee
away and terrify thee, that is a suggestion and tempta-
tion of the devil. For if thou didst rightly behold and
confess him, as thy true shepherd, thou would not be
afraid at the sight of him, nor wouldst thou conceive
terror in thy mind, but wouldst run up to him with all
gladness and confidence. For he does not come unto
thee to condemn thee, but he comes to seek thee ; that
he may lay thee upon his shoulders and carry thee, and *
deliver and rescue thee from thy sins, from all errors,
from the devil and his power, and from every peril.
Dost thou feel therefore that thou art a sinner, and de-
servest indignation ? Then thou oughtest to call upon
that shepherd the more diligendy, that he would deliver
thee from it ; nor shouldst thou conceive of him in thy
mind otherwise than a sheep conceives of its shepherd ;
whom it cannot fear, but is rendered glad and happy as
soon as it sees or hears him ; although it might have
run from him, and might have, on that account, a
most just cause of fear. But it knows full well, that the
shepherd cannot' be angry with the straying sheep, and
therefore it promises to itself nothing but the greatest
love and good-will/ — Therefore, the force of the whole
lies in this alone, that thou rightly learn Christ, and
view him according to the word of God, and not ac- •,
cording to the thoughts and feelings of thine own mind : .
for the thoughts of man are vain and lies, but the words
of God are true and cannot deceive. Moreover, he has
confirmed the same by lively operations and by exam*
pies, and continues to confirm it daily throughout tbe
whole of Christendom. Wherefore, the word only is to '
be engrafted in our hearts, and we must cleave to it with
a steady mind, that we may prove our own hearts to be
liars, and set this article of truth against them. For that
alone will stand as truth, and all that is contrary to it
will be found vanity and lies.
387
But this is a skill of which I am myselt yet ignorant,
much more so must those other vaio spirits be who
boast a great deal concernin<j; it, making theiTiselves ap-
pear to know all things about it the moment they hear
~ mention of it; whereas, diey never had any real
or experience of il whatever It is an easy matter
to speak of this skill, but none know how dithcalt it is
to Httain unto it in reality, but those who are seriously
bmught to experience that difficulty.
This is then the first description of our lovely (Christ,
which is set forth by himself in this Gospel : wherein,
he abundantly reveals the great love and the desires of
hb most anxious heart towards us, shewing that he feels
the utmost anxiety and concern for the recovery of the
one sheep ; which one, leaving the ninety and nine, he
seeks out and rinds, not with the intent of terrifying or
beating it, but ihat he might bring it help, might find it
iod bring it back, and might comfort the miserable
and trembling conscience with his kin* I and sweet voice
tod communion. From all w hich things you may see,
how great a pleasure you give him by staying on him
and cleaving to him witli your whole heart, and pro-
mising to yourself from him every kind of goodness
iod love.
The second tiling which you clearly see, is, how
he shews fortli his joy and unspeakable goodness by ex^
temal signs and gestures of every kind ; and how, after
tfaejslieep is found, he discovers unto it his friendship. —
He does not deal with it according to any law, as, in his
airn right he might do; he does not drive it before him
IS he does the rest, nor suti'er it to go alone. He does
liOtte of these things, but he lays it upon his shoulders
and carries it the whole way through the desert : thus,
eoktog all the toil and labour upon himself, that he may
cause the sheep to be at rest: nor does he do it against
bi9 will, but gladly, for he is filled with joy at having
found tlie sheep. And only observe, how^ well it is with
the ^l*eep; in what safety and peace it lies upon the
slioulders of its sheplierd ; with what satisfaction it sees
Itself rest ^o sweetly, in being wholly dehvered from the
2 c 2
JEb^
388
difficulty of the way, and free from all fear of dogs or
wolves : that is, of all errors and lies, together with all
perils and destructions.
This representation indeed deserves to be called
truly sweet and lovely, and consolatory to look upon.
And our Lord Jesus Christ does just the same when he
delivers us ; which he did once, corporally, by his pas-
sion and death ; and he now continues to do the same
in power, spiritually, by the preaching of his word.
Whereby he so lays us upon his shoulders, and carries
and defends us, that we may live in perfect freedom
fix)m iedl perils of sin and the devil; which, although
they may strike terror into us, and shew themselves as
if they would devour us, yet can do nothing to injure
us; ft)r, our being carried is our salvation ; and the
same, driving away all fear, sets us free from every
danger. Even so the sheep, while he lies' upon the
shoulders of the shepherd, cares not at all though the
dogs bark never so much, or the wolf lurk about in
wait. Nay rather, it lays down its head in safety, and
sleeps quietly from its very heart. So also we, while we
remain immovable and stand fast in this article of
faith, ' I believe in Jesus Christ our Lord who was cru-
cified for us, and who died and rose again,' &c. find no
reason whatever to fear that we shall perish or be de-
voured by the devil, though he open his jaws never so
wide. For we are not then walking on our own way, nor
do wie walk on our own feet, but we hang on the neck of
our shepherd and lie on his shoulders, where we are en-
tirely safe. And though sin, death, and hell, be never so
terrible, they dare not rush upon him. But, were we
without him, we should be miserable sheep indeed, and
our die would be cast at once. For, even as the sheep
cannot take care for itself, nor prevent itself by foresight
from wandering out of the way, unless it be guided by
the shepherd ; and when it has wandered out of the ;
way and is lost, it cannot of itself return to the shepherd, . '
but must be sought out and searched for by the shepherd
until he have found it; and then, must be laid thus
, upon his shoulders and carried home, lest it be frightened
389
and driven away from him by the way, or be caught and
devoured by a wolf; — in hke manner we also, can
neither help ourselves by strength or by wisdom in order
to give ourselves peace and tranquillity of conscience, or
to effect our escape from the hands of the devil, death,
and hell, unless Christ himself speak to us his word
afresh, and call us thereby unto himself again. And al-
though we then come unto him, and stand in faith, yet,
it is not in our own power to keep ourselves therein, nor
can we stand by our own strength, nor in any other way
but by his continually holding us, raising us u(), and car-
rying us by the power of his word : for the devil is ever
devising and laying snares and dcstniction for us ; and
*' as a roaring lion goeth about seeking whom he may
devour," as the apostle Peter testifies ; w herefore, there
is no room here for our glorying in the freedom of the
will, or boasting of our own strength, for they have no
influence at all, either in our beginning or our proceed-
ing, much less in our persevering. — It is Christ our
shepherd alone that worketh the whole !
Hence then we may be certain of this: — that,
while we lie on the shoulders of Christ, we shall be in
perfect safety, from all terror, and all peril ; for he will
not permit us to be plucked or torn away from oiY his
neck, nor will he himself throw us off; seeing that, he
so exults and rejoices, that he has found the sliccp which
was lost, and has brought it back again to the rest of
the flock. And, in a word, there is here nothing of ter-
ror, of dismay, or of exaction, hut only life and grace;
which he communicates to his sheep most lovingly
and tenderly.
On the contrary, Moses, not like a shepherd of poor
nuserable weak sheep, but like a herdsman of strong and
great beasts, drives his cattle with a club and a rod by
three-day journeys through the desert, until they are
worn out with travelling. And it is by such a shepherd
as this, that those hardened and proud ones are to be
tuned and restrained. And even we also, as we shall be
vnder Moses, (that is, according to the flesh and external
Ife,) must do whatever the law requires. But, in that
S90
we are Christians and are so called, we must not in any
way permk, that any work should be laid upon us or
required of us, but we are to give ourselves up to
Christ to be carried by him, and to be lifted up on
high, not upon horses and chariots, but upon his own
.^hould^rs only. Which, as I have said, is wrought by
^ ordaining the Word to be preached unto us ; — that
he died for us ; that he took away our sins in his own
body on the cross ; that he has vanquished the devil,
death, and sin, and has trampled them under his feet, and
Hiade and opened to us a way unto everlasting life, and
l^arries us in it all the time that we live. Wherefore, we
are not to look to our life, how righteous or how faithful
we are^ but are only to take care that we lie quietly
up)on his shoulders. While we stand in this state of
things, we need not trouble ourselves about any sin,
death, life, or anxiety, because we have all things abun-
dantly in Christ, who carries us and holds us fast.
Nor is Christ satisfied with all these things, neither
with having sought out the sheep so anxiously, nor with
having found it and carried it back to the fold with such
unspeakable joy ; but, when he has brought it l)ack, he
appoints certain days in his house for feasting and gladly
rejoicing, and calls together his friends and neighbours
that they might rejoice with him. And to such a height
does he carry this rejoicing, that he declares, that God
himself in heaven, together with all the angelic hosts
and all creatures, rejoices over one sinner that repenteth. '
In which words, he shews and sets forth, what kind of
character it is that deserves to be called a " lost sheep,'*'
— he that fervently desires to be delivered from his
sins ; that aims only at coming unto Christ ; that alters
for the better his external life, which is called, having a
miserable and troubled, and so, a contrite and humble
heart, and an afflicted conscience ; which the devil at-
tacks in every way, and so straitens, that the man well
nigh perishes in those straits. And Christ is such a
man, who never seeks any sheep but that which is lost
and cannot help itself.
And now see, in what way Christ could be set forth
S9l
with more teoderness, or in what words more eflGu:aci-
ously consoling ! What do you imagine he conld do
more to gladden the mind of a sinner, or to strengthen
his confidence in himself more firmly ! For we here see
the most loving shepherd, representing himself to us mi-
serable sinners, as one that seeks his lost sheep with the
most painful anxiety, bringing them back when he has
found them with the greatest joy, and exulting in re-
joicing so great, that even all the angels and saints, and
idl creatures rejoice over us with him, and smile upon us
more sweedy, more cbeeringly, and more brightly than
the very sun in his splendor. For it is so, naturally, that
when a man is sad, the sun and all things besides, wear
a cheerless, dull, and cloudy aspect. On the other hand,
when the heart of a man is glad, he has a tenfold alacrity,
and all things appear to him clear and bright.
And now, he that firmly believes these things,
certainly feels, through Clirist, a true consolation and
joy; for such an one has a sure persuasion, that he, by
cleaving steadily unto Christ, and lying on his shoulders,
is a welcome and acceptable guest in the kingdom of
heaven, and is received with the utmost joy. But
when we are in trouble and anxiety of conscience,
we have a far jditferent feeling and sensation ; in which
state, the heart can think of nothing else than that all
the angels are close behind him with drawn swords.
And while this fear obstructs the mind, there can be no
lively joy conceived concerning either God or the angels:
and some cannot look on any creature with a cheerful
mind, but fear the sight of the sun, and are terrified at
the moving of a leaf. All which arises from their terri-
fying and gnawing themselves with their own cogitations,
from which they would willingly disentangle them-
selves; and tfiey try every means to get to feel that
goodness in themselves which might allow them to be
free from all fear. — But if thou hast a desire to conceive
in tliine heart true consolation and joy, give all diligence
to fix and impress well on thy heart this sweet represen-
tation of the most lovely sliepherd, and to look for it
where it is to bejseen, even in Christ, and no where
392
else. Int. this Man thou wilt find all things, if thou but
remain under his protection, and lie still upon his
shoulders. But all the joy that can be obtained out of
him, is not the true joy of the heart ; even if tliou call
in to thy help all creatures, and enjoy all the pleasures
and delights that the world can give !
Glory to God the greatest and the highest.
SERMON 11.
CONCERNING THE GOOD SHEPHERD.
JOHN X.
/ am the good Shephtrd^ &;c.
This Gospel contains great consolation ; setting forth
the Lord Christ in a kind of fertile description ; — what
his character is, what his works are, and how he is
affected towards men ; saying, *' I am the good Shep-
herd/' And we cannot more clearly present this to the
eyes of our understanding, than by setting forth in a
comparison, the difference between light and darkness,
day and night ; that is, between a good and a bad
shepherd ; for this is what Christ does here.
Vou have already repeatedly heard, that God has
ordained a twofold preaching to the world. The one,
which sets forth the precepts of God — that we are not
to have strange gods, not to murder or steal, not to
commit adultery; and whith threatens death to the
transgressors in these things; and which moreover,
does not purify any man's heart from these things ; for
although a man may, by these precepts, be so restrained
from these sins as to have an external show of civil
righteousness, yet, in his heart, he fosters a hatred of the
law, and would that there were no law at ail. The other
393
office of preaching; is, the Gospel ; which shews you
where that strength is to \>e obtaineii that shall enable
yoa to do those thin^ which the law prescribes : this
preaching does not drive men by force, nor threaten
them, but sweetly invites them. It does not say, ' Do this
thing or that;' but it says, 'Come unto me ; I will shew
thee to whom thou must go, and whence thou art to
obtain power to become righteous. Behold here is
Christ, who will give thee this abundantly.'
Wherefore, these two things have this diftbrence
between them : — the one is taking, the other giving : the
one is exacting, the other freely l>estowing: and this
difierence is to Ije most carefully observed. In this way
it is that God ever has governed, and still does govern,
the world. To carnal and lust-gnititying men, who arc
not touched with the Gos|>el, the law is to be prciiched;
which may act as a schoolmaster over them, and may
restrain them until they l)e humbled and acknowledge
their diseases. When this is done, then the Ciosj)el
muf<t he set before them.
These are the two offices of preaching which were
ordained from heaven of God. Hut l>esi(ie these, there
are others ; which, indeed, were not sent down from
heaven, but are the invention*^ of men ; which the P()|)e
and our bishops have introduced, in order to disturb
consciences ; who are unworthy the name of shepherds,
or indeeil of hirelings, but are those very [)ersons whom
Christ calls thieves, robbers, and wolves. Hut if we will
role men wholesomely, w^ must do it by th(? Word of
God ; for where the Word of (iod is neglected in this
government of men, there a certain anarchy prevails.
Moreover, Christ here assumes another office, re-
presenting it most descriptively. He makes himself the
principal, and thus, the only shepherd ; for, that which
be does not feed, is without |)asture. Let us then look
into this preaching, which is so excellent, and so
abounding with consolations.
Ye have heard, then, that our Lord Christ, after
lus crucifixion and deatli, came forth alive and ascended
«p on high, and was translated into u state of total
S94
freedom from the power of death: not that he sits
in heaven at ease (as they say) witW folded hands,
vainly amusing himself^ and, according to the old proverb,
enjoying himself; but rather, he holds the reins of em-
pire, and himself governs his kingdom, and acts as king,
as many of the prophets have spoken of him, and as the
whole scripture abundantly testifies. Wherefore, let us
believe, that he is continually with us; and let us not so
fix him on that throne above, as though he sits on it
given up wholly to slothful ease ; but let us be assured
that he, from the seat above, observes and governs all
things ; as Paul saith, Epltes. iv. that he above all
things has his eye fixed on his own kingdom ; which is,
the Christian Faith.
Wherefore, the kingdom of Christ must go on here
among us upon earth. Concerning this kingdom, we
have said that it is so ordained, that we may all increase
more and more, and become more and more pure every
day. Moreover, that it is not administered by force, but
by the preaching of the mouth; that is, by the Gospel.
This preaching did not proceed from men, but was or-
dained and performed by Christ himself, and after-
wards inspired into the hearts of his apostles and their
successors, that they might, by mouth, preach it to
others. — This then is the kingdom of Christ ; it is thus
that he reigns ; so that, all the power and efficacy of his
administration are placed in the Word of God, And
those who hear and believe this Word belong to this
kingdom : which Word, is rendered so powerful, that it
effects all things that are necessary for man, and carries
with it a certain full treasury of all good tilings : " for
it is the power of God unto every one that believeth,**
as Paul saith, Rom. i. and is able to save all men.
Wherefore, if thou believe that Christ died and rose
again to deliver thee from all destruction, and if thou
cleave to that Word, it is so sure and certain, that no
creature can overthrow it. And as no creature can
subvert the Word, so thou canst not in any way be de-
ceived when thou restest upon it as upon a certainibun-
dation. And being thus fortified by the Word, thou wilt
995
conquer sin, death, evil spirits, and hell : and thus, thou
wilt come and be drawn into that state where the word
itself is ; that is, into eternal peace, joy, and life : and,
to be brief, thou wilt be made partaker of all the
blessings that are contained in the word !
This kingdom, therefore, is wonderful. The word
itself is present, and is thundered forth by a living voice
before all : but its power is quite hidden : nor can any
one have a proof of its energy, nor know that it is so
powerful, but he who believes it. Moreover, you must
feel and taste it in your own heart. We ministers can
do nothing else than become the mouths and instru-
ments of our Ix)rd Christ, though which he sensibly
preaches his word. He permits the word to l)e pro-
claimed openly, that all may hear it But for the heart
itself to digest it and feel it within, that is the operation
of faith, and is the mystical work of Christ ; which he
works, according to his divine predestination, where
and when he will.
And this is the sum of what he saith, " I am the
good Shepherd. For who is a good shepherd ? A gfKxl
shepherd layeth down his life for die sheep ; I also lay
down my life for my sheep." In this description of his
power he comprehends all thinj^s at once, and sets
before us a sweet comparison drawn from sheep. You
see that the nature of this animal is altogether so fool-
like and simple, that it has even furnished a proverb
which is usually applied to persons that have stupid
and senseless heads — * lie is a sheep '/ Or, * He has a
sheep's head ! ' That is, he has the ways of a sheep.
Though its nature is also this: — that it hears the voice
of its shepherd sooner than any other animal whatever :
nor will it follow any other than the shepherd of its own,
flock. And it is so devoted, that it will cleave to none
other but its shepherti ; to whom alone, when it is in
trouble, it flees. It cannot help itself, nor of itself feed
uid be taken care of; but depends absolutely upon the
care of another in every respect. The nature of diis
animal, Christ uses as a comparison; and, by a parable;
inakes himself Uie shepherd ; wliercin he beautifully.
396
sets forth, of what nature his kingdom is, and in what
it consists. As though he had said, My kingdom is
nothing else than my presiding over sheep; that is,
miserable and troubled men in this world; who can
know and find, out of me, no succour, no counsel
to help themselves I
MoREovKR, to set this forth more clearly, and that
it might be the better understood, let us adduce out of
the prophet Ezekiel, ch. xxxiv., those words in which he
thunders against evil shepherds who are opposed to
Christ : saying, " Wo unto the shepherds that feed
themselves ! should not shepherds feed the flocks ? Ye
eat the fat and ye clothe you with the wool : ye kill
them that are fed, but ye feed not the flock. The
diseased have ye not strengthened; neither have ye
healed that which was sick ; neither have ye bound up
that which was broken ; neither have ye brought again
thijit which was driven away ; neither have ye sought
again that which was lost ; but with force and with
cruelty have ye ruled them. And thfey were scattered
because there was no shepherd ; and they became meat to
all the beasts of the field when they were scattered. My
sheep wandered through all the mountains, and upon
every high hill," &c. — God here rebukes the shepherds
for being negligent in feeding the cattle. Only weigh the
contents of the words. In this place, that which he the
most seriously and with the greatest concern sets forth,
is, that the weak, the sick, the broken, the driven away,
the lost, should be strengthened, healed, sought out, and
brought back to the fold. Tliis (says he) is what ye
shepherds ought to have done, but ye did it not. Where-
fore, I wjU take upon me the ofiice of a good shepherd ;
as he saith a little after, '* I will seek that which w^as
lost, and bring again that which was driven away ; and
will bind up that which was broken, and will strengthen
that which was sick."
Here you see, that the nature of the kingdoni of
Christ, is to be occupied in the care of the weak, the
sick, and the broken ; and that Christ is set before
them for that very end, that he may administer to them
397
the healing hand. This preaching is indeed full of great
consolation. But our deficiency is here, — we have not a
sufficient feeling sense of our calamitous state ; for if we
felt that, we should flee to this true and very Hercules.
He is the deliverer from all evil. — But what did those
shepherds? They ruled with the rigour of Manlius:
they enforced the law of CJml with imposing tyranny :
to which'they added moreover their own inventions, as
the same shepherds also do in our day : against which
inventions if you transgress, they immediately cry out
and condemn you without law or mercy : so that, their
administration is nothing else than a continual driving
and commanding. But Christ, who is wholly unlike all
these, declares -that such is not rightly feeding and
mling souls. For in this way, no one is hol|>en, hut
rather is robbed of the ho|)e he may have, and is de-
stroyed, as we shall presently hear. Let us therefore,
now go over tlie description of the prophet in all its
particulars.
First, he says, that the ueak sheep are to be com-
forted. Tliat is, consciences which have but a weak
faith, and are of a sorrowful spirit, and arc yet very
sore, are not to he tyrannically dealt with, anvi rebuked
thus ; — ^ Thou must do this. Thou must be strong : for
if thou be weak, thou wilt be numbered among the
damned.* This is not to administer courage and strength
to the weak. Paul, Rom. xiv. teaches that we are to re-
ceive such as are weak in the faith. Wherefore, they are
not to be driven with hatred or iniquity, but are rather
to be holpen up by administered consolations ; lest, t)eing
weak, they should despair; whereas, in time, they \\ill
attain unto pro|>er strength. Tor the prophet Isaiah
speaks thus sweetly concerning Christ, chap, xlii., " A
braised reed shall he not break, and smoking flax shall
he not quench.*' " ^fhe bruised reed," sii^nities weak and
• afflicted consciences ; which are easily shaken and
driven to desperation. These God does not at once
trample under his feet; this is not the nature of the
divine being; he rather gently and carefully deals with
tbem that they fall not. ^* Smoking flax'' which has, as
I
398
yet, hardly a spark of fire^ and is rather smoke than
kindling hre, signifies those same weak ones; whose
spirit shall not utterly fail, for he will not entirely extin-
guish them; nay, he will by degrees fan them to a
flame, and will strengthen them more and more. What
consolation think ye may they draw from hence, who
understand these things! He, therefore, who does not
lead with a kind, and as it were indulging hand, those
consciences that are yet weak, is not to be reckoned
among the number of profitable shepherds.
Secondly, saith the prophet, " that which was
sick ye ought to have healed." Who then are these
" sick?" Truly, those who labour externally in the en-
tanglements of various works. It signifies weak con-
sciences, principally. And next, it refers to the external
walk in life. That is, when any one, in fits of self-will
and wrath, is driven headlong this way or that, in a pas-
sion ; or commits at times other foolish sins of the same
kind ; even as the apostles also themselves offended in
these gross things. Those, therefore, who thus offend in
these external things, and break through the bounds of
what is right, before men ; so that they, being offended,
may say of such, that they are men of bad and morose
spirits ; — these, God does not at once scratch off from
his books, (as they say) ; for his kingdom is not ordained
to receive none but men that are sound and of perfect
health, because these pertain to the life to come. But
Christ now sits on the throne of state above, to exercise
a care over these helpless ones, and to send them succour
from thence under all their calamities.
Wherefore, let us not at once conclude, when we
sensibly feel our weakness and frailty, that all hope of ^
our salvation is gone, and that we are banished from the
kingdom of Christ. Nay rather, on the contrary^ the
more consciousness we have of our weakness, the moM
determinately let us go unto Christ. For it is for OM
very end that he sits in state, — that he might, when w^
ask him, administer unto us some remedy for, and alle*
viation of, our sorrows. If therefore thou be sick, and
feel thyself to be a sinner and full of misery, thou hast
399
the greater need to go unto him and say, ' O Loni, I
therefore come unto thee because I am a sinner ; that
thou mi^test take from me the burthen of my sins, and
make me righteous.' Thus thy very necessity should be
a spur in thy side : for the greater and more raging thy
disease is, the more shouldst thou run to the aid of some
physician; this I would especially impress upon thy
mind. And Christ therefore invites us, that when our
strength is all gone, we should go to him. But tlicse
false shepherds persuade themselves, that men may l)e
made ri^teous by loud bawling and compulsive driv-
ing: whereas, by such means, they only become worse.
Hence it is, that we see in this day, that this pre-
posterous way of instructing men, only tends most
miserably to confound all things ; as the prophet here
complains.
Thirdly, " that which was torn have ye not hound
op." To be ** torn," is when a man's* mouth or rih is
broken, or any other hurt received : that is, when the
Christian is not only weak, and slips out of the way
through the infirmity of nature, or makes a slip of the
tongae, (from which sins no one is in all respects free,)
bat when he falls into heavy temptation*^ so as to break
a l^, and afterwards, to fall down and depart from the
Gospel through a denial of it ; as Peter did when he
denied Christ. Now if any one fall thus enormously, so as
even to be driven quite back, or to fall prostrate on the
groand, yet his name is not to be scratched oft' from the
book of Christians, as though he had utterly fallen out
of Christ's kingdom. Christ must and will be ever like
himself: and his kingdom must and will consist in no
odier thing, than the same overflowing abundance of
mere grace and mercy : so that his work will ever con-
tinue to be a helping those, who acknowledge their mi-
9aj in departing from him, and who desire to be
lesciied from that misery: and thus, his kingdom will
never be any thing but an administering of help and
comfort. And as a shepherd, he will ever with an admi-
laUe kindness and amiablencss be putting himself in the
* Wf and in the sight of all, and inviting and alluring
40&
them to himself; desiring to shew himsdf eveiy Chii^
but a God inaccessible.
JMoreovet, all these things are ^administered by die
Gospel only. This is. the only support for thd weak, the
only medicine for the sick. For the word is of that na-^
ture, that it is a certain heal-all for ev^ diaease of Ae
mind, a medicine for every patient, and a khid of solace
that drives away every care and trouble from Ae heart ;
so that no one, though overwhelmed with the guilt of
sins never so great and peculiar, need despair. Christ
alone therefore is the true and real shepherd ; the true
helper under every distress ; who averts every evil, and
lifts up every one that is fallen. No one that is not
thus affected toward his sheep, deserves the name of
shepherd.
Fourthly : saith the prophet, " That which was
driven away ye brought not back." What is that which
is " driven away ?" Truly, the soul that is despised and
brought to shame ; which is thought by most to be ut-
terly lost. But persons of this kind, Christ will have
treated tenderly. For he does not so contract his kii^-
dom as to admit none but the strong, the whole, and the
altogether perfect, to dwell thet*ein: — that perfectkn
pertains to the future kingdom after death. But this pie-
sent kingdom of his, wherein he presides until the di^
of the resurrection over those who are yet subject to'
mortality, breathes nothing but grace and sweetness^
even as God declared to the future race of Israel, that
the promised land should flow with milk and hon^:
which also St. Paul confirms when he says, 1 Cor. xiL
" Those members of the body which we think to. be
less honourable, upon these we bestow more abundant
comeliness."
Fifthly: the prophet saith in conclusion, " That
which was lost ye have not sought out." " That which
is lost," signifies that which is thought to be so con*
demned, as to be beyond all possibility of being recalled
to amendment. Such as ai;e the publicans and hariots ift
the Gospel : and such, among us, who appear to be al*
together untameable, and who refuse the bridles of- dU
discipline. These are in no wise to be disregardeif;!
but to be called back into the way by all possible
means. Even as ue read Paul did^ when he delivered
over two unto Satan, 1 Tim. i, *' Whom (says he) I
have delivered unto Satan, that they might be chastened,
aiici might learn hereafter not to blaspheme/' And also,
1 Cor, V. ** I have resolved to deliver such an one unto
Satan for the destruction of the flesh, that the Spirit
may be saved/' &c. The^e he cast out as condemned,
but afterwards, he restored them.
Wherefore Christ must be preached, as rejecting no
one %^hatever, how weak soever he may be, but as being
ready to receive unto himself all of every sort, and to
oofDiort, support, and help them ; and that he is ever to
be view*ed by the eyes of our mind, under the character
of a good shepherd. Such a representation as this, hearts
will gladly follow. So that, men are no more to be urged
and driven by iniquitous compulsion. For the* Gospel
carries in itself that power of attraction, that it invites
and causes minds to follow spontaneously ; and works
in men a willingness to come, together with a confidence
in coming. Under this they conceive a love and afiec-
HgillD for Christ; so that now, they perform all the du-
Hbs of a Christian with a willing mind ; whereas before^
&cy needed to be driven with spurs and bawling re-
proofs. Those things however which we do from being
drii^Q by bawling words, we do against our will, and
with |i reluctant mind ; and such an obedience as this.
Cod cannot endure. But when I see that the Lord has a
ttiDd so favourably inclined towards me and so w^illing
to §crve me, my heart is so softened that I cannot con-
miB myself, but immediately leave all other things and
nm up to him ; and, from this time, my heart is filled
mA% all pleasure and joy.
Here then observe what an accursed thing it is for
one to judge another. The kingdom of Christ, as we
ha^re beard, is for that end established, that it might
liave respect unto sick souls, and might render them
fij^Ceous. Wherefore, all those must be in error, who
look only at the strong and the holy. And hence, the
3 D
j_l
40S
chief of all knowledge, is to know Christ ari^iL Fpr it
is engendered in us by nature to be ourselves filled with
sins within, and yet to wish all men to be holy ; and
with great eagerness to look upon strong Christians
only, turning away all the while our eyes from the weak,
and persuading ourselves, that those who are thus weak
are not to be reckoned among the company of Chris-
tians ; and therefore, those whom we behold to be defi-
cient in the smallest matters of sanctity, we will not
hold to be saints, while we at the san^e time wink at our
own sins, when we are all the while far worse ;than
others. This arises from our nature, which is so filled
with deadly poisons ; and from the forwardness of our
reason, which is ever measuring the kingdom of God
according to its own apprehension ; and imagining, that
those things which appear vile in its own eyes, are vile
in the e3^e8 of God. Wherefore, all these things must be
far removed from thine eyes. For after thou hast imar
gined in this way, as long and as much as thou canst,
Uiou only plungest thyself a^er all into such thoughts as
these. — * I am undone ! Which way shall I turn ! If
Christianity be this, that it receiveth none but the
strong, the perfect, and the righteous, when shall 1 ever
attain unto that state ! ' — And in this way thou wilt
bring thyself into that perplexity that thou never wilt be
able to arrive at a state of Christianity.
Wherefore, thou must come at last to this point, to
say — * O Lord, I feel that I am of such and such infir-
mity ; and am as one sick and broken in mind :. yet thia
shall be so far from being a hinderance to me, that I will
on that very account, come unto thee to implore thy
aid : seeing that thou art a shepherd, and thai good
shepherd, and I doubt not in the least that thou art such
an one : therefore, I will not despond in my mind, how
destitute soever I may be of good works.' — Hence this
is the place for exerting a determination of: mind, that
we may learn to know Christ rightly in this way : — t^iat
his kingdom is the receptacle of the weak and the sk4
only : so that it is in nature and appearance a kijod €^
hospital or infirmajry, wherein there are none but dijigwed
403
pcnoQS, who are lying down, and have need of being
attOKled eawtiltbey be healed. But this knowled^ '
v«y few'teceive : this is a wisdom not known to the
c^gr: ao that» oftentimes, those are very deficient in it;
who are paitak^B of the Gospel and of" the Spirit. For
Urns is the highest wisdom, unto an higher than which
none can attain* Wherefore, although men look into the
scriptures and see that they extol th^ kingdom of Christ
in a wooderfiil manner, yet they do not seriously consider
with themselves, what meaning is really couched in
those.words; nor do they observe that very deep wis-
dom, which is wisdom itself, that lies hidden under
thesi, nor how widely that differs from all human wis-
dom. For we. do not use our wisdom before the wise and
pcadent and the disputers of this world, and thus prosti-
tute it unto them ; but we use it before fools and die
base things of the world ; not, however, that we mav
gatify oitfselves therelfy, but rather that we may pluck
men out of the world, in order that they may emerge
from their sins and wretchedness, and attain unto
righteousness and a sound understanding.
Hence it is evident, that Christian wis<iom consists
in this ; — that we raise not up our eyes on high, nor aim
at-that only which is exalted and wise, and thus have
lofty notions of ourselves ; but rather, that we turn our
eyes to contemplate what is lowly, and observe that
iiiiich is humble and foolish. He that htis attained unto
tUs wisdom, let him give thanks unto God. For by this
knowledge be is become such an one, that he can rightly
accommodate himself unto every thing that happens in
the worid. Wherefore, you will find many, yea very
many/ who are preachers of the Gospel, that have not
jg^ attained unto this wisdom. For hitherto, we have
been so instructed and so trained up, as to believe, that
none can apply his mind to come'unto Christ, unless he
b^fipBt .perfectly pure. Wherefore, thou must unlearn
Aba peisaasion, and imUbe that true understanding of
kMwiog Christ rightly ;— that he is the true and good
ihmtiOirii itf whom we have heard already,
a A»iv vciw,:Jby wapy of< antithesia, 1» eomparea I
S dS
4Q4
self, the good shepherd, with a bad shepherd, or an
hireling, and shews that he is the true and good shep-
herd. And even as the name Christ is proper to him
only, and yet he is not displeased at our having the same
appellation also, and being named after Christ ; so, al-
though he be the only shepherd, yet he allows ministers
to apply the same appellation to themselves. So also.
Matt xxiii. he forbids us to call any one upon earth by
the name father, because one only is our fadier, even he
who is in heaven. And yet, nevertheless, Paul calls him-
self the father of the Corinthians, when he says, 1 Cor.
iv. " In Christ Jesus I have begotten you,'' &c. Tliusalso
God declares that he alone will be called father, and yet
he permits men to be called by that name, and that they
also should be fathers ; which, however, they have not
from themselves, but from Christ. So also we are
called Christians ; but on this account only ; — because .
we have nothing of ourselves, but receive all as freely
^ven unto us for Christ's sake.
** But the hireling (saith he) who is not the shepherd,
and whose own the sheep are not, when he seeth the
wolf coming, leaveth the sheep and flceth, because he is
att hireling. ' This is indeed a fearful saying, that some
even appear to preach and inculcate the Gospel purely,
and to comfort and heal the sheep; and yet, at last,
suffer them to be taken away and torn ; then only
looking to their own safety by flight, when there was the
most need of present help. As long as no wolves
appear, they discharge their duty sedulously and well ;
but as soon as they see the wolves rushing in upon the
sheep, they leave them at once. And if they have fed
those sheep well, so that they have become mt, strons,
and sound, they are then only the more delicious morsds '
to satisfy the belly of the wolf.
But what is the meaning of this part of the parable?
The meaning of Christ is this. — In my kingdom, (whidi'
consists in nothing else, but in establishing the weak, di ^
healing the sick, and in giving courctge to the fearfii]^ ^
the holy cross shall by no means be wanting. For whoi
it shall be preached that Christ only is iieedful untp oil
•405
whose poor miserable sheep we are ; that he only is oar
strength, our salvation, our defence, and our refuge ;
Aat our own powers and our own works are of no avail
whatever; and that we are to put no trust in, them;
(whereby all our own works, and ail the inventions and
contrivances which the world vamps up for worshipping
and gaining the favour of God, vanish like a cloud of
dust before the wind ;) such preaching as this, the world
cannot bear, — that it should be the nature of the Gospel
to bring with it the cross as an inseparable companion.
And therefore, whosoever shall honestly confess this
iiom his heart before the whole world, such an one
mast of necessity expose his life to tlic sword.
If therefore these things are so, we have here a se-
paration of the good shepherds from the bad, in the
most open manner. He tliat is an hireling, only preaches
the Gospel so long as he hears himself called a learned,
good, and holy man. But afterwards, when he comes
to be reviled and branded with the opprobrious appella-
tkm of an eviUyillain and a heretic, or is made the sub*
ject of public ridicule, he then either recants or falls ut-
teriy prostrate, and leaves the miserable and pitiable
sheep alone and without a shepherd; and now, they
are in a worse state than they were before. And what
avails it that the sheep were well fed ; this is of no ser-
vice to them now. Whereas, had they been true shep-
herds, they would rather have lost their lives than have
left the sheep in the jaws of the Wolf; being ready at
any time to lay down their lives for the Gospel's sake.
And hence, they are any thing but true German shep-
herds, the tendency of whose preaching is only the in-
crease of their gain in this life. These are, without con-
troversy, hirelings. They seek their own gain, under
cover of the Word of God ; and only maintain and hold
fut thdr principles, so long as this province will bring
them honour and renown. But when the wolf begins to
BMke Ms appearance, they draw back their feet, basely .
deny the Gospel, or betake themselves to flight, and
1mm the flock of sheep destitute. They look about them
for dwir pastnre and for their shepherd, who shookt
406 '^
defend them from the rapacious wolves, but the excel-
lent shepherd no where makes his appearance;. tiV die
very juncture of time, when he ought to have stood for-
ward as a defence, and to have administered strength to
the sheep, he was gone !
This continually happens in our day. When these
matters often come to that pass, that even violent hands
are laid upon us by the rage of persecution, then
preachers shut their mouths; and when the firmest
stand ought to be made, then they betake themselves
the most to flight ; while the sheep are scattered in a
miserable manner, and are carried and driven away in
every direction. May God grant that some of them
at least may defend the Gospel of Christ with a firm-
ness of mind, and may be ready to shed their blood, if
circuiAstances shall require it, in defence of the sheep. —
Thus has Christ pourtrayed hirelings ! . ^
He saith moreover, *^ I am the good Shepherd, and
I know my sheep, and are known of rtine.** These
words have an extensive signification ; and it would
take up a great deal of time if we were to dwell upon
them particularly. He is here speaking of that office
which belongs peculiarly to him. There is, says he, a
mutual knowledge between me and my sheep. How
comes this to pass ? He shews how it is immediately af-
terwards^ " Ab the Father knoweth me, even so know I
the Father.'* And how knoweth he the Father ? Not by
. human, but by a divine knowledge. - '***
• I have sometimes spoken upon this more largely
upon former occasions. The sum of the matter is thi»**^
Christ knows iis as his sheep, and we on the other haBd
embrace him as our shepherd. We have already heani
who the good shepherd is, and on the other hand/irfao
the poor- weak sheep tare. He looks upon us as sheep
which are ready to feint, are sick, and have broken
limbic . that is, he is not at all offended that his sheep
are* thus^ diseased and sick, nor does he on that itwmi^
despise or reject them ; but rather, devotes himself -to
thair-service, and administeFS ti> tbera' the healing httkL
For akhOQ^ th^ be so diseased and unsoiitm, tet
407
diey appear to the whole world to be no sheep of hisi
yet this is only the knowledge of the world. Christ does
nc^ thus know his sheep, nor does he regard of what
partidilar kind they are ; but this is what he observes, —
whether they have the name of sheep, and be sheep in-
deed His eyes are on the sheep, not on the wool !
In a wonl, those are real shepherds, and they follow
the footsteps of Christ, and know sheep as he knows
them, who keep their eye upon the person, and not upon
the diseases or the defects ; and who thus make a dif-
ferrace between the sheep and the disease. ^^ My Father
(saith Christ) knowcth me, but the world knoweth me
not'' When that time shall come, that they shall nail
me to the cross, and punish me with an ignominious
death, then shall they all say with one voice, ' What ! Is
this the Son of God ! No ! he must be some condemned
and apostate wretch out of the refuse of mankind, whos6
sool and body are both under the full power of the
devil!' The world shall hold and consider me to be
some such vagabond as this. But my Father shall say,
' This is my Gloved Son, in whom I am well pleased !
He is my King, and my Saviour ! ' He will not look at
my affliction, my wounds, my cross, and my death, but
at my person ; that is, he will look at me my vei^ self.
Wherefore, although I may be in the very belly of hell,
and in die very jaws of the devil, yet I must of necessity
be delivered therefrom, for my Father cannot cast away
all bis care for me ! And thus it is that I know my
sheep, and they know me. They are fully persuaded
dmt I am that good shepherd, and they know me as
SQch : and therefore, they flee unto me and cleave close
onto me : nor are they in the least terrified at being
adject to diseases and imperfections of many kinds ;
because they well know, that I embrace none but sheep
of such a sort.
And now he concludes and says, " Other sheep
I have which are not of this fold : them also I must
bring, and there shall be one fold and one shepherd." —
Some have so handled this scripture, as to say, that it
II to be fblfiUed in the last days, when Antichrist sbfi*
408
come in, and Elias and Enoch Bhall appear; bat all
this is nothing at all ; and this opinion was enjgiendered
in the minds of men by that evil spirit; Jaojdanus, thai
they might believe, that all the world should in the end
become Christian. And he tried to bring men into diif
persuasion, that, the true doctrine being obscured, nc
one might be able to attain unto it. Wherefore, I chaigi
thee to beware of this imposture. For this scriptuie wai
verified and fulfilled immediately upon the ascension ci
Christ, and is still going on to be fiilfiUed at this day.
When the Gospel was first promulgated, it was preadied
to the Jews, and that people then became part of this
fold. And where he here says, ^^ Other sheep I have
which are not of this fold, them also I must brins, and
they shall be one fold ; *" he here shews that the Gospd
must be preached to the Gentiles also, that they abo
might believe in Christ, that the Jews and Gentilei
might become one church. Which thing Christ afte-
wi^s wrought by the apostles, who preached the Gospd
to the Gentiles, and won them over to the faith. So
that now, there is one body, one church, one faith, one
hope, one love, one baptism, &c. And the same work
is going on also to this day in power, and will still go
on unto the last day. Wherefore, entertain not a penoft-
sion, that all the world and all men will become hofy
members of Christ's church. The cross, as a certain ex*
temal sign, attends Christians : and therefore, tiberemuit
be the greatest part of the world of that body who p0>
secute the disciples of Christ. But the Gospel must siiH
go on to be preached without intermission, that MM
may be continually won over to Christianibf. Foi
Christ's kingdom is not yet perfectly accomplished, hrt
will be fully perfected in the life to come.— This is •
^compendious explanation of this Gospel !
- litil^ J. .
409
SERMON III.
CONCERNING THE SEVEN LOAVES.
MARK viii.
In those days^ the multitude being very greats and
having nothing to eat, Jtsus called his disciples unto him ;
and saith unto them^ I have compassion on the mul-
titude ^ S^.
I HOPS, my dearest friends, that the meaning of this
Gospel is by no means unknown to you : for your under-
standing has taken root in these mysteries sufficiently
deep, to make it easy for you to comprehend what
knowledge you may derive from this Gospel, and what
is therein set forth unto us. Namely, the true principle
and nature of faith! And this is the end for which
Christ is set forth unto us by all the evangelists, as
being so full of all tenderness. For although the various
drcomstances and events are described by them with
some variation, yet the simplicity of faith which they all
set forth, is every where the same. And this Gospel
sets forth Christ unto us, in his own colours, with so
descriptive a pencil, that each one of us may with cer-
tainty know, what he may promise to himself from him :
namely these things. — That he is merciful, kind, present-
ing himself unto us, setting himself before us, and easy
ofaccess unto all who will dee unto him. And this is
the view of him that faith should ever have before itself.
The scripture sets before us two objects of contempla-
tion. Tlie one, full of fear : which sets before our eyes
the terrible wrath of God, in the sight of whom no one
can stand : under which contemplation, all of necessity
despair, unless they be supported by faidi. But, opposed
to mis is aoother object : that is, of grace : which ol^aol.
41b
fiuth may behold with full and steady contemplation,
may draw from it sources of consolation under all dis-
tresses, and conceive from it a confidence in the good-
will of God. Under which hbpe, a man may not only
dare to promise to himseif all good from God, but may
believe, that there is in him an infinite treasure more or
heljJ, which he may readily have in every time of need.
You have often heard already, that there are<two
kinds of good things, spiritual and temporal. This
Gospel teaches us litde children how to believe for
diese very precarious and corporal things ; and it is set
before the weak, as though represented in a pigture.
Whence we may learn this goodness of God : — ^namely,
how bountiful he is in bestowing his riches upon us.
And hence, as soon as we have learnt how willing God •
is to take care of our bodies, we hereupon begin to think
with ourselves, that he can also supply us with spiritual
food and raiment fot our souls. But if I cannot commit
my body to him to be fed, how much less shall I be able
to commit my soul unto him ^ to be preserved for ever?
Or, if I cannot be brought to believe that he will give
me one pound, how, I pray you, shall I hope to have
from him ten pounds? If I cannot with confidence
promise to myself from a person a piece of bread, much
less will my mind by any means be brought to believe,
that he will leave me a farm or a whole estate. He
therefore that cannot apprehend this tender, and, as it
were, suckling faith, to him it will certainly be a most
difficult matter to believe, that God will pardon his
sins, and eternally save his soul. For we are persuaded,
^t the soul is of a thousand-fold more value than die
fitelly; towards which, however, he shews mercy, as
the Gospel of this day teaches.
Wherefore the. apostle Peter, 1 Epist. ii. properiy.
gives this admonition, " Beloved brethren, as new-
teflito babes desire the milk, (not of the body, but of the
i^iil,^t^ich i* sincere and uncorrupt,) that ye may grow
th^dfey.**' For it is^ not ciriough that the infant be pu)t
tb^the br^t ahd'suek/ biit'Hd mfist grow in size and
gainjittengliiVthat he may afterwards be able to ftedf
4U
on bread and mora solid food. — To feed on milk, U to
have a taste of the favour and grace of God. Moreover,
to taste die good-will of God towards us, is to put it in
practice in our lives. For although I may preach the
good-will of God towards us, and his clemency and
mercy, with a full anouth (as they say) for an hundred
years together,* ^et that will profit me nothing unless I
myself taste and have an experience of those blessings
for myself. This is the source of true confidence in
Christ. And hence you may see, how rare a bird a true
Christian is. You may indeed find many who commit
their bellies unto God. But all that is only on the sur-
£ice» and the outside of the matter; it rests on the out-
aide of the ear only, when it ought to sink down into all
the deep recesses of the heart ! •
'Let us then now consider this example; whidi
teaches us- the principle and nature of faith. The
apostle, Hebrews xi. has left it written thus, *' Faith
(saith he) is the substance of things hoped for, the evi-
cienoe of tilings not seen." That is, 1 am to expect a
certain good which I can neither see with my eyes, nor
hear with my ears ; and of which I am to cherish the
hope only ; which is here exemplified in this Gospel of
to-day. Here, about four thouscmd men, together with
their wives and children, had sustained a three-d^ys'
Cttst, (and was not this a fast indeed,) who were all but
perishing with hunger, were a whole day's journey away
firem their houses, and were deprived of every means of
sustaining i their bodies. Now Paul saith, that faith is a
diing of dmt nature that a man is wholly to rest upon it
as a foundation, and to hope for those eood things
whidi the eyes cannot see. And it was sucn a faith as
this that the multitude had ; who cotild see no provi*
flion, and yet still trusted in God that he would feed
- Moreover, what does Christ? He indeed, as it b^
hoved hiai, displayed a great depth of wisdom. He
toes to die apoetles and asks them ho«r*all these are to
Wfed.^'I1ie dncipki aiMrei^ Wibance shalltirie.
bMidhewia the de«C to iatiafy aU this
414
none Off these things ; but nfther, liitil mi
cmfidencQ^ my miiiid is to- be. aetdedithqii Ir^Mttii
will freely give me grace and happiness^
my merits or works, hut becausct of his nuw nsl . n «
,. Thia is to cleave imto God with «L8i|K»e<
as is here beautifully setfoith in tUt <
poral description of the men in number fburt
v(hOj by a fixed faith alone in God, did notdcmbii dwi
they should be. supplied by him. Wheiea^- lipdl lliij
judged according to the capadi^ of their reaaoo^ tdwf
WQuld have murmured among themsdves and stadi
* We certainly are a numerous multitude; we are in: •
vast desert ; our bellies are empty and famishing ; and
theve Is nothing here to satisfy our hungen' But they
murmur not at all in this way ; they conceive a steady
faith ; dispute not at all against God by. human iense^
yield themselves up entirely to the divine will; aadi
without 0ny farther concern, commit unto hlnr Ibi
supply of this urgent necessity of hunger. ji»
;: . But howev^, God, before this concern comes -upon
them, and before they begin to entreat of him,.8taBdi
forward ; being more concerned for them tlucn they are
foftbepuselvesj.: and he saitb, ^^ I havetCompttssioBOD
the mi^jtitude ; and if Isend.them'away fasting, them it
dajigerj^st they should faint by. the way." Here,'! pray
you, behold what a God we have ! How bountiful he ii
in goodliess towards us ! How he takes care even to feed
oyr: impure bellies! Here the hopes of the men an
r^i^ed, and. the words of Christ are consolatory! iiinfea
theoif when he says,: ^ They are here, lying down and
hiiiSe now been with, ine three days, and tlwrefore tfa^
ovght t9 be filled before they go away/ Here w^m^
S(^, that ail who cleave close to the word of God^ ass
f^ ;0f Qod himself : for .this is the power and natope if
fyii)^ .H'hich floweth from the word of God. * n.-Mii
u.iWhetefot'e, my beloved, let us also b^n to believe :
for unbelief; alone' is the parent df all the slna •aoA
wicfLedmesse^ which at this day re^ in aU the orders of
Qimv.'And.wby ia' i^ that, which way. soesrerijfo&^iBRft
yilii|ii^>^yaa»me0l: with ao many.hariots .^aad whoBBH
41S
heaven and earth should be confouDded together, before
God should penBit a man endowed with such a confi-
dence as this, to suffer under the want of garments, or
any other necessary of life. And it is such a confidence
in God as this, that the adamantine and irrevocable
promises of the word of God require. But if thou wilt
bring thy reason into the matter, that will soon, like the
apostles here, b^n to prate thus. — ^ This is impossible/
And ag^, ^ Thou mayest sit still lone enough, before a
roast goose will fly into thy mouth.' And this is because
tfaeie is no object that it can see or touch, but all things
appear to it to be void. The same as this was the
dis^st of the apostles. They thought thus with them-
seives. ^ How can it come to pass that so great a mul-
titude of men can be satisfied with food ? ' Whereas, if
tbey had seen a large heap of gold before them, if
tfaey had seen loaves of bread, and dishes filled with
meat, they would have believed that the present neces-
sity might have been supplied ; and they would have
managed all things according to the be^t of their
• reason.
But let this suffice concerning faith in temporal
good diings. — Now let us speak in respect of those spi-
ritoal good things, whereby those who are ** ready to
perish"' are to be supported and supplied. Here, death
will present itself before our eyes, when we are concerned
to live. Hell will appear, when we desire heaven. The
judgment of God will be set before us, when we want to
feel his saving grace. In a word, that which we want
most to see, will be taken from our sight. And no crea-
tore can stretch forth unto us a helping hand against
death, hell, and the judgment of God. But when I am
acting faith I say to myself thus. Behold ! faith is an
iaunovable foundation ! By leaning upon this, I shall
attain unto those things which are far removed from my
81^: and those things. which, are immediately before
my eyes, how horrid soever they be, shall not in the least
hnft me, while I thus believe. Wherefore, aithongh I
omot attain nnto any thing as yet, in sight, but dradiy
hd, ind the jodgnept of God; yet, I am tojook «t.
1
414
none of these things ; but rather^ with mi midiNdiCing
coafidenco^ my mind is ta be. fletdedtd»«i^-!t4iiat!€k«
will freely give me grace and happiness^ not baeane of
my merits or works, but because of his paoxitB I . i- <
, This is to cleave unto God with ^ sinoeie confidence
as is here beautifully set forth in tUt common and eotr
poral description of the men in number fomrthonsandi
vifhOy by a fixed faith alone in God, did not doofaC that
diey should be supplied by him. Whereas, had thejr
judged according to the capacity of their reaaoo, ^Atj
wQuld have murmured among themselves and sudi
* We certainly are a numerous multitude ; we are in a
vast desert ; our bellies are empty and famishing ; and
there ib nothing here to satisfy our hunger.' But thq^
murmur not at all in this way ; they conceive a steadf
faith; dispute not at all against God by human tense;
yield themselves up entirely to the divine will; aad[
without finy farther concern^ commit unto htm tbe
supply of this urgent necessity of hunger.
,. . But however, God, before this concern comes upon
them, and before they begin to entreat of him,. stands
forward ; being more concerned for them thacn tfiey are
for themselves; and he saith, *^ I have^ compassion on
the mgltitude; and if I send. them away fasting, there b
dajiger lest they should faint by the M^y." Here, I pray
you, behold what a God we have ! How bountiful he ii
in goodness towards us ! How he takes care even to feed
our impure bellies! Here the hopes of the men are
raided, and. the words of Christ are consdatory iiinto
theo), when he says,; ^ They are here lying down and
have now been with me three days, and therefore iimy
OMght to be fi^lled before they go away/ Here w^uaj
see, that all who cleave close to the word of God, ase
U^ of Qod himself: for.this is the power and naUne af
f|Mjth, which floweth from the word of God. i: :
I, Whetefore, my beloved, let us also begiti to believe:
for unbelief alone' is the parent Of all the sina •aoA
wickednesses which at this day reign in all the orders of
mmt »And.why ia i^ that, which way. soever yon innt
jWaM^t'^ywuniieet: with ao many, hariots .and whona
415
mongers;; rach a multitude of impostors and flatterers;
so many thieveik robbersj^ usurers, and murderers? .It is
nabelief in God that produces all these : because, men
of this stamp, judge only according to human reason :
anc) reason looks only to that which is present : but that
which is out of sight, it cannot receive. And therefore,
as it puts not its trust in God by faith, it must despair
by trusting in itself: from which despair, there after-*
wards comes forth such a class of abandoned wretches
as we aee. And hence, as you see, when we commit the
reinSy not to fiuth, but to our own reason, we are driven
airay from the right path.
And now, as you have learnt what faith is, so now
jou must learn what love is. For Christ is set before us
in a twofold point of view. The one, of faith ; that we
mig^t not be too careful. The other, of love ; whereby
we may learn, that as he takes care of us in supplying
n^ with meat, drink, and raiment, and that with a free
love, not with a view to his own profit, nor as a reward
for our merits ; so we ought to shew every kindness to
oar neighbour, and that gratuitously from an impulse of
knre only. And, in a word, that as Christ is toward us,
so we should be a kind of Christ to our neighbour.
Hence we may learn, that all the works both of
diose he-monks and she-monks are both vain and
le ; seeing that, they are not done to the end
d^t they may serve their neighbour, but that they may
dineby deserve tlie favour of Ciod, for their own bene?*
II. Whereas, ,the works of Christians whereby they
fpald please God, are to he done only with a view to
ijggi neighbour's protit, but not with a view that they
thereby obtain great favour from God, and set off
'ves. All gifts are to be given indiscriminately
^, bountiful lutnd, and, as it were, to be thrown
i^rmk that any may take them : as God does, who freely
Mtters and throws down his doctrine, the word and
tfemal life, before the promiscuous multitude. And
Mmtd are they who embrace this gift with a grateful
Uttse thingi I say that ye may see, that the whole
416
trospel tends to and requires, and that God also espe-
cially demands, this one thing, — that we devote our^
selves entirely to the service of our neighbour, and so
serve God ; as the prophet saith. Psalm 1. *^ Hear, O
my people, I am God, even thy God. I will not re-
prove thee for thy sacrifices, (for all that thou hast or
canst offer unto me was first mine.) For every beast of
the forest is mine, and so are the cattle upon a thousand
hills. Thinkest thou that I will eat the flesh of bulls, or
drink the blood of goats ?" &c. And thus also he speaks
unto us, * Behold, O Israel, I am a God to thee, and
not thou to me. I will give unto thee, but thou canst
give nothing unto me. Hear, O Israel, I w\\l not be
wrath with thee because thou dost not load me with
many sacrifices : for whatever is in thy stalls or in thy
folds, is mine: and it was I that gave them into thy
folds/ Here however he rebukes Uie Jews, who pride
themselves so much upon their sacrifices. As, therefore,
he thus rejects their sacrifices, what does he wish to be
substituted in their stead ? Truly, that which follows in
the same prophet ; " Offer unto God thanksgiving, and
pay thy vows unto the Most High," &c. That is, 1 will
have thine heart. Offer unto me thyself. Embrace me
as a merciful and atoning God, and as thy God; and
then, 1 shall be satisfied !
Wherefore hold thy faith in confidence and hope,
and thou shalt have him an indulgent God : cleave only
unto him, and, in extreme perils, flee only unto him as
unto a holy anchor. Believe, venture a reliance upon
him, and risk all upon that reliance. Hold it fiist, and
doubt not, and he will be a refuge for thee. And, wheo
thou hast done this, then serve thy neighbour with a free
and willing mind. Believe, I say. Commit tbyaetf
wholly unto God, and expect his aid with an unhaltii^
mind, and he will help thee. The truth of God will, to
all eternity, be consistent with itself, Psalm cxv.
4ir
SERMON IV.
CONCERNING TWO SOIITS OF MEN IN
UESPECT OF FAITH: AND WHAT TRUE
FAITH IS,
HEBREWS Xi.
He that corncth ufito Gad must believe, §r-
cm may find many men, who, it* they ex e not
external help and comtbrt from Gucl, immcu ;*.„,, iluuk
thfit it is ail over with ttietn m to their fialvation, and
that ihey are utterly iorgotten of God. The n^isou of
vlii^ is thi««^ — Men of this kiod »eek notliiog but tlicii
own, and do not commit themselves wholly to the mere
§ood-mll of God* And such mea as tliese, do ooi go
on the straight road to happiness wttlxout looking aside
ittlD different paths m they ga Tliey are not alwayii in
the Mme mind, niiether they abound or whether they
aofier and endure want^ esteeming alike poverty and
mallh ; ad Paul did, who, (Philip, iv.) saith, ** I have
ievBed iM^th to abound and to bUtler need/' Uut they
ioetiiale to and fro. They praise God, and endeavour
to please him by their works, aa long as he bestows be-
9S6h apoQ them: as the divine Psalmiit aaith, Pk xJix.
li, *' Nfen will praise thee, nhile tlion do9»i good uirto
tiiem/* Hut as aoon as God hideth iiimsclf in order to
tiy tbem a little, wliether or not they will serve him and
Mieve in him, the moment tliese external ailvauta^s
wmd delights are taken away, and be thus withdraws tor
a time the rayn of his j^oodness, and leaves them to
their own naked opinion, and destitute of all things;
Aen^ an anwilKngness eeizea their minds to «^rve God
«qr longer, and their loire, llieir praise, and whote of
2 E
418
their worship of God, is frozen up together. And such
characters as these, are exposed to the greatest perils :
and for this reason. — Since they serve God for external
advantage only, when he will no longer give them any
thing, (and that justly, seeing that he owes them nothing,)
then comes in upon them an evil spirit, and takes away
their faith; and then, they begin to doubt whether or
not they shall be saved ; seeing that, they no longer re-
ceive any comfort from God in their troubles. And
when they begin to doubt of this^ then the devil has the
victory in his own hands, how many works soever of a
splendid show they may perform. For the apostle
James, in the first chapter of his Epistle, saith, " Let
not him that doubteth, think that he shall receive any
thing of the Lord." This Satan well knows, and there-
fore he plies all his arts to accomplish this one thing, — ■
to extinguish fdth ; and when he has done this, he cares
not what works are done afterwards without faith, how
great and excellent soever they may be. For where
faith is wanting, there is nothing but darkness and a
vain worship of God; even though you should wear
yourself out even unto death by singing, or making a
noise and howling. And yet, although these things are
certain, yet will these men prefer these their works unto
faith. But however, none but stupid gDphists do this.
THE OPPOSITE.
Now, even as these above-mentioned characters
have a regard unto their private advantage only in all
that they do ; and do not, as they ought, set God before
them in all their ways as their only object; so, these
following characters, in whatever they do or leave un-
done, seek the honour of God only, and not their own
advantage. And this is a kind of opposite distincticm*
These latter are content with this only: — their knowing
that God is good. And they cleave immovably to hka
alone, and to no created thing whatever; constantly re-
maining the same, which way soever their lot may tum«
They love God and extol his goodness with praises as
much when God deprives them of all those external
419
sopplies, as they do vvhea he abundantly bestows these
tfak^ upon them* They do not trust to their own
works and to themselves when they are in possession of
these things, nor, on the other hand, do they distrust
God, when tliey are taken away. In what state s^jever
they may be, they give themselves up to the g<:K)d-wili
of God; so that they can from their heart and inmost
soul say, * My Lord, and my most gracious Father ! I
htkv^ no will of my own, either to be or not to be, to live
or to die, to know or not to know, to have or not to
have; — ihy will alone be done! I want not thine, but
THKE thyself; Thou art not more dear unto me when ail
my afiairs go well, nor art thou less dear to me w hen
they go ill ! It is just and right that thou shouldst op-
pose me, for thy powder is as well above me as over me,
bttt I have no right over thee!* — Now whan a man
descends thus deeply into himself, it will follow, that he
will not dare to ask any thing of God, but that which he
believes is to be given unto him as a tree gift, and with*
out any merit of his own: he will hold himself unworthy
of all those tilings which Clod freely bestows upon him :
and be will be persuaded, that all his words and works
are, before God, nothing but mere folly and sin.
Men of this kind render tlie whole kingdom of
Salao very narrow, nor can any thing whatever hurt
diCBi, because they stanil by God alone more im-
ttovabiy than the Alarpesian rock, leaning on him by
ileady faith. They ward off all the temptations which
ht levels against them, by faith, as with a shield,
whereby all of lliem are overcome, as it is written
'lebrews xi. And they are in truth real Christians and
ike aoiis of God, wlio are thus led by the Holy Spirit, as
Kuil testifies, Rom. viii. : for they seek not their own
will, but follow on to do the eternal will of their Father
who 13 in heaven : whom they serve, not to the end that
he Blight give unto them heaven and temporal advan-
ttees, bat on tliis account only, — -because he is the
nttt and ever blessed God! And tlierefore, if tliey
Ww for certainty that Uiere were no heaven, no hell,
Qc» fccompense of reward, yet would they nevertheless
i hi
4£0
be prepared to worship God, and that for God's sake
only.-— But in these matters, many men have not a right
faith!
Wherefore, we will here speak a little upon th^se
things: in order that the minds of men may be the
more conveniently formed unto those paradoxes which
y^e have just set forth.
Faith teaches us two thin^ which the apostle Paul,
Heb. xi. set^ forth thus, "lie that corneal unto God
must believe that he is God, and that he is the rcwarder
of them that from their heart seek him." First, when
Paul saith, " must believe that he is God,'^ he strikes at
the root of all pride, presumption, rashness, boasting,
and false confidence, either in himself or in any other
creature, and extols the one true God as omnipotent
It is easily said that " God is," but to live a life folly
corresponding with that saying, is hard indeed ! Upon
this one point, " God is," rests the whole foundation of
faith. For if there were no God, all the sorrows, tfie
trials, the faith, and whatever pertains unto Christians,
would be altogether vain and a thing of nought. There
would be even no distinction between Gentiles, Jews,
and Christians: and that would be altogether con-
trary to the scripture and to Paul, who distinguishes
ns who have faith from every thing that is destitute of
faith, when he says, '^ He that "cometh unto God, must
brieve that he is," &c.
Moreover, the scripture commands, that all should
refrain from the name of God, and not rashly meddle
with it; much less therefore will it permit any one to ar-
rogate it to himself, as the devil dared to do, Isaiah xiv.;
who, assuming to himself the honour due unto God, de-
sired to make himself equal unto the Most High. And
if all are to refrain from touching the name of God, and
no one is to arrogate it unto himself, then must he also
refrain from those things which are God's, and which
proceed from God, and not assume any of them unto
himself For God saith, Job xli., * All things under the
heavens are mine.' If therefore all things are God's,
nothing belongs to any man, nor to any other creatum.
I
4£1
J if any man ascribe any tiling to himself, and
dOQOtlu^kitDwledge that all things here upon earth, how
iOiaU and triJlrng soever tliey may be, are received from
God» but wishes himself to be somethings and to attri*
bote fiemething to himself, that man robs God of his
gloiy, his creatures, and his omnipotence, and arrogates
to himself that, whereby he profanes the name of God.
Wherefore^ since the apostle Paul and the scripture
i^ that we must believe that ** God is," the same
iB06t holy scripture and faith constrain and compel m
to confess, that there is a Most High above us, with-
out whose power, we have not the ability to f)erform
any good whatever, be it never so small ; that he alone
gives as all Uie po%ver wliereby vie do any one good
vork or avoid any one evil ; that we are all poor, weak,
Mii&etuble creature?*, lilled Mith sin, wickedness, and a
Mnk of every evil ; and that all our works are not Indeed
ours^ but God s only, as Paul saith, Kphes. iii. " It is
God only that worketh all in all ;" and therefore, the
works of all creatures are the works of God. And as the
same Paul saith, S Cor* iii. ** We are not sufficient of our-
selves to think any thing as of ourselves, but all our suf-
fideoey is of G*xl :" to \ihom all power, all ability, all
niadoiD, and, in a word, all ttie works of all creatures,
are to be ascribed. Hence, whether we will or no, we
era compelled to confe^is that weakness and naked-
aefia, to which, according to Paul, Horn* viii* we are all
mbjecl ; and to be content %vith that mercy and good-
irffl of God, whereby he has drawn us unlo his grace.
Here, all jjowcr and boasting of mim is brought to
ll^ic ground, that he might glory in no oue thing else hut
in tlie Lord; as Paul saith, 1 Cor. i. 31, *' He that
glorieth let him glorj* in the Lord." Thou canfut boast
k nothing whatever in thyself, (even if thou perform
ewy work lliat can be performed,) but that thou art a
limeT* Hence therefore, if a man believe that *' God
a,^ without whom all pur most devoted endeavours are
viiD, he is driven to despair in himself ; and not being
ihle to find refuge in any creatures, he buildeth himself
QpoQ ifavt one God only who is Almighty ; an<i relying
412«
steadily upon him, he stands fast undiomayed, placing
implicitly all his comfort, his hope, his faith, his confi-
dence, his whole refuge in him alone. He expects no
good, no grace, no help from any one but from this one
God only. And thus, without any word of his own, he
is made and preserved a good man by faith only.
Hence it is collected, that faith is nothing more or
less than a solid foundation for those things which are
promised us of God : by which faith, God himself, and
'whatever is beyond the human capacity and apprehen-
sion, are known. And he who has received this anoint-
ing, attributes nothing whatever to the works of himself
or of any other creature, but ascribes all to the works
and undertakings of Christ; being fully persuaded, that
a man is made righteous only by Christ's having fulfilled
for him, and in his stead, all those things which are ne-
cessary to his attainment unto happiness ; and that no-
thing whatever proceeds from his own merit, (which is
nothing at all,) but from Christ; through whom, all
things both in heaven and earth are reconciled unto
them who have made peace with God through the
blood of his cross, as Paul saith, Colos. i. A man
endued with a faith like this, rests on a foundation so
solid and so deep, that no evil spirit, no man, no angel,
nor even his own conscience, can ever disturb him. —
And, more especially, in the approaching hour of death,
when a man has most need to commit himself wholly
unto Christ and to his most holy word and promises, do
thou rest on what God has promised with a lively and
steadily-relying mind ; for, as he " keepeth his pro-
mises for ever," we have no room to doubt that he will
of his grace perform whatever he has promised to do,
even though Satan and his mother (as our people say)
should vent their rage against the Gospel, even till thq^
have wasted themselves to death.
But here, the wise ones of this world use this D»da-
lean and super-christian argumept, whereby they con-
demn all of heresy. * These holy faith-praisers, (say they)
inculcate among the people nothing but faith, and
utterly pass over in silence all good works. Well ! (they
Si^) if faith alone be saflicient, then the devtl hinnself
will be saved : for he believes that ** Gcxl is/' and that
he rewards all that do good works, and that seek him.
And be believes too thai God became man, and suf-
fered death upon the crass/ &c- — We answer : We de-
aaie sttch^ not to permit this very great and deep wis-
dom of theirs to raise indignation in their minds. For
we also know it very well to be true» that the devil does
believe all these things. But we call upon you, ye very
wise ones, to tell us, — ^Does the devil believe that Gml
is God and Lord unto him for his salvation ? that he is
a rewarder of his good works ? that he was made man,
enscified, dead, and buried for himf Here all their
mouths are stopped \ And be they as many vls they
may, ihey are compelled to answer in the negative, and
caQDOt wA one iota of the scripture to bring against
IIS. \n>erefore, it is not enough to believe that " fio<l
b^*^ thai Christ suiTered death, and all those things. But
thim must conceive an undoubting faith, that God is
God Doto thee for thy salvation ! That Christ underwent
iojiines, death, and the cross, and rose again for thee!
and that therefore, thy sins are transferred to him, as it
was foretold by the prophet, Isaiah liii* The devil has
00 faith whatever of tliis kind ! — Therefore, their whole
argument falls to the ground !
When, therefore, faith is exalted above works, it is
on this account. — A man, before he can do any work
lliat is good, must tirst be justilied ; before that, he can
do nothing good ; for that word of Paul, Rom, xiv. is
troth incontrovertible, *' Whatsoever is not of faith is
^i:/' ^foreover, this justification is by faith only; for
kith is the beginning thereof ; wliich takes place thus,
—When God promises any thing to him ** that believeth
md is baptized,'' Murk xvi,, that man immediately
takes hold of tliat [»romise, knows it to be sure, and di*
lecls all the powers of his mind unto it; firmly be-
limnjy that it was set before him of God for bis good ;
iiod upon this oracle of God he so builds his mind, as
la doubt not at all that it will Ix^ fullilled ; knowing,
Ihat if he bring it into a doubt, it is all over with himi afl
48«
steadily upon him/ he stands fast undunbaved, (riadug
implicitly all his comfort, his hope, his fidtn, his confi*
dence, his whole refuge in him alone. He expects no
good, no grace, no help from any one but firom this one
God only. And thus, without any word of fais own, k
is made and preserved a good man by fieath only.
Hence it is collected, that faith is notUng more or
less than a solid foundation for those things whidi are
promised us of God : by which faith, God himsdf, and
whatever is beyond the human capacity and apprtbeii^
sion, are known. And he who has received this ancwt-
ing, attributes nothing whatever to the works of himself
or of any other creature, but ascribes all to the worb
and undertakings of Christ ; being fully persuaded, that
a man is made righteous only by Christ's havinc fulfilled
for him, and in his stead, all those things whi<^ are ne-
cessary to his attainment unto happiness ; and that no-
thing whatever proceeds from his own merit, (which n
nothing at all,) but from Christ; through whom, all
things both in heaven and earth are reconciled unto
them who have made peace with God through the
blood of his cross, as Paul saith, Colos. i. A man
endued with a faith like this, rests on a foundation so
solid and so deep, that no evil spirit, no man, Ao angel,
nor even his own conscience, can ever disturb him.—
And, more especially, in the approaching hour of death,
when a man has most need to commit himself wholly
unto Christ and to his most holy word and promises, do
thou rest on what God has promised with a lively and
steadily-relying mind ; for, as he " keepeth his pro-
mises for fever," we have no room to doubt that he will
of bis grace perform whatever he has promised to do,
even though Satan and his mother (as our people saj)
should vent their rage against the Gospel, even till di^
have wasted themselves to death.
But here, the wise ones of this world use this Dsda-
lean and super-christian argumept, whereby they con-
demn all of heresy. ^ These holy faith-praisers, (say they)
inculcate among tlie people nothing but faith, and
utterly pass over in silence all good works. Well ! (they
i Know n very wen foTO"niiertRaf TfieTre^l "Ooes"
'e all these things. But we call upon you, ye very
anes, to tell us, — Does the devil believe that God
>d and Lord unto him for his salvation ? that he is
arder of his good works ? that he was nnade man,
ied, dead, and buried for him? Here all their
hs are stopped ! And be they as many as they
they are compelled to answer in the negative, and
>i find one iota of the scripture to bring against
Fherefore, it is not enough to believe that ** God
mi Clirist sutfered death, and all those things. But
■tost conceive an undoubting faith, that God is
Sftto ihee for thy salvation ! That Christ underwent
Bs, death, and the cross, and rose again for ihee!
bat therefore, tliy sins are transferred to liim, as it
oretold by the prophet, Isaiah liii. The devil has
ith whatever of this kind !— Therefore, their whole
lent falls to the ground !
^hen, therefore, faith is exalted above works, it is
m account. — A man, before he can do any work
kgood, must first be justified ; before that, he can
wng good ; for that word of Paul, Rom. xiv. is
uncontrovertible, '' Whatsoever is not of faith is
I^Ioreover, this justification is by faith only; for
is the beginning thereof ; which takes place thus,
len God promises any thing to him '* that bclieveth
424
has been obaerved before. Id this way this man rests on
God ; undoubtingly believing, that God, as he has thus
gratuitously bound .himself unto us by his promises^ will
of grace be faithful to those promises. — By this faiths the
man is justified, as Paul saith, Gal. liL concerning AiN&*
ham, ^' Abraham believed in God, and it was counted
to him for righteousness." God does not so much r^axd
what great works we do, but always looks at our faith,
how great that is. Between works there is no difference
in the sight of God; those which appear great, and
those which appear small unto us, are, in his sight,
all alike.
It is the nature of Heathens to judge according to
works, but of Christians to look at, and judge according
to &ith. Where faith is great, works will be great ; but
if faith be weak, works will be small. Such as faith is,
such ever will works be. For Christ saith in his Gospel,
Matt. ix. '^ According to your faith, it shall be unto
you." Hence a man will not be considered either
ri^teous or ungodly accordingly as he has wrought
much or little ; all things are decided according to the
rule of faith ; as saith the prophet,' " Thine eyes, O
Lord God, are upon them that are of faith in the
earth." It is faith that hath efficacy, not works. The
wise ones of the world lie, therefore, when they say,
that we set aside works by exalting faith above them,
and above merit. For wheresoever there is genuine
faith, its fruits will, as a certain consequence, follow :
namely, the love of God and of our neighbour. For it is
impossible that true and undissembled faith should not
shew forth its fruits and works. This, nevertheless, is
truth ; — that a man must be first righteous, before he
can do any good work ; and that, this righteousness is
by faith only. From these things therefore it plainly
appears, in what sense it is to be understood, when it is
said, that faith sufficeth without works. And may God
grant, that the wise ones of the world, may at length
. attain unto that faith ! Amen !
But, in the second place, Paul saith, Heb. xi. thai
we must believe, not only that '* God is/' but that " he
485
19 the rewarder of them that dih'gently seek him.'* Here
the wise of this world would drive the children of the
kingdom too much aside from the right road, and would
torn diem into mercenaries and slaves, and make them
to seek after God, not with a view to his mere goodness,
bot to the attainment of the joys of heaven. For these
sharp-sighted instructors wouM know, by means of these
invented and deeply subtle questions, how great, how
exalting, and how manifold those Joys are with which
God will fill men. And also, how deep, how wide, and
how long hell is; how horrible and terrible the devil is;
how long his nose is; and with what kind of a maul it is
that he breaks and bruises souls. They would set these
diings before our eyes as painters. And many other
questions of the same kind do they agitate thus in
vanity. And, in a word, such as are th^ their ques-
^lOfos and conclusions, such also are all their sermons:
die head, tail, and carcass of which, are all fables: and
this they call, preaching the Gospel. In this way they
strike such fear into the people, as to make the children
of Ae kingdom fear hell, purgatory, and the devil. And
they teach them, in what way they are to avoid these
dungs by their works, and to get themselves numbered
among the blessed. Thus, they exalt the gift above the
giver, and heaven obove God! And signify, that if there
were no hell and heaven set before us, and no hope of
reward from the hand of God, we ought neither to love
him nor praise him for his benefits.
But this, is not to seek God with pure affection, but
with a view to our own private advantage. But our wise
disputers of this world have here also their sul)tle re-
fuges, and elude us thus. — That God is indeed to be
sou^t as the primary object, but, next to him, his
formal blessedness^ (as they term it,) by which they
mean joy, pleasure, and sweetness; which are, as it
were, attendants on the knowledge of God. As though
it were not enough, that we seek God only in sincerity,
but there must be a receiving of a reward or hire also, as
mercenaries are paid by their employers. But let all true
Christians beware of these old wives fables of the dispu-
426
ters of this world, which have no scripture whatever for
their authority, for by such they are drawn away from
the purity of faith.
•What Christians ought to know is, that as God
serves us of mere grace without any respect to our
works, Rom. viii.; even so we on the other hand,
ought to seek God, without any view to a reward, but
wi3i an eye to his goodness only; seeking no one thing
else but his mere good-will. He requires nothing more
whatever of thee, but that thou believe; as Paul here
eaith, " He that cometh unto God must believe." And
what must he believe?— That God is the rewarder! Of
whom? — Of those who seek him in faith! but not of
those who seek God for his joy and blessedness, as the
reward of their works! Be not thou concerned about
the reward ; that thou shalt have in due time, even if
thou be not so eager after it. For although it is impos-
sible that the reward should not come to «them, who
worship God with a pure and true heart without any
consideration of gain or wages; yet, certain it is, that
God hates those mercenary characters, who seek them-
selves and not God, and will never give them any re-
ward at all. So also the son serves his father duly and
spontaneously, as being the heir, and because he knows
it to be pleasing to his father and agreeable to his will.
Wheresis if the son should be obedient to the father with
an eye to the inheritance and the property only, he would
highly deserve to be disinherited, and it would be right
were he to be deprived of the lawful inheritance. Mat-
ters are the same between God and us, with respect to
our attaining unto eternal happiness. — God is not the
rewarder of our works according to our merit, but ac-
cording to his own promises: wherein'he hath promised,
that he will reward our works, but, of mere grace: as in
Gen. XV. " I am thy shield and thy exceeding great
reward ! " And may he be that unto us, to all eternity 1
Amen!
487
SERMON V.
CONCERNING THE RICH MAN
AND LAZARUS.
LUKE Xvi.
Hitherto we have heard, in the Gospels, various
examples both of faith and of love. For their peculiar
and perpetual scope is, to set before us continual repre-
sentations of faith and love. Wherefore, I hope by this
time you know full well, that no one can be accepted of
God bat he that is received on the grounds of faith and
love. In the present Gospel, however, the Lord has set
before us an example of faith and of ungodliness at the
same time: that by looking at this representation of
ungodliness, as opposite to that of faith and love, we may
be rendered more willing to abhor the former, and cleave
onto the latter.
We may here see the judgment of God, as displayed
both towards the believing, and the unbelieving; a view
both dreadful and consoling ; — dreadful to the ungodly,
bat consoling to those that are anointed with faith. But
however, that the subject may be the more easily re-
ceived into our minds, the description both of that rich
man and of the poor Lazarus, must be set before our
eyes; and from that description, we must learn on the
one hand the nature of unbelief, and on the other the
nature of faith. We will divide, therefore, the Exposi-
tion of this Gospel into three parts.
PART FIRST.
This rich man is not to be considered by us as to his
external life, for he is covered with a sheep's clothing;
and if you look at his life, he appears to be a man of
438
great worthiness; though, in truth, he craftily conceals
a wolf under the covering of a sheep. For he is not in
the Gospel accused of adultery, of murder, of robbery,
of violence, or as having even designed any such thing as
may be condemned by the lowest rabble or by common
sense. Because, he had an outside show of a very good
life; such as that pharisee boasted of, who glori^ in
himself that he fasted twice in a week, and was not as
other men. If he had fallen into any of those foul sins,
the Gospel would certainly not have been silent about
tbem; seeing that, it speaks of him in other respects so
particularly, that it even reproves his purple raiment
and sumptuous fare, although these are but certain me-
diate and external things, according to which God does
not judge. Wherefore, we must conclude, that be
carried outwardly a sort of decorous and holy con-
versation; -and so much so, that he seemed both to
himself and to others, to fulfil the law of Moses.
But we are the rather to look into his heart, and
judge of his spirit. For the Gospel has the eyes of a
lynx, penetrating into the secret recesses of the heart,
and reproving those things which are approved by
human nature. It beholds not the sheep's clothing only,
but looks at the real fruits of the tree; and judges from
them, whether the tree be good or evil; as the Lord
teaches, Matt. xvii. Wherefore, if we judge of this rich
man according to the fruits of faith, we ^all find, that
both the heart and the tree are corrupt by unbelief. For
the Gospel declares this to be his sin, that he daily fed
his body magnificently and sumptuously, and clothed
himself luxuriously and splendidly : and these are things
that reason never considers to be heinous sins. Jasti**
ciaries even approve such a way of living, and deem
themselves worthy of it, as having merited it by their
holiness of life. But they see not all the white, that th^
are, while wallowing in these things, in unbelief. This
rich man, however, is not condemned because he thus
indulged in this sumptuous fare and splendid raiment;
(for many holy kings and queens were, in old time,
adorned in royal apparel, as Solomon, Esther, David,
u
4S9
DUMJelt and others ;) but because his heart wm taken
irith, and went after those things, and his ^.iihstanre woi
fpeal upon tbem ; and because he sought all his joy,
pioLMte^ and comfort from these things ; and, in fact,
oiade them his idols. For Christ by tliis expression
erery day/' signifieB, that he was seen continiialty
wallowing in this sumptuous fare and purple and fmt
fioeii. ^\^^ence we may conclude, thai he sought after stirh
a manner of life studinu*^ly, and with a certain delight;
and that he chose it without being: compelled into it by
force or accident, or by any ofl' ' ' : or,
that he desired to adopt such a ; ;t he
might serve his neighbour; but merely, that he might
himself, aiKJ indulge his appetites for his own
Here, therefore, is brought to li^t the hidden sin
Aiat lay lurking in the secret r . of his heart:
naoiely, unbelief! This was the i it produced such
fttnt* For Inith cannot tn the least endure this luxury of
laJBient^ and t' incitements of the apj^lite l)y made-
dahes ; and rc\ it most determinately des|ii!^es
riches, honour, pIriMr and [K>wer; and, in a word, all
those things which are out of God, It sei*ks nothing, it
comrtves for nothing, it follows after nothing, but God
only; whom it considers to be the chief good* It is
rate tndifierent about all food, whether it be the mo^t
Miciom or the most plain. It esteems the finest linen,
iod the coarsest cloth, both alike. And if it ever
happens, that those who fear God are clothed in rich
and ooatly garments, and are raised to great power and
benoar, yet, they set no value u|K>n those things, but
enter upon them by constraint and unwillingly ; and
tbey either come into such a station of life unexpectedly,
or to a certainty do it with a view* to others ; as is ex*
emplihed in queen Esther, who said that she bore the
ftiyal crown against her will ; but was yet, compelled to
bear this ensign of royalty, because of the King, So
David w^ould rather have lived a private life among his
people; but, in obedience to the nill of Crod, and for
the good of the people, he undertook the charge of go-
430
veming the kingdom. In the same manner, all the saints
are raised to high stations of power and honour by con-
straint, and remain all the while with their hearts onen-
tangled by them : for in their stations of external power,
they consult only the benefit of their neighbour : aa it is
written. Psalm xc. ^^ If riches increase, set not your
heart upon them ! "
Bu^ where a man is destitute of faith, his heart
goes after these vanities of the world ; they fill his
Uioughts, and he continues to seek them, wd never
rests till he has got them ; and as soon as ever he has
gained his heart's desire, he begins to feed himself like a
hog, and wallows in this mire; he crams his belly, and
places all his happiness therein; he is quite unconcerned
ho\y it is between God and his heart, and never dreams
of considering what hope and expectation he has from
him, for his belly is his only god. But when he does not
get those things which he wants, then he begins to think
that all is not right. Thus you see, this rich man does not
perceive these abominable fruits of unbelief, he casts a
covering over all, and so blinds his own eyes by his Pha-
risaical works and life, that he at last becomes quite
hardened and caltous, and his ears are shut against all
doctrine, all admonition, all threatenings, and finally,
against all promises. Behold, this is that secret sin
which is reproved and condemned by the Gospel.
And now, there follows another sin. Love towards
his neighbour is utterly forgotten by him. This rich maa
utterly despises the poor needy Lazarus that lies at his
gate. And, although he thought it beneath him to help
such an one with his own hands, yet, he ought to have
remembered him, and to have enjoined his servants to
take him in, and take care of him. But he does none of
these things ; and that, because he understood nothiqg
of God, and never had one true taste of his goodness,
for he that has really felt the goodness of God, that
man will be touched with the calamity of his neighbour..
But, if he be in a state of hatred against God, so will he
be disgusted with his neighbour also. For faith is of that
nature, that all its expectation of good is from God ; ia
turn oaly it places all its hopes. By this faith, the
man now knows God :• — how good and merciful he is :
by which knowledge, by-and-by liis heart grows soft,
and is so touched with a feeling of mercy, that he is
imdy to impart that unto all which he feels he has
rccei\'ed of God, Therefore, he breaks fordi into love,
and serves his neighbour with all his heart, wholly de-
votiDgbis body, his life, his wealth, liis honour, his soul,
aad his spirit to his neighbour's benefit ; and making liim
partaker of all that he has, just as God has dealt with
him, ^\lierefore, he does not turn his eyes upon them
that are well to do, upon the high in station, upon the
powerful, the rich, the noble, the holy among men, who
»t want his help; but rather, upon tlie sick, the
iiig, the poor, the despised, and those that are la-
booruig under the plague of sin ; whom it is in his
power to help, by exercising his softened heart in render-
ing them his assistance, and by shewing himself such to-
wmrd ihetn, as God has shewn himself towards him by
ibedding abroad upon him all his benefits.
On the contrary, the nature of unbelief is this.— It
altogether distrusts God, lly which distrust, the heart
is ' '' ' (I and rendered so insensible, that it cannot
ai', ^d how bountiful and merciful God is; as it
is written in the 13th Psalm; '' they know not God/'
Afterwards, by this blindness, the heart grows so
hard, that such a man remains with a heart as hard as
bora, and without any touch of mercy whatever: he be-
comes utterly a hater of mankind, and devoid of natural
and human feeling ; and more inclined to do his neigh-
tioar a hurt, than so to help him as to please him. For
as be is insensible to the goodness of God, so he can
feel no pleasure in doing good to his neighbour. And
then the consequence is, that he does not direct his eyes
to the sick, the needy, and to poor miserable creatures
that are exposed to contempt, to whom he might be,
and ought to be, serviceable and useful ; but lifts up his
^es on high, and seeks after that which is exalted, ricK
Udd powerful ; from whence there may fall to him some
advantage^ profit, pleasure, or honour.
438
The example of this rich man, is a proof to ns, thai
it is impossible that he who is destitute of faith should
love his neighbour. And so, on the opposite, that it is
impossible that he who is destitute of the affections of
love, should be a bdiever. These two things will ever be
united together in an indissoluble bond. He that is
anointed with faith, loves all alike, and stands readj as
a kind of common servant to wait on all. On the other
hand, he that is destitute of faith hates all in his heart,
and wants rather to be served by all ; so far is he from
being ready to serve all others. And although he be
lying under these enormous sins, yet, he imagines that
he so covers them, by his hypocrisy, with holy and spe-
cious works, as with a sheep's skin, that he is just like
that vast bird the ostrich, which, when it has put its
head into a bush is so stupid as to think that its whole
body is concealed. And hence we may see, that nothmg
is more blind, nothing more destitute of mercy, than a
man devoid of faith. For dogs, which are the most iras-
cible of all animals, seem to have a greater feeling of
mercy towards this poor Lazarus, than this rich^ man
has. These seem to behold his poverty, for they lick his
sores ; while that blind and obstinately hardened hypo-
crite is so merciless, that he will not give the poor fa-
mishing Lazarus so much as the crumbs that fall from
his table.
Like unto this rich hypocrite are all unbelievers,
whom unbelief will not permit to be, and to do, other-
wise than this rich man is said to have done, who is set
before us as an example of all such. And, exactly like
this man, are all those of our day whom they call spiri-
tual, and that is manifest to every one. These never can
perform any really good work. All their desires are di-
rected to live the life of Epicures, serving no one, and
doing a kindness to no one. Nay, utterly reversing the
whole matt<»r, they think it just and right that they
should be served by all. Like harpies, they claw all
things to themselves, and, according to the old adage,
< Rob the poor of his purse.' They are nothing moved
at the poverty of others, and only think how they can
43S
live jovially themselves. And even if some of them have
not a luxurious profusion of raiment and food, yet ne-
vertheless, they have luxurious hearts and desires. And
such as these are sought for by those Midases of ours,
our princes, and others who have immense fortunes, who
do many great works in hypocrisy; building temples,
and raising grand structures for I know not what insti-
tutions; with which gaudy outside show, they basely
conceal their iniquity, and their wolf of incredulity;
until their hearts become so callous, that they lose every
kind of natural affection for all mankind, and live like
so many Timons.
PAHT SECOND.
And now, we are not to judge of this miserable and
afflicted Lazarus, according to that outward appearance
wherein he appears so deformed; we are not to look at
lus sores only, and his poverty and wretchedness; for
you may find many men equally poor and wretched,
and yet are nothing the better for it King Herod
was eaten up with the most dreadful disease of putrid
consumption; but yet, he was not on that account
one straw the better in God's esteem. Poverty and
bodUy disease gain no one favour with God. But, he
who was before accepted of God, his poverty and pain
are precious in the sisht of God, as the 1 l6th Psalm testi-
6eSj '^ Precious in me sight of the Lord is the death of
bis saints.*" Hence therefore, we are to look into the
heart of this poor Lazarus: in which, tliat treasure is
hidden which made his sores of such great price in the
sight of God. This treasure was faith and love. For
^rithout fttith, no one can please God, Heb. xi. Where-
fore, his heart was in that state, that, in the midst of
these calamities and afflictions, he conceived a steady
eoofidence in God; and, with an immovable mind,
put himself wholly into the hands of his goodness. In
doing which, he was so de[)endent and contented, that
he was prepared to endure more and greater pains, if it
ihould seem good to his merciful Goo.
This is true and living faith; whereby, through the
S F
434
knowledge of the goodness of God, the heart becomes
so broken and softened, that nothing can be enjoined so
great and so arduous, which it would not be ready to
undertake and to accomplish with fortitude. To such a
degree does faith fortify the heart, if a man have bat a
ifeeling sense of ^ the goodness and grace of God! And
moreover, another grace accompanies this faith : namely,
^he love of our neighbour: so that, the man has a willing
inclination of mind to serve all men. But because he is
in want of all things, and is encompassed about with
calamities, he has it not in his power to do these good
oiSices to each other; and therefore, his willing mind is
accepted for the deed.
But however, the man abundantly compensates for
this deficiency in carnal service, by spiritual service.
For now, since he has left this world, by his bitter
hunger and misery he renders a service to the whole-
world. His corporal hunger, feeds the hunger of our
spirit: his bodily nakedness, clothes the nakedness of
our souls: the putrid sores of his body, are a medicine
for the sores of our mind. Because, by his example he
consoles us ; teaching us, how we please God if we believe
on him on earth, w hen we are exercised by calamities ;
and also admonishes us, how we are under the wrath
of God, if we be destitute of faith here, and living in
luxury. For we here see, that he, though covered with
sores, was of great price in the sight of God; but that
the rich glutton was hated of God.
Heref tell me; — what king, with all his wealth and
power, could ever bestow upon the world a benefit so
great and so widely extensive as this poor Lazarus has
done with his sores, his hunger, and his poverty! O the
wondeful works and judgments of God! How does
the prudence of the flesh, and all the wisdom of die
world, rot and sink into nothing ! It stalks abroad with
haughty brow, and fixes its eyes rather upon the goU,
and purple of splendor, than upon the putrifying sores
of the wretched Lazarus. Those whose eyes stand oot
with fatness, can only receive and admire that wisdom.
But when they see this poor object, they hold their nose
I
355
lesi it should be otTended with the stench of hh som»
and tom away their eyes from beholding his nakednest.
Heoce it comes to pass, that they foolishly (jas3 by and
dif regard this precious treasure which God thus puis in
thmr path; while the same God, nevertheless, proceeds
in his secret will and judgments, and raises this poor
contemptible creature to that state of exaltation and
booour, that all the kings of the earth are not worthy to
bring him a napkin to wipe away the filth from his
sores. For who, think ye, of the kings of the earth
iwotiid not, from his heart, be glad to exchange his
MOiidDess of bo<ly, his purple, and his crown, for the
sores, the poverty, and the wretchedness of this poor
Lazants, if it were but allowed him ! And who among
the men of the world is so mad, who would purchase to
Un^self the purple, and all the pomp and ambition of
this rich man, if he might have it for dung?
Anil thinkest thou that this rich man, if he bad not
been blinder than a mole, or if he had know n that such m
treaanrs, and a man of so great a price in the sight of
ffod, was lying at his door, would not have gone out to
Wipe, and even to kiss his sores? Yea, he would have
pDl bim on the softest couch, and nursed him, and
voiild have parted with all his purptc and all his wealth
to senre him* ihit at that time, when the judgments of
God were on the way to their accomplishment, he
must of necessity do as he did, and see nothing. The
tbou^ts of God in the meantime were — Behold! Be
Ihoti unworthy of assisting him with thy sci^ce. — But
wben the work and judgment of God were accomplished,
then tlie mad wisdom of the man begins to liethink
itself. And when he was in hell, and wracked with tor-
ments, he would gladly liave given his houses and all
that he had to him, to whom, a Utile before, he denied a
domb of bread ! And now, all things being directly re-
iHMd^ he entreats that the same Lazarus, who a little
before be disdained to touch, might cool his tongue witli
the tip of his fmger.
Behold God is, even at this day, fdling the worid
with judgments and works of this kind, but no one
2fS
436
regards them ; nay, nearly all men despise them. There
are continually before our eyes poor and miserable men,
whom God sets before our view as his most precious
treasure, and we all the while know not what they
mean. But when the work of God is done, and this
treasure is taken away, then we all run up out of breath,
offering our assistance, when it is too late to be of any
service. Then we catch hold of their garments, their
shoes, and their common furniture, and begin to look
upon them as holy things ; \^ e undertake long piK
grimages to go and worship them ; we build churches
over their tombs ; and are occupied in many vanities of
that kind ; but we are all the while only mocking our-
V selves. For those saints whom, while they were with us.
Me trampled under our feet, and looked on while they
perished under the axe; the garments of these same
saints, when they are of no longer use, we begin to wor-
ship; so n^uch so, N that there is danger lest we come
under these woes denounced by the Lord with so
much severity, Matt, xxiii. * Wo unto you, scribes and
Pharisees, ye build the sepulchres of the prophets and
adorn them : your fathers killed them, and ye build
their sepulchres. Therefore, ye are witnesses against
yourselves, that ye are the sons of them that killed the
prophets. They punished them with death, and ye build
their sepulchres.'
And this mind and spirit all the godly have. For
all are true Lazaruses who shew forth the same faith,
the same tnind, and the same will. And therefore, he
that is not like this Lazarus, shall, without doubt, have
his portion with this rich man in hell. And all we
indeed ought, after the example of Lazarus, to commit
ourselves with steady confidence unto God, that he^
would work in us according to his will, and make ns
prepared to do good unto all men. And even though
we may not all be poor, and covered with sores, yet wc
ought to be of the same mind that Lazarus was ; that,
if God should require any soch thing of us, we may en-
dure it without a murmur. For with this poverty of
spirit, even the most rich may be endued. Thus Job,
437
David/ Abraham were poor rich men. David saith,
Psaim xxxviii. <^ I am a stranger with thee, and a
sojoamer aa all my fieUhers were.'' What is the meaning
of this ? when he was a king of great power, holding
the kingdom over many cities? The meaning is, his
heart was not set upon these things ; but, referring them
all to the free bounty of God, he accounted them nought.
In the same way also he spoke of his health of body ;
which, in comparison with the health of his soul in the
Si^t of God, he considered a thing of nought; nor
woold he have murmuted if God had afflicted him with
a disease, or with sores. In like manner also Abraham,
although he did not experience the same poyerty nor the
same pains as Lazarus did, yet would have thought it
just and ri^t, had he been exercised with the same evils
from the hand of God. For all the saints must l>e of the
same mind and spirit internally, although they ditler in
their external conveniences and inconveniences. Where-
fore, Abraham acknowledges thi5 Lazarus to be a man
of his fraternity, and receives him into his bosom ;
which he certainly would not have done, had he not
been of the same spirit, and had not the extreme po-
verty and maladies of Lazarus been well-pleasing in his
s^t. — Let it suffice to have spoken thus concerning
the nature and sum of this Gospel ; that we may sec
that it every where exalts faith, and condemns every
one in unbelief.
THIRD PART.
This Gospel however furnishes matter of some far-
ther questions.
Thejirst is, what this *• Abraham's bosom" is, for
kis certain that it cannot be any carnal receptacle con-
sisting of corporeal matter. In order to answer this
question, »we are to know, that the soul or spirit of man
can find no rest, no place unto which it can flee, out of
the Word of God ; until, in the last day, it be received
ap to behold and dwell in the presence of CJod. Where-
fore I conclude, that " Abraham's bosom" signifies
nothing else than the Word of God : namely, that word
4SS
wherein, Gen. xxii. Christ was promised unto him,
*^ In thy seed shall all the nations of the earth be
blessed ! " In this word, Christ was promised mito him,
as he in whom all men should be blessed; that is^
should be set free from sin, death, and heU; and in no
other, nor by any work of their own, how excellent or
laborious soever it might be. And, all those who gare
credit to this promise, believed in Christ, and became
true Christians : and therefore, by fully relying on this
word, they were delivered from the power of sin, deatfi,
and hell.
Therefore, all the fathers who looked for the coming
of Christ, were " received into Abraham's bosom;"
that is, they conflicted with death by an unshaken faith :
end, resting wholly on this divine oracle, they slept in
peace, and are gathered up into that worid as into a
certain bosom, and, if they persevered unto the end,
and died in that faith, will there rest until the final
Judgment : (those only excepted, who rose together with
Christ, as is recorded Matt, xxvi.) In the same manner
we when we come to conflict with death, must lay hold
of the promise of Christ, and rest in it with a steady
confidence ; which speaks thus, " He that believeth in
me, shall never die ;" or any other promise of the same
kind. In such a promise as this, I say, confidently en-
fold thy heart, and die in it ; and thus, thou shalt creep
into the bosom of Christ, and sweetly sleep ; and be
safely preserved therein, until the day of the resurrec-
tion. For the promise made unto us, and that made
unto Abraham, centre in the same point ; namely, in
Christ, for it is by him that we are to be saved. The
former promise however, is more particularly called
** Abraham's bosom," because it was first spoken mtito
him, and he first rested in it.
On the contrary the " hell" which is here spoken
of, is not that place which is appointed for the torments,
of the damned, after the final judgment. Nor is it pro*
bable that the body of this rich man was, at this time,
cast down to the bottomless pit, but rather, buried in the
earth. Hence, the hell must be some place where the
433
spirit must remain ; from which, nevertheless, there can
be no return unto h'fe, mid which canupt admit of the
snbslaDce of the body with the soul. It appears to me,
therefore, that this hell is nothing but the remorse of the
ooQscience that is destitute of faith and the Word of
God, and in which the soul, as it were, is imprisoned
and confined until the last day : after which, the man
will be cast down both soul and body into the bottom-
less pit of heJh For as ** Abraham's bosom'* is the
Word of God, in whicli those tliat arc of faith rest, sleep,
and are preserved unto the day of final judgment; so,
on the other hand, hell must be that place, where there
i* not the Word of God, and wherein the ungodly are
tormented in unbelief until the last day shall come ; ami
this place, can be nothing else but the conscience, with-
out faith, and filled with the guilt of sin.
The ifecond question is tliis. How then can it be,
that Abraham and the rich man conversed with each
Other ? It cannot be that they exchaui^ed words in a
real and corporeal voice, because the human body of
each of them was in the grave: and thus also, \\h
toogue, which the rich man complains was tormented
in the danie, could not be corporeal ; nor was the finger
of Lazarus corporeal ; nor the w ater real u hich he
asked for to cool his tongue. Wherefore, all tliese thin^^s
must of necessity take place in the conscience ; and, in
ihis manner* — ^W'heny in tlie agony of death, the con-
Mrience is opened up, it is made conscious of its state of
unbelief; and dien, it truly sees *' Al>rahani s bosom*'
and those that are concluded in it ; that is, the Word of
GchI, in which it ought to believe. And here, as it has
no faith in that Word, it is in such anguish of torment,
«id is driven into those straits, that it is, as it were, in
hell; not being able to fmtl any lielp or comfort in any
Hay. And when it comes to this, these thoughts arise in
thft conscience, and it vvould break out, were it allowed
to speak, into such expressions as these which the rich
iWk addresses to Abraliara : and it craves from tlie
I Word of God, and from all who believe in it, some alle-
, vialion of its distress : and that w ith so much concern,
that it would willingly receive any the least comfort
^ :
H
440
from the very meanest of men, but cannot get even this.
For Abraham answered him, (that is, his conscience is
enlightened by the Word of God to have such feelings,)
that this cannot be ; because he had his portion of good
things in this life, and is now deservedly to be punished ;
while those whom he, when alive, despised, are to be
raised again from the dead. And at last the conscience
has a feeling, as though it heard words saying, that there
is a gulph unalterably fixed between it and those that
are of faith, so that no one can pass from the one to
the other.
These thoughts arise from desperation : that is, from
a full knowledge and persuasion in the person, that he
is excluded for ever from the Word of God, and that
there is no remedy or help whatever to be obtained.
Hereupon these thoughts boil up more and more in the
heart, and the person wants to have these dying agonies
made known to the living, and miserably requires
some one to be sent from the dead, to make them
known unto them. But here again there is felt a
repulse; and the person immediately hears this an-
swer . in the ears of his conscience — that they have
Moses and the Prophets, in whom they ought to believe,
and in whom he himself ought to have believed.
Behold ! All these things are what passes between
the condemned conscience and the Word of God, when
the storms of death come over it. No living man can
know what these things are, nor any but those who
experience them; and those who do experience them,
would have others to be told what they are — but that
cannot be.
The third question is. At what time these things
took place? and whether or not this rich man con-
tinues to be in such torments unto this day, and will
continue in them until the last day of the world shall
come ?— This question is very subtle, and very difficult of
solution to the minds of the ignorant. For in the con-
sideration of this question, all idea of time is to be kept
out of the mind ; and we must remember, that, in the
next world, there is no such thing as time or hours, but
all things are swallowed up in an eternity; as Peter
saith, 2 Epiftt. iii. Wherefore, it appears to me, that un-
der the example of this rich man, is shown us what
takes place in all the ungodly when tlieir eyes are
opened in the agony of death ; and that this remains
but for that moment, and then goes ofl' again until the
(lay of judgment; but that, the whole is as God shall
please, and that we cannot here set up any certain
standard* Wherefore, I would not presume to declare
positively, that this rich man is wracked with thes^e tor-
neots to this day ; nor, on the other hand, w ould I say
that he is not; for each of these is as God may will.
Suffice it for us to know, that we have here an example,
,M the certain execution of those torments that are in-
licted on tlie ungodly.
SERMON VL
ON THE STRENGTH AND GROWTH OF
FAITH AND LOVE.
EPHESIANS iii.
For this cause I bow m^ knees unto the Father of
f^r Lord Jesits Christ; of whom the whole familif
in hmven and earth is named; That he would grant
JfWf, according to the riches of his gton/, to be strength-
med with might by his Spirit in the inner man ; that
Xhrist may dwelt in your hearts by faith ; that ye^
ifig rooted and grounded in love, may be able to com-
rehend with all saints what is the breadth and lengthy
^md depth, and height ; and to know the love of Christ
which passeth knmvledge, that ye rnight be filled with
<rM the fulness of God, Nmv unto him that is able to
^^
44S
do exceeding abundantly above all that wtask or thinks
according to the pouter that worketh in u$; unto him
be gkyry in the church by Christ Jems thraugkmU
aU ages, world without end. Amen.
Hitherto, the apostle Paul has described in this
Epistle, the office of the ministiT which the Grospd in
the New Testament sets forth. And he presents to our
view in the most sublime and exalted language, what
an ocean of benefit, of power, of wisdom^ yea of all
blessings, that office brings unto us : namely, that God
by this ministry sheds upon us copiously all wisdom and
power, and all that good which he hath in abundance^
both in heaven and in earth. For the Gospel proclaims
unto us life from death, righteousness and freedom from
sin, deliverance from hell and every evil, and translates
out of the kingdom of darkness into the kingdom of
God. Which things are so great, that Paul cannot find
words to describe them ; and he speaks of them in lan-
guage so sublime, that expressions more exalted could
not be used. And then, to all this he adds, as it were, a
certain concluding climax ; praying, that all these great
things may not be preached and be brought to the ex-
ternal hearing and judgment only, but may reach to the
heart also, and may work in the internal recesses of the
mind in the same way as their external sound reaches
the ear. For, it is of little service that they be taught by
the sounding voice only, and be heard by the ear, if they
do not enter into the heart and break forth into works.
The kingdom of God, as Paul saith, standeth ^^ not in
word but in power." For all these things ought inter-
nally to be believed in the heart, and that faith ou^
to exercise itself externally in love, so that the wmAe
may be power and not word, life and not talk ! These
things were so ordained, that the word might not rest on
die tongue and in the ears only, but become power, and
that works might proceed from it. In the Old Testa-
ment also Moses said many things in words, but no one
did the works. But here, we are to say little, and woric
much. Hence it is, that Paul here prays, that the Gas- -
44S
pel may not be preached Id vain^ but may acconplish
that for which it is preached.
Behold ! what a pillar Paul is to Christianity, and
what an example and rule he gives, especially to mi-
nisters themselves, for the way of building up the
church ! We rashly commit the matter to the mercy of
the winds. For as soon as we have heard the Gospel
and have learnt to talk a great deal about it, we think
that it is sufficient, nor do we suffer this our coldly con-*
ceived knowledge to proceed any farther, so as to go
forth into works also. And most certainly our €;reat
deficiency is here : — we do not continue instantly in fer-
vent prayer. Whereas, it becomes us to ply continually
the ears of God, to groan to him day and night, and
to entreat hiqi to give efficacy to his Word, that it might
operate on the heart ! as David saith, Ps. Ixviii., '' Lo,
God will give poweronto his voice, which he sendeth forth."
And this ought to be the great concern, not only of all
preachers of the Gospel, but also of all Christians : and
for the attainment of this, there should be continual
prayer, that God, who has given us the knowledge,
wonld also grant us the power ; in order that, his Word
may not only rest upon our lips, but be brou<:;ht to
^* effisctual working." For this is now every where the
great complaint, that there is a plenty of preachers but
no effectual workmen^ Nay, on the contrary, the hearcri
of the word are rendered so frigid, lifeless, and dead, that,
to their shame be it spoken, they are less inclined to
dilig^ace now than they were before ; and that too,
when so great and so clear a light has risen upon us^
liiat if we be not blinder than moles, we may all see
wiiat is good and what is evil throughout the whole
^i^orld. Wherefore, we have more than an abundant
for betaking ourselves to prayer, as Paul does
t ; where he says, ' You have now an abundance of
, and the Word is poured upon you as a flowing
tonent; which is so preached to you, that it is set as
meist immediately before you. '' For this cause, I boW
my kaeeS}*" that God would accompany it with \ud
Vimmof^ and would have respect unto his glory and
434
knowledge of the goodness of God, the he^ becomes
so broken and softened, that nothing can be enjoined so
great and so arduous, which it would not be ready to
undertake and to accomplish with fortitude. To such a
degree does faith fortify the heart, if a msn have but a
feeling sense of ^ the goodness and grace of God! And
moreover, another grace accompanies this faith : namely,
the love of our neighbour: so that, the man has a willing
inclination of mind to serve all men. But because he is
in want of all things, and is encompassed about with
calamities, he has it not in his power to do these good
offices to each other; and therefore, his willing mind is
accepted for the deed.
But however, the man abundantly compensates for
this deficiency in carnal service, by spiritual service.
For now, since he has left this world, by his bitt^
hunger and misery he renders a service to the whole ^
world. His corporal hunger, feeds the hunger of our
spirit: his bodily nakedness, clothes the nakedness of
our souls: the putrid sores of his body, are a medicine
for the sores of our mind. Because, by his example he
consoles us; teaching us, how we please God if we believe
on him on earth, when we are exercised by calamities;
and also admonishes us, how we are under the wrath
of God, if we be destitute of faith here, and living in
luxury. For we here see, that he, though covered with
sores, w^as of great price in the sight of God; but diat
the rich glutton was hated of God.
Heref tell me; — what king, with all his wealth and
power, could ever bestow upon the world a benefit so
great and so widely extensive as this poor Lazarus has
^one with his sores, his hunger, and his poverty! O the
wondeful works and judgments of God! How does
the prudence of the flesh, and all the wisdom of the
world, rot and sink into nothing ! It stalks abroad with
haughty brow, and fixes its eyes rather upon the gold
and purple of splendor, than upon the putrifying sores
of the wretched Lazarus. Those whose eyes stand out
with fatness, can only receive and admire that wisdom.
But when they see this poor object, they hold their nose
535
kst it shoyld be offisnded with tlie stench of his itlif^
and torn away their eyes from beholdintr hU nakednesf.
Hence it comes to pa5«s, that they foolishly pass by atid
itisregartl this precious treasure which God thus puts in
Cbetr path; while the same God, nevertheless, proceed*
ia his secret will and judgments, and raises Uiis poor
oontemprible creature to that state of exallatioii and
honour, Uiat alt the kinojs of the earth are not worthy to
hring him a napkin to wipe away the filth from hia
sofcs. For who, think ye, of the kings of the earth
would not, from his bemt, be glad to exchange his
iCNUidness of body, his purple, and his crown, for the
sores, the poverty, and the wretchedness of this poor
LazBTQs, if it were but allowed him! And who among
the men of the world is so mad, who would purchase to
hinself the purple, and all the pomp and ambition of
dib rich man, if he might have it for dung?
And thinkest thou that this rich man, if he had not
been blinder than a mole, or if he had know n that such a
tmmre^ and a man of so great a price in the sight of
God, was lying at his door, would not have gone out to
wipe, and even to kiss his sores? Yea, he would have
pot him on the softest couch, and nursetl him, and
would have parted with all his purple and all his wealth
10 serve him. Hut at that time, when the judgments of
God were on the way to their accomplishment, he
must of necessity do as he did, and hce nothing. The
thoughts of God in the meantime were — Behold! Be
tlloQ tmworthy of assisting him with thy sei^ce. — But
wrben the work and judgment of God were accomplished,
then the mad wisdom of the man begins to bethink
itself. And when he was in hell, and wracked with tor-
ments, he would gladly have given his houses and all
that he had to him, to whom, a little before, he denied a
cnunb of bread! And now, all things being directly re-
wwrsed, he entreats that the same Lazarus, uho a little
before he disdained to touch, might cool his tongue witli
the tip of his finger*
Belioid God is, even at tliis day, filling tlic world
with judgments and works of this kind, but no one
2 f2
M^
4SS
wherein, Gen. xxii. Christ was promised UBto him,
*' In thy seed shall all the nations of tiie earth be
blessed ! " In this word, Christ was pfomised onto hiB,
as he in whom all men should be blessed; that is,
should be set free from sin, death, and hell ; and in no
other, nor by any work of their own, how excellent or
laborious soever it might be. And, all diose who gaTe
credit to this promise, believed in Christ, and became
true Christians : and therefore, by fully relying on this
word, they were delivered from the power of sin, death,
and hell.
Therefore, all the fathers who looked for the coming
of Christ, were " received into Abraham's bos<nn;"
that is, they conflicted with death by an unshaken fSutfa:
end, resting wholly on this divine oracle, they slept in
peace, and are gathered up into that worid as into a
certain bosom, and, if they persevered unto the end,
and died in that faith, will there rest until the final
judgment : (those only excepted, who rose together with
Christ, as is recorded Matt, xxvi.) In the same mann^
we when we come to conflict with death, must lay hoW
of the promise of Christ, and rest in it with a steady
confidence ; which speaks thus, '^ He that believeth in
me, shall never die ;" or any other promise of the same
kind. In such a promise as this, I say, confidently en-
fold thy heart, and die in it ; and thus, thou shalt creep
into the bosom of Christ, and sweetly sleep ; and be
safely preserved therein, until the day of the resurrec-
tion. For the promii?e made unto us, and that made
unto Abraham, centre in the same point ; namely, in
Christ, for it is by him that we are to be saved. The
former promise however, is more particularly called
'* Abraham's bosom," because it was first spoken unto
him, and he first rested in it.
On the contrary the " hell" which is here spoken
of, is not that place which is appointed for the torments
of the damned, after the final judgment. Nor is it pro*
bable that the body of this rich man was, at das time,
cast down to the bottomless pit, but rather, buried in the
earth. Hence, the hell must be some place where the
439
^(nrii mast remain ; from which, neverlheiess, there caa.
fae no return unto life, aiitl which cannot admit of the*
stibslance of the body with the soul. It appears to me,
therefare, that this heli is nothing but the rcinorse of the^l
rofbciejicc that is destitute of faith and the Word of
God, and in vhich the soul, as it were, is imprisoned^
and confined until the last day : after which, the man
^iU be cast down both soul and body into the bottom-
less pit of hcdl. For as ^* Abraham's bosom'' is tlicj '
Word of God, in which those that arc of faith rest, sleep,
and are preserved unto the day of final judgment; sc»/]
on the other hand, hell must be that place, where tliere
is not the W'ord of God, and w herein the ungodly are
tormented in unbelief until the last day shall come ; and
llus place, can be nothing else but the conscience, with-
OQttailhy and filled with the guilt of sin.
The second question is this. How then can it be,
that Abraliam and the rich man conversed with each
Otber? It cannot be that they exchanged words in a
leal and corporeal voice, because the human body of
each of them was in the grave: and thus also, his
tongue^ which the rich man com[>lains was tormented
in the flame, could not be corporeal ; nor w as the finger
of Lazarus corporeal ; nor the w ater real which he
isked for to cool his tongue. Wherefore, all these things
mast of necessity take place in the conscience ; and, ia
tliifi manner* — When, in the agnny of death, the con-
science is oj^encd up, it is made conscious of its state of
E"^*"^lief ; and then, it tndy sees " Abraham's bosom^'
those that are concluded in it; that is, the Word of
, in which it ought to believe. And here, as it has
ailli in tliat Word, it is in such anguish of torment,
ouu i$ driven into those straits, that it is, as it were, in
^tf ; not being able to lind any help or comtort in any
Hv. And when it comes to this, these thoughts arise in
^B conscience, and it would break out, were it allowed
^Fspeak, into such expressions as these which the rich
mao addresses to Abraham : and it craves from the
tt'ord of God, and from all wlio believe in it, some alle-
ioa of its distress : and that with so much concern,
it would willingly receive any the least comfort
440
from the very meanest of men, but cannot get even this.
For Abraham answered him, (that is, his conscience is
enlightened by the Word of God to have snch feelings,)
that this cannot be ; because he had his portion of good
things in this life, and is now deservedly to be punished ;
while those whom he, when alive, despised, are to be
raised again from the dead. And at last the conscience
has a feeling, as though it heard words saying, that there
18 a gulph unalterably fixed between it and those that
are of faith, so that no one can pass from the one to
the other.
These thoughts arise from desperation : that is, from
a full knowledge and persuasion in the person, that he
is excluded for ever from the Word of God, and that
there is no remedy or help whatever to be obtained.
Hereupon these thoughts boil up more and more in the
heart, and the person wants to have these dying agonies
made known to the living, and miserably requires
some one to be sent from the dead, to make them
known unto them. But here again there is felt a
repulse; and the person immediately hears this an-
swer in the ears of his conscience — that they have
Moses and the Prophets, in whom they ought to believe,
and in whom he himself ought to have believed.
Behold I All these things are what passes between
the condemned conscience and the Word of God, when
the storms of death come over it. No living man can
know what these things are, nor any but those who
exj)erience them ; and those who do experience them,
would have others to be told \\hat they are — but that
cannot be.
The third question is. At what time these things
took place? and whctlier or not this rich man con-
tinues to be in such torments unto this day, and will
continue in them until the last day of the world shall
come ? — This question is very subtle, and very difiiailt of
solution to the minds of the ignorant. For in the con-
sideration of this question, all idea of time is to be kept
out of the mind ; and we must remember, that, in the
next world, there is no such thing as time or hours, but
all things are swallowed up in an eternity; as Peter
441
saith, 8 Epkit iii. Wherefore, it appears to me, that un-
der the example of this rich man, is shown us what
takes place in M the ungodly when ' their eyes are
opened in the agony of death ; and that this remains
but for that moment, and then goes off again until the
day of judgment ; but that, the whole is as God shall
plrase, and that we cannot here set up any. certain
<landaTd. Wherefore, I would not presume to declare
pontively, that this rich man is wracked with these tor-
ments to this day ; nor, on the other hand, would I say
that he is not ; for each of these is as God may will.
SufiBce it for us to know, that we have here an example,
of the certain execution of those torments that are in-
flicted on the ungpdly.
SERMON VI.
ON THE STRENGTH AND GROWTH OF
FAITH AND LOVE.
EPHESIANS iii.
Far this cause I bow my kmes unto the Father of
Mr Lord Jesus Christ; of whom the whole fa?nilj/
in heaven and earth is named; That he would grant
yaUf according to the riches of his glori/, to be strength-
entd with might by his Spirit in the inner man ; that
Chrigt may dwell in your hearts by faith ; that ye,
beb^ rootU and grounded in lave, may be able to com-
frmtnd with all saints what is the breadth and length,
and depth, and height ; and to know the love of Christ
which passeth knmoledge, that ye might be filled with
all the fulness of God. Now unto him that is able to
44S
do exceeding abuttdantly above all that we ask or ihink^
according to the power that worketh in us; unto him
be glory in the church by Christ Jesus throughout
all agesy world without end. Amefi.
Hitherto, the apostle Paul has described in diis
£pistle, the office of the ministry which the Gospel in
the New Testament sets forth. And he presents to our
view in die most sublime and exalted language, what
an ocean of benefit, of power, of wisdom, yea of all
blessings, that office brings unto us : namely, that God
by this ministry sheds upon us copiously all wisdom and
power, and all that good w hich he hath in abundance,
both in heaven and in earth. For the Gospel proclaims
unto us life from deatli, righteousness and freedom from
sin, deliverance from hell and every evil, and translates
out of the kingdom of darkness into the kingdom of
God. Which things are so great, that Paul cannot find
words to describe them ; and he speaks of them in lan-
guage so sublime, that expressions more exalted could
not be used. And then, to all this he adds, as it were, a
certain concluding climax ; praying, that all these great
things may not be preached and be brought to the ex-
ternal hearing and judgment only, but may reach to the
heart also, and may work in ttie internal recesses of the
mind in the same way as their external sound reaches
the ear. For, it is of little service that they be taught by
the sounding voice only, and be heard by the ear, if they
do not enter into the heart and break K)rth into works.
The kingdom of God, as Paul saith, standeth " not in
word but in power.*' For all these things ou^fht inter-
nally to be believed in the heart, and that faith ou^
to exercise itself externally in love, so that the whole
may be power and not word, life and not talk ! These
things were so ordained, that the word might not rest on
the tongue and in the ears only, but become power, and
that works might proceed from it. In the Old Testa-
ment also Moses said many things in words, but no one
did the works. But here, we are to say little, and work
much. Hence it is, that Paul here prays, that the Grw-
449
pel may not be prctichcd in vain, but may accomplish
that for which it is preached.
Behold ! what a pillar Paul is to ChristiaDity, and
what an example and rule he gives, especially to mi-
themselves. for the way of boikling up the
! We rashly commit the matter to the mercy of
ibe winds. For as soon as we have heard the Gospel
ftod have learnt to talk a great deal about it, we think
that it is sufficient, nor do we suft'er this our coldly con-
GeiFed knowledge to proceed any farther, so as to go
iJMth into works also. And most certainly our irteat
deficiency is here: — we do not continue instantly in fer-
foit prayer. Whereas, it becomes us to ply continually
the ears of God, to groan to him day and night, and
to ealreat hiip to give efficacy to his Word, that it niiglit
opemte on the heart ! as David saith, Ps, Ixviii., *' Lo,
God will give powerontohis voice,which he sendeth forth.'*
And this ought lo be the great concern, not only of all
richers of the Gospel, l>ut also of all Christians : and
the attainment of this, there should be continual
prayer, that (iod, who has given us the knowleilge,
would also grant us the power ; in order that, his Word
©ay not only rest upon our lips, but be brought to
^^etVectual working/' For this is now every where the
great complaint, that there is a plenty of preachers but
no eflectual workmen. Nay, on the contrary, the hearers
of the word are rendered so frigid, lifeless, and dead, that,
to their shame be it spoken, they are less inclined to
dtiigeace now than they were before ; and that toOj
when so great and so clear a light has risen upon us,
that if we be not blinder than moles, we may all see
vhat is good and what is evil throughout the whole
worM. Wherefore, we have more than an abundant
cmse for betaking ourselves to prayer, as Paul iloes
boe; where he says, ' You have now an abundance of
Unsiogs, and the Word is poured upon you as a flowing
tcvrant; which is so preached to you, that it is set as
mail immediately before you, '* For this cause, I bow
my knees," that God would accompany it with his
and would have respect unto his glory and
436
regards them ; nay, nearly all men despise them. There
are continually before our eyes poor and miserable men,
whom God sets before our view as his most precious
treasure, and we all the while know not what they
mean. But when the work of God is done, and this
treasure is taken away, then we all run up out of breath,
offering our assistance, when it is too late to be of any
service. Then we catch hold of their garments, their
shoes, and their common furniture, and begin to look
upon them as holy things ; we undertake long piK
grimages to go and worship them ; we build churches
over their tombs ; and are occupied in many vanities of
that kind ; but we are all the while only mocking our-
selves. For those saints whom, while they were with us.
Me trampled under our feet, and looked on while they
perished under the axe; the garments of these same
saints, when they are of no longer use, we begin to wor-
ship; so n;iuch so, v that there is danger lest we come
under these woes denounced by the Lord with so
much severity. Matt, xxiii. * Wo unto you, scribes and
pharisees, ye build the sepulchres of the prophets and
adorn them : your fathers killed them, and ye build
their sepulchres. Therefore, ye are witnesses against
yourselves, that ye are the sons of them that killed the
prophets. They punished them with death, and ye build
their sepulchres.'
And this mind and spirit all the godly have. For
all are true Lazaruses who shew forth the same faith,
the same mind, and the same will. And therefore, he
that is not like this Lazarus, shall, without doubt, have
his portion with this rich man in hell. And all we
indeed ought, after the example of Lazarus, to commit
ourselves with steady confidence unto God, that he^
would work in us according to his will, and make us
prepared to do good unto all men. And even though
we may not all be poor, and covered with sores, yet we
ought to be of the same mind that Lazarus was ; that,
if God should require any soch thing of us, we may en-
dure it without a murmur. For with this poverty of
spirit, even the most rich may be endued. Thus Job,
437
David, Abmltam were poor rich men. David sairh,
i^m xxxviii. 'M am a simnger with ihee, a«d a
sqpoQmer as all my fathers were.*' Whal is the meantng
of this? when he was a king of great power, holding
the kitigdom over many cities? The meaning in, \m
heart was oot set u\yon these things ; but, referriug tliem
all to the free bounty of God, he accounted them nou^^ht.
In the same way also he spoke of his health of Ixidy ;
which, in comparison with the health of his soul in the
sight of God, he considered a tiling of nought; nor
WDoId he have murmured if God had afflicted him witti
a disease, or with sores. In like manner also Abralum).
although lie did not experience tlie same [yoyerty nor the
same pains as Lazarus did, yet would have thought it
just and right, had he been exercised with the same evils
from the hand of Gotl. Fur all the saints must be of the
same mind and spirit interndly, although they tiirtcr in
thdr external conveniences and inconveniences. Where-
fore, Abraham acknowledges thi^^ Lazarus lo be a man
of his fraternity, and receives him into his bosom ;
which he certainly would not have done, had he not
been of the same spirit, and had not the extreme po-
vetty and maladies of Lazarus been well-pleasing in his
iij^t* — Let it suffice to have ^poken thus concerning
the nature and sum of this Gos|jel ; lliut \vr may sec
lliat It every where exalts faith, and condemns every
«oe in uobelief
THIRD PART.
This Gospel however furnishes matter of some far-
r questions.
inxe Jirst is, what this ** Abraham^ liostmr* i>, for
it is certain that it cannot be any carnal receptacle con-
sisliiig of corporeal matter. In order to answer this
tion, we are to know, tliat the soul or spirit of man
find no rest, no place unto which it can tlee, out of
Ward of God ; until, in the lust day, it be received
«p to behold and dwell in the presence of ( iod. Where-
lore I conclude^ that '* Abraham's bosom" signifies
nothing else than the Word of God : namely, tliat word
446
unto it, that it knows not at all where to abide. Nay it
is impossible unto nature to call God from its heart.
Father ! Much less can it account him a Father trans-
cendantly above all that is in heaven and earth, in com-
parison of whom all other fathers are but the faintest
shadows.
And now, consider how a father carries himself to-
ward a son, and a son toward a father. For although a man
may not be a father in natural affection, yet the very name
carries in its signification so much confidence, refoge,
and tomfort, that nothing but good seems to be in-
cluded in it. If, therefore, the affection and favour
which earthly fathers bear towards their children, is but
a faint representation and shadow, what must this hea-
venly Father be who is infinitely above all fathers !
Paul, therefore, would take us by the hand as children
in leading-strings, (according to ,the German proverb,)
and teach us how to walk ; that from this natural confi-
dence of children in their parents, we may form a con-
ception of what God is as a Father, and what we
ought in hope to expect from him. He who knows how
to get his heart away from its natural opinion of God,
and also from himself, in this manner, and can conceive
such an opinion of, and confidence in God, as to be
emboldened to address him from his heart, * Thou art
my only beloved Father!' What, I pray you, would he
be afraid to ask of him ! and, what could God on the
other hand deny him ! Such an one's own heart would
tell him, that whatever he should ask would be done !
Of such efficacy is this firm hope and confidence of
heart! And so assured is it, that it never shall have a
denial of that, for which it may approach to ask ! Be^
hold ! In this way it is we are taught how the heavens
are to be broken open, that we may meditate upon God
as there concealed, and view him in his real character!
In the same way also Paul is persuaded, that what
he prays for is well-pleasing unto God, and shall be
done : and if we were to follow his example, and do as
he did, without doubt we also should be heard. And al^
though there are still some holy men who ply the ears of
447
God with prayer, yet it would be well for us if there
were more of the same kind, that the Gospel might
Bpread more, and that we might feel more of its power.
Though we see, to the glory of the great and ever
blessed God, that it does now so run, that those who
oppose it get nothing but shame for their pains : and
the more they go on raging, the more strength it gains,
and the more widely it spreads ; and that, contrary to
all our wisdom and hope. And this no doubt is, because
God moves the hearts of some of the godly to \>our out
their prayers unto him. These are the cause why the
Gospel proceeds so poweriiilly without our help. For
the more fervently we pray, the more ready inclination
has God to hear.
But what kind of a prayer is this which Paul here,
uses ? — ^Those very petitions which we use in the Lord's
Prayer, especially in the first, second, and third clauses
of it ; the whole of which lie here sums up in one com-
pendious petition; in other words indeed, vet to the
same purpose ; namely, that the kingdom of the devil,
with all its malice, and whatever tights against the Word
and will of God, may come to nought. — He prays,
That he would grant j/oUj according to the riches of
his glory, to be strengthened with might.
These are remarkable words, which he utters out of
a fervent spirit, and, as it were, agonizes forth with
groanings: which shews, that he desired to express
lliese things more sublimely, and to find words whereby
be mi^t shew what were the secret and unspeakable
motions of his heart ; but all words are too weak, and
fiadi short ; there is always more felt in the heart than can
be expressed. He saith, '^ According to the riches of
his ^ory:" as though he had said, So great is his
^ory, that the riches of it who can recount ? For the
^kny of God is, that he bestows blessings with a certain
bounty and overflowing abundance. Wherein thou
ttajest perceive what God is, — that in him thou
mayest find a treasure of all good, and, if thou art in
power to revive thee. But ihis the wbgle world
440
from the very meanest of men, but cannot get even this.
For Abraham answered him, (that is, his conscience is
enlightened by the Word of God to have such feelings,)
that this cannot be ; because he had his portion of good
things in this life, and is now deservedly to be punished ;
while those whom he, when alive, despised, are to be
raised again from the dead. And at last the conscience
has a feeling, as though it heard words saying, that there
is a gulph unalterably fixed between it and those that
are of faith, so that no one can pass from the one to
the other.
These thoughts arise from desperation : that is, from
a full knowledge and persuasion in the person, that he
is excluded for ever from the Word of God, and that
there is no remedy or help whatever to be obtained.
Hereupon these thoughts boil up more and more in the
heart, and the person wants to have these dying agonies
made known to the living, and miserably requires
some one to be sent from the dead, to make them
known unto them. But here again there is felt a
repulse; and the person immediately hears this an-
swer . in the ears of his conscience — that they have
Moses and the Prophets, in whom they ought to believe,
and in whom he himself ought to have believed.
Behold ! All these things are what passes between
the condemned conscience and the Word of God, when
the storms of death come over it. No living man can
know what these things are, nor any but those who
experience them ; and those who do experience them,
would have others to be told what they are — but that
cannot be.
The third question is. At what time these things
took place? and whether or not this rich man con-
tinues to be in such torments unto this day, and will
continue in them until the last day of the world shall
come P^This question is very subtle, and very difficult of
solution to the minds of the ignorant. For in the con-
sideration of this question, all idea of time is to be kept
out of the mind ; and we must remember, that, in the
next world, there is no such thing as time or hours, but
all things are swallowed up in an eternity; as Peter
441
saith, 8 EpiKt UL Wherefore, it appears to me, that un-
der the example of this rich man, is shown us what
takes fiance in all the ungodly when their eyes are
opened in the agony of death ; and that this remains
bat for that moment, and then goes off again until the
dUy of judgment ; but that, the whole is as God shall
pLeaae^ and that we cannot here set up any . certain
atandard. Wherefore, I would not presume to declare
positively, that this rich man is wracked with these tor-
ments to this day ; nor, on the other hand, would I say
that he is not ; for each of these is as God may will.
Soflice it for us to know, that we have here an example,
of the certain execution of those torments that are in-
flicted on the ungpdly.
SERMON VI.
ON THE STRENGTH AND GROWTH OF
FAITH AND LOVE.
£PH£SIANS iii.
For this cause I bow my knees unto the Father of
our Lord Jesus Christ; of whom the whole family
m heaven and earth is named; That he would grant
you, according to the riches of his glory^ to be strength-
ened With might by his Spirit in the imter man; that
Christ may dwell in yout hearts by faith ; that ye,
bmK rooti^ and grounded in love, may be able to com-
frmtnd with alt saints what is the breadth and length,
and depth, and height ; and to know the love of Christ
whkh passeth kfwwlaige, that ye might bejuled untk
aU the fulness of God. Now unto him that is able to
f
440
from the very meanest of men, but cannot get even this.
For Abraham answered him, (that is, his conscience is
enlightened by the Word of God to have such feelings,)
that this cannot be ; because he had his portion of good
things in this life, and is now deservedly to be punished ;
while those whom he, when alive, despised, are to be
raised again from the dead. And at last the conscience
has a feeling, as though it heard words saying, that there
is a gulph unalterably fixed between it and those that
are of faith, so that no one can pass from the one to
the other.
These thoughts arise from desperation : that is, from
a full knowledge and persuasion in the person, that he
is excluded for ever from the Word of God, and that
there is no remedy or help whatever to be obtained.
Hereupon these thoughts boil up more and more in the
heart, and the person wants to have these dying agonies
made known to the living, and miserably requires
some one to be sent from the dead, to make them
known unto them. But here again there is felt a
repulse; and the person immediately hears this an-
swer . in the ears of his conscience — that they have
Moses and the Prophets, in whom they ought to believe,
and in whom he himself ought to have believed.
Behold I All these things are what passes between
the condemned conscience and the Word of God, when
the storms of death come over it. No living man can
know what these things are, nor any but those who
experience them ; and those who do experience them,
would have others to be told what they are — but that
cannot be.
The third question is. At what time these things
took place? and whether or not this rich man con-
tinues to be in such torments unto this day, and will
continue in them until the last day of the world shall
come ?— This question is very subtle, and very diffiailt of
solution to the minds of the ignorant. For in the con-
sideration of this question, all idea of time is to be kept
out of the mind ; and we must remember, that, in the
next world, there is no such thing as time or hours, but
all things are swallowed up in an eternity; as Peter
441
saitb, S Epkit iii. Wherefore, it appears to me, that un-
der the example of this rich man, is shown us what
takes place in alt the ungodly when their eyes are
opened in the agony of death ; and that this remains
but for that moment, and then goes off again until the
day of judgment ; but that, the whole is as God shall
please, and that we cannot here set up any certain
^andard. Wherefore, I would not presume to declare
positively, that this rich man is wracked with these tor-
ments to this day ; nor, on tlie other hand, would I say
that he is not; for each of these is as God may will.
Suffice it for us to know, that we have here an example,
of the certain execution of those torments that are in-
flicted on the ungodly.
SERMON VI.
ON THE STRENGTH AND GROWTH OF
FAITH AND LOVE.
EPHESIANS iii.
For this cause I bow my hues unto the Father of
our Lord Jesus Christ; of whom the whole family
in heaven and earth is named; That he would grant
yoUj according to the riches of his glori/, to be strength-
ened With might by his Spirit in the inner man ; thai
Christ may dwell in your hearts by faith ; that ye^
being rootiid and grounded in love, may be able to com-
prehend with all saints what is the breadth and length,
and depthy and height ; and to hww the love of Christ
wftfcA passeth knmvledgej that ye might be ^filled with
all the fulness of God. Now unto him that is able to
452
ward show.' If they see any one of a life somewhat in-
considerate and uncircumspect, they immediately say,
* He is a reprobate/ Take them which way you will,
they are oflfended. If you pipe unto them, they will not
dance : if you mourn unto them, they will not lament.
They will neither hear bitter, nor sweet. Thus it must
ever be with " wisdom," — she must be justified of her
own children, as Christ saith. And thus does God infa-
tuate and confound the world, still permitting himself to
be judged by them; while he, in the meantime still
works on, and causes his Gospel to spread its roots,
though they be destroyed in their folly. These things I
speak, to the intent that we may act cautiously, that we
be not carried headlong with them, by judging, after
their example, the Word and work of God. For although
we may labour under infirmity, yet are we nevertheless
sure that the kingdom of God is among us: seeing
that, we have his Word, and daily pray to him that his
Word may be attended with power, and that we may
increase in faith. — Then follows.
To be strengthened with might by his Spirit in the
inner man.
The apostle here uses a force of words, in order that
he might leave very little play to Free-will. He prays
that they may have might communicated to them from
heaven by the Holy Spirit. For the world have their
strength and their spirit too : namely, the devil, the
prince of this world, who fills with darkness and hardens
the hearts of men, and by inflating himself and giving
courage to them, he persuades himself that he can
break in upon the Christians with ease, and grind them
down to destruction. But as the children of this world
are courageous and arrogant, so also are Christians;
but far more vehemently and powerfully so, through
the Holy Spirit ; and they are free from all fear what-
ever of the world, the devil, death, and all things which
are against them. This is called spiritual courage.
The Hebrew word for * spirit ' may be rightly
rendered in Latin, ^ upright mind ; ' that is, which is"
■r 453 ^^^!^^
Bbtidcnt and courageous. For spiritual courage, is not
flesh and blood, but the heart and tlie very courageous
alacrity of the mind. As on the other hand weakness,
^nifies a mind desponding, dejectedj and not able to
trasl firmly. The meaning of Paul therefore is, This I
pmy for and desire of God, that ye may have that con-
fident and courageous mind, and that emboldened and
hm>ic spirit, which may be free from all fear, whether
aaverty, or contempt, or sin, or Satan, or death assail
FyWi ; and that ye may be j)crsiiaded, that no evil, no
poverty, can hurt you. The spirit and courage of the
worlds remain and endure so long only as that in which
it trusts is at hand. Hence, there is a proverb among
die Germans, *The pocket gives courage;* that is^ such
coa6deQCe always arises trom mammon, and secular
power; and it is dciring and insolent, and conceives
great spirit on account of temporal things.
But the fonner spirit trusts in God only, and has
BOihing whatever laid up against an accidental neces-
aty, but God alone. Staying wholly on him, it holds up
L ifae finger at all opposition, and is strengthened with a
I miDd far more courageous than the world has. This is
[ tfiat strength for which Paul prays ; which is not seated
1 in the flesh and blood, but in the inner man. It is
I htirbg a heart happy and free from fear, which rests in
I the gpadness and grace of God, fears nothing whatever,
■pd possesses all fulness, riches, and satisfaction ;
Husdy, God himself, vvith all his gracious benefits.
I That ChriM may dwelt in your hearts by faith.
I The Holy Spirit puts Christ into the heart, teaches
■ kto know him, lights up its flame, and gives it courage.
m And what Paul every where aims at, is, to enforce, that
Ifto one should attempt to approach God the Father,
« without apprehending Christ as the only Mediator.
UioWy when Christ dwells in my heart and directs the
Pmole of my life, although my faith be weak, yet, never
jWmd ; — Where Christ is, is not all bone ; there is some
^sh ; and therefore, festers, ulcers, and sins ; of which,
fcycrtbcb&s, he is not ashamed ; although those great
454
saints hold their no^ lest the smell shoold offi^them.
]^{oreover, where Clirist dwdls, there is a jf^lenttoos
fulness, .whether the strength be small or great.
And Christ dwelling in tiur hearts^ is nothnig else
out our knowing him;-^what he is, ffnd. ifhA good
there is treasured up for Us in hhn ! Natfady^ that he is
bur Saviour, by whom we have attained tmto sadi
blessedness, as to call God our Father; and that bv
mm also we have obtained the Holy Spirit, wfakh
renders, us courageous against all storms. Thus, be
dwells in our very hearts. Hie can be conceived of, and
i;eceived no where else ; ,for he is not a dead thing, bnt
Ae living God. But how is he ap|!>rehended in the heart?
Not by thoughts, but by living faith only. He does not
permit himsell* to be apprehended by worics, nor ib be
received in by the eyes; he, will beheld l^ the heart
only. If, therefore, thy faith be true faith, i^ thy
foundation solid, thou hast, and thou feelest^ Christ in
my heart ; and thou ktiowest also^ all things that be
doth both in heaven and in earth. Thou knowest, more-
bver, in what manner he rules all things by his Word.
And tjiou knowest the feeliiigs of those that have Christ,
and of those that are ^ithoAt him !
This then is what Paul here desires^ which ^orks so
effectually in the heart, that it produced all that is con-
tained in the Word, sets us free from the tyranny of sin
and def^th, and renders us certain of grace ancl eteraal
life ! And when a feeling tense of these thinks toadies
the heart, it is impossible but that it must lin itself up
and b^otii^ courageous. But he that is destitute of a
sepse of these things, falls to consulting within himself
what IS best to be done ; whether he shbnld pray td
God himself, or get som6 one else to (irocnre for faiffl
this faith and courage. — ^We have now finished die fiist
part concerning ybf^A. The tiext is concerning iMt —
mat yt being rooted and grounded in love.
. This is a different form of speaking froni that to
wnjch we are accustomed. Ought we not to be rooted
and grounded^ and to lay our foundatiw bj jfiaUk!
4S5
How comes it to pass, then, that Paul assigns this to^
bwe? I answer: It is true. But love is the criterion
whereby to decide whether or not the faith be true
&ith, and the heart happy and going forth in alacrity
Is God. For where thy believing confidence is so
>ng, that thou doubtest not in the least tliat God is thy
Tfttber, it will of necessity follow, although thy foitJi may
luraish^ that it mil break forth in thy mouth, actions,
on hands, and will assist thy ncighboar both in decil
and in counsel. This is what Paul here calls laying a
foundation, and l)eing rooted and grounded in love;
ihit is, tasting and feeling that we have a faith unctuous
and sound* For love is» as it were, a touch-stone,
wbeteby we discover whether faith be true or false ; as
Peter saith, 2d Epist, i. " Give all diligence to make
ycmr calling and election sure." Otherwise, the matter
alwajs retnain^ in uncertainty ; it floats in the ear and
ioctiiates in the dreams of the heart, but there is not a
linn foundation laid, nor a being rooted and grounded.
This is what Paul desires in this two*fold prayer. — First,
lliat we may have in the heart a right faith toward
God ; and secondly, that that faith may break forth
aind shew itself in love toward our neighbour.
Thai yc fnay he abk to compnhefid with all saints^
what is the breadth^ and lengthy and dcjHh^ and height.
TTiis again is a part of his prayer ; wherein, he
woutd have them so to advance, that by faith they may
be gladdened and rendered happy toward Gocf, and
truly settled and kindled in love toward their neigh-
boor* As though he would have said, After ye have
ittai&ed onto that strength, go forward and press
on with that which ye have begun : pursue with all
aints these four things, that ye may increase them,
sud MldeTStand them more day by day. This how-
ever is only to be attained unto by faith. Love has not
any thing to do in this matter, although it is an as-
sistuice, as being an evidence whereby we are assured
of our faith*
The iearaed ones would, from these words, delineate
456
Imd measure out to us the holy cross, (about which,
however, Paul does not here say one word,) that we
may be able to arrive at the exact knowledge of all
things concerning it — how long the kingdom of Christ
is, how wide, how deep, and how high. But this I
attain unto, when my heart is so instructed, that Christ
cannot so contract, dilate, and extend himself, but I
can follow him ; and cannot descend so deep, or rise so
high, as that I should be suffered to be torn away frona
himself and his Word ; so that, I know and am per-
suaded, that wheresoever I betake myself, Christ is
there ; that he rules in all places ; and that, how long,
how wide, how deep, and how high soever he may turn
hiMself, either for a time short or long ; or, how exten-
* sively and distantly soever his going may stretch itself
out, I shall evei^ where find him : as David also saitb,
Ps. cxxxix. " Whither shall I go from thy spirit? or
whither shall I fly from- thy presence ? If 1 ascend up
into heaven thou art there : if I make my bed in hell,
behold thou art there," &c. His kingdom is eternal ; its
length, its breadth, its depth, its height, are inter-
minable. If, therefore, I descend into the depths of hell,
my heart and my faith say, * Christ is here.' The sum,
therefore, of these things is, whether I sink or whether
I rise, you may judge of me as you will, and hurl me
here and there, but, wheresoever I am, there I find
Christ! For be has in his hand all things both in
heaven and in earth, and all things are subject unto him,
— angels, the devil, the world, sin, death, and hell !
Wherefore, since he dwells in my heart, my mind
remains upright and immovable. Whithersoever the
storm may drive me, I cannot perish; foiv wheresoever
Christ my Lord is, there shall I be. But reason can
never come up to this ; for if it be but lifted up one
cubit's height from the earth, it is driven into despair.
We, however, have stronger spirits through Christ, and
we know that he is every where, whether honour or
dishonour, hunger, weeping or sorrow, life or death,
^)od or evil fall upon us. For this therefore the apostle
Paul prays,, that, through the grace of God, the £pbe-
457
sians may onderstand these things in their hearts. And
then he concludes thus —
And to know the love of Christ which passeth
hmmkdgej that ye might bejilled with all the fulness
of God.
That is, I pray, that when ve shall stand fast in
Cauthy and shall have this four-fold knowledge, ye may
moreover know the love of Christ which we ought to
understand: namely, that love which he hath toward
[ us, and which we shew forth toward our neighbour;
which knowledge, exceeds even the knowledge of the
GospeL For whatsoever thou mayest know of that,
such knowledge wjU never live, or at least but a very
short time, where love is wanting. The sum therefore of
the prayer is this : — that we may increase in faith, that
it may be strong and effectual, and that our love may
be warm and fervent Then shall we be '' filled with
all the fulness of God ;" which, being a Hebrew form
of speech, signifies, that Me may be filled in that way
and manner in which he fills ; that we may be anointed
with all his gifts and mrace, and be so endued with his
Spirit as to be rendered courageous, and to l)c illumined
with his light ; that his life may live in us, that his hap-
piness may make us happy, and his love kindle love in
OS. • And, in a word, that whatever he is, and is able to
do, may be abundantly upon us, and work powerfully in
us ; that we may wholly put on God ; and (so to sf)eak)
that we may be built up with God ; not having certain
small pieces or grains of him, but a full barn. A great
deal has been written concerning this — how a man may
become a parser of the divine nature. And for this
cause, they haie formed out a certain ladder by which
a man may ascend into heaven; together with many
other vain figments of the same kind ; Init this is all
patching a piece here and a piece there. Here, the right
and nearest way to attain unto this, is laid down, — to
g?t filled with all the fulness of God ; that no one par-
ticle may be wanting unto thee, but that thou mayest
have aU Hbod^ broug^ together into one; that, what-
45d
6vet thoa spfeakest, thinkest, oi^ ddest; atnd, to etttbrace
the whole in one word, that thy whole life ttiAy be t cer-
tain divinity !
But however, let no one think that any man can at-
iaiti tinto this in the present life. It is engrafted in lis
to desire and pray for these things, as Paul here did,
but thou wilt find no one who is perfectly filled with
such a fukiess as this. All that I do here, is to shew and
to teach, that these things are to be^ sought after with
temest covetings and groanings. For as long as we live
here id the fiesh, we are besprinkled with all the ful-
ness of Adam. Wherefctt^, we have need to pray con-
tinually, that God would do away with our innrmity,
and put into our hearts the might of his Holy Spirit ;
that he would fill us with all grace and power, and reign
and work in us himself alone. This is a prayer that we
ought mutually to put up for each other. On which
prayer, that it may be effectual, may God condescend
to shine by his grace ! Amen !
SERMON VII.
CONCERNING THE TEN LEPERS.
LukE xvii.
And it came to pass as Jesus went to JetuMten^ that
he passed through the midst of Samaria and Gaiilee. And
as he entered ifito a certain village^ there met him ten men
that were lepersj which stood afar off. And thejf lifted i^
their voices and said, Jesus, Mastery have fnercy an us.
And when he saw them^ he said unto them. Go shewyoyr--
selves unto the priests. And it came to pass, that a^ theg
went^ thejf were cleansed. And one of them, wkin he ittm
«59
tk^ AcjQM hedMi^firned backj and with a hmd v&kk
glorijki da, mifeUdmbn an his face at his feet, giving
kim tktmks; ami he was a Samaritan. And Jesms
sauwerhigi sM^ Were there not ten cleansed t .Imt where
aire the iSkef Tkere are net found that retunked to sm
giory to Godi save this stranger. And he sM unto him.
Arise, go thy wi^ thy faith hath made thee whole.
Lske^ m distiiiction from the other EvanfielitSi ge-
oetBlly lecords, not only the acts of Christ aba his doc-
IriiieSy like the rest, but also the directions in which he
tisreiled ,tod jomnied. For we liiay obserre in his
Gospdy up to tiie 19th chapter, dmt Christ commenced
his preaching and course of miracles at Capernaum : to
which place he had betaken himself from Nazareth :
Old he tarried there so generally, that that city began to
te calted under the Gospel, his city. Out of that city
be used to go forth into all the surrounding cities and
villages, to preach and shew forth signs. And after he
had shewn iotikk these, and had every where preached
the word, he entered upon his jonitiey towards Jerusa-
lem : which journey, containing many sermons here and
there, and many instances of mvine power exhibited by
Christ, Luke describes from his thirteenth chaptet to
the end. For this was the last of his traveliin^, and
performed during the last year of his life, of which th^
Evangelist here makes mention: saying, that Jesus>
^ as he went to Jerusalem, passed through the midst of
Samaria and Galilee.'' Which is the same as if he had
said. He performed this miracle as he was going to
Jerusalem.
He did not, therefore, go direcdy to Jenisalem from
Capemanm, for Galilee is to the north of Jerusalem ;
and Samaria is bear Gralilee on the east; and Caper*
Bana is situate in the very middle of Galilee. More-
enea, the EvangdUst has studiously left upon record
IUb drcoitOQs Journey, in mentioning by name SamariH
ttfd Gi^toe, and especially, in saying thi^ he passed
'VdMai^ the midst," and did not take any short ways.
TUa jooneying of Christy thOTofine^ fsom ifai ctty af
460
Caperaaum, was to the east toward Jordan, and into
Samaria; and again, toward the west into Galilee; and
then from Galilee toward the south to Jerusalem. A
long journey, indeed, and in a very circuitous direction,
and which must have required much time. Nor did he
undertake this tedious travelling on his own account,
but that he might thereby preach unto many, and be a
help unto them. And with this intent he passed through
many nations ; that he might walk about in public and
be within the reach of all, that they might come unto
lum, hear him, and be healed by him. For to that end
he was sent, that he might be open unto all, and that
all might freely and gratuitously partake of his benefits
and grace.
And as he entered into a certain village^ there met
him ten men that were leperSy tchich stood afar off. And
they lifted up their voices and saidj Jesus^ Master , have
mercj/ on as.
Here, perhaps, some one may be curious enough to
ask of the evangelist, how these lepers, standing afar
off, could lift up their voices, when those who are under
this disease, generally have a hoarseness upon them, and
for that reason use a kind of wooden clappers instead of
their voice r Such an one may receive for answer, that
these lepers were not a mile from Christ, but a little
farther off than those who immediately followed him.
Nor were all the lepers so far deprived of their voice,
but that they could be heard, although they were at
some distance. But the Evangelist, according to the
manner of the scriptures, would by this shew the great-
ness of what they felt ; which made them raise the cry
of the hearty and forced them to make as much noise
with their mouths as they possibly could. The whole of
this history is most plain to be understood, and does
not require any laboured interpretation. And, indeed, as
its explication is simple and obvious, so the matter which
it contains is of the greatest importance. For in the
case of shese lepers, it sets forth to us faith, and exhibits^
ip Christy a display of love.
461
Now these two thtnn, to believe and to love, make
up the whole sam of Christianity : and this is what I
inailcala again and agpun. Faith receivaSy love gives
forth again. Faith leMs man to God, love allures hini
onto men. By fiuth he passively submits himself to be
crowned with benefits from God, and by love he bestows
those benefits again on men. For, whosoever believeth,
obtaineth all tmnp from God, and is rich and happy.
And dierefore, he wants nothing himself, and he lays
oat his whole life, and whatever he does, to the benefit
aod profit of his nei^bour ; on whom, through love, he
bestows his benefits as he himsdf has received them
ftom God by faith. And thus, by faith he receives
blessings from above of God ; and below, he liestows
diem on his neighbour through love. But, on the con-
trary, the justiciaries, hy their merits and good works^
^it against this way of"^ life, living to themselves only,
aod labouring at good works without faith. These two
things therefore as it were of Christianity, faith and
love, as set forth in the lepers and in Christ, let us now
consider more particularly.
FinsT, then, the nature of faith is, to have a firm
reliance on the grace of God, not to have any doubt of
his eood-will being inclined towards us, and to believe
stedrastly, without any hesitation, that he has a care
upon him lo be a help for us under all our necessities,
l^ow, where there is no such a reliance, and no such a
persuasion concerning God, there can be no true faith ;
and then the prayers must of necessity be cold, neither
can there be any true affection going out to Crod. On
the other hand, where this reliance and persuasion are,
diey render the man animated and courageous ; so that
he is emboldened by this sensible reliance to lay his ca-
lami^ before God, and implore bis help.
Whoefore, it is not enough to believe the existence
of God, and to weary his ears with long prayers, (which
abuse of things has now most perniciously prevailed
among Christians.) Rather, look at these lepers, and
oootemi^ate the display of £uth in them ! — how it
leadieSy wfldiont the brip of any master, to prmy socoess-^'
46S
fiiUy. See what a steady faith in Christ, and what sure
persuasion of his accessibleness they had, not at ail
dreading any repulse from him! Their minds being
iiuoyed up and confirmed by these hopes, they were
emboldened to call upon Christ, and to lay their misery
before him, entreating with an earnest cry a release
from their disease. For, had they not first conceived
these feelings toward him, they would have remained in
their house, and would not have run after him with so
^luch concern, nor have lifted up their voices to cry
unto him. Nay, this scruple would have arisen in their
fninds« — What are we going to do ? Who knows that
he will take it well at our hands, if we pray unto him ?
Perhaps he will disdain us ! A fluctuating and wavering
faith of this kind prays with fear and trembling, and
does not lift up its voice, nor run willingly towards God.
It mutters, indeed, many words, and makes all things
sound again with a great noise, but it rather wants
a thing with great pride than humbly prays for it, and
it would be first sure whetlier or not it should be heard,
which is no less than tempting God. But true faith in
the merciful and good will of God, does not distrust ;
and for that reason, the prayer is powerful and effectual,
as the faith is itself. Nor is it in vain that Luke notices
these three particulars concerning the lepers; — first,
that they '^ met him :" secondly, that they " stood :"
'and thirdly, that they " lifted up their voices." In these
three things their faith is displayed, and an example is
afforded for us to follow.
This meeting signifies a courage, which, through a
sure confidence in Christ, emboldened them to meet
him. And their standing signifies an immovable and
fixed mind, not having any scruples in itself. Their
earnest cry shews that fervency in prayer which arises
out of such a confidence. Whereas, on the other hand,
a mean doubting, neither goes straight forward, nor fixes
itself still, nor lifts up its voice, but is carried about here
and there, and miserably tormented ; its countenance is
cast down, and its hand under its head ; now and then
it opens its mouthy and then mutters,—' Who knows,' —
' Who GU tdl/— ' If it were hot certain/—' Suppose
•11 this hope ihould end in nought,*— end other mut-
terings of (he seme kind, betokening despair. It has no
good pecBuasioD concerning God : it cannot Imng np
ttie mind to a.certain expectation of any thing from
Um : therefiorp, it is but just that it should receive
nothiiig: acooiding to that of James, ^ He that setteth
himself to ask any tUng of God, let him ask in Audi,
nodiiiig wavering. For he that prayelh waverine, let
him not think th^ he shall obtain any thing of God/ fte.
It was thus with the foolish virgiiis. They came widi
their oil out, and their lamps empty ; that is, stuffed up
with their own works, and knocked at the door with
great fury, hoping to be admitted, but' no one opened
ofito them.
Bdidd this persuasion concerning God, and this
ooniSdence of obtaining every good, being conceived in
an enlarged and .free mind, is what die scripture calls the
Christian faith, and ^^ a good conscience i" unto which,
every one that shall be saved, must attain. But at this
DO one can arrive by mere works and doctrines, as we
shall make it plainly appear in this exposition. For,
anless thou have the mind above-mentioned, thou cans!
3o no good works at all. Take heed therefore that thoa
be not deceived* Many men that have a plenty of
wcmls, have taken upon themselves to teach concerning
fiuth and a Rood conscience, having themselves no more
cxpearienoe £orein than a common post, but persuading
themselves, that the whole is nothing more than a cer*-
tain knowledge lying coldly asleep in the soul ; and that
it is enou^ if the heart believe, that that God exists,
ahoat whom it hears. But you may see, in the present
eas^ what a lively and powerful thing faith is ; seeing
dmt, it InringB the heart of man, and so the whole man»
iptp that.4mHl>l^ experience, that he ttuou^ hope as-
pects from God every good. And hence it constrains
to a going forward, to a standing fast, and causes the
liftil)|g up of the voice : and, resting in the goodness of
God* it pmys without wavering for the removing away
464
The SECOND property of faitli is, that flt jdoes not
first want to inquire whether it may be sure and oeilain
that God has condescended to receive it into his gnce,
and whether or not he wiU hear it when it prajs^ as^mese
wavering ones do who tempt God, and want to take
hold of him with their hands as a blidd man takes hold
of a wall ; for it is thus that these lay hold of God, and
want to hold him safe in their hands lest he should slip
away from^them. But Paul saith, Heb. xi. Aat ^ fiiim
is the evidence of things not seen;** that is, faiA
rests in those things^ which cannot be beheld nor laid
hold of by any sense of the body or soul, stands in that
persuasion which it has conceived concerning God, and
commits itself wholly unto it ; nothing doubting, that it
shall obtain its hope, and be most assuredly brought to
the enjoyment of it. And this sensible persuasion comes
upon the man, without his first seeking it, or expect-
ing any such thing, and is effected by this faith and
confidence.
I pray you — ^u^ho sent any letter signed and sealed
to these lepers to assure them that Christ would hear
them ? And when this sensible persuasion of his grace
came upon them, who, interposing his faith, commanded
them to have a good hope and not to doubt at all of his
goodness? There were none of these things whatever.
There was nothing but their own encoura^d mind,
freely yielding itself up to the goodness of Christ : of
which, however, they neither had a sense, a taste, nor an
experience. Nay, they had no traces whatever whereby
they could feel out what he would do with them. Thqf
fixed their eyes solely and only on his goodness : which
had given birth to such confidence in them, that they
did not doubt but they should have the enjoyment of
the benefits of Christ. Whence then did they get their
knowledge of his goodness ? (For they must have had
some kind of previous knowledge of it, how far soever
they might be from the experience and feeling sense of
it.) No doubt, from the great fame that was every
where spread abroad concerning him. They had heard
how ready he was to bestow his benefits on all, even on
465
men of tbr vilest description. This it was that allured
them OD» although they themselves had had, as yet, no
feeling sense of it themselves. For the good-will and in*
cUnation of God toward us must first be proclaimed to
us by the Word : on which, afterwards, without any
previous knowledge or experience of it, we are to be
built up : as will be shewn in what follows.
The THIRD property of faith then, is, that it holds
out in its hand nothing of merit, nor attempts to pur-
chase the grace of God by I know not what works ; as
those wavering ones, and the pharisees always do. Nay
it offers nothing but its sins and imperfections ; cleaving
to the goodness of God only, and committing itself unto
it For faith will suffer no works or merits to be near it
Because, it so wholly presents itself before the mercy of
God, and has so great a desire and so craving an affec-
tion after him, and so poises itself upon that affection,
and, as it were, mounts upward like an eacle ; . that all
it3 own works and merits, in comparison of that good-
ness of God which it so loves and admires, are ac-
counted nothing, and, compared with that, mere sins.
IdTence it acknowledges itself to be devoid of all merit,
and more deserving the wrath of God than his grace ; and
tliat, without any hypocrisy and mere pretence; for when
it descends deeply into itself, it sees nothing; whole !
Of this, these lepers here shew forth a striking
example; who, without any merit to stuff them up, con-
ceive a firm a hope in Christ of having their health re-
stored. With what duties could they have gained him
over, when they had never so much as looked upon him
with their eyes, much less had done him any services.
Moreover, they were rendered loathsome by the le-
prosy : so that, according to the law, he might justly
have abhorred their approach to him, and have refused
to have any intercourse with them. And therefore, if you
look at their real case, every opportunity of getting near
Christ, when they had never benefited him by the value
of a straw, and when their dreadfully contagious disease
had prevented them from all right of communicating
with him, was to them precious. Hence it was, that they
• 2 H
'466
stood afor off, and considered themselves tinworthy of
the benefits of Christ. — And in the same way also, fttith
stands afar off from God ; and yet, nevertheless g6es to
meet him^ and lifts up its voice for his help ; for it well
knows, how undeserving it is of his divine benefits ; nor
lias it any thing to rest in, but the great goodtiess
of God which it hears every where spoken of. For it is
that soul that seeks God, which stands afar off and
acknowledges itself to be destitute : because, the good-
ness of God can endure none of our merits near it, and
will have all its operations come free : even as Christ
comes into this place to the lepers, that his glory may
be whole, and unmingled with any thing else. And
here, behold, there is a bea^utifW harmony. — ^The good-
ness of God bestows its benefits freely, and will have
nothing to be paid for them. So*, responsively, faith also,
as she receives these benefits freely, wants not to pay
any thing back unto him from whom she receives them.
Thus, * The rich and the poor are sweetly agreed,* ac-
cording to the voice of the Psalmist.*
This also the words of the lepers testify : for they
cry thus unto him, " have mercy on us." He who de-
sires to have mercy shewn him, does not want a pur-
chase or exchange of any thing : he seeks grace only
and mercy : of which, he confesses himself unworthy,
and deserving far the contrary. Behold, therefore, what
a beautiful, true, lively, and appropriate representation
of Christian faith this is : abundantly shewing us, what
• we are to do if we desire to be in the right way to find
grace, and to aspire unto felicity. But, in addition to
this doctrine wherein we have been taught to believe,
there follows the allurement of faith; that is, that
whereby we are drawn out to believe readily. And this
allurement of faith stands in this: — our considering,
how impossible it is that faith thus acted should deceive
us : and how certain it may be that it is heard, and will
undoubtedly receive that concerning which it believes.
For the Evangelist Luke shews, with what willingness
and fiivourable inclination Christ heard them. — He
looked upon them and said as follows :
467
And when he saw theniy he said unto them, Go, shew
tf ourselves to the priests.
How gmdoasly and sweetly does the Lord iDvite
die hearts of all unto him, and in that way allure them
to believe in him ! Nor are we to call it into doubt, that
he would do unto all as he did unto these lepers, if we
would hat commit ourselves unto his goodness and grace
with a willing mind, which is the duty of a Christian
heart ; an example of which, is here given us in these
lepers. And how well-pleasing it is unto God, for any one
to rest in his goodness with a willing mind and in safety,
eren before he has had any experience or taste of it, is
more than abundantly testified in this place ; seeing that,
be hears them so promptly and without any delay ; and
makes no foregping promise to them, that he will do it,
bat treats them as though it were already done, and as
Aough he had already performed for them what they
dcssined. For, he does not say, * I will have mercy upon
you : be ye clean.' But, without any previously introduc-
toiy words, he says to them, " Go, shew yourselves to
tile priests/' As though he would say, Tliere is no need
of prayers : your faitn, before ever ye began to pray,
obtained that for you. As soon as ever ye applied your
minds to hope any such thing of me, ye were clean in
my sight ! Ye have need of no one thing else but to go
and shew your cleanness to the priests. Such as I
account you to be, and such as ye believe ye are, — such
ye aie, — and such ye shall be ! For he would not have
seat them to the priests, if he had not accounted them
to be pure, or designed to make them pure immmediately.
Behold, so powerful a thing is faith to obtain any
dling from God, that, with him, the thing is considered
as done before ever it is prayed for. Concerning which it
was sakl of old, Isaiah Ixv. '^ And it shall come to pass,
diat before they call I will answer, and while they are
vet speaking I will hear." Not, however, that our faith
IS, or we are, worthy of this, but rather he holds out his
wispeakable goodness and willing grace, and thereby al-
hues OS to b^eve in him, and, with safety of mind, to
2hS
468
place in him our hope of every thing that is good ;
that is, with a conscience joyful and unwavering ; which
wants not to take hold of God with the hand, nor to
tempt him. And this you see here accomplished in these
lepers ; whom, before they call, he hears ; and is ready,
before they have finished their prayer, to do for them
what they desired in their hearts. * " Go," saith he. I
promise you nothing. The matter is accomplished be-
yond the need of promises. Take what ye have prayed
for, and go your way.' And are not these powerful al-
lurements which might render the heart happy and con-
fident? Behold here, at length, his grace is sensibly
felt, and allows itself to be touched; or rather, be
touches and lays hold of us.
But here we have set before us another view of the
Christian life. The lepers taught us to believe: but here,
Christ commends unto us love. Moreover, love ever so
carries itself towards its neighbour, as it sees Christ
carrv himself toward it ; as he himself saith, John xiii.
" I nave given you an example, that ye should do as I
have done to you." And, *^ By this shall all men know
whether ye be my disciples, if ye have love one toward
anothen" Again, " My commandment unto you is, that
ye love one another as I have loved you." And what, I
pray, is this, but as if he had said, Ye have now in me,
by faith, all that I am, and all that I possess. I am all
yours. Ye are now, in me, rich and full unto satisfac-
tion. For whatever I do or love, I do and love for your
sakes, not for my own; considering nothing else but
how I may benefit you, and accomplish those things that
may administer to your need and necessity. Wherefore,
it becomes you to weigh well the example which I have
given you, that each of you also may do unto the other,
as he knows that I have done unto him, and may apply
himself unto this one thing; — that all his life and labour
may be directed to the profit of his neighbour. My loVfe
and goodness is an overflowing treasure to your faith ;
and therefore, in return, it is right that your love should
be an abundant supply to your neighbours. For this is
the sum of the Christian life brought into a small com-
469
pass ; so that there is no need of much teaching and
many books to set it forth. In these two particulars are
briefly comprehended all those things which are required
unto Christianity : concerning which Paul thus speaks.
Gal. vi. " Bear ye one another's burthens, and so fulfil
the law of Christ." And again, Philip, ii. * Look not
every man on his own things, but every man also on the
things of others. Let this mind be in you which was
also in Christ Jesus : who, although he was God, yet
became our servant, and obedient even unto death,' &c.
This Christian, kind, and happy life, greatly galls
the devil. Nor does he suffer loss by it in any thing so
much, as in his human doctrines : as we shall presently
hear.
Most certainly the Christian man's life is set forth
to him thus in a few words. — That he have his heart
rightly set towards God, and a will inclined to serve his
neighbour; this is the sum of Christianity. A right
heart and faith, teach, of their own acconi, how a man
ought to pray. And, what is a faith of this sort, but a
kind of perpetual prayer ? For it continually sets its
hope in the divine favour : and, if it hope in that, then it
seeks after it with all its heart : and to seek after this
one thing, is that true and real prayer which Christ en-
joins us, which God requires, and which obtains and
can do all things : — and for this very reason : because
it looks neither to itself, its works, or its worthiness, but
to the goodness of God only : to which alone it commits
itself, and lays hold of it as its only consolation, llcnce,
what such prayer asks for, it has at once ; because, it
springs from faith and an undoubting confidence in
God. So, the holy prophet Zechariah, chap. x. rightly
calb the Spirit, " the Spirit of grace and of supplica-
tions." For God there saith, " I will pour out upon the
house of David, and upon the inhabitants of Jerusalem,
the Spirit of favour and of prayers." Which signifies,
that faith knows the grace of God, and, without ceasing,
breathes after it !
And again, charity teaches him, in what way he
shcmld appiy himself spontaneously unto gooa works.
^ 470
For those works only deserve to be called good, which
serve our neighbour and bring profit unto him. For
what else is a love of this sort, but a continual doing of
good works to the benefit of our neighbour ? And
hence it has obtained the name " work of love," in the
same way as the former has been called ^ the faith of
prayer:' as John xv. saith, " This is my commandment/
that ye love one another as I have loved you. Greater
IcNe hath no man than this, that a man lay down his
life fpr his friends." As though he had said, I have so
directed all my works to your profit, that 1 have even
laid down my life for you, which is the greatest of all
love : that is, it is the greatest work and proof of love.
And if greater works of love had been necessary, I
would have been ready to perform them also for your
sakes. It will therefore become you, after my example, to
love one another and to do good one to another. Beyond
this, I require nothing to be done by you. I do not ask
you to build temples unto me, to take long joumies into
foreign lands to salute certain saints, to starve yourselves
with fasting, to sing a great deal, to follow monkery or
any singular kind of life : but it is in this you will obey
me, and in this you will gain my favour ; — when each in
duty serves the other ; not for any private advantage,
but with a view to the benefit of his neighbour. It is in
this the whole matter stands.
But when Christ here says *' fiiends," we are not by
that to understand that he will not have enemies to be
loved also : for the words plainly say, who layeth down
his life for "Aw friends." " His friends " embraces more
than if he had said " friends " only. For it may be, that
thou mightest be a friend toward me, but I may not
have a friendly inclination toward thee : that is, I may
love thee, account thee as a friend, and do good unto
thee, while thou, at the same time, hatest me and
shewest enmity against me : even as Christ accosted
Judas in the garden, thus, " Friend, wherefore art thou
come?" He treated Judas as a friend, but Judas did
not treat him as a friend : for Judas accounted him an
enemy and hated him. On the other hand, Christ re*
471
girded Jadas and acknowledged him as a friend.- -Love
most always be round, and be kind towards all men alike.
This is how the apostle James, in his Episde,
chap. ii. will have it : M'here he says, " Faith without
works is dead. For as the body without the Spirit
is dead, so &ith without works is dead also." Faith
cannot be in a man and work nothing ; that Ls impossi-
ble. For faith is a living thing, and a thing impatient of
sloth. Let, therefore, men not deceive themselves, sup-
posing that they have faith, when they have no one par-
ticle of it Wherefore, they ought to look into their
works : — whether they love their neighbour, and assist
him in kind offices. For if it be otherwise, they have
nothing but a certain rashly-conceived notion of faith
by hearing. And it hap{)ens unto them, as unto him
who has beheld his natural face in a glass ; as soon as he
goes away from it, he sees himself no longer ; and from
the intervention of other things, he forgets the image
which the surface of the glass reflectctl ; concerning
which, the same apostle James has also spoken, chap. i.
These words of the a|)ostle James, seducers and
blind leaders have so extensively exemplified, that they
have wholly extinguished faith, and, in the room of it,
have erected works only ; as though riglkeousness and
salvation proceeded not of faith, but of w^rks. More-
over, to this darkness, thick to an awful degree, they
have added that which is thicker still. They have taught
and inculcated those good works only, which bring no
benefit whatever to our neighbour. — Such as fasting;
dunning die ears of Go<i with a babbling of lr)ng
prayers ; keeping holy-days ; not eating llesh, butter, or
milk ; building churches, colleges for monks, and altars ;
appointing masses, vigils, and stated hours, (as they call
them) ; clothing themselves in grey, white, or black gar-
ments; joining themselves to a certain ecclesiastical
order; and a thousand other things of die same kind,
which are of no benefit to any one mortal whatever,
and which God himself condemns.
And therefore the meaning of James is diis; — diat,
Slice the life of a Christian is nodiing but faith and
472
love, find love nothing but benefiting and doing good
unto ail men, both friends and enemies ; so, where true
faith is, love will certainly accompany it; which so
does through love unto others, as Christ does i unto it
through faith. Let each one take heed, therefore, that,
he deceive not himself, and foster in his heart a dream
or a fictitious faith for true faith : of which latter, he
fcan have no evidence more satisfactory, than works of
•love. By which sign, Christ will have his disciples dis-
tinguished from the rest of the world: for he saith,
" By this shall all men know whether ye be my disciples,
if ye love one another." ^
And hence the aposde James in the same manner
saith. Look into thyself. If thy life be not so directed as
to be to the benefit of others ; and thou livest to thyself
only, wholly regardless of the necessity of thy neigh-
bour ; it is certain that thy faith is of nothing worth and
unprofitable. For it does not shew forth itself towards
others, as it has found Christ to be towards itself: and
therefore, does not believe that it has received benefits
from Christ : for if it believed that, it would not consult
its own profit, but would lay itself out to benefit its
neighbour in re-urn.
To the same point also speaks the apostle Paul,
1 Cor. xiii. " If I have faith so that I could remove
mountains, and have not charity, I am nothing.*' Which
also is thus to be understood. — Not that faith is not suf-
ficient unto the attainment of salvation, but that Chris-
tianity ought to unite faith and charity in an indissoluble
bond, and by no means to suffer these sister graces to
be sundered; for the nature of them is, that they
should be joined together, and never separated. And al-
though some rash ones desire to separate them, wishing
to believe only and not to love also, despising their
neighbours, and yet, nevertheless, passing themselves
off for Christians, which is a false persuasion rushing to
destruction ; so I also say, that all things are placed in
faith, and that it alone saves us, so that a man hath no
need of any thing else unto salvation. And yet, it is not
on that account slothful, but employed in various worka^
473
not for its own profit (for it suffers not under the want
of any thing, having all things in Christ,) but for the
profit of its neighbour ; for whose benefit it is prepared
to undergo any thing. — If faith be not attended with
these things, it is without doubt false and feigned. For
such a working as this, is the test of its love.
But those blind leaders allow themselves so to teach
works, and to urge them, as though they were necessary
unto the salvation of him that does them : which is an
utter perversion and the greatest of all errors : for by
this preposterous doctrine, they destroy both faith and
love, on which the nature and sum of all Christianity
depends These transfer works from the neighbour to the
person himself who does them, as though he could not
be saved without them. And where this most false
opinion reigns, faith must leave its place; for that
holds, that its works are not profitable and necessary to
itself, but to its neighbour. These two things, therefore,
differ most widely trom each other. Faith rejects works
from itself, and assigns them to its neighbour, and that
through love. But these blind guides pluck them away
from the neighbour, and assign them to him that does
them : thus totally destroying both faith and love. For
in this way, they make men " lovers of tlieir own
selves," and busy about their own salvation only,
trusting to their own works: upon which, afterwards,
follow evil and weak consciences, which seek out for
themselves many singular and particular works: such
as building of churches, prayers without end, enduring
hunger to gain the favour of some saints, and other
things of the same kind tending to the benefit of no
creature whatever. In a word, there is no evil that must
not of necessity flow from hence. Even as in our time,
these evib among the herds of monks, the colleges, and
the academies, are manifest before the eyes of every one.
Let us then now consider the works of love in
Christ, as set before us in this example. What will you
find in Christ that does not breathe mere love ? All can
see this for themselves.
First, what necessity was there for him to. journey
474
through the midst of Samaria and Galilee ? Or who re-
paid him any thing for that journey ? In a word, who
entreated him to do this ? Is it not manifest that he un-
derwent all these things of mere grace, freely and wil-
lingly? He received nothing for all this wearying of
himself. He came of his own accord, no one even
asking any such thing of him : that no one might say,
that this was done on account of his merits, or that he
obtained it of him by his prayers. Here then we
plainly see, that he did nothing on his own account, or
consulting his own profit, but did every thing for the
benefit of others ; not being asked by any one, but al-
together freely, nothing moving him but goodness and
love. And so again, as to his coming into this village,
as it were by appointment, — what need had he so to do,
I pray you r Who entreated him to come there ? Who
repaid him any thing^for doing it? Is it not true that he
came previous to any merit and^ any prayers, and
offered his love and benefits willingly and of mere
grace, and not to seek his own profit, but only to serve
others, that he might invite the hearts of all to believe
on him ? Behold ! this is the property and virtue of
love; — it knows nothing but to do good; it lives the
life it lives, unto the benefit of others, having no view
to private advantage ; it does all things freely and with-
out any regard to the merit of others ; it anticipates all
things with its benefits. Behold ! it is on such a manner
of life and on such works, that thou art to fix thine eye»,
and to form thy life after the same patterns, if Uioa
. wouldst be called a Christian ; and to remove all works
from thy sight which are not after this standard, even if
tfiey be so great as even to " remove mountains," as the
apostle saim.
Secondly: Behold how he bestows his benefits
without any loss to others, and thus guards against any
injury to ofiiers. For some so shew kindness to one as
to injure another. ^ Offering (according to the trite
proverb) my mistress money with one hand, and steal-
ing her horse with the other.' Of which set are those
who give alms of that which they have obtained hy un-
rfghteousness : concerning whom Isaiah saith, chap.
!«. ** I the Lord love jutlgment, I liate robbery for
burnt-otfering.'* Of this stamp are nearly all ihe col-
leges and monkeries in our ciay ; who consume with
!umptuous luxury the labour and sweat of men, and
clieD afterwards, instead thereof, return unto God
m^s^es, vigils, and rosaries, (as they call them ;) or ap-
(>oint an anniversary ; and, sometimes, give alms. But
all diese things are done out of the property of others ;
on which they live, and with which they worship God ;
[mssing their lives all the while in the greatest luxury,
iffluence, wealth, and abundance of all things. This,
however, is a destructive kind of benevolence, and a
widely-spreading calamity*
But Christ here does an injury to no one; nay, he
takes especial care that none shall surter loss. For he
sends the lepers unto the priests, that nr>thiug should be
diminished from their right. And he is so bountiful
unto these lepers, as if he came into the village pur-
po^ly on their account. He looks on them with a mer-
ciful eye, and gives them his help with a ready and
willing mind. And moreover, he takes care that the
priests shall lose nothing. Although he might have set
aside that, seeing that, he had cleansed them quite out
of the natural way, without the help of the priests, and
might therefore have w^holly disregarded them ; and
have said, What have you to do with these lepers, on
tham you have not performed your office according to
the law ? Y"ou have no right to expect any remuneration
from ihem* They owe you nothing.- — But charity does
BOt contend, nor strive ; it is only careful about how it
cm do good : and therefore, it undertakes more than it
ims need to do, and does more than is required of it.
Atid hence, the aposde Paul, 1 Cor, vi, saith, it is
wrong that there should be any contentions among
CSliisttans. For charity does not strive for its right, nor
estact it, but rather disregards it. It is only careful how
H naay bestow benefits: and therefore Paul, 1 Cor. xiii.
Miith rightly, *' Though I speak with the tongues of
men and of angels, and have not charity, I am be-
476
Gome as sounding brass and a tinkling cymbaly" and
nothing else.
Our learned ones, indeed, are soch, that tfaey teadi
many things rightly, whibh, neverthdeaa, have nothiitf
whatever in them that savours of Christianity: aoa
which are diametrically opposite to charity. I am not
here speaking of those who sit at the civil tribooal and
administer justice : for since justice has more w^g^
with some ungodly men than charity, judges most Be
appointed, who may put an end to strife, lest any tiuiig
worse proceed therefrom. Nevertheless, to punidi diieves
on the cross, and break the limbs of munderers on the
wheel, is not Christianity, but done to prevent ontrages,
and is also necessary to be done. So also to eat and
drink is not Christianity ; yet, nevertheless, neoessi^
requires those things. But, although these works are
necessary, yet Christianity does not consist in them:
and therefore, let us not be content with those things,
as though, by them, we can become Christians. Even
those things which concern the marriage chamber are
not Christianity; yet, nevertheless, marriage is neces-
sary, that worse things be not done * And the same we
may say of all such tjbings.
Thirdly : He gives a still more convincing pmtf
of the nature of charity ; seeing that, he exercises it to-
ward those, on whom what benefit soever you may be-
stow, is lost; and from whom, if you do them a kind-
ness, you meet with nothing but evil in return. — Ik
cleanses the ten lepers : of whom one only, mindful of
his duty, returned to give thanks : on the oUier nine, Ae
benefit was lost. If therefore he had wished, after tbe
manner of men, and in the way of human nature, to act
according to right, and not according to the law of
charity, he would have permitted those nine to be in-
fected with the leprosy again. But he allows them to go
their way and enjoy his love and benefit, althoudi, tor
his grace, they return him ingratitude and hatred. Moie-
over, he took nothing from the priests: to whom be
allows their honour and right to be given, althoo^ in
the presept case, it was not due to them. But they also
477
prove ungrateful : for they turn away the lepers from
him, i)ersuading them that they were not cleansed by
Christ, but by the sacrifice, and because they had
obeyed the law : and thus, they corrupt the faith of the
lepers, and make Christ vile in their esteem, as one who
invaded the rights of others, and, with them, puffed off
himself.
For that the priests alienated the lepers from Christ,
and shoolc off their faith in him, may easily be believed,
and the. context proves it. And therefore, it must be,
that they instilled into the minds of these lepers some
horrid things concerning Christ, and, on the other hand,
extolled works and sacrifices in the highest degree:
whereby, they destroyed the excellent and ftiir faith that
was in them, and enthroned themselves in their hearts
in the room of Christ. The lepers too suffered them-
selves to be persuaded to conceive such an opinion
concerning Christ, as the impudent priests, by falsely
tradacing him, had insinuated : so that they persecuted
him with the utmost hatred, and maintained that their
cleansing, which they received from God, was obtained
by sacrinces and their own merits : and did not ascribe
it, as they ought, to Christ and his mere goodness.
And thus, being liberated from the corporal, they fell
into the spiritual leprosy, which is a thousand-fold more
pestilential than the former. Out Christ patiently allows
both to go away and enjoy his benefits. He waves his
own right, and mildly suffers hatred and ingratitude to
be returned him for praise and gratitude^ From which
any one may easily learn, that we sometimes obtain that
firOTi God by prayer, which, it had been better for us
had it been denied us. How much better would it
have been for those lepers to have passed the short
span of life in their uncleanness, than, having had their
bodies cleansed, to fall into a spiritual, and that by far
the most foul, leprosy !
On this example of Christ thou art to fix thine eye,
as on a certain standard, and to form thy life according
to it: — diat thou not only do good works without injury
to ai^ one, and without any view to private advantage.
479
at all regEtftling whether they be received with a grateful
or an ungrateful mind : thou art not to trouble thyself
about that. Do thou lay fast hold of faith, which freely
gireth unto thee Christ; in whom thou art blessed
with an abundance of all things. And then, continue
thou ui love, which giveth thee unto thy neighbour, and
bringeth such an abundance of good works, that thou
alone art not able to do them. Whatsoever thou mayest
add to these two things is of no moment whatever, even
iboudb the works of all the saints were thine.
Hear what the apostle Paul saith, 1 Cor. xiii.
* Though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not
charity, it profiteth me nothing." It is not enough to
supply the necessity of the poor, and to afflict thyself ;
to tbine enemy also thou art to shew thy love ; and
Chou art to expose thyself and tliy goods to be spoiled.
Thou art not to select persons to whom, in preference
to others, thou mayest be bountiful. Charity requires of
thee to be the same to all, without diflference.
But here some one may say, What then is to
become of the spiritual (as they are called,) that is the
mass-priests, the monks, and nuns ? for tliey benefit no
man whatever, and only do works unto their own pro-
fit.— I answer : What hast thou to do with the monks
and nuns r Christ has not commanded thee to imitate
tbat scum of mankind, but commands thee to follow
him. If they do not their works according to the above-
mentioned principle, that is, to alleviate by them the
necessities of others, and do not cleave unto faith,
doubt thou not that they are against Christ, and that
like the foolish virgins, they are going on with empty
and darkened lamps ; and no other Christ will come on
their account Concerning such as these, there is re-
eonled a prophecy of Peter, 2d Epist. ii. " There shall
be fidse teachers among you, who privily shall bring in
damnable heresies : " that is, spiritual orders and ranks,
which shall only be the destruction of souls. And
IVuil also, 3 Thess. ii. ^'And for this cause (because
Aej ntmed not the love of the truth) God shall send
480
them strong delusion that they should believe a lie ;—
who believed not the truth, but had pleasure in un-
righteousness."
In these words are foretold, by the spirit of pro-
phecy, of what nature the institutions of ecclesiastics
are, and whence they have proceeded. For they wish to
appear to shine in godliness above all Christians, when
they are at the same time the farthest of all from it So
that it requires more labour to be spent upon them to
bring them to the tnie way of Christianity, than upon
any other order of men.
The order of married persons and of magistrates, is
instituted u[K)n principles of equality. For here the
wife, the children, &c. are in subjection, and continually
afford opportunity for the exercise of mutual love{
ever shewing, that thou art not to love and work for
thyself; whether thou wilt or not, here thou must serve
others. And if thou have a knowledge of fidth, and
rightly form thy life according to it, thou wilt find, that
there is no room left thee for private works, for such a
multiplicity of works for others will surround thee, that
thou wilt soon be brought to forget all private works.
For if thou be tried with hunger, if thou weary thyself
out with thy daily occupations, if thou eat, drink, sleep,
or marry a wife ; in a word, what toil soever, thou uii-
dergoest to support thy bmly, and to keep thyself from
poverty ; all this is to the end that thou mayest be able
to live in the world, and to satisfy thy belly that cravetfa
and is impatient of hunger; all which together thoa
doest, to the intent only that thou mightest be service^
able to others. Behold, this is the true and proper
nature of the Christian life. Hence the apostle Paul,
Rom. xiii. saith, '^ Owe no man any thing, but to love
one another ; " and let the one serve the other in love.
From these things you may easily understand, that
the world is now full of spiritual orders ; (that is, of in*
femal gulphs and pit-falls of robbers) and yet, that
the true Christian life is every where set aside : so far is
it from possibility that you can any where find an ex*
ample of it. And all these calamities we owe to the Fope
481
and faii execrable decrees, whom the wrath of God has
thus wt over us as a guide and a teacher ; which the
apostles Paul and Peter, many ag^ before, foretold
would- come to pass. Let this suffice concerning the
first part of this Grospei : now let us direct our minds to
die other part.
And it came to pass^ that as they went, they were
tkamed.
Hitherto we have learnt the work of faith, and
what its nature is: whence we gather, what its be-
guming is, what accompanies it, and how weli-pleasing
it is unto God. And all these things have l)een said,
conceruing the first rudiments, and die commencement
of. Christianity. Now, it is not enough to enter upon
any thing, unless we afterwards advance as well as b^in
, at first, and fully accomplish our purpose. For Christ
saitfay Matt. xxiv. *' He that endureth unto the end, the
aune shall be saved." ' And again, Luke ix. " No man
havii^ put his hand to the plough, and looking back, is
fit for the kingdom of heaven." Wherefore, this other
put instructs us concerning the increase and perfection
offiuth.
Faith, or the trust of the heart in God, is a very
lender thing, and cannot endure much : it is very soon
Inrt, so as to be put out of place and to totter, unless it
be duly exercised and practised. For many things come
in its way, which run up against it, and bring it into peril.
It is oibni run against by sin, by nature, by reason, by
idfopifiion, by human doctrines, by the examples of
oar righteous ones, and by Satan ; and, in a word, traps
ate laid for it both before and behind ; there is no truce ;
it is continually in temptation ; and, by threat and fear,
it ofteQ entiaxl to so over to works. So that Peter
jaiftjr aaith, that '' the righteous scarcely are saved.'*
Aad Uie prophet Zechariah, compares the righteous
Iattil to ''a brand plucked out of the fire,'' that it be
not whollv burnt. And again, Amos compares him to
the manned remains of a ^leep, which the shepherd has
vilkdifltailty rescued firom the jaws of the wolf. Be-
48S
hold, with such malice, and, as it were, sach a troop of
temptations, is* the heart assailed that is endued with
faith. Hence it is that Paul saith to the Corinthians,
" Let him that standeth take heed lest he fall*" And he
continually admonishes us, that we wBik in carefulness
and in fear, and keep a diligent watch over our faith.
For, as the same apostle saith, we bear about this pre-
cious treasure in an earthen vessel, which is easily
broken if God take not care of us.
Let us not therefore be secure and careless, but live
in the fear of God, praying with Jeremiah, that he
would keep our faith, and never permit us to come to
such a state of despair, as to doubt of his goodness, and
approach him with dread as a destroying tyrant. This
peril also the present Gospel clearly sets before us, in
the awful example of the ten lepers ; of whom nine de-
parted from the faith, and one only stood fast and en-
dured unto the end. It is often the same with th^
things, as with a fine tree, which, in the spring, shews
forth such a quantity of buds, that it appears as if it
would be unequal to the load of fruit : but afterwards,
from the damages received by storms^ so many of iB
blossoms are destroyed, so much of its young fruit b
beaten off while growing, and so much of that which
weathered the storms is eaten up by the canker worms^
that scarcely a tenth part comes to ripe fruit, — So, you
may find many, who receive the word with joy, and sub-
mit themselves unto faith* But as the Lord saith, the
ground is either stony or dry: or, they are entangled
with briers and thorns : tliat is, they suffer themselves
to be turned aside by temptations and ileshly lusts: for
as soon as matters turn out contrary to their desires,
and God tries them by some affliction, immediatdy,
forgetting all his goodness, they turn their eyes upon tus
divine wrath only, and then their faith is burnt up, their
heart fears, their conscience falls and flees from God ; so
impossible is it for them to dare to meet God as they
did tefore.
Here you see how Christ, as soon as these lepeis
began to believe in him and to have a good hope oon^
eerain^ bini, tried their faith, and pressed it to go for*
H^ard. For he did not heat their disease, in a way in
which ihey could see it and witness it. He only told
ihem to go and shew themselves to the priests* Now, if
ibey had been destitute of faith, reason and human
Daciire alone would have immediately murmured and
said thus, — ' What is the meaning of this? We pro-
mised to ourselves some great thing from him, and with
a certain confidence we expected that we should receive
flome great benefit from him : but he does not according
to his custom^ and as he is wont to do unto others,
touch our bodies with his hand : he only looks on us
md does nothing else. Perhaps he rejects us. Moreover
he neither assures us nor signi6es that he will heal our
disease : but he leaves us between hope and fear : only
commanding us to go unto the priests. But what use is
it for us to shew ourselves unto them, when they know
beforehand, that we are diseased with the leprosy?*
Behold in this vvay nature would have grown indignant,
ind would have become wrath with him because he
hftd not satisfied their desires with a word, nor given
my sure promise of what he would do.
But here was faith, which went on gathering greater
itr»:igth9 and became stronger by the assault of tempta-
^s; not at all damped by the hard and uncertain
ds of Christ, but fixing a finn hope in his goodness ;
from which it suffered not itself to be moved by any
powers. There was, truly, in these lepers a rich and re*
markable faith : w hich may be collected from this :
that» relying on the words of Christ, they went away
irith a willing and safely-trusting mind to the place
where they were sent. For if they had hesitated, they
oeftaiDly would not have obeyed the words of Christ ;
iDd especially, as he gave them no certain promise. —
In the same way does God treat all of us, whensoever
it seemeth good unto him to prove and strengthen our
fiuth. He so deals w ith us, that we know not in what
stale our affairs are, or what his will is concerning us,
Wliich he does, that man may learn to commit himself
n^Uy unto him, and to put himself into the hands of
Si2
4.84
his goodness, not doubting, that he shall receive ft^om
him what he asks for, or something better. And thus it
was that ' the lepers bethou^t themselves. — * We will
certainly go where he commands us to go, although he
does not reveal unto us the intention of his mind, whe-
ther it be his good- will to heal us or not But this shall
raise no scruple in our minds, nor shall he on that
account be the less esteemed by us : nay, qn the con-
trary, we will have the more exalted thoughts of him :
and we will promise to ourselves, with a willingly believ-
ing mind concerning his goodness, that, even if he
does not cleanse us, he will do something for us better
than cleansing the leper of our body : we will not there-
fore, on this account, lightly esteem his goodness.*
Behold, this is tne way in which our fiEuth. ought to
increase. Such temptation and trial as this, will follow
us through the whole of our life: and therefore, our
faith ought in the same proportion to increase. For,
after God has tried us in one thing, and has so exer-
cised us diat it at last becomes clear to us what his will
concerning us in that thing is; he then puts us into
another temptation, and then into another. And thus,
our faith and confidence are daily strengthened more
and more, if we do but go forward with a courageous
heart under every temptation that comes upon us. Be-
hold, this is what the apostle Peter calls, 1 Epist it.
growing in Christ, " As new-born babes desire that
milk, (not of the body but of the soul) which is sincere,
that ye may grow thereby." Again, 2 Pet. last chapter,
'^ Grow in grace and in the knowledge of our Lord and
Saviour Jesus Christ." And the apostle Paul every
where almost desires, that we may increase, stand fast,
and be filled with all fulness, through the knowledge of
God and of Jesus Christ. Which is nothing else, but to
be strengthened in faith, when God hides his good-
ness, and carries himself towards us as Christ carried
hiinself towards these lepers, so that we see not at all
how matters stand between him and us. For faith must,
be '^ the evidence of things not seen;" that is, .a
persuasion and embracing of those things which are
'485
hidden from us, and perceptible by none of our
senses.
Wherefore, be thou fully persuaded of this, that
when God appears to be the farthest off, he is then, un-
doubtedly, the most near. The words of Christ are so
spoken, that thou mayest not know what it is liis mind
to do. He neither promises nor yet refuses his help. So
that the lepers, who before doubted not at all of his
goodness, might have been offended, might have fallen
into wavering thoughts upon it, and have interpreted
the words of Christ in a sense far different from what he
intended. But Christ spoke them from an abounding
love; thinking, that there Mas no need of many pro-
mises, seeing that they had already obtained what they
requested. Nevertheless, as the affection of Christ was
hidden, they might have thought with themselves that
he had changed his mind, and was farther from them
in his affection than he was before. But this is always
the way with all the works and the words of his trans-
cendent goodness : — he always seems to us at first more
merciful and more favourably inclined toward us, than
he appears afterwards, when he is about to do some- •
thing with us.
This was the case also with the people of Israel in
the wilderness : — they thought that God had not brought
them out of Egypt, when they had before called upon
him in Egypt, and had believed that they were delivered
by him ! And all these things come upon us that we
might not stay long in the first rudiments, and in a
suckling faith, but might increase and grow up until we
can drink strong wine unmingled, and are satiated with
the Spirit unto the full ; so that now, we may have it in
oar power to despise and overcome, not only honours
and friends, but even death and hell. Hence, it is the
case with these false ones who are destitute of faith, as
with unsuccessful miners; they begin to dig and to ,
search with a rich hope, but just as they are come to the
treasure and have but a very little farther to dig, ihey
leave the mine, considering within themselves how much
labour and pains they have spent in vain. Then another
486
worthy of that treasure comes, who never yet began to
dig : ne strikes in his pick*axe with all his might, and
finds ^t which was before in vain son^t and dug for
by the labour of others.
The grace of God is such, that when one b^ins to
believe, and does not give all diligence .to gain daily
more increase and strength, that grace is taken from him
and givdn to one who never l)egan : and if he be a sloth*
fill one also, it is transferred from him to another. It is
a living faith alone that God requires. But here our
academies, (such is their blindness,) most stupidly and ^
poisonously speak thus of faith : teaching, that it is sof* '
ficient unto salvation if any one have the be^nning of I
it, or any particle of it : — but, ^^ It came to piBiss that at \
they vjent they were cleansed." ;
The meaning of these words is, that it is impossible i
for faith to be deceived ; and that, according as it be- i
lieves, so it must be done unto it. For, if these lepers had i
not believed and stood fast in thdr fkith, they certainly j
would not have gone as they were commanded. Where- ;
fore, they were not healed because they went, but
because they had faith ; for it was by the impulse of
this, that they went. Which thing I observe, lest some
blind leader, falling upon this scripture, should fix his
eyes upon the work only, and in the ineantime, pass by
or dissemble concerning the faith; and afterwards go
forth and say, that works recommend us to God and
procure our salvation, because these lepers went at the
command of Christ, and so were cleansed. Whidi error,
the most pernicious of all errors, must be resisted, in
order that the faith of these lepers may be duly consi-
dered : for then it Mill be manifest, that it was not this
work of going, but faith that obtained the cleansing.
The Lord also opposes this error by his cleansing
them before the work was accomplished; for he nol
only commands them to go, but to shew themselves to
the priests. Now it is evident that they were cleansed
before they came to the priests, and before they had
finished the work which was enjoined them. Whereas^
if they had then obtained their cleansing when they
487
come and had offered their gifts, the priests might have
pretended that they were cleansed by virtue of the work
and sacrifice; as ihey afterwards really did and miserably
seduced them.
But it has been before observed more than once,
that there are two kinds of works; the one performed
Wore and without faith, the other after and by faith.
And as nature, even without faith, cannot be idle and
without some exercise; much less can faith be idle.
Moreover, as natural works do not cause or precede
oature, but nature must precede and produce works
ftom and by itself; so also, works do not cause faith,
but proceed themselves from faith, and are wrought by
it Therefore, there must be works, but they deserve no-
thing, nor are they available unto salvation, for both
lalvatioD and merit must first be obtained by faith.
Hence it comes to pass, that the works of faith are not
of choice, but free* For these lepers stood ready w ith so
&ee a mind^ that if Christ had enjoined them any thing
else, they would, without any objecting, have done that
also. And if any one had asked them, if they \* ent to
the end tliat they might for so doing be healed ? they
would have answered, by no means : which neverthe-
less they would have done, had their cleansing been as a
ren^rd for their works. So if you ask w ork-mongers,
if they give themselves unto works that by virtue of
them they may attain unto salvation ? they immediately
my they do, and deny that there can be salvation w ith-
oot t^m.
These lepers however will not thus answer; nay,
ibey will rather say, that they hope to be cleansed by
kis mere goodness, without any regard whatever to their
going : seeing that, they merely do this to the end that
they might fulfil the law, although there was no neeil for
ibe^ going. For all lepers might like these go to the
yet they w ould not obtain a cleansing ; which,
ertheless, they must obtain, if the work of going be
and available unto cleansing. For, as our holy
ig saints are persuaded that whosoever worketh
ahall be saved ; so also we must say here, Whosoever
goeth shall be saved. But, as cleansing takes place by
virtue of faith only, so salvation comes by faith only.
4nd as these lepers are compelled to go unto the priests,
not on their own account, but on account of the priests,
that their right may be complied with, althou^ it be
not done as a debt ; so, all that are anointed witli faith,
must give themselves to good works, not seeking their
Qwn, but others' benefits, not that they owe them any
thing, but Uiey are to be kind toward their nei^ibour
freely, even as Christ has done unto us; concerning
which we have fully spoken above.
And one of thenij when he saw that he was healed,
turned back, and with a loud voice glorified God; and
felt down on his face at his feet, giving him thanks.
This turning back, must have been after he had
shewn himself to the priests with the rest.. The Evange-
list, however, does not mention how they came to the
priests, and what took place there. But, from the return
of this one, Luke would take occasion to observe what
took place in that respect. — He alone returned, having
to his grief left the others behind him. For since he
gives thanks unto Christ with such an earnestness of
spirit, and witli his whole heart, and follows him with
such true praising and blessing, we may from that con-
clude, with what vehemency he urged, the rest, exhort-
ing them, pressing them, and trying every means to per-
suade them to go back with him, and, with him, ac-
knowledge so great a benefit. Hence we may also
collect that he was deeply grieved that he had spent
upon the others labour in vain, and that he left them
with weeping and much sorrow. All these things and
many others of the same kind, that love which he had
for Christ constrains us to conjecture; which love,
leaves nothing untried, fears no one, and regards no-
thing, so that Christ obtain the praise and honour doe
unto him. What storm then shall we say it was that
arose, which so powerfully tore away from this one the
other nine ? and especially when we bear what a plausi-
ble beginning and increasing in the faith of Christ there
489
nas in them all r It is not probable that they of them-
selves departed so shamefully from Christ: it must be,
that some deadly calumniators first undermined their
faith: seeing that, they now take from Christ that
honour which before they had so freely and willingly
given unto him ; thus turning that love, so happily begun,
into hatred.
Nor can we consider that it was any common kind
of departure that so obstinately withstood the prayers
and entreaties of this one. But why do we employ a
multitude of words in investigating tne cause of the
deep ingratitude of these nine ? All this was ejected by
the secret lies of the priests. They could not bear that
the gloiy of so great a miracle should be given to
Christ. They must therefore have set aside the authority
of Christ, with the most powerful persuasions, to over-
turn in their hearts a faith so well begun. By what argu-
ments then sliall we suppose that this was accomplished?
Why, since their attack was levelled a(];ainst Christ and
faith, it is easy to divine what they said and what they
did. Without doubt they laid hold of those things that
are opposed to faith : that is, they with bitter hatred
instilled into their minds, not to believe that they were
cleansed by Christ, but to give thanks unto Ciod who
had had respect unto their oft'ering and unto the prayers
of the priests, and who had heard them on these ac-
counts, and had restored them to their former health. —
Moreover, they overturned their hearts by plying them
with two most powerful assaults.
First: that it was impossible unto the powers of
homan nature to take aviay a leprosy, and that the
power of God only could do it; and that, therefore,
that miracle could by no means be ascribed unto Christ,
(for they made him man only, and not God also,) for
that a horrible blasphemy would be committed against
God, if they should ascribe that unto a creature which
was of God alone. O with what a specious pretext and
powerful assault did they attack these lepers! How
slitagmust that faith be, which could stand when God
hJBiBelf and. his divine glory and working' were set
490
before it, and threats added if it should deny them?
Who would not think that they did well in yidding to
such a temptation ?
The other assault was, — they brought forward the
law of Moses with great authori^, which ccMnmanded
that he who would not hearken unto the priests giving
sentence according to the precept of the law, should be
punished with death, Deut. xvii. Wherefore^ when the
priests here declared that that cleansing proceeded from
God, and not from Christ, they bound the consciences
of these nine by the most powerful of all bonds, and
crushed their faith to powder. For, to act contrary to
the law, was to fight against God. But, behold^ how
horrible this temptation must have been, which set be-
fore the conscience both temporal and jetemal death, the
indignation both of God and men, the greatest and
worst of sins with the greatest and most dreadful of pu-
nishments ! What heart would not have yielded to these
threats, or at least, would not have trembled with fear?
and especially, when the law of God was set before it?
Thus those nine departed, and would rather have de-
nied ten Christs than have incurred the wrath of God,
or have transgressed the divine law; thinking, that they
thus acted ri^tly.
Moreover, who doubts that a certain wonderful
and appalling tragedy was presented to the eyes of this
one leper? He, deserted by his companions who had
fled over to the enemy's side, was compelled to brave
the assault of the priests alone. Him too they tempted
to a revolt with numberless arguments: at one time
using prayers, at another threats : persuading him, not
to call down upon himself the wrath of God, but to be*
lieye the priests : not to despise the law of Moses: and
to take heed, that he was not killed as a blasj^mer
against God.
Here this wretched man was considered J)y one a
fool, by another a madman, if not worse than that; and
was accounted by one a heretic, and by another an
apostate. He was cleansed, indeed, but that cleansing
had brought into peril his boHy and his life, his goods
491
and his fame, his friends and his companions. More-
over, he was compelled to leave those who devotedly
studied good works and acknowledged the true worship
of God, to the enjoyment of their good name, while he
was called a sinner and ungodly. And, because he was
a Samaritan, perhaps he made the less impression upon
their hearts, while they thought thus with themselves, —
* Let him go to destruction : why should w^e trouble
ourselves about him. He is a Samaritan and an out-
cast, not belonging to the family of Israel/ Or else,
perhaps they pitied him as a man deranged and beside
himself. Behold this was the greatest, and of all the
most powerful assaults upoji faith : he that yields not to
this, shall stand forever: for he has triumphed overall
the terror both of death and of hell that can exist, either
in this w orld or that which is to come.
And thus is the name of God made of to plot the
greatest iniquities, and to cover sin, by, the abuse of
Satan and ungodly men. For as these know that the
name of God is held in fear and reverence by all, and
that nothing is more sacred among men, especially
among the simple and sincere ; on this reverend name
they seize» and, with a brazen brow, colour it over with
their impostures, falsely declaring that whatever they set
forth is God. Then the miserable multitude, which they
call after them, follow, being persuaded, that whatever
is set forth under the name of God is to be received and
embraced. Hence, there is need, yea, the utmost need,
of a deep understanding, that thou be not moved away
when the name of God is held forth and accompanied
with threats : for idols have arrogated to tliemselves the
name and honour of God.
These priests also the Pope has most sedulously
imitated, continually abusing the name of God to every
kind of sin and iniquity : whom, all his disciples and
false teachers have as sedulously followed. But above
aU, those ecclesiastics, (as they are called,) and those spi-
ritual ones, endeavour to persuade all men, that their
impious state and works, though destitute of taith, are
divine and Christian. But the worst abuse of the name
5
•492
•of God id when the devil, assailing the conscience in the
.agony of death, sets before thee that God, being kindled
• into wrath, will not have thee nor acknowledge thee as
his : concerning which, David, Psalm iii. saith, ** Many
there be which say of my soul, There is no help for him
(in God." Or as the Jews reviled Christ when hanging
on the cross, saying, " Let us see if he be the Son of
:God : let him save himself, iie trusted in God, let him
deliver hiin now if he will have him." As though they
had said, It is impossible that he should help- him, fdr all
is over with him. — Or, if God himself try a man in this
way, and leave him to feel in his conscience nothing
else than that God has declared war against him, and
will no longer account him a friend, (as the prophet saith.
Psalm XXX. '^ I said in my haste, I am cut off from
before thine eyes," and as Abraham, Gen. xv. and Jacob
xxxii. experienced,) here faith is put to the extremity of
trial, and sustains the pains of hell. Here thou hast need
of all armour, not to be moved when God himself is
thus set before thee. These are the most valiant of all
Christians, and the greatest of all spirits.
A\\ these things I say, that we may thoroughly
le^rn to cleave unto faith steadily, and as it were, with
firmly grappling hands ; and that once having that, we
may always conceive a good hope in God, which may
expect from him every good thing ; and be torn away
therefrom by no power whatever, whether man or Satan,
fieath, law, the name of God, and so God himself, bring
lis into trouble. And unto this we shall attain the more
surely, if we have continually before us that word of
Paul, — that the especial nature of faith, is, ^' the substance
of things hoped for, the evidence of things not seen." It
is not the substance of things we are to flee from, nor
the evidence of things which are seen. That is, the na«
tore of faith is, to rest in the goodness of God, and to
set before itself the view of nothing whatever,' but that
which is to be hoped for and desired. Wherefore, to set
before your view those things which are to be fled fronoi
and dreaded, is not a view of faith, but a temptation.
For God has not built our ftdth, trust, and peace of
conscience, upon indignatioi^ and wrath, but upon
grace !
Hence all his promises are sweet and full of mercy.
On the other hand, his threatenings are dreadful, and
bitter ; which, nevertheless, are to be believed ; but yet,
Christian faith is not to be built upon them ; for faith is
to have before it nothing but goodness, and to rest
wholly in that. i\nd yet, we are to bear assuredly in
mintl, that that goodness which faith represents to itself,
and in which it rests, is not seen nor to be perceived by
any of our senses. Wherefore, whatever our natural
sense feels, whether it be uhat delights us or what
grieves us, faith is to be assured, that that is not what it
ought to believe, but a temptation which it ought to
thrust away by shutting its eyes and all its senses against
it; and it is to cleave only unto those good things
which are not perceptible by the si^ht or senses, until
the temptation shall have passed by; even as Elijah
wrapped his face in his mantle, until the great and
strong wind, the earthtjuake, and the tire, had passed
by him !
Wherefore, the greater assaults and temptations this
one leper sustained thus alone and with an unsliaken
mind, by so much the more was his tiiith strengthened
iod perfected ; and it came unto this perfection for an
example unto us, that we should not be turned away
from Christ by these priests and spiritual bug-beai*s,
even tliough they have the whole world to back them.
And it was a wonder that he was not moved by this au-
thority of the priests, seeing that they were |)ersons
^hose peculiar office it was to shew unto others the
way of truth, and \\ho were supposed to excel others in
understanding.
Here learn then, what an effectual answer is given
to the Pope and the spiritual and learned, doctors,
whenever they puff themselves up and boast of their
poner, their authority, their office, and their dignity ;
and affirm, that what they say is to be believed, and
that only to be attended to which they say. They well
know how to turn to their purpose, this place where
4SM
Christ sends, the lepers to the priests. And they well
know also, how to dissemble their conviction, that this
one poor creature, although not a priest bat a layman,
nor an Israelite but a Samaritan, condemned the doc-
trine and great name of the priests, and was wiser than
they all ; not at all regarding, that he stood quite alone
while the greatest part of mankind sided with the
priests. Now if it be enough, (as our priests assert it is,)
that they are called the spiritual, the learned, the pri-
macy, the power; and diat, they have moreover the
greatest part of the people to favour their pretensions ;
Uien, (although we are not to contradict that which ma-
gistracy, dignity, power, and the voice of the people
command,) this Samaritan greatly sinned. But God for-
bid that we should so receive it. For the Gospel here
teaches, that none are under deeper error, and none
more deeply seduce men than priests, ecclesiastics,
scribes, the highest, the most reverend, and.the greatest :
and therefore, none are more warily to be guarded
against, than this tribe of men. Though Christ, by
sending these lepers unto them, intimates, that it is not
their office itself, but the abuse of that office that is to
be guarded against : and he gives us a rule, how fieur we
are to believe them, and how far we are to follow
their doctrine : that they are to be hearkened onto, as
far as they teach according to the words and sense of the
law ; which Moses, Deut. xvii. sets forth in a very clear
manner, saying, that the priests are to give sentence ac-
cording to the law, and that the man who will not
heilrken to them when they so do, is to be stoned with
stones until he die. But if they propose any thing that
is not according to the law, or that is their own doc-
trine, no respect is to be paid either to thdr office or
their authority, and they are to be condemned and the
scripture alone to be adhered to. «That every-where
common saying is true, ^ No one writes wrong, but the
scribe : so, no one preaches wrone but the preacher/
And, according to another adage Uiat is in every ones
mouth, ^ The more wise, the farther from wisdom ! '
Since, therefore, priests who are appointed by a
495
divine ordination, and who teach others the law, fre-
quently and deejdy err; what wonder is it, I pray you,
if GUI' popes, cardinals, and bishops err, whose appoint-
ment is neither confirmed of God nor by men, but is of
themselves? Moreover, they neither preach nor medi-
tate : they do nothing but brin^ human doctrines and
their own dreams into the church. Here, dierefore, it is
not a ccnruption of office nor of doctrine ; the whole
frcmi top to bottom is nothing but error ; so that, their
doctrine and life are not to be called into dispute, but
to be shunned. They are any thing but priests, and it is
concerning priests we ig*e here speaking; as we shall
farther hear.
But how is it Luke here writes, that this leper only
saw that he was cleansed ? Did not the rest see it, when
the whole ten were cleansed ? Then certainly the other
nine, (as we have heard was the custom,) praised God
together with the priests, and magnified himy that they
mig^t not give this glory unto Christ as bdng a crea-
ture. Whv then does he say that this one, and he only,
gbrified God ^^ with a loud voice ? "" — In the first place,
this is expressed by Luke, according to the common
manner in which we speak of the ungrateful, and say,
' He does not see the benefit conferred upon him.' That
is, he will not see it It does not touch his heart ; he
does not think about being grateful; but pretends he
does not know, nay, condemns, and will not see,, what
has been done for him. — So these nine pretended they
eoold not see this benefit of Christ : they would not see it,
but despised him as though he had never done them any
service whatever. On Uie other hand, a grateful man
cannot forget a benefit conferred upon him, if he wish
to do it never so much ; but there is always a thought
following his mind, how he can in return serve the
ttdfaor of the benefit he has received, and testify by any
let of gratitude that he is not unmindful of him. It was
with soch eyes as these that the Samaritan saw his
Agun, the other nine did not heartily praise God,
Wt in fonipie only, Gorsing him at the same time, m
A96
porsQD of Christ But however, thf;y would not have
committed a capital sin if they had' not at that time
looked upon Christ as God, for as John saith, he was
*^ not yet ^orified." And perhaps that one leper only
considered him as a holy man. But these sacrificers
wished to lead him to such a pitch of iniquity, as to
look upon Christ as a sinner, and a man who was a
blasphemer against God. Of such utter contempt did
they consider him worthy, and such poison did they
endeavour to instil into the minds of these lepers.
Whereas, Christ did nothing at that time but so work
that they might receive him as sent to them of God,
and might believe that God dwelt, spoke, and wrought
in him. But of that these priests could not be persuaded,
nor could they bear that it should be believed by
others: but they wished him to be considered as sent
by Satan, as full of devils, and as speaking of, and
working the works of, devils. And such a faith as this
did the nine suffer themselves to receive.
This one however was a bold champion for Christ.
He confidently affirmed that God was with him, and
spoke by him and in him, wrought miracles by him, and
dwelt in him. And hence it came to pass, that his open
confession and the action of his graces, whe]:eby he
acknowledged the benefit of Christ, were recorded^ The
praises of the rest, however, are buried in silence. But
under what temptations and assaults this one stood fast
in his faith, has been mentioned before. And truly that
faith must have been great indeed, which so firmly stood
by him when despised, condemned, and cursed by the
priests, by the proud in science, the nobles, the hi^,
and the mighty of the whole people. Who would daie
in this day to feel and speak so nobly for Christ, white
the Pope, the bishops, the doctors, the monks, the ihass
priests, the princes, and all their gang condemned him
and sent forth a threatening bull against him ? And tins
wc now see done openly.
From this part of the Gospel history w^ are taught
what works faith, when exercised and tried by various
assaults and temptations, puts forth : and also what tbt
497
true worship of God is, aiid what that divine honaur is
that is to be rendered unto him. Some build in his name
churches of immense labour and magnitude, some tnsti-
tete masses of enormous cost, some strive to gain his fa-
tour by the tinkling of l>ells ; and you may find some also
ffho light up waxen candles to him that he might see
(hem ; thus playing with him as if be were a little boy, who
wanted our good things and attentions. And although the
bailding of churches and instituting of masses, were in
the beginning intended that Christians might there meet
togetijer in order to worship God in truth, yet, that wor-
ship was afterwards lost arul consigned to oblivion ; and
Iben our minds were given up to building colics, to
chantries, to ringing of bells, Uy burning of candles, to par-
dcular garments^ to incense, and all those other prepara-
tions for the worship of God ; and upon these only, as upon
deceptive rocks, have we made shipwreck. So that how,
all this trumpery is considered by us the highest worship
of God, and beside this we know no othe% Thus we
have acted not less absurdly than that man would do,
wbof intending to build a house^ should devote all his
time and faculties to the scaflblding, and atter all,
through the whole of his life, never lay one stone to-
wards raising the real building* And then, just imagine
to yourself where such an one vvould be, when all those
scaffoldings should be taken away 1
But this is the true worship of God : — to turn back|
and, with a loud voice to glorify God ! This is the
greatest of all works, either in heaven or in earth ! and
moreover, it is the only one whereby we can please God !
For he needs none of all other works, nor can he receive
ibeaa: he can only be loved by u% and magnified with
pffaites. It is said concerning this in the 50th PsaJm,
* What wilt thou give unto me, seeing all tilings are
aaSne} Ofler me the sacrifice of praise: this is the work
tfial hcmoureth me. Thinkest thou that I will eat the
flesh of bulls and drink the blood of goats ? * So also
he may say at this time, to the church- founders, the
ftaokinceose-ofieiers, the chanters, the bell-ringers,
the candle-lighters, * Thinkest thou, that I am
2 K
49»
biindy deaf, and houseless? Love me and praise me,
and make yourselves the frankincense and the noise,
instead of these!'
, To " turn back," is to bring back unto God die
grace and benefit received, just as one would return to
his duty and bring back that which he had taken away ;
it is, not to keep those things to one's self, nor to triist
in them as our own, not to boast and glory before
others on account of them ; in a word, it is, not to
have a self-complacency in them and despise others,
but to make all our pleasure, our 43oasting and ^oiying,
to be in him who has freely given them unto us; and
therefore, we are so to account of them, diat, if Grod
should wish to. deprive us of them a^in, we should will-
ingly 3till love and praise him. O how small is the
number of those who thus ^^ return !" You will hardly
find * one among ten ! If any one has a more elegant
head of hair than another, he immediately appears to
himself the most handsome of all about him? WiA
what insolence then think ye he would vaunt himsdf, if
he were to have the gifts of the spirit or of reason ?
These are those ravens, who, flying away from the ark
of Noah, never return I In a word, to " turn back**
means, to cleave, not unto the gifts, but unto him diat
gave them !
Again, that " loud voice" whereby God is glorified
comprehends these two things.
First : to magnify him in our hearts, to follow after
him with tender affection, desiring to taste and see tiow
gracious the Lord is. Concerning which it is said by the
apostle Peter, 1 Epist. ii. and in the' 34th Psalm, " O
ta3te and see that the Lord is good." And all diis^
faith, when tried, teaches at the end of the temptation.
While the conflict and trial last, faith labours and work^
hard, and all things appear unto it hard and bitter. Bat
a3 soon as the hour of trial has passed over, and we find
ourselves still holding fast, and standing in ou» faith,
then the sweetness of divine goodness is felt, and God is
welcome, grateful, and sweet to the heart : so that the
man has no greater pleasure than in conflictmg and
Ijeing tried and assaulted, and Hnds a certain thirst and
Je&ire after thcM^ trials and difficulties which the whole
n'ortd dreadsjj^d which he himself, perhaps, at first
dneaded, as fearing some great evil from tliera, Con-^
cerning these trials, the Sd Psalm sj^eaks thus, " Exai*'
miiie nic, O Lord, and prove me, try my reins and my
hewt.'^ An heroic and deeply-exercised faith so changes
a man, and gives him so new a taste for thini^^^, that he
does not seem to live in his element if there be no trial*
far him to conflict with. And of so difl'erent a spirit is h«
from the rest of mankind, as to all the pursuits of this
world J that he glories in living amid all those things as
a pleasure, which are the world's greatest grief; and all
thofte things which are the woHd's delight, are so great
a gift to him, that the whole of this lite works in him
that disgust, that he longs from his heart to be free
from it by death. Behold such were the feelings of
Paul also when he broke out into these words, " The
world is crucified unto me, and I unto the world," That
b, my delig!)t and my life are a disgust and deatli unto
the world ; and, on the contrary, the delights and life
of the world are more bitter than deatli unlo me^
Hence saitli the apostle again, '* I desire to 1>€ dis-
solved and to be with Christ/' To this taste of things
and this knowledge, no work -mongers ever attain. They
are unwilling to l»e tried and put under affliction, andt
therefore tliey must remain ignorant of faith, and unac-
quainted with spiritual things.
Secondly ; To glorify God w it!i a loud voice is, to
break forth into words and testify before the world, what
the b^trt feels towards God within. Which is doing'
imtfaing else, but raising against one's self the enmity
and hatred of the whole world, and bringing about one
mmiberlesB me^engers ordering us to death and to the
crass. For whoever with a loud voice proclaims the
pmtses and glorj^ of God, must, of necessity, thereby
cinidemn the honour and glory of the world ; and de-
dare, that all the works, as well as the words of all
men, together with all the name that they i>rocure to
themselves by them, are a thing of nought ; and that the
S kS
500
works and words of God only are worthy of being pro-
claimed and praised. These things tim world candot
endure : and for these things thou wilt mve to swaDow
down terrible reproach ; for, on this account, they will
call thee a heretic, a seducer tind blasphemer, as pro-
testing against so many good works, and against a spi-
ritual life, together with the whole of divine worship.
Then silence will be imposed on thee, or a bonfire pre-
pared for thee to be cast into ; for it is impossible that
they should endure this thy boldness of speech* Those
most holy ones will not allow thee, an unknown upstart,
thus to speak against and cut to pieces their ceremonies
and worshippings. And yet, on the other hand, thou
canst not be unlike thyself and remain in silence, but
must with a loud voice proclaim, as the leper did, the
praise and glory of God in his works and words; and
thus, by thine own hand thou.bringest a dire destruction
on thyself, and art reduced to ashes. And then the Pope
increases his calendar, and inserts in ^ red letters' the
names of those who perpetrate these things upon thee,
and adds them to the catalogue of saints. Thee, how-
ever, he blots out from the book of life, and casts thee
down lower than hell ; and thou art considered a rotten
and deplorable member cut off from the most holy body
of the church, that thou infect not the church by thy
putridity and devilish doctrine.
This is what Christ predicted. Matt. xxiv. " Ye
shall be hated of all men for my name sake." — But,
why for thy name sake? Because they will not endure
the name, the praise, and the honour of God. Few if
they were to admit these, it would be all over with their
own things; God alone would -stand manifest as being
wise, good, just, true, and powerful ; and they than*
selves as being fools, evil, unjust, liars, false, and desti-
tute of ^very thing that is good. And who among them
could bear such a diabolical heresy, as that so universal
a way of divine worship, and so pleasant a life, should
be altered and abolished on account of God, as a thing
foolish, unri^teous, false, unprofitable! Away with
such things, (say they) they cannot be done at the insli-
501
g^itioD of God, bot of Satan ! — Behold, it was by holding
on this way of life, that all the prophets, and Christ
himself, were punished with the shedding of their blood.
Heoce with a loud voice to glorify God and pro*
claim his praises before the whole world, is a thing full
of peril.
Now, the outside saints, and murderers of Christ,
do not with a less, but with an equally loud voice,
praise and elorify God and his works. Nay, they pro-
claim the things concerning God with more noise than
the true saints: so that, in this day, every comer is
filled with these proclaimers, who extol Crod with won-
derful praises: that he alone is worthy to be praised
and honoured : using too, the same voice and same
words as godly ministers use. What then is the reason
that the praises of these are cold ? Or, what is wanting
in them? Why this — they do indeed, like this leper,
cast themselves at the feet of Christ and give him
thanks, but they rather would have Christ cast himself
down at their feet and give them thanks. The Jews also
ffLve all honour unto God, but knew not how to endure
Christ : so these, while nothing is taken from what they
hold, and no one brings their institutions to the test,
will make a great noise and wonderfully extol God. But
if any one bring them down to the test of this doctrine,
and enter upon condemning them out of their o.vn
mouths ; that is, that both they and all the worshippings
in which they are engaged, are a thing of nought, and
Use and foolish, all their noise and soundings of praise
cease immediately; and then, it stands manifest, that
iiey laud and praise God with their mouths, but them-
selves ID their hearts.
Bat it is not enough that thou testify, with a mad-
dened noise and vociferation, that God docth all things,
tod that all our works are vain. Thou must be willing
that this same be said of all thy works, how splendid
loever they may be. Thou canst bear that Christ thy
enemy be nothinc, and canst allow whatever he does to
be despised ; and thou thtnkest that to be done justly,
OQDsidericig that his works are not of God, but ag^st
' i02
God. BoH as.to t%6elf^ thou stioickfit still, and canst nol
allow thyself to be accoanted nodght with Christ.' Jhxm
wouldst have all thy own things to be accounted of
God, and to^be condemned by no One. . How:then can it
be, that thou sbouldst ever endure a thus rejected Christ ?
much less cast thyself at his feet and account thyself un-
worthy to be despised with him ? Since therefiore God
hides himself in the despised Man, Christ, and it has
seemed good, unto him to dwell in him, tl^nk not that
thou wilt Bver find Christ any where but where conteinpt
lis found. And hence, thou must come to that state, to
think thyself happy, and to rejoice that thou art ex-
posed to contempt. In a word, diou must think and fall
down at the feet of thy contempt which cries aloud that
all thy things are nought ; so that, it may not only be
expressed in words, but in reality, when thou pro-
claimest that God alone, and no mim, is to be prabed.
And thus, that doctrine will be first exemplified in thy-
self: and then, thou wilt suffer, for the doctrines' sake,
all the things above-mentioned^ and wilt yet consider
thyself unworthy of all those things which thou en-
durest. It was in diis manner that Christ also tnu^t,
and bore the name of the only God ; and this was what
first and above all things fell upon his own head ; so
that, at last, he was put to death in the most dreadful
manner, and in that conflict which no other will ever
endure.
This example of glorifying God is most rich and
most great, and might occupy a long dissertation.. Bat it
is enough for us to have snewn^ how great a thing it is
to praise God in reality, and to fall down on our faces
at the feet of the Man, Christ, the most despised of all
men. This is what the apostles did, Acts v. ** And they
departed from the presence of the council, rejoicnig
that they were counted worthy to suffer shame for hiB
name." So also it is said, Psalm xvii. that the enemies
of Christ shall " lick the dust," and shall " M dawn
before him :" that is, as Paul saith, shall glory in affile*
tion and the cross, which shall come upon them on ac*
count of that praising of God, and for condemning all
503
i^itmao righteousDess. For, since Christ him sell' ?^ufieped
ibe cross and punishment, such a value has been put
opon them, that no one is accounted worthy of them,
and they are to be embraced and blessed as a di^tin*
jpiislied grace.
And it is these things that make it manifest how
very widely the Christian life differs from the natural,
for, L It despises itself. 8* It loves and thirsts after
being despised. 3. It proves, that whatever will not be
rushes headlong into every kind uf destruc-
4, It is itself despised, and on account of this
contempt, and because it condemns others, it incurs
persecution. 6. It accounts itself yn\^orthy to endure
wch persecution. — Here then the world and nature are
shut out by the comparison. What then is to become of
efcry thing else ?
There is, however, one thing more here still remain-
ing; namely, * falling down at the feet of Christ,* con-
cerning which the priests know nothing, nor do they
wish to know any Uiing. For it is not every kind of
&ilh that is effectual here : it must be faith in Christ : it
is that alone that truly humbles.
Afid he was a Sarnantan.
But what moved the Evangelist to add to this his-
tory this particular above all the rest, — that ** be was a
Samaritan : '* Hereby he opens our eyes and teaches
IIS, that there are two kinds of men who worship God in
two different ways. The one is, those who carry with
them the name and appearance of an upright, sptrituali
and holy life, snd exercise themselves therein, wonder*
fiilly ia all kinds of works, while the whole together is
nothing but outside show; they are very ravening
^valves concealed under sheep^s clothing: nevertheless,
they procure to themselves thereby a great name and
reputation, and nearly all men look upon them as the
true ministers of God. And hence, they have an over*
iowing abundance of wealth, honour, friends, and the
k^od things of this world ; and that, all under the name
^r God, whom they consider to be in the midst of
504
them. And if any one think otherwise of them, diey
hold him a Jew, a Turk, and an apostate.
The other kind of men carry with them the ap-
pearance of certain stupid dolts ; for nothing appears
to be more ignorant than they, nor farther from the
knowledge of God. In a word, they are all Samaritans :
which name strikes the ear of the Jew with no less ab-
horrence than the name Turk, infidel, heathen, or here-
tic, strikes ours. For the appellation * people of God
was given to the Jews only: and it was considered,
that they alone of all men knew and had among them
the true worship of God, and so, God himself. And
they were exasperated against no one nation so much
as against the Samaritans ; because this pebple also, as
well as the Jews, wished to be considered the people of
God. Hence, a Samaritan was looked upon by the Jews
in the same light as an apostate, who has turned his
back upon ('hristianity, is by us.
And, altTiough we cannot deny that the Samaritans
were destitute of right faith, and that the Jews had the
law and oracles of God, yet the enmity between these
two people was kept up in a human, and in the most
preposterous manner. For, those who boasted the most
of their Judaism, and despised the Samaritans in com-
parison with themselves, were the coldest Jews, and
worse Samaritans than those who really were Samari*
tans by nature. But, as God loveth truth, and hates
outside show and all its ostentation, with perfect hatred^
it comes to pass, that he reverses the case, taking unto
himself the*Samaritan, and rejecting the arrogant Jew«
Hence it is manifest, that they are not his people, who
arrogate to themselves that appellation in splendor and
honour ; but that they are his people, who carry with
them the appearance of heretics and apostates, and
who seem to be the peculiar people of Satan.
Things are just the same at this day. Ecclesiastics,
mass-priests, and monks, call themselves the servants
of God, and appear so to be unto others, nor is any
one considered to be a Christian who does not be^.
lieve as they believe. Whereas, none Uve less like
305
Christians and the people of God, than those among
this rabble who appear to be such, and pride themselves
the most on that name. On the contrary, those whom
they pronounce heretics, many of whom they have
bamt and compelled to dig the ground ; (as John Huss
and such good men ;) these they will not consider
wortlw the name of Christians, when they alone are the
true Christians. And as this is the case, the Gospel has
thb course, that none ' turn back,' none ' with a loud
voice glorify God,' none ' fall down at the feet of Christ,'
but these Samaritans who are doomed to be despised,
condemned, and accursed as heretics, apostates, erro-
neous, the peculiars of Satan, and what not. Wherefore,
we must guard continually against every thing that has
a fieur show externally, and doubt not but it is all an
imposture* On the other hand, we are to take particular
heed, that we cast not away that which has no external
show to recommend it, lest, in rejecting those who carry
with them no external recommendation, we reject at
oar own great peril Christ and Ciod ; which thing hap-
pened unto the Jews. And this is the purport of Christ's
words which now follow :
And Jesus answering said, Were there not ten
cleansed? but where are the nine ? There are not f mind
that returned to give glory to God but this stranger.
The stronger alone performs the duty of a grateful
man, and gives glory to God purely and sincerely. O
awiiil example ! Ot these ten, there is only one found
giateftdy and he one of the lowest and most despised
amoDg men ! So that God utterly passes by all that is
imse, great, spiritual, and showy in appearance ! And
yet, this latter sort of men live securely, become more
and more hardened every day, and are more obstinately
set to defend their tenets !
Nor is this less horrible. — ^The Lord well knew that
those ten were healed, which they, themselves little ex-
pected would be done. Moreover, he does not remain
but asks where they are, and looks about for
. saying, ^^ But where are the nine r " O * what
506
horror will there be^ when their conscience shall feel
this inquiry of Christ concerning them, and they shall
jbe ^compelled to answer, where they have been, and
why they did not give glory to God ? Then they will
say, What? Have we not glorified God, and riven
thanks unto him as our priests have tau^t us ? Heie
it will be made manifest, whether or not this excuse
will suffice — ^that, under the covering of the name of
God, we have listened to human doctrine, and, under
pretence of God's name-sake have omitted what the
oracles of God enjoin! We are fully admonished in
the Gospel to beware of human doctrines : and there-
fore, thou wilt clear thyself- by no excuse, if thou permit
thyself to be imposed upon by them. We have all in
baptism most solemnly promised, that w^ would obey
Christ and his doctrine. No one has then taken upon
himself to follow the Pope, the bishops, and the ecxrle-
siastics. Finally, Christ has expressly forbidden us to
have any thing whatever to do with the doctrines of
men, and has declared that God is in vain worshipped
by them.
But Christ consoles his afflicted Samaritans, who
are compelled to expose their lives to peril for his name-
sake from the power of the priests and Jews prevailing
against them. For their hopes are propped up by tte
consideration, that he looks for the other nine, and
judges them as sacrilegious for plundering God of his
honour and glory, but justifies the Samaritan. Mudi
assurance is added to their hope from its being certaiii,
that their cause will prevail with God and stand un«
shaken ; and that the cause of their adversaries will be
condemned, although while they live here upcm eaidi,
they look down from on high upon others, and appear
to do all things rightly.
Wherefore, turn thy mind to this — that Christy
before he justifies the Samaritan, judges the other nine,
that we may be at a certainty, and not be in haste 16
seek revenge, but commit that unto him, and contiinie
in attending to those things that belong unto us« He i»
of himsdf intent upon defending the right, and levep^png
507
die wrong : so that, before he gives the reward unto his
Samaritans, he will punish the ungodly. Moreover, he
makes use of many words in this judgment upon them,
certaioly more than he does to the Samaritan, so that it
mi^t be manifest to every one, how deeply he is
affected, and how far he is from forgetting either their
unrighteousness or our righteousness. Nor docs he wait
dU tbej come before him and he there accused, but he
inquires for them himself: so that, without doubt, the
ungodly ways of the wicked move him Ion*; before they
can hurt our minds or do us any mischief or harm :
concerning which it is written, Deut. xxxii. '^ Vengeance
is mine, I will repay, saith the Lord.*' And again,
Rom. xii. " Dearly beloved, avenge not yourselves, but
rather give place unto wrath.''
And he said unto him^ Arise ^ go thy wat/y thy faith
hath made thee whok.
Behold, I pray you, are not these words worthy of
adniiration — his ascribing the cleansing unto faith ? By
this declaration he condemns the declaration of the
priests, who told the other nine, that it was their sacri*
fioe in obedience to the law that procured them their
deanaing. But the declaration of Christ stands and pre-
vails : — that it was not for their going to the priests, nor
for their oblation, but by their faith only that tliey were
healed. And therefore, as was observed before, faith
admits no works near it, so as to be of any service to it
iiiilo the attainment of righteousness and salvation. For
the peculiar work and nature of faith is, to admit nothing
near it as a helper. Works are to be done to another
end ; namely, to benefit our neighbour, even as Christ
baa benefited us.
And here, to draw up the crowning conclusion to
the whole^ — We may see set before us in this Gospel, a
lepreBentatkMiof the sum ot the Christian life, together
wUb dl those things which ought to acccompany a
ChfittiaD*
Ifaosa mre the two hinges upon which the whole of
GhmliMiity liiras, — fidth and love. Faith receives the
508
good things^ and love gives them forth again. Faith
offers us to God that we may be his, and love ofiers us
to our neighbour for his benefit. And where such a life
is begun, there God is come, and he by afflictions md
temptations. causes it to advance, by means of which,
the man grows more and more strong in faith and love ;
so that, in the progress of his own experience, he b^nis
to love God with so cleaving an affection, and to find
him so sweet, that he has no more fears remaining.
And hereupon hope begins to grow up and the man has
an assurance that he shall not be forsaken of God : con-^
ceming which Paul saith, Rom. v. " We glory in tri-
bulations also; knowing, that tribulation worketh pa-
tience; and patience, probation; (whereby, a man is
found to be right inwardly, and in truth, as fire proves
gold whether it be sterling or not;) and probation, hope.
And hope maketh not ashamed."
And these same three things Paul mentions again in
his Epistle to the Colossians, chap. vii. " We give
thanks unto God — since we heanl of your faith in
Christ Jesus, and love towards all the ^saints, for the
hope that is laid up for you in heaven ; whereof ye
heard before in the word of the truth of the Gospel,
which came unto you." And still more particularly,
1 Thess. i. " Making mention of you in our prayers :
remembering without ceasing your work of faith and
labour of love, and patience of hope in our Lord Jesus
Christ, in the sight of God and our Father," &g.
How beautffully does he set forth these three things
in their order ! making faith to be in work, love in
labour, and hope in tribulations or patience ! As though
be should say, your faith is not a dream or fancy, but
life and work. So -also your love cannot sit down in-
active, nor indulge in ease, but is engaged in serving
your neighbour ; but all this is done in quiet. More*
over, your hope in afflictions is exercised through pa-
tience ; and all is in Christ. For there can be neitii^
faith, love, nor hope, out of Christ ; as we have shewn
before. Thus the Christian life by good goes dirou^
evil, until it break forth out of this course of life, and
/
509
arrive at his appointed goal. In tlie meantime, it thirsts
not for revenge, but commits all judgment and retribu-
tioD to the will of God.
And thus, it grows and enlarges '^ by litde and little"
in fiiith, love, and hope ; and love which naturally flows
oat of fisuth divides itself, and takes two directions. It
loves God first, from whom it receives all blessings in
Christ ; and then, its neighbour, that it might do unto
him according to the benefits it has itself received of
God. Wherefore, all the works of a man thus anointed,
are directed to the benefit of his neighbour, and that for
God*s sake, who hath loved him. Nor does it do any
wcnrk with the design of gaining thereby the favour of
God, except that of loving and praising him ; and
this it confesses openly before the whole world. For
all other works God cannot endure : so that the whole
of divine worship is from the mouth. Though doing
good to our neighbour also, is serving God, yet I am
here speaking of that worship only which is paid to
God, of which no man whatever can partake ; and that
is solely loving and praising God. Which worship, if
thou wilt firmly maintain, thou must of necessity, how
great soever thou mayest be, expose thyself to all kinds
Off peril and evil. And what else requirest thou unto
ChristiaDity ? — If thou wilt be a Christian, embrace faith
and love, and stand fast in them, and then, thou hasi
and knowest all things. Amen !
SERMON VIII.
CONCERNING THE SUM OF THE
CHRISTIAN LIFE.
St Pftul, writiog to Timothy, thus sets forth, in his
Fint Episde, chi^. i. in a few words, the sum of the
life.
sm
But the end of the cmnmandment b Inve out of a part
kearij andofagmdcomckme^andoffmth unfdgnalT
From which some having mrrvcd^ have turned usuie unie
vaiH-Jdnglifig i desiring to be teachers of ihe law^ mi-
derstdnding neither what they my^ nor whereof they of-
firm.
You without doubt very well know, my dearesl'j
frieiidSy with' what strict injunction God has commanded' |
his Word to be heard and learned. That Word is^ with
hioti, of the utmost moment ; and therefore, he has
done muich in the defence of it, and in the proclamatioa
of It to the world , He exposed all his prophets to perils
dnd' at last sent his Son for the same Word s sake;
whom he subjected to crucifixion and death. And what
persecutions did his apostles not endurer and what af^
flictions have all Christians not borne, for the Word's
sake? To some, he has committed the faithful ministra-
tion of the Word : to the rest, he has left the duty of
hearing it. And, even if there were no other motive to
constrain us to this duty of hearing the Word thfin
this, — because it is the good- will and pleasure, and the
comniand of God that we should do it, yet, this one
reteon ought to have sufficient weight with us.~M*e
ought as creatures to obey our Lord and Creator, aod
tb do it Nvith thd greatest readiness of nund ; seeing
that, he has given us such an abundance of good things,
and continues daily to give us more; for which we
never shall be able to render unto him worthy and suf*
ficient thanks.
But however, he is not content with bavins com-
manded us to do this, and with having required it of m
as a service due to him ; but he promises, that thei^
shall flow to us therefrom great fruits and benetits;
having all<!m'ed it to be proclaimed, that hearing his
Word is paying to him the greatest and most ac-
ceptable of all divine worslrip ! For the Lord whom
W6»s^rve is^ great, and there are msmy and vartous
kinds' «f^«ghdcek, and numberless waysof w^J^ihEj^^Hi
we can serve him in many different form^i^ lM^4v
511
oe way of worship, — hearing his Word, is far above
II the rest !
Because, if any faithful ploughman or citizen, or
ay other person under subjection, serve his master^ he
t the same time serves God. So also does a child, or a
lan-servant or maid-servant in a family, if they be obe-
lent and diligently do their duty. And so again do
ilers and parents, if they rule well and discharge their
iity feithfully. All these serve God. For all these
d^§ are his will and command, and he requires them
fiis. And with these kinds of services the world would
B full, if there were those who would duly perform
\em. For God has committed to, and laid on every
ae his duties in his station, in which he can and
aght to serve him. For we are his own, and he has so
rdained that his services should abound every where;
lat no one might have room for excuse, or say, that he
id not know how or in what way he ought to serve
rod ; and that he might not seek after» or form out to
imself, any other ways, or peculiar forms of serving
rod which he never ordained, and, at the same time
tsregard those which he has commanded ; just as we
t^ hitherto done in our blindness !
But, far above all other services and acts of obe-
teoce, God has honoured and extolled that of preach-
ag and hearing his Word. And therefore, lliis is the
ervice that he has especially chosen out of all other
inder heaven as his delight, and he has been pleased to
ill it the highest worship of him. For the other ser-
ices are those which are rendered to men also. Hence,
lehas set apart a particular day out of every week for
bis service, in which we are to attend to nothing else-
diough we are to serve God durintj the whole week
bo, by other employments for which he has not ap-
ointea any particular day. But he has chosen this day
I particular, and commanded it to be observed, that
lere might be time and opportunity for duly serving
im, and that no one might have occasion to run to the
nnplaint, that his labours will not allow him time and
Moreover, he has appointed particular
3
places for this worship ; that is, chuitrhes and houses
where we might assemble. Nay, it is for this.that he has
ordaiDed and continued the whole order of ministers,
and has given and bestowed other things, which per-*
tain to the discharge of the ministerial olffice ; Mch as
the knowledge of many languages, and many other gifb
besides. In a word, he has by an especial injunction
commanded the whole world to account this worship
holy, and far above all other. And he wishes this wor-
ship so to be the delight of all Christians, that it mi^t
be declaratively manifest, how highly he esteems, and
with what pleasure he beholds, their setting forth and
exercising themselves in his Word.
And a blessed thing would it be, if it could be truly
brought into practice, to call going to hear a sermon
going to worship Gody and and going to worship God in
the highest ! and if, all who assembled to hear the Word,
could be said to be gathered together for the true and
highest worship of God! For in this way it is evident
that the apostles and fathers of old spoke : and it was
from them that we received the sayings ' going to hear
mass,' and ^ going to mass,' which afterwards remained
in constant use : and hence, the Pope has commanded,
(if it be in truth,) in his decrees, that every one shall hear
mass on each sabbath-day. But no one was accustcMned
to say, ' I want to go and see mass,' but * to hear
mass :' the proper meaning of which is, I want to go to
the worship of God, and to hear the Word of God;
which is the greatest and most essential part of the
mass ; and not as the Pope and his sacrificers (so to
call them) now do, who mutter over the masses to
themselves, in which there is nothing of the Word of
God taught or heard ; and yet they make this muttenng
to be the most important part of the mass, and call it
the Canon.
The term * mass,' which appears to have been re-
ceived from the aposUes, is, in the Hebrew, of the same
lugnification as rate, tribute, or service: even as a
peasant or any one holding a farm, pays his lord masa,
or^ a due tribute or rent : or, as a man serves his fuler^
51S
and therem acknowledges him his lord, and yields him
due obedience. Thus it was that the apostles said, ' I
irill go to mass ; ' as though they had said, I will go
and render unto God his due, or, I will go and serve
God, %nd pay him that highest of all worship, which is
dae anto hkn, and in which he so much delights. Hence,
to hear mass, is, in its true signification, nothing else
than to hear the Word of God, and to serve him
diereiD.
This I explain, to the end that we might be stirred
up and admonished in the way of hearing the Word of
God : seeing that, the Word is not a precept only which
we ou^t to obey, but contains the most full promises,
and hearing it is the most pleasing unto Grod, and the
highest worship whereby we can honour him; and as far
exceeds all other acts of worship, as the splendor of the
san exceeds the the light of all other celestial luminaries;
as far as the sabbath exceeds the other six days;
and, in a word, as far as the heavenly kingdom exceeds
the earthly. For herein all things are holy, and espe-
cially chosen, — the time, the place, the person; and
that for the Word's sake, which sanctifies the whole.
Wherefore, we are here to use the utmost diligence, and
take the most watchful heed, that we fall not into negli-
gence and sloth, and that we be not overtaken with a
disgust and loathing of hearing the Word, like those very
nice and self-satisfied spirits, who seem to themselves to
be qoite masters of all these things, and to know them
all to a great exactness, and much more perfectly than
tbey can be set forth by any one else. Or as some others
do, who are soon satiated with this hearing the Word,
thinking within themselves, * I have heard this often
enoogh ! ' * What is the use of my going to hear this
same story over again?' Such know not what a great
and traftscendently important a matter, nor what an
exalted worship of God it is, that they are thus setting
Boaght by, and neglecting with so much unconcern !
For, by tfius despising his express command, and
soflfering his promise unto them to be made in tain, and
by fakideriog or weakening as much as in them lies, by
2 L
. 514
their example, so high and acceptable a worship of
God, they kindle the divine wrath in annnspeakabk
deffte\
But, supposing this to be true, (which however ii
i|ot so,) that thou knowest all these things to m^icety,
and art as wise in them, and as well acquamted wim
them, as Christ himself; yet, thou seest with what
intent devotedness he himself pursued the office of
preaching, and gave himself to that work; with the
subjects of which, nevertheless, he was before fiiUy ac-
quainted, and needed not the duty himself at all, whik
we stand so much in need of both. So also Paul, the
chief of the aix>stles, although be was so well acquainted
with these things, and so excellent a teacher of them,
yet, he went throughout nations, and continued preadi*
ing them every where ; nor, with all his knowledge, was
he either tired or satiated. Nay, even God himAm, who
has given his Word unto us, hears it and sees it with
pleasure, witliout being weary of it ; which is manifest
to all, who consider, what care and labour he has spent
upon it, and also, with what strictness of injunction be
has commanded it to be preached and exerqsed in,
throuf^ut the whole world, until the last day. And
therefore, much less does it become thee to be tired d ,
hearing the Word, the help of which is so necesaaij ,
unto thee, both against the devil, and under all other |
temptations!
And even if thou shouldst not need it for thy in-
struction, yet, thou oughtest not to be so tired of it as to ]
be prevented from devoting an hour to it every sabbath j
for the worship of God. For before, when Uiou mot ^
S'ven up to a false worship, and passedst whole dtys in ^
e churches, running from church to church, and fiw i
altar to altar, thftu wast neither tired nor wearied, aor |
didst thou then say as thou now dost, ' O I can heff ^
nothing new,' ^ I have seen all these things before;' bat |
thou usedst to say, ' Well ! I went to mass yesterda^t \
and I have been to-day, but I will go and hear it agui
to-morrow.' With how much greater devotedness^ unoh
oughtest thou now to attend to this^ knowing diat iSm
515 ^^^H
mass to which thou now goest is the only true mass, and
ihe highest woriship of God ! How oughtest thou now^
L to say — * Well ! even if I knew these things most per-
pftctly, (which I do not,) yet for the sake of giving
honour to God, and of testifying my willing obedience
to him, I will render him this service : and with a will
to love and praise him, I will go and hear his Word,
that my Lord may sec, how I desire to serve him by this
highest of all worship wherein he takes so much delight!
And, although no other advantage may redoun<l to me,
I jet, I shall liavc this consolation,— that I have rendered
f into him the most holy of all services, and one that is
the most pleasing in his sight ; with which, all other
worshippings and services will bear no comparison^ and
are things of nought !
I And now, if there be any who have no concern
about these things, and who are not moved by consi-
ilerations so important to hold the Word of God in re-
verence, duly value it, ami to hear and learn it with wlll-
ss and desire, whenever an opportunity for so
lUiiig ofiers itself— if there be such, I am not inclined
to trouble myself about them, for I cannot, nor would I
if" I could, drag any, in these matters, by the hair of
ihcir head. He that despiseth, let him despise still, and
lemain as one of the swine, (which indeed he is,) until
that day wherein God will slay him and cast him into
hell. For such an one cannot be a good man, nor is his
sin a natural sin, but a certain devilish obduracy, who
can thus continue to despise that ior which God has ap-
pointed a place, a person, and a time ; and unto which
also God urges us by his command, lovingly invites us
ly his promises, and rouses and admonishes us by his
declarations; oftering the whole freely without price,
1 ulritili thou couldst not otherwise obtain by any labour
or expense, and the excellency of which no gold can
equal. But the devil so blinds men that he even raises
in them a weariness and loathing of the Word of God :
whence it comes to pass that they care not at all about
what a treasure the Word of God is, but live like beasts,
anii despise all doctrine.
2l 2
516
Whcnrefore, let these thoughts be our delist — that,
whenever we read or hear the Word of God, either in
private or public, and by whomsoever it is preached, we
are then engaged in the highest worship of God^ ftod in
that worship which is most after his own heart. In this
Way, thon wilt stir thyself up to hear the Word, and to
pray that God would attend it with his grace, that the
seeds of it might not be scattered abroad in vain, but
mi^t bring forth more fruits than any one can recount.
For the Word is never taught without fruits, where it
Adls among diligent and desiring hearers ; and it cannot
be, but that by the hearing thereof, thou must become
better. And although for the present thou mayest see
and feel no fruits, yet, in due time, thou shall find
them, and that plainly. But, with respect to the fruits
which proceed from, the Mford, it is . impossible to
enumerate them all here, nor indeed can they be all
enumerated.
These things I wished to say, upon this passage of
Paul, by way of introduction, in order to stir us up to a
inore diligent hearing of the SVord of God. And indeed,
such an exhortation is highly necessary in our daily dis«-
Courses, but is more especially required in speaking upon
the present passage: for Paul here directly attsMJu
those self-wise spirits, who strive to make themselves
masters of the Word of God by their own wisdom, and
then, soon persuade themselves that they quite under^
Stand it, and have no more need of any teacher, and
betake themselves to vanities and vain j anglings, endea-
vouring thereby to bring forth something new that the
Common people may hear it with eagerness : thus endea-
vouring to be teachers of the scriptures, to be instruo*
tors of all men, and to lead all men ; not knowing
at the same time, what they say nor whereof they affimu
And this is that disorder and calamity which follow
where the Word of God is not diligently and seriously
set forth, and where the hearers have become weary of
hearing, atid the teachers slothful in preaching* And
then, the hearers fall off and the churches are left desolate.
Upon the back of this calamity, rise up vainly pntinig
517
spirits ^ho promise something new, in oider to gain
over the minds of the peo|ile, boasting themselves
as masters of the whole scripture; and yet, at the same
time, are men who are iitterlly ii^norant themselves,
never having experienced that themj^elves which they
teach others. And this we see now taking place openly,
and the divine wrath is kindled, and is hanging over us
ready to punish our unconcern and ingratitude.
This is the reason why Paul thus commences his
Epistle to his son Timothy : wherein, he warns him
against the rising up of those teachers^ who kno%v how
to prate a great deal about the law, and to bring forward
many new questions and doctrincs^what ought to be
done — how righteousness is to be attained unto, &c.;
all which things they do for the sake of mere show, to
pan the eyes and applause of men, and tlms to tecome
teachers of others ; whereas, after all, they are never
enabled to t^ach any thing certain, or any thing that is of
moment, but so confound all things, that there is no
such thing as coming either tit the head, tlie tail, or any
part of what they teach* These praters do nothing
but use sayings of this kind — You must be righteous—
yoa must do good works^ — you must serve God, &c.
The real sense and meaning of which words, they them-
selves do not understand. And when they are iisked
how these things are to be done, they begin to teach
particularly, — this and this Mork must be done; yoa
must be circumcise^i ; you must otler sacrttice only on
^uch an altar; you niupt go into such a monastery;
yoti must go on pilgrimage to such a saint ; you must
Imild a church in honour of such a saint ; you must in-
stitute a mass in such a place; you must light up so
many candles ; you mu<t live on tish ; you must pray
over rosaries ; you must purchase inilulgences, ike.
And when these things are all performed, then tliey
©ye something else to do; and after that, something else.
Therefore, they know not how to instruct any one
foiidaroentally, much less are they alile to say, This ia
they way : or. The whole sum of Christianity stands iu
th». And yet, all that tliey teach, thus boasting aoci
promising great thiogs, must be accounted yeiy exceUent,
and they.must be looked upon as teachers infiEdlible, and
judges Itnd masters over all others !
He, however, is to be accounted the gireat and ex-
cdlent ttecher, who shall, at once touch upon liie bead
jukd sum of all doctrine : that is, how a man is to Uveia
heart, in conscience, and so, in the whole man ! Of this
matter those f(^ows know nothing with all their profu-
sions of words, but wander utterly aside ftpm the^sum
and principal scope of the law. In the meanwhile, th^
coiifuse the mind of their hearers with subh a Cuiago oif
words,, that they know neidier how to begin nor to end
their prating ; and it i$ left in utter uacertMnty what
point all their Babel of crude babbling is int^ided to ac-
complish; so that no one can be thereby bettered, much
less get any confirmation in his conscience. This I have
heretofore seen and deeply experienced in Popery, under
oiir preacheils of dreams.-^What then is the sum of that
doctrine whidi is to be delivered to the people? The
ftpostle Paul here answers —
The end of the comnumdment is charity out of a pun
heart i and of a good conscience j and of faith unfeigned.
Here is the picture of beauty. Here you have in s
most beautiful and full compendium, the sum of the
Christian life, expressed in the most concise manner,
and which may be very easily impressed upon the me-
mory. And, if thou wouldst not wander aside from the
law, but apprehend it fundamentally, so as to know
what thou oughtest to do, and what not to do, and not
be compelled to run about seeking knowledge here and
seeking knowledge there, thou must come to tfab >—
have love flowing out of a pure heart, and of a good
conscience, and of faith unfeigned ! And whsn thoahasi
got this, there stand ; and, out of this, go to and attend
on all right sermons ; this is what the leaders of secti
and all those over-wise spirits cannot do. The doctriiM
concerning all kinds of works, borrowed from ever}
quarter, does not fulfil the law. To the fulfilment of thi
low, lli^re must be the w^hole that the law requires : and
519
chis is calleil "charity," And thiti kind of charily is
that which flows forth as water or a stream, and springs
oat as a fountain from the heart, and is pure, and ac-
compaDied with a good coBscieoce aud faith unfeigned.
And where there is such charity, it is true charity, and
the law is fultilled ; but where this charity is not, there is
ft wandering utterly out of the way of the law.
Now, these are deep w ords, and truly PauFs words*
contain in them a great deal : and therefore, we must
in some degree expound them, in order that they may
be the more easily understood, and tliat we may exercise
ourselves in this Senuon ol his,
FIRST PART,
In the first place : he places the sum of the whqie law»
or that which comprehends the whole law, in love. And
love, (as ail 1 suppose well know,) is ntithing more or less
than the loving or favouring any one from tlie heart,
and performing and shewing towards such an one every
office of friendship and benevolence. Now, the above-
mentioned teachers use the same wor^ls, preaching and
boasting much about love, but all piece by piece, and
just as suiU their own vain doctrines. So aleo heretics
and the most ungodly and abandoned of men have love,
but it is exercised only towards each other, and towards
those who are of the same stamp with themselves ; but
tbey at the same time (lersecute and liate all good
Christi^ms with utter hatred, and would willingly murder
them if they could ; but this deserveth nejt to be called
love. For, if I choose out such or such persons whose
Way of life pleases me and agrees with mine, -and if I
lovingly and attentively embrace and serve such and
none dse, that is called ' [lurticulur love/ which by no
means flows from a [>ure heart, but is filthy mire only.
For the love that flows from a pure lieart, is of tltis na-
ture— God has commanded me that I should pour forth
my love towards my neiuhl>our, and favour all alike and
witliout difference, whether they be friends or enemies;
even as our heavenly Father does, who causes his sun
to arise upon the evil and the good, and thus does
520
good especially unto diose by whom he is blasphemed
day and nig^t ; yea, even unto those, who basely abuse
his gifts unto disobedience, shame, sin, and ail ungodln
tiess. And ag^n, he giveth his rain bothto'thegntefiil
mnd to the ungrateful ;. and causeth the earth to bring
forth its various benefits, money, wealth, riches, finits^
cattle, &c. more especially for those who are the vilest of
men. And from what motive does he this? From that
pure love with which his heart so fiilly abounds. Thiskro
he larg^y diffiises abroad towards all, passing no one by,
whether they be good or evil, worthy or unworthy.
And this is called true, divine, right,. and perfed
love ; which passes no one by to choose out another, nor
divides or separates itself, but embraces all alike. The
other is the love of highwaymen and publicans, if I only
love him who serves me and can be of use to me, and
who holds me in estimation, while I at the same time
cast out him that despises me and is not on my side.
For such a love does not proceed from a heart that is
thoroughly good and disposed towards all alike, but
from a heart that seeks only its own, and is full of the
love, not of others, but of itself. Nor does it love any
one but with a view to its own advantage, only consi-
dering what is to its own profit : seeking its own g^
from all, and not the benefit of its neighbour. Such an
one smiles when praised and honoured, but, when
looked at with an unfavourable countenance, or when
some harsh word strikes his ear, he grows sour, reviles
and accuses, and all his friendship is immediately at an
end.
On the contrary, a '^ pure heart " must, according
to the Word and example of God, be so affected, aa to
favour and freely bestow on every one the best and most
excellent of those things with which God has favoured
•ua, and which his divine love has freely bestowed on ua.
Therefore, if God can give unto Judas his betrayer, or
to the wicked hi^-priest Caiphas, all things equally
with his own dearest disciples, why should not I do tM
same? For what can I give which he has not before
^much more bountifully given unto me ?
521
Bui f^ome one will perhaps say, But he is roy
enemy ; or at lea^j^t lie has dcme ine great evil But, he
b an enemy to GotI also, and has dune much greater
evil unto him than ever he can do unto me or thee, Ne-
▼ertJieless, ray love is not to be extinguished, orlocea.ve,
because he is evil and altogether unworthy ot \i. It he
be evil, he will in his time receive a due rewanl tor all
that lie has done ; but his evil ways i^haJI not overcome
my love. And if, through love, I can rebuke and atlmo-
lii$b him, or pray for him that he may be made l>etter
and e^ape punishment, I will do it readily* But, to de-
sire to become his enemy, and to do liim evil, that must
be far from me. And, wlmt advantage should I ^ain
thereby? I shall not become the l>etler by it, and shall
ooly make him the worse. But this may do me good:
if I favour him all that I can, if I itssist Iiim by my ser-
fices and he will but sutler me tlius to lienelit him, if I
pmy unto God for him; then, I shall be enabled to enjoy
a peace in myself, for I have no nee<i to have any strife
or contenti(jn with any one; and perhaps I may thus do
liLCD reed good, and he may repent and amenil his life.
But if I act in tlie contrary way, wilhu love or charity
(Jivided, and separate, I shall have m(*re bitterness and
UDeasioess from those whom I hate, than I shall Iiave
joy and advanta^^e from those wlium I love and refj;ard.
And this is making the fountain or the water muddy,
(as they say,) whereby the love remains no longer pure.
And it is evident, that this is what the Jews tlid, against
whom Paul is here s^ieakiug; for they also those out
their persons whom they would love ; and tht.refore,
Aey defiled the purity of love by human aftbctiuns ; anti
hence, their " heart " could not be '* pure."
But by what means is the ** heart " made " pure? "
I answer : It cannot be purified by any thing more ef-
fectually, than by that greatest of M purity, the Word
of God ! Apprehend that in thy mind, and rule thy life
aeoocUing to it, and thy heart is purified ! Thus set
before thee tlie Word in this passage, * Love thy neigh-
bour as tliyseUV ^^^^ follow after what this Word com-
taands, and thou wilt s(X)n sec whether it will not
iS2
purely cleanse thee from all the self-love and self-
seeking there is in thbe. For when it commands thee
to love thy neighbour, it excepts no one, Whether friend
or enemy. And although any certain one may be a bad
man, and may have often done thee evil, yet he has not
lost the name of neighbour, but is still so, is still thy flesh
and blood, and included in this scripture, ^^ Thou shalt
love thy neighbour," &c. And therefore, I say, if thou
consider him as the Word teaches thee to do, then will
thy heart be pure and thy love sincere ; and thou wilt
have no false respect of persons, nor look upon him in
any other way than thou wouldst on one who was a good
man and one of thy familiar friends.
But however, we cannot deny it to be true, that a
good man is the more lovely object ; and that, every
one is by nature more inclined towards such an one, than
toward the society of bad men ; from familiarity with
whom, every good man shrinks. This, however, is an
efFectof flesh and blood, rather than of true and Chris-
tian charity. For the Christian is not to love, as the
world does, according to the person. For it is thus that
a young man is taken with the wit and beauty of a
damsel, and that the miser loves and thirsts after
money, and the ruler and prince after honour and
power, &c. But all such love is called feigned and bor-
rowed, cleaving only unto those good things with which
it sees the person adorned, and lasts no longer than
that which it loves endures and can be enjoyed. Whereas,
this charity, ought to be a perpetually flowing fountain
rising from the inmost recesses of the heart ; even as a
living and continual spring of water, ever flows and can
never be stopped nor dried up. For this charity saith, —
* I do not love thee either for thy goodness or for thy
badness, for my spring of love does not flow out of thy
goodness, as out of another's fountain, but out of my
own fountain ; that is, out of the Word which is sown
in my heart, by whicB I am commanded to love my
neighbour. Out of this fountain it flows, spreading
abroad unto all who have need of it, and watering all,
both friends and enemies. Nay, it is more especially
523
pfepored anti rea<ly for my enemies, i>ecause they have
riie greater need of it, that they may hy my aid he
be helped out of their sins; and particularly, through the
best of all means ; that is, by my praying for them, and
doing all that lies in my power that they may become
good, and may be delivered out of the snare*s of the
devil** And this is called charity flowing from the heart,
and not foreign or put on* For this man tintb nothing
ID his enemy that can excite his love ; but, because he
19 a Christian who apprehends the WortI which is peV-
fect purity in itself, his heart is liy the indwelling of that
Word rendered pure and filled with true charity. Where-
fore, he pours forth the treasures of his love towartis all,
and is neither moved on, nor driven back, by a regard to
the person of any, either good or bad.
Behold ! this is how all ought to preach who whonld
rightly teach that charity which is required by the law ;
^ncerning which, our babblers know nothing at all, nor
in they give a reason for any thing which they ad-
ince, though they prate so much about the law, and
iispute so much about charity. They see not, nor do
they once imagine, that charity must be so obtained that
~: may How out of the heart, and that tlie fountain must
e first pure and clean. This thought never descended
ittlo their hearts, though they hear, read, and teach, so
fmucli about charity. They arc occupied with mere
irandering and unprotitable opinions, or rather, with
id dreams. Wherefore, all things that are preached
concerning w^orks and a good life have their excellency,
whether it be in respect of circumcision, rr fasPng, or
icririce, &c. all is right if it proceed from the VVord of
God, from a pure heart, anil from fiiith unfeigned. Hut
this spring and fountain there must be, and they must
"necessity precede every tiling else.
And this fountain-spring, you may see exemplified
in aJI conditions of life : for, every one ought to perform
the duty laid upon him according to it, and to exercise
works of love. The servant who labours and has no
other thoughts than these, ' My master pays me wages :
4Uid it is for that reason that 1 do my work, or else I
534
could not look him in the face/ has not a puie heart ;
for he only serves for a piece of bread, and when that
is taken away, he serves no longer. Whereas, were
he a good man and a Christian, ms feelings would be
these, ^ I will not serve my master merely because he
pays me wa^, or because he is good or bad, &:c. but
because the Word of God to me is this, ** Servants, be
obedient unto your masters as unto Christ" ' This man's
service flows forth from his heart, because he apprehends
and magnifies the Word : saying, ^ I will indeed serve my
master for wages, but the greatest motive from which I
will lende^r my service, ^lall be this: — that I may
thereby serve my God and Lord, Jesus Christ, who has
placed me in this servant's condition, which I know to be
well-pleasing in his sight,' &c. Here you see a truly
good work springing out of a pure heart !
So also a ruler or a prince, or those to whom the
charge of administering the government is committed,
may think thus. — * God has entrusted to me the ofllioe
of a magistrate, that I should be a ruler. Now, if I only
consider how I may enjoy my dignity, wealth, and
power, certain it is that my heart will not be pure. But
yet, I may so perform the office of a ruler that the worid
shall have no cause to complain of me, and neither the
king, nor the lawyer with his laws, shall have it in their
power to tax me with, or condemn me for, any thing.'
And so also a servant, who serves for his wages only,
may not be condemned by the world, whether he seek
his own profit or not. But, the word of God is not the
rule of such a prince, but his own idol, his own glory,
his own profit, power, &c. Whereas, if the feelings of
his heart were, — ^ Since I am employed in this office in
which God has placed me, and since the Word of God
commands him who hath rule to be faithful, it beccmies
me to execute my office with all fidelity and diligence,
to the praise and glory of my God ; ' the rule of such a
prince endued with such a mind, would flow from a
pure and sincere heart, wherewith both God and men are
delighted. — This is a charity, that is not' exercised out-
wardly to persons and things, but is begotten in the
585
heart; and that has ever before its eyes the Word of
God, which, as it is pure and clean, so it purifies the
heart And thus, the rule of such a prince and his
works are pure services of God, and they are most
pleasing sacrifices unto him, because they are done ac-
cording to the Word of God, and so, are done for God's
sake only. But such a diarity as this, our mere talkers
know not how to teach, nor do they know how to show
what it ist but make a bawlii^ only, though they are
soch very excellent teachers that we must become gooii !
They speak forth a certain judicial oration formed out of
homan laws, just as the king and his learned lawyers
would teach. But, hau) the heart can be purified, of
dial matter they savour and think nothing at all, nor
that charity is to be derived from the \Vord of God,
and to flow forth into all states and conditions.
And the same you must say also with respect to
spirituaLofiices and stations. — If I or any other {lerson
preach Co get a good living in the church, when other-
wise I diould not preach at all, I may indeed preach the
Goepel, but my heart is not pure, but manifestly pol-
luted. Therefore, although I may affirm a thousand
times over that the work is good, and the office im-
portant, vet, I by no means feel the nature of them, nor
do they flow from a pure heart. For then only is the
heart pure, when it feels thus. — Although I am to de-
rive my living from hence, yet tliis is not to be the main
motive from which I exercise my office; but, because '
God has called me to it and committed it unto me that
I should perform it faithfully. Wherefore it rests upon
me that I devote myself to it with all diligence, to the
^ry of God, and to the salvation of souls : which I do
therefore willingly, and from my heart, from a love of
the Word. In all this I seek neither love, nor friend^i
ship, nor honours, nor favour from men, but my works
flow forth from my heart ; which I first do, before any
honour, glory, reward, money, or favour, follows; —
thou^ these, if they should proceed and follow, I may
receive and enjoy without sin.
TIhu^ faebcftM, the Word is the cause, foundation,
Si6
root, foontaio, and spring, of that love which flows forth
iroin the heart, and of all those good works that are ac-
ceptable unto Grod ; none of which lie can bear with,
unless the heart be first pure. For those works are not
pleasing even unto men, which proceed not from the
heart, b^t are done in dissimulation. And if the king
and men require the heart, although they cannot see it,
of how much greater price must that heart be, in the
sight of God, which doeth all things for the Word's
sake. And therefore it is, that he permits his Word to
be preached, that we may order the whole of our life
according to its rule. — Let us then not suffer ourselves
to be murdered, driven away, or disheartened by any ob-
stacle, although we may thereby have to undergo eveiy
kind of loss, ingratitude, and contempt ; but let us with
a firm and courageous mind, wade and struggle through
the whole; and say, ^ I have done nothing for any
man's sake,' nor will I omit any thing for any man's
sake ; but I will do all with a desire to please God, and
let all other things remain as and where they will.' In
this way it is that men become most honourable, and
most valuable, qualified to undertake any offices, and
serving God from the greatest promptitude of mind, and
from a love unfeigned. For liere the fountain and spring
are good, and not derived and borrowed from other
objects.
These things have I spoken in a brief way concern-
ing the FIRST PART of our subject : — that the heart is
purified . by the Word only, and not as the monies have
dreamed, by a self- war undertaken against evil thoughts,
and by a feigned exercise of good thoughts. For what
thoughts soever you may form to yourself, the heart will
remain impure if the Word of God be not in it, whatev^
external show of a hofy life men may make ; as Patil
here testifies concerning such. For this purity of which
he speaks, has a much wider extent than that external
and corporeal purity to which the. Jews endeavoured to
attain by their frequent purifications, and washing of
hands, when they ate or drank ; and to which our
religious ones would attain by their fasting, distinctions
527
of gannentSy orders, rites, &c. It is called the purity of
the Spirit : whereby we are instructed, out of the Word
of God, how we oug|ht to obey him in all conditions of
life.
SECOND PART.
Now follows the second part of our subject, wherein
we are to treat of ** a good conscience : " — that charity
must flow from such a heart, as is attended with a con-
sdence that is joyful and peaceful l)oth toward God and
toward man. With respect to men, it must be such a
conscience as Paul had, when he glories, Uiat he so
lived, that he hurt no one, injured no one, and was a bad
example and burthen to no one ; and that all who had
seen and heard him must bear witness, that he served
all, helped all, consulted the good of all, and was kind
to all alike. In such a conscience did Moses also glory
agiainst the rebellious. Numbers xvi. '^ I have not taken
one ass from them, neither have I hurt one of them."
In the same did Jeremiah also glory, chap, xviii. ^' lie-
meraber, O Lord, that I stood before thee to speak
good for thepi, and turn away thy wrath from them/'
And so did Samuel, 1 Sam. xii. ** I have walked
before you from my childhood unto this day. Behold,
here I am: witness ag^nt me before the Lord and
bsfore his anointed : whose ox have I taken ? or whose
ass have I taken ? or whom have I defrauded ? whom
have I oppressed ? 01; of whose hand have I received
any thing to blind mine eyes therewith ? " &c. — Unto
such gloryins and boasting must every Christian attain.
He must so live towards dl men, and so exercise and
shew forth his love, that no one may have just cause to
complain of any thins in which he has had bis conscience
disturbed, or been nlled with fear; and that all who
wonld speak the truth, may be compelled to confess and
to declare, that he has so lived, that he has set before
ill an example of holy life, if they choose to imitate it :
and in this he may glory before both God and man.
Has is called ^' a good conscience" before men: or
the Calse complaints -of men.
528
And, although such a conscience cannot stand
before the judgment of God; even as that before-
mentioned purity of heart does not consist in the exter-
nal life and works of love, (for we all still remain
sinners before God,) yet, unto such an heart we must
attain, that we may be enabled to comfort ourselves be-
fore him and say, — God has enjoined and commanded
this to be done: therefore I do it with a pure heart, and
with a good conscience: nor would I willingly do other^
wise, or injure or hurt any one designedly : but, what-
ever I do shall be that which is ordained and com-
manded of God. This confidence let no Christian suffer
to be wrested from him : so that he may glory in him-
self through the Word of God against the whole
world : for he who has no certain principle according to
which he may direct his life, so as to be enabled to stop
the mouths of all accusers, and to clear and vindicate
himself before all, as having lived, spoken, and done
justly, he is not yet a Christian, as not having in him-
self a pure heart, and true charity ! For,- as to our so
believing the doctrine of faith, that while we hold it, we
may do as we please, whether it shall be for the advan-
tage or disadvantage of our enemy, that religion is of no
avail. For in this way the doctrine wpuld be of that
tendency, as to give us the licence and impunity of
doing what we please. Whereas, what we are to attain
unto, is charity out of a pure heart and of a good con-
science, so that no one may have it in his power to ac-
cuse us of any evil doing.
Although, however, these things have been said con-
cerning our life, and works, and although a Christian is
another man before God, as we shall hereafter hear,
yet are we to strive with all our powers unto this — that
we may be blameless in the sight of God. And wherein
we come short in this, we are to flee unto prayeFi and to
say before both God and men, * Forgive us our tres-
passes:' so that our life may remain blameless before
men, and may be attended with a good conscience.
And if this cannot be done in perfect love and pu-^
rity of heart, let it at least be done in humility; and
Jet us beg and enireal the pardon of our faulis from all,
where we have iKit done, or cannot tlo, exactly as we
ought : so that our neighbour may be compelled to say,
' Although thou hast wronged me in no common way,
and although thou hast not ser\'ed me enough and as
tbou oughtestto havt' done, yet, tiecaiise thou humblest
thyself, I will willingly partlon thee, anil will receive
thoe into niy favour and conridence ; and, liecause
of thy humility, I will pronounce thee a gmxl man :
seeing tliat thou dost not obstinately peri^isl as though
tiiou %vUhedst to injure me, but tument thyself unto
duirily/
Thus, that life is stilt unblameal>le which isaccompa-
oied with liumility and amendetl, although it wais sub-
ject Ui bhme ; so that no one can Justly complain of it.
And It h thus that the law ought to l>e explainecl ajid
haodled : whereby, charity may be righlly exercised
towmrd all out of a pure heart, for (itKl's sake, and may
be accoinpanteti with a good conscience before the
world* And this is what ought to Ije set forth by those
vain babblers in their .sermons, to the rejcctitin and ex-
plooon of all their cold and futile vanities and dreams*
— But that all these diings may stand and avail in the
sight of God, something else is still requisite ; namely,
that which follows —
And of faith Unfeigned.
For, as I have already observed, although I may have
a good conscience before men, and may exercise charity
out of a pure heart, yet the old Adam, that is, flesh and
bkiod which are still under sin, remain in me, wliirli
prevent my being wholly sanctified and pure : and as
Paul saith, Gal. vi. *' The flesh lusteth against the
spirit,'* &c.: and again, Rom. vii. he aflirms, that he
hath to wage a continual war against himself, because
he cannot do the good that he would, though he fain
would do iL The spirit indeed would most willingly
live purely and perfectly, according to the Word of God,
but its fervent desire is resisted by its deadly enemy the
ftesh ; which is ever besetting us with many and great
590
temptations, to seek glory, honour, wealth, ricfaeSfand
days of ease, and to become slothful and negl^ent io our
station and office.
Hence, there remains a perpetual conflict within as,
on account of the imparity of our person; in which
there are not yet found a sincere purity, a good con-
science, and perfect love; (excepting what there may ap-
pear to be before men ;) for before God, many things
are found wanting, many things are subject to reproof,
although all may be perfect before men. — For example:
Although David attained unto that confldence before
men, that no one could accuse him ; and although the
holy prophets Isaiah and Jeremiah, &c. gloried, and
were con^dent, that whatever they had done in the dis-
charge of their office, was done . righdy, and wdl : see-
ing that it was the Word and command of God, in
which they exercised themselves with a pure heart and
%vith a good conscience ; yet, they could not stand in
this confidence before God, but were compelled to say —
If thou shouldst enter into judgment with us, then none
of us shall have so good a conscience, and so pure a
heart, who will not tremble at thy judgment and acknow-
ledge himself guilty. For God has reserved unto him-
self that prerogative of bringing in and finding every
one guilty, be he as great a saint as he may. Nor ia
there a saint so holy, whom he could not condemn and
judge worthy of destructJ6n. Wherefore, although before
men thy heart may be ptire^ and thy conscience good ;
yet art thou to consider, that the same nmst be good also
in the sight of God, so that they cannot be condeDOBed ;
and may be safe and secure firom his judgment^ as well
as in the sight of men. — And unto this pertailie oot
third part ; namely, faith !
THIRD PART.
And this is the principal part^ and die chief pcsoeptr
which embraces iti itself dU the rest : that we nnj kMnVi
that where there is not perfect love^ nor a Miky p«fe
hearty nor a peaceful cc»scieiice, and where Gbd fiiuli
nueh to condemn^ bat where th» worid can find-nothiag
to condemn, there faith rmi^t be yet added; and^ffch a
faith as is unfeiiriieil, and unadulterated by a trusting in
its own righteousness. For wherest>ever this faith is not,
there the heart is never ptire before f Jod, nor can the
conscience stand, uhen they shall lye examined with
strict Judgment and penetrating trial. Men, indeed,
shall not have it in their power to bring any thing
igunst me, when I shull glory that I have served them
in pPMchingy in aiding, in ruling, and presiding over
them, with all fidelity. And if I have done any thing
above or short of what I ought, I am sorry for it from
my hearty for I wmild willingly have done every thing
a» I oQghL And therefore, 1 am confident in myself,
and stand ftc«]Uitted ; nf>r have they any tiling farther
that they can justly demand of me, but are nil com-
pelled to give me a fall discharge. But, I have also to
attain unto this:— that I may have a ptire heart, and a
gDod conscience liefore Gcxl, so that he shall not in any
way accuse or condemn me : and this we find not in
ourselves, tliough we may have somewhat to glory of in
that reipect l>efore men.
Therefore, I must here attain unto a something
higher, to which I may trust when I shall come into
peril, and within * gunshot * (a5 they say ;) and 1 must
say to my feart\il and trembling conscience, I have indeed
done what I could, but who can tell how often he doth
t0i9 than what he ought? For I cannot see and know
iH things ; even as David saith. Psalm xxi. ** Who can
widerstand his errors." Hence, I Can build no founda-
tion of confidence upon my own holiness and purity. I
have indeed a clear knowledge of the Word, — so live, m
tove, and have a good conscience, which is pure and
holy. Bot here is where I fidl short ; — I cannot con-
dade that that Word is in my heart, nor do find m
myself so good a conscience as the Word rw|Uires of
me. Nor is there a man living npon earth, who can
with confidence say, I knoiv that I have done all things,
ttftd that I owe nothing befom God. Bwt evftn the
g^test of saints, nnist say, I have indeed done all that
S m2
598
lay in my power, but I have erred much oftener than I
have any knowledge of.
Hence, our own> conscience witnesseth agstinst us, ac-
cusing us and proving us to be impure, even while we
are, before the world, quite free from any possibility of
accusation. For the Word will here come in, Thou
oughtest to have done this, and this thou oughtest to
have left undone. The judgment of this Word no one can
escape, nor answer its accusations ; but is compelled to
stand in uncertainty upon the smaJlest matters, and in
all the perplexity of hesitation. And as soon as he
begins to doubt, that moment he becomes impure;
for, he standeth not before God, but flees and trembles.
Wherefore, here must come in to our help the
grand point of our doctrine: namely, that our Lord
Jesus (yhrist, being sent of the Father, came into the
^orld and suffered and died for us : whereby, having
appeased the wrath of the Father, he restored unto us
his good-will and favour, and now sits at the right hand
of the Father as our Advocate and Saviour, and as a
continual Mediator, interceding for us by his prayers,
a3 being those who have not and cannot attain unto, oif
ourselves, such a purity and good conscience. Thus
therefore, by his help and benefits, we are enabled to say
before God, Although I am not pure, and have not a
good conscience, yet I cleave unto Christ by faith, who
has a perfect purity and a good conscience which he
puts down for me; yea, rather, giveth unto me. Seeing
that he only it is, ccnceming whom it is recorded and
to be read in Peter, and Isaiah Iv. ^^ Who did no sin,
neither was guile found in his mouth." And this ^orj
belongeth only unto him ; nor has he any need to pnqf,
^ Forgive us our trespasses,' &c. nor any need of tfaal
article of the Creed, ' I believe in the forgiveness of siii%^
&c. but he is free and secure in an everlasting, pure, and
full righteousness : to whom no man can lay any evil
action^ and whose conscience no one can accuse o£ aM
sin, neither man nor devil, no, nor even God himself:
forhe is himself God, and cannot accuse himself.
633
And this is the faith, that is callcil unadulterated
and unfeigned, which, in the midst of a strug(;h*n<; and
trembling conscience, hath boldness to go into the pre-
sence of God ; and say, * Thou greatest and most
blessed God, before the world, indeed, I am innocent
and confident of mind, so that no one can bring against
roe any accusation, nor condemn me. And although I
have not done all things, yet I ask forgiveness of every
one, that for God's sake he would forgive me even as I
forgive all. In this way I have answered the complaint
of all, so that none have any farther demand upon me.
But before thee I must lay aside this confidence, and
must altogether acknowledge myself guilty of innu-
merable sins, and say, as David said in the 14ith Psalm,
" Enter not into judgment with thy servant, O Lord,
for in thy sight shall no man living l)e justified.'* There-
fore, I cannot contend with thee also when thou shall
require an account of my life. But I fly from the tribu-
nal to the atoning sacrifice. Itefore the tribunal of the
world, I willingly submit to l>e arraigned according to
the law, and I will answer for myself and will do what I
can. But before thee I cannot stand in judgment, but
beg thy grace, which I will seek to obtain in every |:)OS-
sible way. For the scriptures teach me, that (iod has
appointed two seats of appeal unto men. The one, a
judgment-seat for those who are still secure and high-
minded, and are unwilling to acknowledge and confess
their sins. The other, a merry-seat for miserable and
trembling consciences which feel their sins and tremble
at the judgment of God, and have earnest desires after
grace. And this mercy-seat is Christ, as Paul wit-
nessetb, Rom. viii. ^^ whom God hath set forth," that we
might flee unto him for refuge, when we feel that we
cannot stand before God in our own strength. Unto
this I also will betake myself, if I have or shall come
, short in what I ought to do ; (and my sins against the
law are fax greater than my holiness and righteousness ;)
and whatever goodness of conscience or purity before
men I may haive, I will have all to be nothing and out
ofsi^t; and I will have my conscience fcnrtified with
iS4
this bulwark, or rather beautiful heaven, which is called
grace and the remission of sins, which shall powerfully
support and defend it And under the overshadowing
wings of these, will I comfort my heart and conscience,
and remain in perfect safety. For Christ himself has
commanded it to be preached and proclaimed abroad,
that all who believe shall have remission of sins in his
name. And also, that whosoever shall believe and be
baptized shall be saved. And John, chap. iii. saith,
" God so loved the world, that he gave his only be-
gotten Son, that whosoever believeth in him should not
perish, but have everlasting life." ' — God himself, there
fore, has set before us his mercy-seat, and leads unto it
from his judgment-seat. Let us then leave odiers before
his judgment-seat ; that is, those proud holy ones, who
despise and persecute the Word of God, and they shall
there receive that sentence which their deeds have
merited. Let us leave them to remain in their own place,
until they also shall have humbled themselves. But we
will not remain in their place, but will depart from
it as far as is possible for us to do, and will come
into the place of the mercy-seat, to which only we will
appeal.
Moreover, it is not a mere dream of our own brain,
but his own Word, that a horrible judgment awaits
those who come in their own holiness, and, relying oo
that, hope that they shall be able to stand before God
the Judge, without fleeing to Christ the mercy-seat. For
the sentence is already decreed, that they shall stand
before the judgment-seat ; as Christ saith, John iii.
'^ He that believeth not is condemned already, becauae
he believeth not on the name of the only begotten Son
of God. He that believeth on him shall not cosme inio
condemnation : " that is, he shall not come before Uie
judgment-seat, but unto the mercy-seat, where there is
no wrath burning or existing, but where all is grace and
the forgivness of sins; where all is pardoned that i$
not pure, yea, where all sin is blotted out and takes
out of the way, as a drop of water is dried up out of
sight by the heat of the sun. Fof wiMpe the mercy-seat
585
reigiedi, there is notliing else but pardon and ibe temis-
aionof rina.
Wherkfoee, my mind is this, — that a clear dis*
tincfxm is ever to be held between the law and the
Gospel; which I never cease to teach and enforce. Tlie
law drags us to the judgpnent^seat, requiring from as ho-
Kness of life, and chmty out of a pure heart and of a
good coDsdeooe : and it moreover requires this, — Chat
we continue to exercise ourselves therein ; but it can go
no fardier. Bat when it comes unto thee and accuses
thee, bringing thee to an account, and requiring of thee
diose titdeufp which it has power to demand, then tumults
wiU take place: for although thou mayest have done this
tad that, yet thoa canst not stand betore God, at whose
judgmentHseat many things will yet be found wanting
which tiKm oughtest to have done but hast left undone^
nor are diey even known to thyself. Here, which way
wilt thou turn thyself? The law presses thee on
every side, and thon condemnest thyself by the judsment
of thy own conscience, and callest down upon myself
die aentence of the Judge. And here thou must fall into
deqmir, nor hast dKm any other place of wisdom to flee
into, nor is there any other possibility of help, unless
thoo know 1k>w to flee from the judgment-seat unto the
mercyHBeat For example : if any bishop should die in
his own lumctity, who, while he lived was a man of a
my holy life, and should know nothing of Christ but as
a cniel Judge, (as he has ever hitherto been preached
among as and never otherwise set forth, and as lie
mdly is to soch persons, but not so in reality in his own
■tfnie, for in reality he is nothing but mere grace and
eoDSolalion, but they conceive ol him in their own
hearts quite die reverse,) behold such an one stands in
the way of himself, and prevents himself from attaining
watm any grace. Nor can any one rescue him from this
lis bKndness, and teadi him ri^itly concerning Christ,
tm fan fesiows no distinctf on between the jadgment-seat
irndtfaagewy seat; nay, he is so utterly ignoiant of the
Oat ha most wander directly away horn it|
fined to the jodgmanftaeet, -
I*
536
Whereas, we leach, that Christ is so to be learned'
and beheld, as sitting before the miserable and trembling
consciences that believe in him, not as an angry judge
commanding the guilty to be dragged immediately to
punishment, but as a merciful, lovely, and comforting
Mediator between my trembling conscience and God,
saying unto mo, ^ If ^ou art a sinner and art in
dismay, and the devil is trying to drag thee to the judg-
ment-seat ; then, flee unto me and have no fear of
wrath. And why ? Behold I sit here for this purpose ;
—that if thou wilt believe in me, I will intercede for thee
before the Father, so that no anger or displeasure can
hurt thee ; for all wrath and punishment will be sooner
lost in me than it can be borne by thee ; which indeed
cannot be borne by thee at all.' — For he is the only be-
gotten Son in whom all grace dwells : and whenever the
Father looks on him, he cannot but fill all heaven and
earth with his favour, and forget all his anger. And
whatever he asks of the Father he immediately obtains
without denial.
Thus are we by faith rendered wholly blessed,
happy, and safe, no longer subject to any condemna-
tion ; not however on account of our own holiness and
purity, but through and by Christ, to whom we cleave
by faith as our mercy-seat ; being fully persuaded, that
there can be no wrath in him, but grace only, and love,
and the pardon and remission of sins. In this way is the
heart purified before God, and the conscience made
good, and safely peaceful ; not by its having any respect
to its own purity or manner of life before the world, but
by its trusting in that blessed treasure which it appre-
hends in its heart, which is its surety and full dischaige,
when it cannot pay what it owes before God.
But since the whole matter lies in this, let os
examine ourselves again and again, that our faith be not
false, or as Paul saith, feigned. For if our faith be
wrong and false, dl is wrong. For in every age and time
there have been not a few^ even as there are many in
this day, who can talk a great deal about faith, desirinc
to be teachers, not only of the law, but of the Goqid
557
also: who say as we do, that faith doth and accomplish th
all things, but say moreover, that the law and good
works must be added thereto ; and that* if these be not
added, the faith is of no avail. Whereby, they mingle
oar life and works, and Christ together, and confound
them. But tliis is not teaching faith purely and sin-
cerely, but it is colouring, polluting, and adulterating
iaith ; so that it no longer can be callen faith, buta feigned,
hypocritical, and outside show of faith; wherein, the con-
fidence is not a relying on Christ as the only mercy-
seat, but a trust placed in our own holiness, as being
able to stand before the judgment*seat of Ciod. And
therefore, upon these grounds we are most justly rejected
of God, and condemned to that perdition which we righte-
ously deserve.
Wherefore, if faith must be pure and free from
every thing feigned and hypocritical, then, these two
things, Christ and my works, are to be clearly and
^^^tly distin^ished. This then is manifest even unto
tl^ most blind : — that Christ and his works, are not my
life and works, but are wholly separate and distinct
from the law, and tlie life of all men whatever, and at a
much greater distance than the life of one man is sepa-
rate from that of another. I'or I cannot say that I, and
the King, and the Pope are one and the same person,
and yet I am much nearer and much more like unto
them, as being a mortal man and a sinner, than unto
Christ the Lord, who is not only a perfectly pure and
hdy man, free from all defilement, and without s(K>t,
trat moreover, God. Therefore, let the law and thy
purity of heart, and also thy good conscience avail only
before the world. But into the presence of that mercy-
seat which is at the right hand of the Father, and who
is die Mediator between thee and God, no works or
merits of man can be admitted, much less can they stand
before him. Wherefore, Christ is to be clearly separated
from all my life, deeds, and works ; and I am, without
exception, to conclude, that he is a something wholly
distiiict from my life lived with a pure heart and a good
! before men, be it as perfect and as blameless
538
as it may. For if this be brought before God, and 4e(
by the law to his Judgment-seat, I am condemned an
undone. But Clurist as the mercy-seat, and all thos<
who cleave unto him by faith, cannot be judged a«
condemned.
Thus, all my life, together with the law and the
judgment-seat, stand separate on the one side, where I
and all the saints stand suffering ourselves to be jud^
and condemned. And then, I am by my faith to iee
away afar and betake myself unto the other side, and
cleave unto him w ho is pure and has no sin, and con-
cerning whom the scripture saith, ^' He that beiieveth iD
him shall not be confounded.'' Because, he is in the
presence of the Father, there sitting and interceding far
me, and " speaking well." And, moreover, he freely
gives me his purity and holiness, that, being covered and
adorned with these, I may be able to stand befote God
the Father ; with whom, all wrath and indignation are
done away, and in their stead, nothing but love and
grace flowing forth upon me.
Behold it is thus that faith remains pore and oa-
feigned : for it does not centre in my works, as thougfi
God should have mercy upon me on their account,
for that is what the false and feigned faith inu^nes to
itself; which mingles and confounds my works and
merits with the grace of God, and which, though it holds
Christ in words, yet has the confidence of its heart
centred in itself; and thus it is certain, that such t
feigned faith cannot hold its confidence long ; for it
last the matter will come to this ; — that, going on to be-
lieve that God will be merciful unto thee on aocovnt of
thy blamelessly spent life, thou wilt at last be driwa U^
despair and to say, — ^who strictly knows how thoo kait
lived? How wilt ihou be assured thai nolhflw has lieaa
left by thee undone through neg^geoce, and maotnollBag
is wanting in thee? Hence, by his healtatii]^ wmut^
lainty of mind, thy whole foundation is destroyed, waoi
like a heap of sand tumUes under thy feet, and thy feilh
falls proitratie to the ground.
Ueoce, it isnot noap|NropEiately caUad kigmd aad
coloureil faith ; seeing that, it is a faith which behntds
things as through a pniiitifii jflass or transparency ; by
ivliich metias, the tilings beheld appear to be of the
^me colour as tlie glass, when they are in reality not of
the same colour. So these meo, l>eheve that the nature
of God is such, that he will deigii to look on our works
and merits : and thus do they set him forth acccirding
ta their opinions antl dreams, which are in themselves
Use and rash. And thus they judge of God and all
things accordingly as they see him through their trans-
parency. But thou wilt then behold him with pure and
r%ht eyes, if thou make a clear distinction between the
jidgpient-seat and mercy-seat ; whereby, the heaven of
grace and of the remission of sinS obtained by the Me-
diator, remains pure with its stars, where Christ reigns
4iith his works, and the earth also is kept distinct with
its trees and grass, to w hich we with our works belong.
This, I say, is the point to vi hich things must he
brought, if we desire to stand before CJod in a rigiit and
unfeigned taith : — we are to separate t>etween our life
and Christ or the mercy-seat And he who will not do
this, but will with a presumptuous mind bring himself
before the mercy-seat, he shall feel the reward of his
temerity. 1 myself also was once in that perilous state,
but, like a mouse that had tasted pitch, I fled for my
lile, thinking that I should be the happiejs^t of men, if it
djould but be given unto me to come unto the mercy-
leaL And now I am compelled to say, that although I
have lived a gocnl lite before men, yet, all things that are
the contrary to it have been committed by me; and that,
llierefore, 1 leave the whole at the judgment-seat of God
to be punished according to his will. Aiid I have no
other cooeolation, no other help or hope of salvation,
ifaaii that Christ my mercy-seat, who never sinned, who
never was defiled with iniquity, who died for me and
rose ttgain^ now sits at the right hand of the Father,
md covers me with the overshtidowing wings of hh
protection ; so that I doubt not, that through his bene-
fits and intercession, I am safe before God, and deti-
¥eied from all wrath and terror of judgment. Thus^ faith
540
sets nothing before itself to trast in rashly, but remains
pure in all Uiings by resting in Christ alone.
The man that shall rightly understand this, shall be
a man of an upright heart* For all others deal in a
feigned faith : they boast indeed a fflreat deal of faith,
but they confound all things togeSier, just as liquor-
venders mingle water with wine, miea they say, ' If thoo
live thus, and thus, God will be merciful unto thee ; '
and they make of the mercy-seat a judgment-sfeat; and,
on the contrary, of the judgment-seat a mercy-seat.
Which can by no means be done, for the judgment-seat
must remain a judgment-seat, &c. Wherefore, separate
these as widely asunder as possible, that they come not
near together : that is, set thy life and holiness, together
with the judgment-seat on one side, which ccnnpels and
forces thee to have a good conscience and blameless
life before the world and men; but, offer thy sins on the
other side, before the mercy-seat, and there leave them,
and there God will receive thee in the most loving man-
ner, and will embrace thee with open arms as a beloved
s(Hi, and will nevermore remember any wrath or sins for
ever !
If such a doctrine as this concerning faith were set
before men, then would things be done well, and all the
rest would in consequence follow — purity of heart, good-
ness of conscience, and perfect and abounding charily.
For he that is established and settled in heart by fieuth,
who knows that God has a favour towards him, and is
not angry with him, although he deserves his anger on
many accounts, — such an one does all things with a
happy and willing mind. And moreover, he so lives to-
wards men, that he loves and is ready to serve all, al-
though they may themselves not be at all worthy of his
love. — And wim respect to God, he is, throu^ Christ
the Mediator, safe and happy ; who will not now caflt
him into hell, but lovingly smiles upon him, and nuaefl
him up into heaven. And this is the greatest of all
safety, and is the substance and foundation of our salva-
tion. And moreover, I go forth in my life towards my
neighboiir, and do the best and all that I can for hiiii»
541
and whatever my condition in life or office may require
and demand of me. And where I may fall short, I anti*
ctpale my nei^iboary and ask pardon for my negligence
heSote (jod and bdfore men, so that, no opportnntty
shall be given either to him or to the wwld, of diarging
me with any thing ; and all power of swallowing me up
flhali be taken from hell, and all power of plucking me
away taken from the devil.
Thus is the man said to be perfect in all things : be-
fore men, by love ; and before God, not by the law, but
ibrou^ Christ apprehended by fieuth, as a mercy-seat :
who gives his holiness to them that believe, and pardons
them, so that in him they have all things that are neces-
my unto salvation.
This is the right and pure doctrine, which ought to
be exercised in and set forth clearly unto men : that they
nw know how thc^ may stand both before God and
berare men, that raith and chariu be not confounded,
nor the life brought indiscriminately both before God
iod men. And this is how those self-glorying and
am^pmt stripling-teachers ought to set things fortii, (if
they will be teachers of the law,) in order that there may
be a dear distinction between the law and faith made
before all men.
And, even though these things should be set forth
and enfofted with the greatest diligence, yet much diffi-
culty remains before thev will be rightly apprehended.
And it is more particularly so with us who have been
anrtnied and trained up in the doctrine of works,
and led only unto the law and to our own works. To
tins also is added qur nature, which is of itself prone
and inclined to this very thing ; so that it has become a
filled habit, and is thereby the more confirmed, and has
by length o£ time brought the heart even into a settled
eostom and use ; so that we cannot refrain, nor other-
wise think, than tiiat God will certainly be merciful unto
mt who have done so many good works, and have lived
ID bbmeleasly. Hence, we have to fight both aminst
mUmmiA habit And it is indeed, a most araoons
mtiOfi^Mifftkiao mo^ and tpL.diitii#nsh
548
drely faitb and charity, even when we are in the feith ;
seeing that the old mud stilt sticks and cleaves eiose to
us ; so that onr heart can scarcely refrain from sa>ying,
^ I have taught the Gospel for so long, I have so tvved,
and I ha^^ done so many and great good works/ &c.
And we are ever willing to close in with our heart, and
assent to its looking on oor life, and taming the mercy-
seat of God into a judgment-seat for our sakes. And
before men indeed you may thus glory, * I have done
in all things as well as I could, and if I have come
short in any thing, I am even now ready to make it
up/ But if thou wilt apptoach unto God, I should ad-
vise thee to cease from all tliis arrogant boasting, ami
think of fleeing from judgment and appealing unto
grace*
Let him that will, try and enter upon the begimiftig
of this matter, and he shall soon see and experience,
bow hard and difficult a matter it isy for a man who has
passed all his life in works of great holiness, to leave the
whole, and cleave with his whole heart through fMk
unto iA\h Mediator only. I myself have now preached
the Gospel for nearly twenty years, and have assi«hh
ously devoted myself to reading and writing upoa
faith, and may justly seem to have emerged from thfe
ledse ofHnion. Yet even now, at times, I feel ftiat old
mire sticking to my heart ; under the influence of vAmMt^
I would willingly so act towards God, as tx> take a
somediing with me ia my hand to him, for the sake of
which he shooid give me grace according to my r^t»*
oasnessv And scarcely can I be brought, to commit n^
self with all confidence to mere grace only. And yel it
must be so, and cannot be otherwise. The MMrcfHMtl
must stand and prevail ak>ne, (seeing iftiat he liaa iM
hiiaself before as as the qaily reAig^) or no €oe> dlril
ever be saved.
Hence, it is no wonder if it is«a hanl mattermtt
others duts purely to apprdiend fa^hy and more e^if-
ciallT SO) if tbiaee some persons are still hindegeJ ani
perplexed by devilish pveaehers^ stich aa tbdse ef niMft
^mk j|Maks^ who 07 oit agaiMt ikt dbctritie itf fri*^
543
and tbu9 enforce the works of the law, * Do this antf
thou shalt live/ And again, * If thou wilt eater into life,
keep the commandments/ &c. Which things are indeed
true and right, if thou do but understand them rightly*
But the true sense of these words must be explained
mito me: for if I know not the real meaning of tho?<e
puts where I am enjoined to be righteous and to keep
tbe commandments^ how am I to attain unto it : Or
bow am 1 to koow what it is to be righteous? If you
say, it is to have a pure heart and a good conscienee,
aiid to do all that God commands, you say well But,
my friend, perform thou that thyself fir*»t, or at lea5it
stiew me the man who can say he has performed it : for
tliOB wilt not so purify my heart for me by thy doctrine
dial God shall not be able to accuse and condemn me.
The law (ais I have abundantly shewn before) recjuires
?uch a pure heart, as is attended with a g*xKj conscience
before God. But by what means do we attain unto such
a good conscience? Here is the question, and this is the
pOfDt upon which our whole controversy turns, lliis
conscience is not attained unto, by thy preaching about
i^thejudgment^seat, that is the law, but by our having a
and unfeigned faith which ap|)rehendeth Christ,
wbom it obtains a fulness of all things which the law
[mpriiEtii. Thus, all things are pertbrmed by thee,
thou hast attained unto a good conscience, seeing
It thou art now become righteous and justified before
[ Sod- For although many things are wanting in thee, yet
irist standi; as thy advocate ; uho has such a fulness
^rig^teouftiiess^ as can fill up thy defects and the defects
t M tm/en.
Twos do we point out the way, wherf?by ^^t may
bicome righteous before God, while those others only
the way of obtaining that honesty tod righteous*
wWeh avail before men, which indeed? they teach
igh ; but they contend, that this same ongJit to
befofe Ood ; and thu^ confound all things tnge*
thrr, with a greater bodge-podgje than ever was made by
aaycooft, beoiuse they have had no experiaice in these
tettflltttow not what they swiy, nor whereof they
544
atfirm. For what avails all that perpetual bawling of
thine, that -^ if a man would enter into life he must
keep the commandments/ &c. ? by uttering which words,
thou wilt point out nothing of the way wherein righte-
ousness is to be attained. For if thou descend a little
into thyself, and examine thyself strictly, thou wilt find
that thou wast originally conceived and born in sin, and
hast lived in the same, and that thou canst not perform
that which the law demands. Why then dost thou with
vain words deceive others, saying, ' Be. thou righteous
and thou shalt be saved ? ' From which no profit what-
ever can be derived, there being no mention made of
the way by which we attain unto righteousness. Here
again thou wilt say unto me, ' But good works must
be done ! ' — Right ! But how am I to stand in the divine
judgment, even if I have wrought many good works and
for a long time,- and have been righteous before men, as
you have taught me to be ? for how shall I be assured
that I am equally righteous in the si^t of God ? Because,
my heart and conscience will rise up and testify to iht
contrary against me.
But thou oughtest so to teach me as Paul every
where teaches, that righteousness is to proceed fix>m a
faith unfeigned, and that, before all things, the mercy-
seat is to be apprehended, whereby all those deficiencies
that are found in us are to be supplied. And then these
words, ^ Keep the commandments of God,' will be
rightly understood. For the law requires of thee a per-
fect righteousness, that will avail before God as well as
before men. When thou hast attained unto this, then go
forth unto the assembly and among the multitude of
men, in the exercise of charity and the performanoe of
good works. By this order of things, every thing is
rendered effectual, and the above-mentioned commands
of the scripture are fulfilled. For thus, the man does
what the law requires. First, before God: not indeed*
by his own strength or goodness, but through Christ,
without whom we can do nothing acceptable befoie
God. And then, by his own good works before men.
Ami, np^ihe is perfectly righteous: internally,, by &itb
in Christ ; and exremally, by his own works ; but so,
that there remain a place for a mutual pardon from one
man to another. Therefore, the righteousness of Chris-
tians stands much more in the remission of sins, than
in any works of their own. But this order of things
those vainly prating talkers have utterly perverted, and
enforce works only, without making any mention of the
remission of sins.
Hut, behold, the apostle Paul thus strikes at the.
error and ignorance of those, who thus boast of the law
md enforce it by their per|)etual preaching; and yet, at
same time, having themselves no knowledge of myt
shewing at all the way in which the law is to be satis-
fei ; understanding nothing whatever of the matter,
and only prating and hawUng again and again, that the
I law and the commandments are to be kept; and sayings
U^thou wilt enter into life, keep the commandments/
^K* And thus, at tliis day^ all books are tiUeil with this
^um, and nothing else is vomited out in any of the ser-
mons that are heard but this vainly prated stufl', of which
they themselves understand nothing. And it is con-
cerning such that Paul is here speaking; for such,
oeirer bring forth one word about the sum of the Chris-
lion doctrine ; that is, kow charity is to flow out of a
[Mipc heart attended with a good conscience and faith
unfeigned. All they say, is, ' Kee[i the commandments/
But, though they are ever aiming at the mark, they
oever hit it : and therefore, they adulterate and falsity
diarity, heart and conscience. They utterly leave out
the main jKiint of the whole matter, namely, ** faitli
mifeigned ;" whereas, if that be not right and pure, all
|U|bgs must of necessity be adulterated whereby one
^P attain unto righteousness and stand therein, llence,
whatever they teach is a mere bugbear, and bordering
upor 'ling; and not at all unlike those things which
art : at through a coloured glass, which appear to
bcol ihe same colour as the glass, but in reality are not
l^^^iid they imagine that they are viewed of Ciod in
^HBpe way, and that they ai>pear unto him as tltey
Sairc iived before men : which, as it appears unto them,
2 V
MB
has been ri^teouaiy. But if weh were the way vitb
God, then he might have kept Christ and the Go»pel to
himself. For what necessity would there have been for
hiB sending Christ from heaven, to obtain for ns that by
his precious blood, which we already had in ourselves,
and could bring unto htm ? And surely he would be
llie most foolish of all mortals, who should uselessly
give away a most precious treasure which nobody
needed.
Hence, you see how these men teach their own
dreams, concerning which they themselves know nothing
certainly, nor have had any experience therein, and do
nothing else but fill men with errors, not being able to
shew how that to which they exhort is to be obtained.
They drag indeed men unto works, and thereby leave
them confirmed in their original nature and habits, from
which they oucht to be delivered. And such are indeed
pestiferous and detestable characters, and are justly ac-
cused and condemned by Paul in the severest manne{.
And it appears that those, with reference to whom Paul
spake, were men of no common authority and estimatioD,
seeing that he says of them, that they wished to be called
and considered teachers of the law, and greater and
above the apostles themselves.
Wherefore, are we to take diligent heed that we hold
fast this text, and lay it up in the secret'recesses of our
hearts: for it is most signally expressed, and contains
the pure and perfect doctrine : — how we are to be
righteous tjoth before God and men as the law requires,
and to embrace in our experience these three thin^ in
one bcmd, as it were, — a pure heart, a good con-
science, and faith unfeigned. And it is from all these
things that our life flows, and in these it consists and
stands ; and it is thus that we satisfy and fulfil the law. .
But we are first of all most carefully to take heed, that
we bring Christ unto the law, who is the end and per-
fection thereof, and is our righteousness and fulness
before God; which we cannot find in ourselves, and
never can attain unto, but by faith. And how much
soever the law may be enforced and set forth in any
347
otb^r wi^y, itis all withodt knowledge or understahding.
— Let it suffice for the present, to have thas spoken
tapM Ukb passage by way of exposition.
SERMON IX.
A SERMON OF CONSOLATION ON THE COMING
OP CHRIST AND THE SIGNS THAT SHALL
PRECEDE THE LAST DAY.
LUKK XXi.
^ And there ihaU be signs in the sun^ and in the tnoan^
and in the stars; and upon the earthy distress of nations
through perpkrity^ &;c.
Iw the Gospel for to-day, Christ oiir Lord gives us
a particular declaration of the state of things that there
shall be in the world, when the end thereof shall be
at band. Whence we may be instructed as to the time
when that great and terrible day shall be near, when our
Lord Jesus Christ shall openly come himself unto judg-
ment ; so that we may not be compelled to remain m
doabt, nor to fluctuate through any uncertain opinions.
Nay, he plahily tells us the particular signs whicn shall
be in that latter time, and which shdl usher in that
^tesX day. And indeed, it is not likely that so great an
event as the signal and ultimate change of all things,
diddld not be marked with many and great signs, when
die much less important changes in countries and king-
domi take place according to predicted signs.
But, as this Gospel has already been copiously set
Inlh before, so that it is well understood by all, and
nuttiv are fully acquainted with it, I shall not here
9peu of Ifae (ioctrine which it contains, but shall treat
Sn 2
548
of it in another way, to the glory of God and our con-
solation. iPor it is to that end published abroad by
preaching, and compiitted to ^yritipg, that it; may serve
and be for a consolation to the faith and hope of us
ivho preach Christ, and of us who believe in him. Aod
although it is calculated to alarm that scum of the rest
of mankind whom the signs are intended to awaken,
yet, such is its nature, that they are not moved by those
signs, but look upon them with an unconcerned security
of mind. Wherefore, we shall pay no regard to them,
but leave them to our God and their judge who is to
come, and who will render unto them their reward; so
that they shall feel, in their own external experience,
what it is that they would not regard or believe. We
however, ourselves, will make this Gospel administer to
our profit, by so treating of it, as that it may be to u.h |i
sweet and gladdening sermon, and may not be left re-
corded in vain, nor lose its power and virtue.
And of this consolation we have abundant need;
because, it is evident that the signs themselves are suffi-
ciently terrible, and exhibit an alarming sight; and
moreover, real Christians are of themselves extremely
fearful, and of little courage; whom, when even be--
holding any examples of the indignation of God, the
sound of a leaf may strike almost dead with fear.
Whereas, the ungodly are by these things rendered the
more secure, and the more hardened ; being such, whom
ho signs, however great and alarming, can move. And
this is indeed a lamentable reversion of things. For
those to whom these signs ought especially to be a
source of gladness, are filled with fear because of them :
whereas, those whom God threatens by those signsy
have feelings of horn and hearts of stone. Whence it
comes to pass, that they cause no concern, and appear
to be of no concern to them, to whom all things that
speak of and threaten the future wrath and impending
indignation of God belong ; while, on the other hand,
those, who ought not to be alarmed at these signs, but
should rather rejoice on account of them, as being mes-
§en^rs not of wrath, but of grace only and consoiation^^
549
wrongly filled with fear by ihem, and are with diffi-*]
^polty broiiglit to raise their hearts to the conception of T
those joyful and consolatory thoughts which they ought I
to entertain. ''I
There are, in this Gospel, two things to be ob-
Ted by us. First : that Christ enumerates in order ]
those signs that shall precede the last day, and by
vhich it may be known that it is even at the doors.
Stcondly : that he predicts those sings for the consola-
lioD of his Christians, to the intent that they may expect
hi^ coming with a gladly waiting and hap[>y mind,
^^ FIRST PART.
I^^' The first sign, then, which he says shall appear,
I shall be from heaven in the moon and stars : that is, as
, he himself explains it, Matt, xxiv. " The sun shall be
darkened, and the moon shall not give her light, and the
^^ shall fall from heaven/' And dien that there shall
^■'^ in the earth distress of nations." With such per*
Tfecity shall men be filled, that they shdl not know
w^bich way to turn themselves, or where to remain, but
shall melt away with fear. And moreover^ there shall be
signs beheld in the sea and in the waters. So that all
the creatures and the powers of heaven shall be shaken,
and the earth shall quake; as an old building, threaten-
ing to fall, afterwards utterly gives way and di^ags its
rains along with it. So that, a something strikingly
awful shall forewarn, that the world will soon come to
an end, and that the last day is even at the door.
Again, before the lust day of judgment, there will be
many men whom the devil will drive and torture by an
' c?il conscience and by dire temptations, and will press
them into such straits, that they shall not know which
way to turn or where to abide. But let the devil thus
Emcl terrify, yet shall he not hurt those, who are such
od never intended to alarm or condemn like the
ed and ungodly,' but who are of a fearful and tender
mind J and would willingly receive consolation and be
POD verted, and who can find no comfort or counsel, but
od himself delivers them out of their afflictions of
N
440
conspi^ncQ, ^^ (g^mfoij^s tli^m by bis Wor4*— 'Bol 4o
thoH fear and take h^ to thyself, who, wit^ wdii s#cu-
nty apd delighti de^piseth all those Uiip^ by whi^hGocl
threatens thee !
Unto this sign p^^t&ips that which Christ here paith
i^l^Q — that men's hearts sh^ll fail theqi for fear^ aD4 fot
Iqpkjng afteiif thosje thjngs Wlpich are coiping on the
earth: that is, many shall he troubled m hciai;^ i^ftd skwU
g$) ab^t as though death-struck with a}am^ an4 hll^wg
^ for^;aste of the evile fa QQine, u^der the iear of whieic
their hearts shall fail them, and they shall mieiK awa;
with the greatness of the trouble and sorrow ; even as
great distress is wont to destroy the natural body, and as
a hidden consumption drinks up th^ maiTow out pf the
hpnes ; as, the wise ooan s^ith W the Pcovexhs.
And such sims a^ these ^re to be deeply ^\U i^
om ac^ouqt of what, they ajie in theip^ves^ but qiu^
ifi^ore especially on, i^xount of what theY, ^fe mitQ thee.
For if thou despise themx thou shalt w4 tHwm nnu^
ipore awfully heieafteif : nolj^ how^er^ tjiie oigns tbeoir
pelves, but those things which are pKhsigl|i$^ by Up«| :
that is^ everlasting tensor, trembling, paii^ and b^ll hre.
For if the^ signs are to be bcHne by the righileoua upoo^
earthf, and to be felt externally ajqxl: teippo;(a]ly» whal
s\u^ ^e say will be borne by those on wbofe acoomiti
the signs are giveq, and whom God especially warns l^
Uiem? iPy which, however, they are are not in the leas^
moved, but only become worse, and will do sq until t^iey
experience what is meant by them; for H^y only rejoiice
wh^ the just are ^eved apd in sorrow*
It is» Mee4, a u^ost; tryi^ thiiig to behold such
i^wfi4 a|:^i terrible, sjgps, which fiill the noinda evw oi
Bp^ny wgodly n^e^ m^ great fear, (aa Chiwt hw
sfjjibh,) at the sight of which they are seiz^ withttfoabie;
and indeed it is by no n^aos a condoling sight Biit^ ^
4n:)u be a Christian, IoqH peither at the extep^ apprai*
^3^c^ of these signs, nor at that ^hich tbou, ib^tiii
{^\esiti but look at the n^ecessity of t^iyself am} cl t^
whole, world. For as to myself unless that day shmtfd at
la3t come, I should wish I had^ never beep bc^^ And $
551
thoQ foi awhile lay astde every other care, and consider
in thy mind what is the present face of things, thou
wik flee how it fares with us and with the Gospel in the
worW which so cruelly persecutes us while driven about
by the devil, and so illiberally despises and scorns us ;
wiiich rises up against us with such curses, reproaches,
criminations, and insults, and mocks us with such bitter
tnmts and geers; which so ungratefully returns our
kindnesses, and rages against us with such hostile, viru-
lent, i^nd bitter hatred. Thou wilt see, moreover, with
what a number of ungodly, deceitful, and lying men we
are surrounded from without and from within ; from
whom we have to suffer daily violence, injury, rapine,
f and theft; and so much so, that no trace of discipline,
of reverence, of fear, of punishment, or of good morals,
is to be seen ; and the more men know of the doctrine
of the Word of God, the worse they daily become, and
wiH rafier no check or reproof in even a liumanly be-
eoadng manner, but spurn it with indignation. Therefore,
we vec^ve no other reward for preaching the Gospel,
dian derision, moctery, and diabolical hatred ; which is
to Christians bitter indeed, and cuts them sharper than
a sword.
Oa^ we not then to pray and stand on our watch-
tower nwtkt and day, and call upon Christ our Lord that
he would at length exercise his severity, and send all these
things to destruction, so that these detestable iniquities
may have an end, and that all such offences may be
taken out of the world? For if we be not in the end
saved from these things, we shall be by far the most
wretdied of all mortals that ever were bom. We are not
only to took at the loss and destruction of a wicked
worid, and how it is to fare with them, but what grief
ii broQg^ upon us Christians, and upon God himself,
becmse his Word is so despised, treated with ignominy,
and Uasphemed, and his preachers loaded with every
msolt in deed and word, and with every kind of injury :
for aU preaching to, entreating, rebuking, admonishing
and tfireatening the world, are useless and in vain.
Tberefore, the sight of these signs ou{^t to be unto us a
552
source of pleasure; seeing that God, by^theniy makes
his designs known unto us, and consoles us by those
premonitions, that he will shortly enter into the fight of
judgment with the world, and will deliver us from all
evils and afflictions. Wherefore, this day of salvation is
to be looked for by us not only with a gladdened expec-
tation, but to be desired and prayed for, with si^ and
groans unto Christ our Lord, and by our saying unto
him, * Thou hast promised unto us this day, w-herein
thou wilt redeem us : grant therefore, if consistent with
thy will, that it may come in this hour, and that it may
put an end to all the sorrows of this life/
And here, take if thou wilt for an example the
Papists our enemies. How do they rejoice, glory, ancf
exalt themselves, at every time when there is even the
least hope held out to them of destroying us and the
Gospel together? With what shouting, wim what ex-
pectations, did they wait for the arrivalof the Emperor
in Germany to annihilate the Lutherans, and to establish
again their own power and tyranny ! With what rejoic-
ings and triumphs did they not prepare to adorn his vic-
tory when he was on the point of coming 1 Here were
heard the unbounded gloryings, exultations, derisions,
songs, jubilees, and dancings, of those who were hoping
to bathe themselves in our blood! And so excessive
were there exultations, that they knew not how to pre-
pare themselves adequately for such a triumph and fes-
tivity. Some kept the matter a secret to themselves, and
'Only measured out the joy in their own thoughts, and
did not communicate to others the secret expectation of
their minds, excepting to some of their most intimate
friends, whom they made acquainted with their feelings
by an epistolatory correspondence. Others however with
open voices cried out and shouted, A saviour is come !
A saviour is come ! And there were- no bounds to their
rejoicings.
B^holcji ! to such a pitch of exultation could those
iiobbers and murderers jise, from their confidence in one
false . saviau^r [ who, nevertheless, could have brought
the\n no help, even if he had joined the whole of his
553
forces* to theirs. Thus did they witli M the sangtiinenes
of hope, expect that they should l>e again exalted,
lo a much more lofty and magnificent heiglit than ever
they had been before when they wallowed unmolested
in all their abominable malice and impenitent life. And
so confident and insolent were the\% that, from my
pendent solicitude of mind, I bad well nigh been driven
to doubt that the Lord would folfil what he had en-
gaged to do, and to fear that he would be faUe to his
promise, where he has said ' that he will be our salva-
tion/ when he admonishes us so expressly in the 146th
Psalm, where he says, * that we are not to put our trust
io princes, for there is no help in them,* when they join
Eheir heads together in secret conference, and take
counsel together, and from their plans, — with what force,
mlh wliat preparations, with what arms they shall at-
tack us, as though they had us already to a certainty in
their own hajids* And thus did these atrociously
tbrMten and rage ; just as though they designed to taar
away from God that glory of lus — frustrating the
counsels of princes ! God, however, suffered not his
^ory to be thus torn from him, but as being true, stood
faithful to his promises ; so that they were compelled to
leave this scripture still untouched, and we have lived
to see them frustrated, by the instrumentality of their
feiy saviour. For they were frustratetl with a witness,
oor did they find our King to be such an one as they
expected, not such an one as they would willingly have
tbund him to be* Therefore, in the face of all their rage,
glory be to God! we have remained safe unto this day,
and I believe shall continue so for some time to come,
whether they will or no.
I THUS put you in remembrance of these things by
way of example, because they had so much confidence
and glorying in one man, from whom they had no promise;
Dor was it in his power to f>erform his promise even if
he bad made it. Why should not we then have a much
greater confidence and glorying through our hope in the
tme Saviour, who has not only sacredly engaged to
come and save us in a short time, but is able also to
554
dolhe san^e and wiU do it^ and who will aoi deceive^ as
being one that never waa found to be fabe? mad. espe-
cially, aiQce we wait for him with a good consci^iGey at
defending a good and invincible cause, for the sake of
which we williMly s«|fer all thinss, aeeing^ that it is
God's cause and not oius? And merefore we aie not
like those, who, putting all their confidence in their £a-
peior, only designed to confirm themselves in theb ne»
fiurioHS carimes and enoraities !
Moreover, it mudi.. more becomes as to ^ory and
say^ How blessed will those mote thaa golden times be^
when our true Saviour shall come, who willi at once do
away widi all those iniqukies and enormities^ and all
those ko^uries which we must bear for the present, and
wjll at one stioke put an end to every evil i Thea shall
the GospeL and its most holy name no longer be so
basely spife upon and blasphemed! Tbsn shaU the
preachers, whonow suffer the extreme of necessity, endaie
persecution bo» loi^sr, nor be. any more ind^nantly
trampled under foot. Then shall there be no moremn^
tual robbeciea, the&s, rapines, plunders,, ii^uries, lies,
impostures, infc^mations, accusations, treadienes,. adul-
teries, debaucheries, nmrders, which erery one now coov-
mits with impunity ! Then shall we be delivered finooa
every evil, and ha^ to feav neither sin, nor deaths nov
the devil, nor the world any more ; but shall reign in
eternal salvation, peace, tranquillity, and joy !
And am not these things to be breathed after by as
with the most ardent longing? If we were but pennkted
to see clearly, with what an infinite number of devils we
are surrounded,, who are laying wait fisr us and aimiiq(
at us every moment some evil and envoiomed dast#r
another, and tempting us with every alhiiement and in-
ducement to sin,, we should then, with bended kneea
pmy and entreat for that day, that should put an endi t^
thisi miseiable life.
SECOND PART.
Hence, Christ admonishes us in this Gospel, that
wc should bdiold. these signfi with joy; and says.
5S5
'^Aad wbea these things begin to come to pass, then
look up, and lift up your heada, far your redemption
dmwetii uigh/' Sorrow^ iLatumUy bowa the lieaii down^
for those that are sorrowful, gp mopiqg about with a d9m>
jected countenance. On the other hwui, a glad and happy
_heart lifts up the head and brightens the countenan€%
that the man looks about hiin with a sweetness awl
srfulness*^ — Tlierefore Chri$t saith, when ye soe ij^eat
signs begin to take place, when all things both in hw^
ven and earth wear a dejecting aspect^ and work logethflK^
\Q till you aUo with alartP^ and to cause you to gii
with your heads bowed down, — be not moved by
them ; for they are not directed against you^ but against
those that persecute and oppress you- Therefore, act
jo^t in the contrary way, even a^ they also pervert all
tUtligs. &take a right distinction, that ye may be able to
look upon these Uilngs with joyful eyes^ as predicting
not your destruction, but your redemption, and an uu-
ullerable measure of all those blessings, which it n^vor
could enter into your minds to desire. Give no place to
the devil, when he would so set the nature of tbaae
^pift before you, as to almost cause your spirit3 to
melt away with fear, and would load your hearts Mith
lorrowy by infusing a dejected faiatness into your minds,
to prevent you from raising up your heads widi a cheeiv
fill countenance, and frosi desiring that day, and to
^ Oi^ke you continually sink under heavy thoughts in such
Jeairful time. Rather, accustom yourselves to look at
jse signs wiUi steady eyes, according to the hints
I have given you. For, ye have no reason wliatever to
distress yourselves, nor to g^ve way to sadness^ but
ou^ rather to rejoice ; seeing that these signs indicate
to )roti» nothing else but diat ^x)ur redemption i^ even at
the door, which shall deliver both me and you from
every eviL
Behold, this blessed teacher knew better hovi to inter-
pret these signs than all prognostics or astrologers. They
foretel from these signs nothing but what is dreadful and
fear^l, and calculated to iiil men witli terror : whereas,
Cbrisi tells you that there is nothing but good pre-
dieted by tfaeinV And those signs which . hanaan reasjpn
and the whole w(»rld look upon as portending perdi*
tidn, and to be dreaded,*^-^under the same si^ Christ
sees and fbretels every good !
Moreover, does not that word so full of all consola-
tion, ** your redemption/' embrace and indicate all that
every one of us most ardently desires ? For, what is
meant by "your redemption," but that thou, who art
now held captive by the devil, who attacks thee with
every kind of weapon, and plies all his artillery against
thee, — that thou, who art oppressed and driven into every
strait by the world, and exposed to every kind of neces-
sity ana peril, fix)m which no one can deliver thee, —
shalt be delivered and saved by Christ thy Lord, who
shall carry and translate thee into that the place, where
thou shalt be made lord over the devil, the world, and
death ! Why then wilt thou fear and drecul such signs as
these, and not rather behold and welcome them with a
smiling countenance ?
How wouldst thou feel if thou hadst to stand in a
circle where thou wert surrounded on all sides with
every kind of missive weapon, or rather, with town-
battering engines, all pointed directly at thee, ready to be
discharged at thee as at a mark, where death was all
around thee expected every moment, — shouldst thou not
rejoice from thy very heart, if any one, like some divi-
nity appearing unexpectedly, should rescue and deliver
thee ? or if a terrible thunder and lightning should with a
sudden stroke, dash all the engines, swords, daggers,
spears, and all the host around thee prostrate ? Or, what
dost thou imagine would be the feelings of any mi-
serable captive's mind, who has for a long time been
imprisoned under a cruel tyrant, suffering under filth
and vermin and all the miseries of a dungeon, if he
should hear that his own prince was meditating upon
undertaking to deliver him and rescue him from such
scenes of misery ? What alarm, think ye, he would feel
if he should behold his prince coming with all hostile
armament, and should see his battering engines laying
every thing around them level with the dust — with no
557
alarm at all ! This sight might indeed be terrible to thos*
that were without, and to those whom it immediately
concerned ; but, to the poor captive, this demolition
would bring the greatest pleasure, joy, and consolation ;
for all the thiaiderings of the engines and the crashing
of the walls, would make sweeter music in his ears, than
any melody or harmony of voices singing in the sweetest
concert ; and this day he would ever after hold as a
joyous festival, wherein he would render thanks unto
God* who had enabled him to live to see its dangers
ofer|Ki»t.
. And, in the same way ought we to be affected when
we see these signs awfully attended with fire, water,
lightning, and thunder, as though all things were going
to be involved in one universal ruin. Under which cir-
comstances we may also conceive these thoughts — we
niav look upon them as the war-engines of God ; whemby
he clesigns to deliver us who are here held captive in the
kiDgdom of the devil through sin, afflicted by the world
in every way, and punished with exile and every kind of
misery ; and whereby he designs to storm the prison in
Hhich we are confined, and to hurl it to destruction* —
M'hy then should we be terrified at the sight of these
tfaings, and not rather entlure every difficulty and bitter-
ness, wherewith we are afflicted by the world and the
devil, witli joy, since God wil! soon come and deliver us
fitfcn ihem? For, if we had not this confidence and con-
solation left us, certainly we should be the most niisera-
lile of all mortals; who would have neeil at once to wish
timt they had never been born, and never had a God. But
this consolation is to be our stay, — knowing that he
Hill come who sends these signs as his fore-runners, by
%hich we may be assured that he himself is not far
behind them.
And if in the meantime we are tossed, vexed, and
nfflicted by opposing storms arising from the wickedness
erf ungodly men, and are obliged to drink the bitter
dtmu^ts which they force upon us, and to suffer in ad-
diticm to our daily events, disease, pestilence, famine,
and those wars whereby they assail us, and all those
S5ft
things whidi Are bettar to be borfie by tbe body or tfi
cximial man ; yet ail this is to be endnied, dunk, wai
•wallowed down with patience ; ti^ even as one woalii
taste and eat of bitter firait, so dds bitter dmn^t mat
be tasted b? os in order that oor sweet dnnght to camt
may have the greater savonr, and that we may be drim
to wait for the oominKof that last day with the greaW
desire of expectation. Bnt if this were not the case widi
uSy we should become indolent and cold in oor waDL
aixl at last should not feel our danger, but should
become like the world, secure and impenitent^ sad
should toflether with them be wholly drowned in dv
love, the desire, and the pleasures of this life, yea evm
unto the casting off all regpurd for the Word of utxl, ami
diould perish with the wicked. But now, he sets before
us this grace which begets in us a loathing and diseosl
of 4his life, and in the most consoling manner promnel
diat which is far better : namely, that he will ere lottj
come in the clouds widi glory and great majesty, m
will deliver us out of all perils, and take us away mU
everlasting life: than which what can we have moM
great or more glorious.
Rut his coming will not be so desirable to the oil-
eodly. For he w^ll, in a moment, so utterly destroy all
mose B'ho have now despised his Word, and Ui
signs, that they shall be compelled to remain in etenial
pains and torments. And although it is by no means i
small grief unto good Christians to consider in their
minds such a destruction of the world, (for diey fed a
distress at the perishing of the wicked,) yet he wcmld cat
them away from so doing by these words; dieieby
shewing them, that they should rather consider tb
necessity of their redemption, than the greatness of At
destruction of the wicked ; and be more persoaded of die
reason why God does so, and that he could not do otbo^
wise since they so richly deserve it ; for they never diink
of ceasing to persecute the Gospel, which they ridkofe
treat with contempt, spit upon, and load with fevery kino
of insult and blasphemy, and distress and affliict ili
preachers with violence, mjmry, and temerity: fioo
SS9
bkh determliiattoii ibey can be kept back by no ad-
ioaitioDs^ eatveaties^ threats, or rebukes, hat are deaf
> orery thm^ and will believe nothing till tliey feel it by
lierieoce. Nay, id such security mre lbey» that what*
er ts terrible to be beheld, or horrid to bear of, they
f upon us, and attribute to us the cause of all tha
Bs, all the perils, and all the losses ; and publicly say
»t we brought the whole upon them* And, in a word»
ser we have done all our duties, by preaching, by
aying, by advising, and by jeoparding our lives for the
Defil of the world, we obtain no other reward than the
satest contempt, hatred^ envy, and the most insidious
achery, at the sight of which our heart may well nigh
sit and break.
Hence, God must of necessity do this at some time
other, if he will establish his majesty over the world ;
the end that they might see, that his Word and
reats, (of which they make a laughing-stock, and a
Kkery,) are true ; and that he himself can and will de-
fer his miserably afflicted Christians, For, since they
srsevere in scorning with so unconcernett antl insolent
mmd, the passion, death, and resurrection of his own
DD, and all that he ever said and did, they ArM be at
>me time or other fdled with fear and terror, while we
^ice and glory in an everlasting life.
Wherefore, if there l>e any feeling of comjiassion
I thy heart, rather pity the afflicted Christians, who are
[Hnpelled to endure so many wounds and evils from the
orld: or rather, pity the Gos^pel, and the most holy
une of Chribt and of CJod, in which thou hatit been
iplized and called unto the fellow^^hjp of eternal Ufis:
Inch name the ungcxlly in this world sliamefuUy and
Mphemously spit u|>on, despise, trample under toot,
srsecQte,.and ignominiously and insultingly lacerate.
or, what would that compassion be which should li*ad
i to pity such impious murderers^ who ktiow no re-
mlance, who will not become better, nor cease from
leir malice before they perish utterly, and all hofie of
eir repentance be at an end for ever r Are we to suffer
lib a patient mind the tlurke holy name of God and
500
of Christy and evei7thfaigiidtef»tech .^Mn,
to be treated Oms todMiiili^
3? ^Are we tb.doTtthiit'iite ISngdioiii'^
t tbereby stpd, .fltM!^ <be ^iMtaMuhbd^ and pMnd,'
ihe kiiigdomof CJdd' W'4ip|MreMed>and ovierteaMi?
I ;Woiikl rather see with ^ncoriieaih ten woHds pfttth tit
times over, than see one GhnSstiaii alimys ronaili wUf
safierings— not to observe in the mean tiBM kdw QtfMI<^
thy it would be of Christ himself, as weH^aa of d
Christianity, to remain long in such a state of codtempit
' Therefore, it is ours to pray with an earnest and
confident mind/^Thy kingdona come.' And we oodrt
moreover to desire and entreat with all diligence at m
hand of God, that the world may perish and be utteify
destroyed, and every thins that by its arrogance and
blasphemy is contrary to Christ and his blood, and wil
not cease from raging arainst, contending with, and pe^
secuting his miserable Christians.
Hence, the form of prayer prescribed by Christ
teaches us, that we ought to pray earnestly and coDfr
dently that that day may come, and that we ou^t to
call upon God without ceasing, that he would at Tei^
revenge, dn those desperate and impious ungodly onei,
the intolerable insult put up6n his name, his blood, and
all his other blessings ; nor can, nor ou^t, any Chris-
tian to pray otherwise'. And who ought to pray thus
but the Christian, who is thus driven into straits sod
afflicted on account of his baptism and his Gopel, and'
on account of the kingdom and name of God, and who
has no other refuge in this world but that of prajer?
And he who has not these feelings, and that mind
which may lead him to desire that day from his inmost
soul, he by no means understands the Lord's Pr^er,
much less can he pray it from his heart. This I myself
once very sensibly felt: and so much did I hate the
Lord's Prayer, that I would rather be engaged in pny*
ing any other prayers. But this prayer becomes sweet
when thou hast been tossed about by various sorrows
and afflictions, and art suffering evils. When thot
art under the pressure of calamities, tliou wilt piay it
uitf wtew ? For, M to n^fself, I do not live here
iie lima it I wiere placed m a den of robbers «id
ran, where I conld by no^neans defend and pro-
yaelf firom violence. And here, I would try and
thing to obtain the possibility of getting away or
ing to myself any one who could deliver me : as
xl Cyprian says, ^ Who can find any pleasure in
in such a filthy and turbulent stale of things,
we are situated just as if we were placed in the
of a circle, and darts and every kind of weapon
ointed at us on every side ? And how can such an
happy before he can behold some one who is able
ne him from such a state r' So we also, when we
ly consider in what evils we are involved, and to
lerils we are exposed; how the devil is laying
for us in every direction, and attacking us with
violence, whereby we are compelled to endure all
m weapons, and empoisoned darts ; and how im-
e it is for us ever to attain to any rest while
huB threatens us on the one hand, and calamities
other; — when we seriously consider these things,
in we desire with more earnest longines than tlmt
f be delivered and rescued from such heavy cala-
as soon as possible.
hmnftwR. if fhnn Ha not filled uith a df^ire af^r
S6i
canst thou, boast of thy faith. Nay, thou c^st not even
perceive the meaning of the Ten Commandments. Eor
what is the meaning of those words^ where it says, ^ Tam
the Lord thy God — thou shalt not take my name in
vain?' And again, ' Thou shalt not kill, Thou shiit
not steal, Thou shalt not commit adultery,' &c.? Do
not these ve^ words shew, to what sins and iniquities
;our life is subject? that we are in that state, that we
gannot live without sins and the greatest perils, because
the deyil is striving with all his might that God may not
be God alone, and that we might not live among eadi
,other a peaceable, quiet, and divine life? and that, the
devil is ever establishing mere idolatry, and inventing
abuses and blasphemies of the divine name, and driving
men with all his powers to disobedience, seditions,
wrath, lust, uncleanness, rapines, thefts, and murders,
and to the perpetration of every iniquity and enormity?
As a remedy against which, and for the averting of
which, the Lord's prayer was formed and instituted by
Christ himself If therefore we feel those dire evils, and
desire to be delivered from them, nothing else remains
but that, now the remedy is shewn unto us, we use it
with all devotedness, and that we cry unto God that his
holy name may be sanctified, that* his kingdom may
come, that his will may be done, and that he would at
some time or other deliver us from all evil. — For as I
have often said, no better or more holy state of life is to
be hoped for in this world : and more especially in
these times, when it seems to be come to the height oif its
depravity, and to be on the brink of the gulph of perdi-
. tion. For it is filled with a generation of their father the
devil, and with those fruits concerning which no hope
can be entertained : and all labour in attempting to re-
form .and ameliorate it, is spent in vain. This we see
openly : for the Word of God goes on to be despised
more and more, and errors of every description, pestilen**
tial sects, and enormous iniquities, gain ground daily;
by all which, it is continually growing worse and wo^rsc^
and leaves us no room to hope for any repentance. Why
then should we have any. desires to live amid such mise-
S6S
IS and calamities? Nay, what consolation should we
find if we should consider, what would be the life of men
ind the state of things in the world that should be left
behindr*us, if, while we who have the Gospel are alive,
all things are turned upside down ?
But, even if we should not desire this last day for
ourselves, yet the perils and necessities of our brethren
scattered every where throughout the world, ought to
move us to expect earnestly that day. And in what a
slate their affairs are we plainly see ; for they are not
only compelled to see and hear those tilings that fill
tbem wTth the greatest grief, but to endure every kind
of iDsuIt, violence, and injury, and the most bitter per-
secotions. Some of them are killed and murdered with
diverse and cruel torments. And how many, I pray you,
have we, during our lifetime, seen carried off, some
being openly burnt, some destroyed by one punishment
and another, and some despatched treacherously and
clandestinely. I make no mention now of those saints
who have been killed before us, since the days of Christ
down to our times, or rather, since the beginning of the
world ; — whose blood, yet unrevengedj expects with
longing desire the coming of that day, wherein they
sbail at once be called to the enjoyment of their long-
expected honours, and shall see vengeance taken on the
^orid* This John (Revelations vi.) shews; where God
comforts those saints by saying unto them, " that they
should rest yet for a little season, until their fellow-
^rvants also, and their brethren that should be killed as
they were, should be fulfilled.'" Hence both the living
and the dead saints require of us, that we should be a
hdp to them in praying unto God, that he would hasten
their redemption.
And what could happen to Christians more calami*
iOQSy than the being compelled utterly to hold their
peace while under oppression, and while the devil and
the world ceased not to rage against and triumph over
them with all ferocity and exultation, but only w^ent on
to murder the more of them ? What ! shall we cease to
pniy, in order that men may seduce the more, and go on
S64
to commit more and more those uns which th^ found
it impossible to commit before? By that jneans^ we
should have to endure the more evils and woimds, and
that, from our own fault !
We now hear and see, that the Turk — as well asthe
Pope-antichrist, rages against and assaib the name of
Christ and the blood of Christians with the moat end
tyranny, and that many diverse sects contradict oar
Gospel. — Should we then still be sittiju; down with our
hands folded, and calmly looking on, wmle the devil is
exerting with all his power, and without inteimissioii,
every species of his lust and temerity r Should we not
rather call upon God concerning it without cessation?
There can be no vein of the Christian nature in thy body,
if thou dost not beg of God from thy heart, to be ddi-
vered from such miseries as soon as possible.
Wherefore, if we have any desire to be Christians,
we must give all diligence to devote ourselves to prayer
with all our heart; even as Christ has taught us, and as
our necessities urgently require. For it ou^t to be unto
us a source of the greatest grief, to hear the Gospel and
the name of Christ so awfully blasphemed, to see
Christians so cruelly destroyed with such bitter persecu-
tions, the true doctrine so opposed, the kingdom of the
devil, together with every species of malice, iniquity, and
sin, so encouraged by impunity, and. every saint lying
neglected, ground to dust and powder by persecution,
and cast to oblivion.
Let us then cry unto God with as loud a voice as
we can, praying that he would display and vindicate his
honour and glory in himself and his Christianity ; that
he would revenge his name, and the blood of faiis chil-
dren, and would exalt and bring them to that gloij
which he has promised them, and has of old prepared
for them. — And if, on account of thy flesh, thou feeiest
thyself still filled with fear and alarm concemiim that
day, then fix carefully in thy mind the words of Chxist,
by which thy heart is to be fortified, and in which he
commands thee to lift up thy head and to be of good
courage, calling that day ^ our redemption ; ' that is, not
1
56S
deatbi bot life eternal ; not wrath, but pure grace ; not
iiell, but the kingdom of heaven ; not terrror nor peril,
but rejoicing and gladness.
Hence, Paul to Titus, chap. iii. very properly calls
that day, ** that blessed hope, and the glorious appear-
ing of the great God and our Saviour Jesus Christ**
Wherefore, we ought to be of good courage ; for he
^who is well acquainted with these things, and is touched
^th a true desire after them, will not be afraid of his
salvation and his eternal life, together with all its bless-
ings, nor will he dread the coming of him who gave
unto us the Gospel and grace, — not that we should
deny them, but love and confess them, and endure, for
their sake, every thing that may be inflicted upon us,
either by the devil or by men.
Thus behold, this day will not be terrible, but desir-
able and lovely in its appearing ; not however unto the
world, but unto us miserable and distressed sinners, who
are compelled to lie here in this den of robbers, where
the devil is plotting destruction against us day and
ni^t ; not only desiring to take away from us our lives
and our poor fortunes, but terrifying our hearts and
consciences, that we may dread the day of our redemp-
tion; and may, being deprived of our consolation, despair
and sink under our perils.
But this same May shall bring to the world nothing
but terror, trembling, death, pestilence, destruction, and
all the torments of hell ; though the world will never
believe these things, till they feel them. Wherefore, when
this day shall come upon them on a sudden, and shall
destroy all things with utter destruction, thou hast no
reason whatever to fear that it will hurt thee, and that
thou shalt fall and perish together with the world ; for
at that day thou shalt either be raised again out of the
tomb and from the dust, and shall be caught up into
heaven ; or, thou shalt, in a moment, be changed into
an eternal blessedness, where there shall be no sin, no
terror, no peril, no sorrow, but where pure grace, righte-
ousness, joy, peace, life, rest, and immortality, shall
re^pi for ever! And these things we wait for, and
566
hold forth to the poor simple flock who shall receive
them!
This then is that consolation which no man can
five or imagine, and which comes only by the Holj
pirit through the Word of Christ Let then the smi
and the moon, and all ' creatures wear an awful asped
and threaten terror : — their sidit shall be terrible to the
world, but not unto us. Upon us, they shall sweetl]|
sm^e^ because we can see under them that consolation
which Christ has set forth to us in these words, where
he concludes, adding a beautiful simile — ^^ Behold the
fig-tree and all the trees : when they now shoot forth, ye
see and know of your own selves that summer is nofw
nigh at hand. So likewise ye, when ye see these thines
come to pass, know ye that the kingdom of God is ni^
at hand."
This indeed is a wonderful representation, which I
could never have applied to this subject, nor ever have
thought of. For who ever once heard, that the darkening
of the sua and moon, the threatening ruin of heaven and
earth, the trembling and melting away of men for fear,
the impending destruction and die roaring of the air,
the water, and every creature, were like the budding and
blossoming of trees? Yet here it is said to be like the
flourishing and breaking forth of trees, and the dawning
of summer : and it certainly is language never heard be-
fore. I should rather have thought, the contrary com-
parison might have been made with more propriety : —
thftt such things were like the approaching of the cold
and inclement winter, killing and destroying before it all
fruits and every thing that grows upon the face of the
earth. But Christ is the most perfect master of words,
and knows how to speak of things, and how to raise op
his disciples with an eflectual consolation better than
we do : he can make unto us out of the most unlovely
sight, the most loyely, and a view full of consolation,
from explaining his own words by a beautiful interpre-
tation. So that, if I shall see the sun and the moon to
be darkened, the winds and the waters to be put in
commotion by storms and tempests, and mountains to
tecast down and levelled witli the plains, I will Idy,—
Gloiy be to God ! lor the fruitful summer at length ap-
pears : I now see the woods begin to leaf and the trees
to bud. In this manner no man> no reason, no human
nisdom throughout the world, can speak or interpret: —
that under these signs, so fearful to the sight, nothing
but redemption and perpetual joy are signihed as ap-
proaching ; which seem rather to signil\% to reason and
human wisdom, the approach of death and every de-
structioD.
Wherefore, come, let us learn also and accustom
ourselves to this kind of speaking, whereby we may con-
soUngly fix these things in our minds, and view them
and judge of them according to the Word. For, by
following reason and wisdom, we can learn nothing, but
|wst dread and shun such things. For reason unwil-
fiiigly beholds all things to be so obscured by terrible
darkness, and to carry a threatening appearance; and
to her, tbunderings and lightnings, and hurricanes of
winds, are by no means pleasing. But the Christian
ought not to be moved by these things, but ought to lay
bold of the Word, wherein Christ opens our eyes, in
order that we may interpret it as Christ interprets it —
that these things indicate that the fruitful summer is
approaching; tljat the earth shall shortly pour forth an
abundance of the most flourishing lilies and roses beau-
tiful to behold ; and that, immediately after this wretched
and depraved life, in which we are now tossed to and
fro, there shall be found a haven of rest, felicity, and
pleasure, that never shall end !
And this is the will of Christ — that as we are
flew creatures, so we should entertain new and other
thoughts, understandings and feelings ; and behold no-
thing with the eye of reason as the world does, but view
4em as they are in his sight. And moreover, that we
should walk according to our future, visible, and new
life, which we hope we shall certainly have after all
these tribulations ; and that we should not harbour any
desires of remaining in this life, nor be aftected with
sonow because we are to depart from it, or because the
568
world with all its creatures, togethier With so nmny xxOA^
must perish^ But rather, we are to feel ' f5ir theiibiserable
Christians; both those whb are alive, and are so^;
flicted and oppressed, and also those who are dead laii
asleep in their graves and waitinjg to come forth into thdir
glory, like com buried during the winter in tte earth,' or
like sap concealed in the trees : which being hindded by
the cold, cannot break forth into new leaves land budk;1mt
thirstingly waits for the summer, that it might at len^
burst form in buds and grow and flourish. In tli6 sattj^, •
way we ought also to rejoice because that day is conuog;
and ought to say, The rigour of the winter has now cott-
tinued for a long time, but at length the firuitfbl summer*
will come, and that summer which never shall cease!
At the coming of which, not all the saints only, but'&Iso
all the angels shall exult and rejoice; nay, which the
whole creation expects and anxiously awaits. — For, tbii
heaven, the earth, the sun, the stars, the air, and bB
creatures, can no longer endure the iniquity of the world^^
which iniquity they are compelled to witness, but wiifi
the greatest grief, because they must be abused by Hk.
indulgers in sin, and be a help to every kind of uiig6d-
liness both to the world and to the devil; and they wMid
fain be delivered from all this iniquity together with o^
and become that new heavens and a new earth of which
Peter and Isaiah speak, in which righteousness alone
shall dwell. For the iniquity and wickedness of men ex-
ceed all bounds, so that they are no longer tolerable;
and hence all the creation is moved, and, as it were, crW
unto God for deliverance.
And therefore it is, that Christ thus concludes^
" So likewise ye, when ye see these things begin to cdiD*!
to pass, know ye that the kingdom of God is ni^ tit
hand. Verily I say unto you, this generation shall not
pass away till all be fulfilled. Heaven and earth shall
pass away, but my words shall not pass away." As
though he had said, Ye nave prayed " Thy kingdom
come," and, " deliver us from evil : " therefore, rt)W|
be ye assured, (and so assured as my Word is true and
eternal,) when ye see these signs, that your prayers are
i
569
V
4^
hesivd, that the kingdom of God will come accordine to
ycmr prayers, and diat the kingdom of the devil and all
sin will come to an end and be abolished for ever. —
M^''hen therefore he shall come in the clouds with all the
luigels in great glory, and in a tlame of fire unspeakable,
«it which all creatures shall melt away and be consumed ;
then shall all things shine with light and splendour un* '
speakable, our bodies shall be made so glorious that
JA they shall exceed the brightness of the sky, and shall
ihine transcendently before all creatures, and before the
heavenly hosts, and shall enjoy with Christ ineffable glory.
Moreover, we shall see the wicked under our feet, naked
and in perpetual shame, fearing, trembling, accursed, and
cast down into hell.
Behold, it is thus that the signs that shall precede
the last day, are to be set forth unto Christians : — that
they indicate unto us unspeakable joy, and bring with
«.! tbrai nothing to hurt us, but are for our beneht and
profit. Let astrologers tell others that they portend
nothing but war, murder, and extreme perils : and let
them tremble and fear, since they are such who neither
have nor desire any thing beyond these temporal life
and days of self-enjoyment. We, however, shall lift up
oar heads as being new creatures in Christ. And, as he
is Lord of the heaven, the earth, and the whole creation,
so we also are lords of all signs, and whatever is terri-
ble ; nor can any thing whatever hurt us, although it as-
sanlt and even take away this life. For our life and con-
versation are not here, but we look for another life,
wherein our body shall be delivered ; which life is now
bidden by faith with Christ in heaven, (as Paul saith,)
but which shall soon be revealed before the whole world
in eternal life and everlasting glory. Amen.
END OF THE FIRST VOLUME.
2 P
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mD LATB LBCTUmRR OF WOOLWICBy BSNT.
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CONTENTS OF VOLUME II.
Expoflition of the SeTenteenlh Chapter of the Gospel bj
St John 4
The Comoktory Tetienidecad for " the weary and heavy
laden'' ISS
" The last words of Dand **. 177
The three Creeds, or Confession of the Christian Faith .... 380
Explanation of the Lord's Prayer 377
A treatise on Good WoAs 341
Professors and Prophets known by their Fmits 641
Prophets and Teachers of Biiracles rejected 647
False PropheU 661
r
f '\ i . «
I . . f
v;r . . : : ^ ;■:.•< i ^ • •
rrr ••'••. y^ •"• ^ ■-'' ^
P ;: ■ /•
EXPOSITION
OF
THE SEVENTEENTH CHAPTER
OF TBB
GOSPEL BY ST. JOHN.
▼91
I
THE
PREFACE OF MARTIN LUTHER
TO
THE READER.
These my homilies concerning the prayer of our Lord
Jesus Christ, which St. John has delivered down to us
in his seventeenth chapter, I not only saw with plea*
sare printed and brouj^t forth into public, but my-
self requested my particular friend, M. Caspar
Ceuciger, to undertaice the labour of collecting them
and reducing them into a regular form, (for I had not
time and leisure to do it myself,) that he midit put
diem into the hands of others. For I was fuuy per*
toaded, that this crumb and this cup of cokl water
would be useful and acceptable unto godly Christians
who hunger and thirst after righteousness ; whom alone
I desire to serve in these labours. But as to those full
and over-wise spirits who loathe my writings, they have
more than enou(^ already, and do not want my help ;
whom in this labour of mine I do not study to gratify
one jot; excepting it be, that they might have some-
thing new, to furnish them with an occasion for exhi<-
biting some flamiiig specimen of their own great teaching
abilities. — But, these homilies I commend to be read by
all the beloved members of Christ, commending myself
to their prayers. The grace of God be with us!
EXPOSITION
OF Tak
SEVENTPPfTfL CIIAF?:^ OF T|iR GpSPJSL
BY ST.* JOHN.
These words spake Jesus^ and lifted up his eyes to
heaven and said. Father, the hour is come; glorify thy
Son, that thy Son also nwy glorify thee, Sgc.
Among all the works of our Lord Jesus Christ, we
ought to have a desire to know what state of body, or
what gestures he used, when he prayed and spoke with
his dearest Father. For, in other respects, many parti-
culars are committed to writing and handed down to
memory, — how he preached when he addressed the
people, and how he wrought his signs and miraclies ; but
very few particulars concerning the manner in which he
prayed. But this very manner is here described in many
words, which he made use of in praying to the Father
for his disciples, and whicU he left them, as it were, for
a memorial; which, nevertheless, are not regarded by
them. Whereas, if the same did not stand recorded ia
writing, we should periiaps be ready to go in search for
them even to the ends of the world, if it were possible,
without weariness. For this prayer is ferVent, and pro-
ceeding from the inmost soul ; wherein he opens and
wholly discloses to us the secret recesses of his own
heart, and the will of the Father most sweetly inclined
towards us; The words of this very prayer, however, are '
such> that if heard in our ears without the Spirit, sound
like childish nothings ; and as having neither po^^r nor
savour, nor being worthy of mention. For reason and
human wisdom accounts all those things that are not
sounded forth in grand and great expressions, and that
Ij
do not mtnthcir grandeur rivet the minds of all with ad-
miration, as notliiag at all. But if we could but see and.
My conceive of the authority and greatness of the Mail,
bere praying, and the majesty of him who is prayed to^.
together wi3i the importance of the things prayed for,
we should not look upon them as so trifling and worth-
less, but should find, in the plain proofs of felt experience,
how much power and consolation these simple words
contain. ^
For, Christ is here himself a diligent observer of his^
own rule, which he has delivered to us concerning our
prayers, — that there is no necessity for using long and
pompous words, but, that simple words coming forth
from the heart are the most effcctuaL Wherefore, let no
ODe be offended at this prayer, nor let him through sleepy
wjconcem negligently disregard it, nor pass it by with-
out heed, as containing words that are useless, or com*
monly spoken by men. For it may appear to any one, ^
that he could make a much better prayer; wliereas, if
he were to attempt it, he would soon feel that the matter,
ihe words, and the manner would fail him.
But the sum and cause of this introductory head is
to shew, that a good prayer ought to follow a good ser-
fiion or discourse : that is, that, after the Word is sown
^inong the people, we are to groan and humbly beg of ^
^^od, that the Word heard might be effectual, and might
l^g fortli fruit. For when Christ had discharged Tiis
*^ce, and had consoled and refreshed his disciples with
51 tcing sermon J and had taken his leave of them, it re-
TQaioTO for him to pray both for his disciples and for all
Christians; in order that he might in all things fulfil his
oSicc as our high and only Priest, and might leave no-
thing unfinished that was necessary for their confirma-
lun and support ; since he was to leave them in the
>rld behind him. And hence I have ever sedulously
ified, how necessary Christian prayer is; witliout
irhtch, faith cannot subsist and endure.
For, those who icacbj or hear, or know the Word,
and yet pray not, sufficiently declare, that they are yet
secure and pre^unlptuous, and are as though they needed
noC divine grace, and see not their necessities and perils^
but think Uiat all their af&irs shall be estahlishen, anc
tfiat they have enough and an abundance of all tha„.
they want. And then it comes to pass, that the devil
creeps on them slily and overturns them before they a^
aware. It is for uiis reason, that Christ by his on^
example, in his office of teaching and prayer, instruct]
us to take heed that the Word be not preached without
fruits. But what power and virtue there is in this prayer,
I fear I shall never be able sufficiently to set forth: for
the more simple the words are in which it is clothed, id
the more deep, rich, and full mysteries does it abound;
so that no one can fully enter into its contents.
First of all, when the Evangelist says,
These words spake Jesus^ ami lifted up his eyes to
heaven atidsaid^
he gives an honour to the using of external gestnio
in prayer : whereby he stops the mouths of &naticai
praters, who affirm that these external things are of no
moment But in this place, you plainly perceive that
Christ himself not only prayed with his mouth for his
disciples to hear him, but used certain gestures, whidi
persons in prayer are wont to use, of whom some pray
with bended knees, some fall on their face to t«
ground, some stand and lift up their eyes to heaven:
and these three forms or manners of praying are all
exemplified in the scripture. For how King David fell on
the earth and prayed for his son seven ijays, is recorded
S Sam. xii. And Christ himself prayed both on his
knees and on the earth in the garden. And Peter with
many others cast themselves down at the feet of the
Lord. Again, Luke xviii. speaks of standing.
But it matters not much, whether we stand, or bend
our knees, or fall on the ground : for they are external
forms that are neither rejected, nor commanded as
being necessary to be observed: and there are many
other forms of the same kind, such as lifting up the
head and eyes to heaven, folding the hands, and
striking the breast, &c. which indeed are not to be
condemned, since Christ approved of ibem. Therefore
Paul to the Ejihesians, speaks of his prayer thus, *' For
this cause I how my knees unto the Father of our Lord
Jesus Christ. ' And to Timothy, i. 2, *' I will therefore,
that men pray every where, Ufting up holy hands/' &c.
Although I should not think it wrong if a person
prayed unto God even while picking up sticks, if it were
but from the heart.
This however is most certainly true, tliat if there be
only an acting like a stage-player,consisting of murmuring
and vociferationj just as we have hitherto stood in the
churches, day and night counting the grains of rosaries,
(as they call it) turning over the leaves, and howling in
the clioir like wolves, that is certainly no prayer at all,
t*or such prayers as these are without the heart and the
soul^ nor does any one who prays in this manner ever
Once think of asking or obtaining any tiling from God.
Hut where these gestures are used in praying, speaking,
singing, or reading, with a view to rouse the spirit that
it might feel a pleasure and devotion in praying, then
"ttiey are good and useful. For it is to this entl, that the
I^salms are appointed to be sung and read daily among
Christians, that by the Word heard or used bodily, the
cievotion may be raised to speak forth or sigh in
l^rayer.
Moreover, we have not a few examples of this way
^^f praying, and of these external incitements in the
Scripture : as that of the prophet Elisha, 2 Kings iii.
"^hose custom it was, as we read, when he found that he
Mas not sufficiently devout, ready, and alive, that he
Caused a minstrel to be sent to him, at the sound of
whose harp he was revived and roused to prophesy.
How powerful others are in the Spirit, I fur my part
cannot tell, but as for myself, when I am without the
IVord, or do not remember it, or am not speaking from
it, I find Christ no where, see him no where, and have
lost all ray devotion and spiritual mind too. But as soon
aA ever I propose to myself, any one of the Psalms, or
any sentence of the scripture, then by its light my
heart t!i quickened, and immediately another mind and
8
another feeling are begotten in nie: aiid I kaowtbat
every one experiences me same in hiuns^dafly.
And the cause of this is, that which we all. find m
ourselves, — that our ideas and thoudits are ao slippei]f
and unstable, tbttt although we b^n to ofier dp aigf
serious prayer or enter upon any meditation coinoenng
God, without the Word and the scripture, we giEmen^
find that before we can look around us, odr mind bu
run away from our £rst thoti^t above six hundred miki
Let any one try this if he will, and then teQ. me hov
long he can remain fixed in one thou^t Or eboose out
any one hour of thy life, and promise to tell me aU %
thoughts during that hour. I will be bound to ventue
any pledge, that thou wilt be ashamed of thyself, and w3t
be amdd to speak out those tfain^ which have happened
nnto thee, and that men would mink thee worse diana
mad dog while uttering the whole, and such as should be
bound in chains : and this has often been my experience
even when engaged in the best of meditations :—80
shattered and depraved a thing is the hmman heart, tbit
it is evident that no water or wind is so moveable and
unstable.
I may as well give an example of this. It is lead
concerning St. Bernard, who continually experienced
this, that at a certain time he complained to a particakr
friend of the difficulty that he found in praying ri^ttj^f
and that he could not say the Lord's Prayer once ow
without wandering thoughts. ^Which thing filled bfl
fnend with the greatest wonder, who thought it to bet
matter of no such trouble and difficulty. St Benaid
began to say, that he would offer as a pledge a bigji-
bred horse, if he would make the trial, and would agMe
to tell him the truth of the result. His fnend rei&d
not the offer, hoping that he should without difficollj
accomplish the matter, and tlierefore he begins to pjaji
* Our Father,' &c.: but, before he had got throu^ 4e
first petition, a thought came into his mind, — * But, if I
win the horse I shall have the bridle and saddle al<H«
with him!' And in a short time, he found hims^
wandered away so widely, that he was obliged to leave
affon a sudden, and declare that St, Bernard had gained
:iis point, and was right.
And, in a word, if thou art able to repeat the Lord's
Prayer without any wandering thoughts, then I will
■djudge thee a perfect master in thi^ matter. I, for my
Dart, cannot do it ; nay, 1 am truly glad, if the inter-
mpting thoughts even go away as they came*
I have mentioned thcijc tilings, that we may not pass
ay this text negligently, as the fanatical spirits do, but
aiay rather learn Iiow much those external words and
gplores serve and profit, as tending to assist in collecl-
uig tlie thoughts of the heart that are scattered and
dispersed, that it might not slip aK'ay and be taken with
oiner things, and Uiat we might not stray from our
proper thoughts and w ander out of the w ay ; even as
^take hold of a tree or a wall with our hands to sup-
port ourselves from falling* And this is w here our fana*
M spirits fail.— They think that all is tlien excellently
*«iJ with them, when they are enrapt in their sublime
^d spiritual thoughts ; but they see not that ihey are
^tbout the Word, and wandering entirely out of Uie
^^y. Wherefore, l>eware of such high-flying thouglits,
Id be asTiured within thyselt^ that nothing can be
^sacted with God without the external Word and
faycr. Nevertheless, a right distinction is to be made ;
^t IS, that the prayer be not altogether external,
berein nothing else but the worlc itself is sought after,
^ where it is believed, that if the prayer be only said or
Bad it is an excellent prayer, although the heart may not
i?e once felt wliat die mouth was speaking, or have
Km^t what was going on— but, prayer must so be
Ifered up, that the heart may begin, and then the
orda follow, accompanied with suitable gestures,
nd, in a word, the prayer that comes forth from the
art is good and effectual, witli whatever gestures it
lay be accompanied.
Father^ the hour is come : glorify thy Son.
H^ere we see the virtues of the prayer. First, there
mm this praver three principal things ; and especially,
u. c
10 r ^
ilMUi whfeh i^ of the grMteftt importance in prayer,^
that we give thanks unto God; and that, with i
honouring thanksgiving, we extol and enumerate ti
blessings he has already bestowed upon us ; as ChiA
does here, recounting those things which the Father baA
given him and bestowed upon him ; whose example #i
ought also to imitate at this day, and say, * O Almigbtjf
and dearest Father, thou hast given unto us thy pte-
ci6us and holy Gosipel ; wherein thou hast abundantly
poared upon us unspeakable grace/ Then, are to be iih
troduced prayers and a mention of our necessity, ^ Grant
therefore, O dearest Father, such a portion of graces
that we may hold fast the Gospel which thou hairt
thus communicated unto us, and may abide therein.'
And then, we are to remember others in our prayers^
^ That he would condescend to give his help unto all/
In this way every prayer is to be offered up, eten
where it is on account of temporal necessities, and
with this exercise of the graces; and also with con-
fission, whereby we may confess that all the blessings
which we enjoy are God's ; for which cause also wc
ought to pray, that he would preserve and increase
them both unto ourselves and others. This is the wayol
rightly entering upon prayer, and of making a prqpcr
access and approach whereby to gain the favour of Go^
that he might willingly and freely hear us. And an
example of the same kind you will meet with also in
another place, where he highly extols and preaches d»
Father, and speaks forth a great sermon in the midst of
his prayer, as it were ; as in Matt. xi. towards the end.
And thus he here begins, — '' Father, glorify tKy
Son, that thy Son may also glorify thee." These woiw
are in appearance so trifling and simple, that, in the
judgment of human ears, they do not seein to be woiA
a straw ; but who can by searching find out unto theli
the weight of the matter contained in them, and Ai
solemnity with which they were uttered by Christ ? Tb
meaning' of them is, briefly this : v— ' I entreat tb
O Father, to glorify me." But not content with thh l
adds,—* that I also may glorify thee.'
To '* gtoril^/' signifies to praise, to extol, and to
©apiify and make of great fame; that his name and
fiime may become every where renawned, and may be
ijpoken of and honoured by all. But in this expression^
he shews in what a situation he is now placed, and with
what a necessity he is now urged to put up this prayer.
The hour, (as he would say,) is now approaching^ and
is at hand, in which I am to sufter, and to die a death
the moiit ignominious of all deaths; by which, all ray
leiiDwn, the splendour of my life and name, and my dig-
nity, will be obscured and darkened* For Christ had
now done great things, had preached with great autho-
rity, had wrought most miraculous signs, and had given
a splendid proof of his excellency, so that he in just
right deserved to be praised, honoured, and adored by
all. Whereas, he meets with just the contrary: and instead
of having honour and glory shewn and given unto him,
he is loaded with ignominy and disgrace. For he is
ttitopelled to hang on the cross, to die between two
tbieveH as the worst and most abandoned of malefactors
liiftt ever the earth produced, and to be treiited with
IPteter ignominy and turpitude than any criminal was
cfBT treated.
For the most part, the world has that feeling of hu-
manity, that, when even the most depraved and desperate
mftans and murderers are led to punishment, there is no
cue who does not pity their state, grieve for their misery,
tiid feel sorrow^ for them. But, Christ the Saviour of
the world is the only one who is destined to see his
tleath a matter of grarihcation and joy to all. Nor were
the Jews, even when they had had all their hearts' desire
in patting him brutally to death, satisfied after all. And,
ID a word, there was no one engaged in the scene, who
did not think that the highest and most acceptable ser-
vice would be done unto God, and the world reduced to
safety and tranquillity, if this man were killed and taken
oat of the way. For they considered him to be the
ttiost pernicious and poisonous worm tlmt ever was
3pon the face of the earth, and worthy to suffer every
littemess, affliction, and plague, — And this was indeed
IS
thrusting that ever worthy, glorious, .and mat Vm
into darkness. Thus was- Christy the lidit and salvatki
of the whole world, to be received andliononfed by die
world ! — he was excommunicated and thnist oat of tk
world like the worst of devils ! And so it is even onto tUi
day. The Jews still go on to fill up the measure of thev
fathers : for they would rather bear any kind of iMtttt^
ness, yea, even all the devils together, than faeur tb
name of Christ and of his mother Mary mentioned.
And it fares the same with our Gospel. For 'diere n
no devil, no pest, no destruction, against which the Pop
and his sects, together with all our enemies, are m
much enraged, as against our Gospel and doctimCi
These must be condemned, execrated, devoted to the
furies, and excommunicated: so that nothing is to be
esteemed more infamous, ignominious,, and detestable^
' than Christ and the Gospel. This is what Christ etft
^^ the hour is come," or,:the hour is at hand. For IM
prays with such a feeling, and so urgently, as dioodi h
were now hanging on the cross, and wished to say,! •■
now in the midst of ignominy and death, and lie buried
in the deepest darkness ; now the time is come for tfa|
delivering me, that thou mightest exalt me and raise w
to honours, now that the light of my glory is so utteri]
darkened, and the world tramples me under thdr kt^
and all hate and spurn me, so that I have no hdp a
counsel whatever, but thy caring for me and under
taking my cause. For, that I may escape from the jM
of death and from the power of the devil, who is At
prince of darkness, an eternal, omnipotent, and^diviM
power must be put forth.
And how was this glorification accompUshed?
Surely, when the Father raised him again from tk
dead, laid the devil at his feet, and made hhn King ui
Lord over all creatures ; and when he ordained all then
things to be spread abroad and proclaimed by th
Gospel, to the intent that they might be openly shevi
to the whole world. And even as this once took pbo
at the feast of the passover, so will it be preadiet
unto the end of time^ that it might be known unto oa
IS
children and our children's children ihroughoul all
generations.
H Thai thy Son also may glorify ihee.
Here, in this particular expression in the exercise of
his graces, " thy Son/' he at once discloses himself;
wherein he confesses and glories, that he is the Son of
God, and has alt things from the Father ; which same
peirticular he shortly after unfolds in more full ex p res-
sioDS, He is the Son of God from everlasting, in the
nine majesty, power, and honour: but now in the
world, he is in exile, in infirmity^ in death, in ignominy,
as though deserted by his Father and by all men. The
world pHes all its powers, eftbrts, endeavours, and
labour, and the devil directs all his arts and devices, to
bring him to nothing, and that no remembrance of him
ffiight remain ; as it is said in the Psalm, *' When shall
be die, and his name |)erishr'' thinking, that all was at
an end with him when he hung on the cross and was
dying. And therefore it is, that he thus prays, * I know,
0 Father, that I came into the world by thy mission,
and that therefore, thou wilt not suffer thy Son to remain
baried in his darkness. Wherefore be thou pleased to
glorify me, not tliat 1 might thereby please myself, but
Jo it for thine own honour and glory.'
For he was for that end sent into the world, that he
Diight proclaim the praise and glory of the Father far
»od wide with the loudest voice. And hence, he iUone is
that Man, by whose preaching the Father is to be known
•nd honoured. If he tlierefore had not been honoured,
ihe dignity and glory of the Father also would have
been obscured and extinguished ; nay would have re-
Qiained buried uilh him in disgrace and ignominy; (for
*»batever the Son suffers, the same also must the Father
l^r and suffer ;) and from this, the world would have
Wien an occasion to revile and accuse.—*' Lo ! where
ia now this God, and his Father in whom he gloried
^ith so much boasting ! How excellently has he upheld
bim!* Therefore, that there might be no place for such
'^viling iind blaspheming, the strength and power of the
14
Father were to be displayed hi ^orifying bts Soo; »id
the Son was to be made manifest in so much hoooilri
that the whole world, with all their prepar^ ignomiiqf
and disgrace, should be compelled to fall down at his
feet and adore him !
And at length, the Father* is glorified by the Sob.
That is, he is made known and preached, as being aUe
to bring help in infirmity, in death, in ignominy ; and,
out of them to bring strength, life, honour, aridf ^ory;
which then began to be done when Christ arose from
the dead unto his glory, and ascended into heaven, and
sent down his Holy Spirit ; and which still continues to
be done by his permitting his Gospel to be preached far
and wide, as long as the world shall stand. For this ii
the office of the Holy Spirit — to manifest by the
preaching of the Gospel, how great and unspeakable
things God has done for us through Christ — that be has
delivered us from sin, death, and the power of the devfl
and has received us into his grace and protection, anf
wholly given himself unto us !
And such a glorifying or magnifying were just
as necessary for the Father; as for our Lord Jesas
Christ himself. For if we consider the Father, we
shall see that he was as deeply immersed in daricness
and hidden from the world, with respect to the gloiy
and honour of his name, as Christ himself was when
hanging upon the cross. For what was the state of
things at that time in the world ? All was full of impious
and blasphemous idolatries; so much so, that there
were some whd worshipped the sun and the moon, and
even fishes and birds ; and the most holy name of the
divine Majesty had to endure seeing adoration paid
to his creatures, but none to himself. Nay, theJe^
even, who were called the people of (iod, practised Aeir
idolatries under his name, by trusting in their own
works and righteousness.
And the same is going on at this day : for every one
forms to himself a God according to his own ira^na-
tions, under various kinds of a false worship of God,
dud each under a form of godliness : nol to metidot
l^o^ii and atrocious blasphemies against God with
thich the world is wholly filled* Wherefore, there is the
Cfttest need to pray that the Father may be glorified ;
t is, that he may be known by the preaching of the
Gospel, and be thereby honoured as he desires and
ought to be honoured ; that all erroneous doctrines and
Use worshippings of God, together with all human tra-
ditions and dreams, may cease and be abolished ; and
that the Gospel alone may prevail and shine.
From this view of things you may see, how the
heart of the Lord Christ burns, and with what ardent
fiselings of his inmost soul he utters this prayer — It
grieves him that the most holy name of God should be
obecared in such darkness, and that the whole world
should lie in unbelief and blindness of mind : and so
deeply does he grieve, that he desires speedy death,
tod to endure ever)^ kind of insult and ignominy, s6
that the honour of the Father's name might be vlndi-
Wed, anti his glory brought forth to the light.
But, as I liave already observed, the Father cannot
be glorified, unless the Son be first glorified* That is,
Mbless the Holy Spirit first come and preach the
•tkspel, without which, no one can know the Father.
W/bT^ before that, he can only be preached and known as
Hrewarder and dealer in good works, and as one who is
Block upon us according to our religion and holiness.
But tliis is to praise, not the Father, but ourselves and
our own merits. Whereas, when Christ desires to be glo-
lilied by the Father, and to glorify the Father in return,
tis, that men, leaving all confidence in themselves,
)utd glory only in his grace and benefits.
Such words as these, therefore, does Christ speak
for our sakes, to strengthen our faith against the
greatest offence that can be opposed to the Gospel in
Jbe world. For it brings no small grief to Christians,
Bit they hear and see the name of God blasphemed
and insulted on every side, while he himself also per-
mits his Christians to be oppressed by persecutions and
driven to every extremity, and so carries himst
though he could not bring them any help, or woul
Id
Id order that the world mi^t fiercely . triumph mff
them and shout the song of victory, llenoe it ,18^!^
Christ not only prays for himsdf, bat that. he.ioidbt ill
glorified in all and by dUl that believe in hiv, «» t)pt
ne might glorify the Father: who, beiiiff gamcrf ow
and softened by this prayer, still now and than displqp
the same power in Christians which he openly, am-
fested in Christ himself; to the intent, that as ha W
glorified by him, so also he mi^t be glorified IV.VUL
Therefore althoudi we may suffer many afflictkwi,
and may die for his Word's sake, yet, through thisigMH
miny of death, this turpitude, and this bitterness, we
shall pass away into eternal glory. On the other haiid,
our enemies, althou^ they now rul^ and lord it over
all things, shall at last be cast down from on hi^ and
shall ignominiously 20 away into eternal disgrace. And
this has been abundantly fulfilled in the most evident
examples; and die same has been testified by exp^
rience down from tlie times of the apostles in many
martyrs. And John Huss also was most ignominioiuly
condemned in the council of Constance, and put to
death ; yet he has obtained these lK)nours ; — the Word
which he taught has openly come forth and now shines
throughout the world, condemning and shaming Poperj
with all its honours, pomp, and riches.
And the same also shall come upon all our enraged
enemies who wish to suppress tlie Gospel and to exti^
pate Christians, a great part of whom they have airedr
,bumt and murdered. For, kings and potentates mm
more powerful and fierce than they are, have come ^
destruction, and have been hurled headlong to perdi-
tion for the Gospel's sake, which they would notenduie;
in a comparison with whom, all the princes of this d^f
would appear but as the common beggars of the street
liow often was the Roman empire terribly laid wastCi
plundered, harassed, and overthrown, at the times wbea
it thought itself the most powerful and most secuie,
while it knew not how to cease from blaspheming and
raging, and venting its fury against Christians, and frpo
shedoing their blo^? And'iedl those tyrants and perse-
||)Ower and effects does it still shew forth m
fodoin, through the influence and efficacy of this
lis also is to be observed from this passage— that
hereby declares of hiraselfj that he alone is that |
through whom the Father is to be glorified. By
wishes to take from the Jews, his people, who *
le law and the worship of God, their glory, and
KJasting in their own righteousness ; that they *
know, that neither of these things contain that '
)y the Father can be glorified, or whereby any
Q attain unto the knowledge of grace, and untoj
ighteousness which will avail before God. For if |
drifying and knowledge of God could have been
and revealed by the law , there would have been
ed of the coming, the preaching, the sufi'ering,
je death of Christ, much less would they have
lecessary that he might glorify the Father, And
sanae saying, he also benefits us; that we might
in what way God must be sought and appre-
by us, if we would do it aright, and how we are
1 communication with him. — For to glorify the
, (as I have already observed,) is to know and
prehenti who he is, and how his will is inclined
els us. Unto this knowledge, no one can attain or
It ttiit tKyrmgh f ^.hrisfr ' tVw h^ will raani£piet Kifric**!^
sii^to s^rve him, othBrwi«e timp^ lnl|gtiii<i iHwt ww
will not find God, nor Mrve the tme^fihlfi i . v* ./ . M
Wherefore, I have txmtutoaUy piplmtej! JtnA ife
dared, that Whoever desirte to walk wMkff mdBtbiMH
of all those high itnaginatioM mA .eonlMilplAtiaW
whereby we attempt to seek God in the cfiviy^augai^
without any medium, 4nd widi to swfdl intp bi».woiirii»
will, and counsel, and then ran Mf9|y WiUi aomewy
deep and especial revelation^ ; because^ hy flpdl^intNi
not only deceived and aedttc6d» but caitiecl owv^ )Mll
precipitated headlong into an abyss. And, it is upon
this account that all other doctrines and fieath throuj^-
out the whole world are damnable, of what kind soever
they may be, whether of Jews, Turks, monks^ popoi,
bishops, and all the rest of them, who serve God ftr
th^ sake of obtaining grace, and wiping out their m
lihrOugh some other milium than throu^ Christ ; dn
is to Say, through their own works, or their $ ingah
devotion and their spiritual thoughts* For it is irrem
cably decreed of God, that he will not be known dc
found, out of the one Mediator, Christ Tlieiefort
wh^te Christ is not, there the true God is not, nOr lb
true worship of God. — But of this we shall say mon
hereafter.
As thou hast given him power over alljleshy that k
should give eternal life to as many as thou hast given
him.
In these words he embraces the second and third
parts of his prayer: for he both gives thanks unto the
Father, and shews what the Father had given him, as
the reason why he extended his prayer over the whole
world. For you plainly hear, that be did not pray for
himself that he might have all the glory to himself, hit
that he might benent and serve us unto our attainment
of eternal life. And it is on this account that he gk)iies»
that power is given unto him of the Father over aU
flesh; diatis, over all who are in the earth, the greit»
the mighty, the possessors of wealth, and the hi^i^ ia
boiiourf and that his design is, and that 1^ is Mn ^
19
hoDoar his miserable followers who cleave anto him and
who are loaded with shame and ignominy, so highly^ as
to bring them to the enjoyment of an eternal and im-
mortal life. — I have (saith he) all kings, and princes,
and whatsoever liveth in the flesh, in my hand, that I
iBight have it in my power to deliver my Christians from
sin, death, and all evils ; nor is any thing wanting, ex-
^t that this is not yet made manifest while I thus re-
main in this infirmity and ignominy ; wherefore, I pray,
4iat thou wouldst glorify me, that I might be able to
Oiake this plain and openly manifest.
Here, then, centres all our hope, consolation, and
*i\ist — that we, who believe in Christ and cleave to his
^ord, are his own, whom the Father gave unto him as
fens peculiar portion. And Christ has undertaken the
c^re of us to defend and keep us; that, how high soever
t:1ie world may be above us in honour, in dignity, in
glory, and in power, yet, it might still be compelled to
vemain in the powerful hand of Christ, that it might not
%)e able to hurt us, and that the more determinately and
deeply it may oppress us, he might with the greater dis-
play of power brin^ us forth into eternal life.
Therefore, our hands should be lifted up without in-
termission, and God be unceasingly praised, and thanks
be rendered unto him, that he has condescended to
make us of that miml)er of those who are ** his own :'*
since we know, that we have his Word, and for its sake
suffer persecution and have the world our enemy : for
h that is certain and persuaded of this, ought to enter-
tain no doubt that he is of that flock for whom eternal
^ife is prepared and ordained.
And finally, you may draw this inference and con-
clusion— that, since it is the work and gift of Christ that
We should be brought unto eternal life, it will certainly
» be, that the whole world, with all their wisdom,
power, dignity, and honours, will, for our sakes, fall into
tverlasting shame, and that our weakness and helpless-
ness will be exalted to inestimable glory. And this,
Christ made abunbantly manifest in his enemies when
^ arose from the deepest ignominy to the highest gloty^
20
For he exposed all their glorying and boutiM ^ their
Own righteousness and holiness, (from tjheir rraanoe^OD
which they persecuted Christ,) to everlasting shame and
contempt. For, since it is most certain that he alone is
Lord of the heavenly kingdom and of etnnal lifis, it
follows without a doubt, tmt the world who penecuto
both him and his Christians, - cannot attain unto. ii^
although they desire with a foolish presumption of mbd
to become partaker of it by great effcMrts, and by tfadr
own powers and works. And where Christ freely ^w
eternal life, there, of necessity, must be eternal gr^-
ness and glory; and on the contrary, where Christ
gives not eternal life, there can be nothing else but eter-
nal shame, ignominy, and contempt. — Wherefore, know*
ing these things, let us suffer our enemies to blaspheme
and revile as long as they can, since the rage and fbry
of their reviling will shortly come to an end : for neither
thirty, nor forty, nor sixty years, are to be compared to
eternity, even as the twinkling of an eye is not to be
compared to the whole of this life which we live upoa
earth.
But observe what words John here uses, who has a
particular manner of confirming this article above the
rest of the Evangelists, — that Christ is truly God
equally with the Father. For these words, " As thoa
hast given him power over all flesh that he should, giie^
eternal lifi^," &c. will not admit of the conclusion that
he is only man : for such power, even of ruling over aD
flesh and of giving eternal life, can be given to no crea-
ture ; a creature can receive and lay hold of eternal life,
but, to give eternal life unto others, is the work and
power of God alone. For the angels, although they
enjoy immortality, yet cannot communicate the same to
any other. When therefore Christ confesses that he has
the power of giving eternal life unto his own, and that.
he has received the same from the Father, he indicates
with sufficient clearness, that he is of the same power
and essence with the Father, though their persons are
different. — And that he might set this still more clearly
before our eyes, he adds,
hoDOur his miserable followers who cleave unto him anSl
frho are loaded with shame and ignominy, so highly, aM
to bring them to the enjoyment of ao eternal and im-^'
mortal life.— I have (saith he) all kings, and princes>
and whatsoever liveth in the flesh, in my hand, that I
might have it in my power to deliver my Christians from
sin, death, and all evils ; nor is any thing wanting, ex-
cept that this is not yet made manifest while I thus re-
main in this infirmit)^ and ignominy ; wherefore, I pray,
that thou wouldst glorify me, that I might be able to
make this plain and openly manifest.
Here, then, centres all our hope, consolation, and
trust — that Me» who believe in Christ and cleave to his
word, are his own, whom the Father gave unto him as
his peculiar portion. And Christ has undertaken the
^kre of us to defend and keep us; that, how high soever
^Be world may be above us in honour, in dignity, in
glory, and in power, yet, it might still be compelled to
remain in the powerful hand of Christ, that it might not
be able to hurt us, and that the more determinately and
deeply it may oppress us, lie might with the greater dis-
play of power bring us forth into eternal life.
Therefore, our hands should be lifted up without in*
temiission, and God be unceasingly praised, and thanks
be rendered unto him, that he has condescended to
make us of that numl)cr of those who are ** his own :'*
since we know, that we have his Word, and for its sake
suffer persecution and have the world our enemy : foU
he that is certain and persuaded of this, ought to enter-
tain no doubt tliat he is of that Hock for whom eternal
life is pre|)ared and ordained.
»And finally, you may draw this inference and con-
sion — that, since it is the work and gift of Christ that
should be brought unto eternal life, it will ccnainly
be, that the whole world, with all their wisdom,
power, dignity, and honours, will, for our sakes, fall into
everlaj^ting shame, and that our weakness and helpless-
ness will l>e exalted to inestimable glory, And this,
Chri?*t made abunbanlly manifest in his enemies when
he arose from the deepest ignominy to the liighest glory.
m
to Bpeak pf hiiDself.' Hetlurt^doe8notthu»8iinpi^
lails iiitd error?^ and at Ust raslin Bu^oilg fb'pdMRbi,
"Folty it is utterly impossible that btiiaanr reBMOk AoM
apprehend even the least article of fiEuth. Nor can anjf
mortal: have any right thought ol" suro knowfadgb a
God whatever, without the Word of Grod{:mid thri)
^ven the gentiles are compelled to eonibw. For dMjf
relate this particular of an excellent poet of dbeui, naad
Simonides. — On a certain day HierOi tyrant o£ Sm»
cuse, asked him what, or what idnd of an object, God
was ; or what opinion he held cnt received concarnhg
God. Upon which he requested to have tluee dt^i
allowed him to consider of it. And when, at the expim-
tion of three days, the tyrant asked him tiie same ques-
tion, and he had to give the answer, he requested
another three days to think upon it more deeply. When
these three days had expired, he repeated the same lo*
quest again and again, until he could delay the answer
no longer, nor find any farther means of evading it
And when Hiero wondering, asked him ^hy be did o^
he said, ^ Because, the longer I oMisider it, .the mm
deeply obscure the matt^ appears to me.' From wUek
example we derive this proof — that the fartiier aadth
more deeply fautpan reason goes in the investigation of .
God, his .works, his will, and bis counsel, the fardmit
gets from the knowledge of them, until it comes at list
to know nothing and to believe nothing of Grodatali.
Of which kind of men, not a few are found among the
wise and prudent in this day. And this ought to be die
lot of all, who, leaving the Word, follow the guidance of
reason, and bring her first of all into their counsels ci
all articles of faith, that they might see bow they ag|ree
with her.
Therefore, since we have here a text so powerful td
so plain, we must take heed that we wilfully obsomtit
not by the blinded eyes of reason, nor wrest it, nor safe
it otherwise to be interpreted. For here you see the
words are plain, and any one may compreb^d and «a-
derstand them. — Christ giveth to all that believe et»
adl lifeii. bnt, no due can give eterbai life satt God only:
Kiierefwr, it must incontrovertible follow, that Christ is
Tiiiy and naturally God.
And moreover, as he saith that eternal life stands in
nur knowing him and the Father; it plainly follows^
bat no one can attain unto eternal life without the
nowledge of htm. And therefore, the knowledge by
^liichrbodi himself and the Father are known, must be
be same. And hence it must also follow, that he is of
:ie same essence and nature with the Father : that is,
bat he is equally God with, but of a different person
rom, the Father. These things are so clearly proved in
his text, that even reason herself cannot deny or gain-
vjr them.
But the worst of all is here— that reason is not con-
ent with die words, but, leaving them, rashly runs into
Aother direction. She refuses to believe at once that the
vords themselves are true, but wishes to search out and
Amprehend how they can be considered as true and
Kissible. And when she cannot comprehend that, she
eaves the words, and forms out to herself new imagi-
Mtions ; and then, wrests the words themselves accord-
ctig to her own pleasure, and interprets them according
to the imaginations she has formed.
Hence, the Ariahs also have wickedly and malici-
tJosly twisted and perverted this text, while they laid the
stress upon that part of Christ's words where he said,
•* that they might know thee the one true God," as
tiioogh he excluded himself and ascribed divinity to the
Father only. But this is not proving or making plain,
but interpreting the scripture falsely, and not observing
what the sense of the words is in their proper connexion
with each other. — We also affirm that it is truth and
rightly said, that there is none other God but him only.
Rt they will not see what is immediately subjoined to
it; — that Christ makes himself in all things equal to the
Fattier, and so expresses himself as though he lumself
were the true God : seeing that, (as it is there said,) he
fbtes eternal life in the knowledge of himself and of the
FoAier equally, and thus of the two makes one.
Andr^riieir he' Olden* hiflf-vv 1110 Ifeiip^
mie trae God ;" he does it, that he •mij^ alwim fin
honour unto the Father, as having reoeiv«d: aflwii
from him ; and thai he misht thus teecLand dmtr n mto
the Father through hinSOfl (MtSmmtlS^nfUdmaim
to be seen throu^out St John. And he QnitsoB hindf
to the Divine essence, assuming to hioMdf diemneadi
an equal power, when he says, that he will .be Jnofft
togptber with the Father mi tUe 'fg^fi^MMliWi
wmch is the work of God al<me.
^erefore, these words make the most powerfbl d
all against the Arians and all oth^ hanetics, and abo
against the Jews and infidels ; whqt-fiay, and boast, dMt
they believe in the one God only that made the heaveoi
and the earth ; and idio ona^count of this Aeir fiudi,
condaocin us Christians as adoring anc^her God, &&—
For Christ's intention is to shew, tbeit they know not die.
true God, how stron^y soever they may tc of that q»-
nion,'and may ^ory in it; and that th^fMdtl nitMqipis-
hend who he is, nor understand how he is to be known;
seeing that, Ae alone is the one true God^-who '* seat"
Jesus Christ. In which his intention is to say, that lie
who would not err in the one true God, must seek hin '
only in Christ the Lord; for thataone othet is.lliaj Hit
God, but he who sent Jesas Christ HisBce, he who has
not this Christ, errs from the true God, (although k
may know and believe that therd is only one true God,)
because he does not believe in him who sent Christ, aad
who by him giveth eternal life. Wherefore, all the font
lies in the word " thee " — " that they might know tki
the one true God." Which "theer"-^ho "sent"
Jesus Christ ! As though he had said, The Jews tod
many others have, as they imagine, the one only true God;
but " thee,'' who art the only true God, they know
not; because they know not Jesus Christ whom thou hast
sent. And yet, they all the while paint out to them*
selves a God according to their own imaginations:
which is not the true God, but a mere nothing at all !
Hence you see that Christ does not here use the word
** one," that he might separate himself from the Father,
or make himself distinct from the Divine essence;
(which is guarded against with sufficient caution by
Dther words,) but, tnore especially, that he might join
liimself with the Father, and make the Father to be one
ill union with himself; Hgainst all those %vho form out
P tlicmselves another Crod, or seek God some where
tthan our Lord Jesus Christ
Let it suffice to have spoken thus concerning the
manner in which the Evangelist hai^ firmly established
ip article, the divmitj/ of C/irhL Now let us more at
■ge speak of that knowledge in which eternal life con-
mt^ — w hat it is, and how it avails ; that we may leara
to understand this text rightly and thoroughly, as being
the sum and substance of the New Testament.
Our old teachers have referred these and the like
Kings to the life to come, as dioiigh they did not all
Item us as to this life. We, [jowever, will dwell upon
rtie^e and the like sayings here below, and will endeavour
to make them profitable unto us: seeing that, they are
written for the doctrine of faith, and pertain most espe-
cially above all other unto this lite. For that which we
are to inherit and to possess in the life to come, must be
bown and apprehended here by faith. Now this know-
ledge is, knowing how we are to think of the Father and
of Christ ; concerning which Peter speaks, 2 Epis. iii.
ttbere he says, " Grow in grace, and the knowledge of
our Lord and Saviour Jesus Christ." That is, give all
rijKgence that this may be your only concern, your only
Be iind thoughts, — to learn and know rightly- this Man
Christ ; and let no one of you seek after any thing as
hetter than this. For this only is our wisdom and our
knowledge ; which is called the Christian knowledge
md doctrine ; and whatever is taught or learnt besides
thig, is not to be considered the Christian doctrine.
And now, if any one should ask, * What ought
Christians to know and teach ?' no other answer is to be
mgen than this — * that Christ is to be known as sent
wf the Father:' and let not him, who neither knows,
nor has learnt, nor taught this by any means, glory in
being a Christian. For although a person should know
u. D
S6
all things under the sun — ^how God made the heaveos
and the earth, and how he wrought all his signs and
wonders ; moreover, although he should know and keep
the Ten Commandments ; and, in a word, although he
should be endued with the knowledge and power of all
the angels ; yet all this together would not make him a
Christian ! Wherefore, all things that can be preached
or known, commanded or performed, concerning all the
good teaching and lives of men, must be kept exclu-
sively separate, and no other knowledge whatever must
be left to remain and to avail unto the constituting of a
Christian, than that only which is here spoken of-r
" that they might know thee, and Jesus Christ whom
thou hast sent." Concerning this . knowledge and the
effective power of it, the holy prophets have also spoken
gloriously and clearly ; as Isaiah liii. " By the know-
ledge of him, shall my righteous servant justify many."
That is, he shall deliver them from their sins, and rescue
them from the jaws of the devil, by this only — the un-
derstanding and knowing who and what he is ! To the
same effect are the words of Jeremiah also, chap. ix.
• * Let not the wise man glory in his wisdom, neither let
the migh^ man glory in his might, let not the rich man
glory in his riches: but let him that glorieth glory in
this, that he understandeth and knoweth me, that I am
|he Lord which exercise loving-kindness, judgment, and
righteousness, in the earth." And it is the same thing
that this text also is intended to iset forth — * If thou wilt
hi^ve eternal life, there is no other way whatever for thee
to attain unto it, than in knowing the one true God the
Father, through Jesus Christ his Son whom he has sent
And if any man shall set before thee any thing else
whatever out of Chsist he will deceive thee.'
Therefore, the old teachers before mentioned have
done injury and violence to this most beautiful text; y^
rather, have taken from it all its virtue and marrow ; by
separating it from the doctrine of faith, and takii^i it
only, as a prophecy concerning the life to come. The
cause of which error was, their not understanding what
that is which is called the knowledge of Christ : for they
27
^r went any deeper, nor taught any farther than that
must live so and so, and must become good people, so
t He might by our works obtain eternal life. And
jby they drew us into a vain confidence in our own
ks, by which we utterly lost Christ and wandered
illy out of the way of eternal life. For thou must
^t carefully separate all things else that can l)e men-
led from this knowledge. Whatever is not called the
wiedge of Christ, cannot lead unto eternal life, nor
ver from sin and death. For as this is true — that he
le gives eternal life through the knowledge of him-
; so, on the contrary, this must l)e true also— that
itever is not this knowledge, roust remain under death
damnation.
And now, what is this whidi is called knowing
Father and Christ ? Or how is such a knowledge
lined? The whole stands in these words— " whom
I hast sent/' He that understands and undoubtingly
eves this, hath, most certainly, eternal life. But
t is to be understood by " whom thou hast sent?"
«ider thou and fully weigh the reason why Christ
le, and what he did here in the world. — lie came
n from heaven, and was made man, that he might
h the work which the Father gave him to do, (as
will find he himself hereafter saith ;) that is, that
night take the sins of the whole world upon himsetf,
Blight die to blot them out, and to appease the
th of the Father ; and that he might in his own per-
overcome death and the devil, and redeem as unto
self.
For, as he was " sent" of God, it could not be a
t or trilling undertaking, but must be so great and
eceseary, that no one of the saints or of the angels
d do it, nor any one but the Son of God. That
di was to be accomplished by such a person only,
t, without doubt, be of some eternal iftoment be*
9ft as nen and God. Therefore, the whole treasure
touched in these words — *' whom thou hast sent"
I words reveal and open up to us the mind, the^
D 2
28
9
heart, and the will of God ; and comprehend every thing
that Christ accomplished by preaching and by suffering,
or that he brought unto us and bestowed upon us. And
this also proves and confirms that these words were not
spoken concerning the life to come. For to know that
Christ was sent by the Father, is nothing less than
knowing and believing, how Christ came into the world ;
and that he died for our sins, that he rose again, and
obtained for us, and gave unto us the forgiveness of
sins ; all which things pertain unto this life.
These things therefore are most diligently to be ex-
ercised, and deeply pondered and laid up in our hearts
and minds, in order to draw out and establish our faith,
and not, as they have been hitherto, to be removed from
our eyes. For in these things, most truly, our salvation
stands, and our surest consolation in all our afflictions—
our knowing, that there is no other counsel nor help
either in heaven or in earth against sins and temptations,
than this knowledge and this faith. For do thou only for
a moment cdhsider a little attentively, what there is that
such a faith cannot effect and attain unto. For if I know
that Christ was sent down from heaven oi the Father
for my sake, and given unto me, I conclude with a
cheerful and gladdened mind, that the Father in heaven
is merciful and favourably inclined towards me, and
knows no farther any wrath or indignation. Because, io
sending his own Son, he has abundantly manifested bis
mind and will, (as I have before observed,) so as to
leave nothing for us to behold but an immeasurable and
inexhaustible ocean of love and mercy. And then, if I
have the heart of the Father, I have him altogether, with
all his divine power and grace. What then shall I fear
or dread ? And even if sin, death, and the devil assail
me, and ply all their power to take my confidence
from me, and to drive me to despair, still I kii0W
that the merciful and Almighty Father is mine throng
Christ, each of whpm stands for my help and sappoitt
me. Staying myself in these, I can with great bokbes^
and liberty resist the devil, and hold him up to ridicule
29
and laughter. — Behokij Uierefore, what an omnipotent
and efTicacious tiling faith is against all power that
opposes us.
But, however, only make an attempt in this matter, ■
and thou wilt soon find by experience, how arduous and "
difficult a thing this knowledge of Christ is* For here,
erery one will feel how little faith he has, how weak he
i^ in this life, and how ignorant of this doctrine all those
teachers of works are who thus lightly esteem faith, and
also all those satiated spirits who in so short a time
thoroughly leam all things, and go on to seek still
jbigher and higher things to search into. This is the i
icbool, as I have deeply experienced to my own sorrow, H
^bere we have to sweat and toil ; and wherein I still "
feel by experience, how vain all our human works and i
bowers are to overcome sin, death, and other tempta- I
ions< And therefore it is, that the devil, knowing this,
ages against this doctrine with so much fury, raising up
HI his sects, his Papists, and his heretics ; who, although
Jiey hear and preach much about faith, yet know and
experience nothing of it whatever, for they know and
leach nothing else than good works, and man's own
righteousness, vvhich alone they understand and preach,
— That it is indeed true I cannot deny, and have myself
tlways taught, tliat God will have men to live well, to
•walk honestly in this Hfe, and to be saints and blameless
before the world. But this honest conversation cannot
Imake a man a Christian before God : that is, it cannot
bring him eternal life. This glory I give to no works nor
external righteousness whatever of men : it must l>e set
above all human works, and all life, how honestly and
tiprightly soever it may be passed. Let our works and
life remain here beneath in this worid, that they may
be called human honesty, or civil righteousness, and
that they may er^joy this life, (as the scripture saith,
he that performed them let him live in them,') and let
em end with it» But this, concerning which we speak,
a heavenly and divine righteousness, which procureth
itemal life ; for it was not founded on human strength
transitory works, but it has another and an eternal
so
foundation, on which also it will stand jfor ever.. 'theM-
fore, I look upon this text as being one erf* the aioBt ftr-
cible of those that utterly exchide all worics and katie
them here below: because it tnakee the knowMf^cf
Christ the only way onto salvation. For what woii ^tt
there be in knowlrage? It is not fiBtftingp nor fraitdni^
nor afflicting one's body, nor any thing £at ata be doto
or endured by the bodfy, but is seatra inlenndly i* ihe
inmost recesses of the heart And^ to sum up the whofe
in a few words, knowledge' is noC a w^cnrk, bet piecsdii
all works ; for works follow from knowledge. Moreover,
ihat is called works which we (h; but knowledge is
that which we f leceiwe. Therefore, by this one expM-
sion, " that they might kaow," as by a certain tre-
mendous thunder and lightning, all doctrines that main-
tain human works, religious orders, and human wor-
shippings of Grod, are utterly destroyed ; because, nothing
of these things can ddiver from sins and please God. •
And here atteild and take heed that thou forget aol
that which I said before — that Christ in these wtxds
joins and unites the knowledge of. himself and 4if ilhe
Father together ; so that the Father cAn be known oiiff
through and in Christ For I have often said, and I toy
and repeat it again and agtan, es it is what I would heie
to be fixed in the minds of all even after I am dwl*-
that we should beware of all those teachers^ as we woitd
of the devil, who, by their high and towering specrii-
tions, begin to teach concerning God nakedly, lid
without Christ : just as our sophists and great maiM
have done in our schools in their pryings^ into the works
of God in heaven --^ what he is, what he>is thinking of,
end what he is doing with himself, &e. Bet if thoo vA
walk safely, and wilt apprehend God and lind in liiii
grace and help, then believe no one wha would persoide
13iee that thou canst find God any where but In CbriA*
Nor be thou engaged in any other thouglits of him, nor
seek thou any oUier works of his, but this one oidy-^
sending of Christ I ^ r -
With the learning of Christ let all thy studies tfd
pnniaits commence, and wander not from that poiM,
but stand fast tli
»1
and if either thine
lierein : and it eitner tinne own iniagina-
or any other person shall wish to
seduce thee, then shut thine eyes and say, * I must not,
id desire not to know any other God, than in Christ
Lord/ And here behold his face, where he with so
nch plainness and so much sweetness reveals himself
this word of Christ, ** that they might know thee the
jie true God and Jesus Christ whom thou hast sent/'
which words Christ draws the Father wholly to him*
If; so that no one can apprehend the one true God^
It according to that very word which he speaks. For
in what other way can he draw nigh unto thee, or thou
draw nigh unto him, so as to apprehend and receive
faim ?
VVlierefore, all thy faculties are to be employed in
itemplating his countenance, to which he leads thee;
id thou art to observe how he leads thee by the Word^
and works the w4iole in thee. Yet no one w ill believe^
indispensably necessary this is, nor how difficult an
lercise it is : w ith w hich, even many great and excel-
Jent men have been but little acquainted, and wliich
tn now is hidden from the wise and learned ones ; for
ey know not that ail their faculties and thoughts are
Id be directed to the Man Christ alone, that they are to
contemplate Christ only, and solely to consider vvhat he
speaks of the word, and works of the work of God in
beaven. And this is the reason why they do not keep
their minds upon the words, " whom thou hast sent/'
If they saw these with right eyes, and believed them,
then would their ears, their eyes, and their mind, be
directed towards them ; and they w ould say, ' Behold, if
came into the world as sent by the Father, we must
_ lieve that he came to fulfil some charge committed
lohim, and to make it known unto us ; and therefore, we
Bght to listen to him as we would to the Divine Majesty
aself/ Now then, we hear no other word than that
brings help into the world, and communicates unto
Us the Father's grace ; nor do we see any other work
hat his going forth, taking upon him the charge of the
Father, and fulfilling it by teaching, by suffering, and at
32
last by dying on the cross. — Behold here, the oriad, the
will, and the work, are clearly set before me, whereby
I plainly know him : but out of this way, no one will
ever see him or apprehend him by any sense or reason,
how acutely soever he may pry into him, and how
highly soever he may soar in speculative and sophistical
cogitations.
When we are in possession of this knowledge, it is^
easy to judge what a miserable calamity, yea, what a^
execrable abomination, the doctrine of the Pope and c::^
the monks is; who impudently prate, that Christ d^^
not by any means teach, say, do, and finish all thin^^
but left many things to be taught, commanded, doQ^
and ordained after him ; which is directly contrary to
the authority of this scripture now before us ; and is as i
though they should say, ' Ye are not to look at Christ j
only, as sent of God, but to observe us also ; to whom 4
many more things are given and committed to be done i
and taught than he commanded.' — Christ asserts and j
affirms that eternal life stands in the knowledge of him.
Whereas, they say, that that knowledge is not sufficient, ]
but that many things more are necessary ; such as the '
listening to councils, imitating the examples and lives of i
the holy fathers, and a thousand other things of the j
same kind. • |
Here then, it is high time that all godly Christians ]
should separate themselves from them ; and say, * We
would willingly, ye excellent sirs, hear whatever ye say,
command, or do, but we will pay no more regard to it
than we would at seeing a maid sweep the pavement with
a brush, or a cow giving milk when she was milked.
We will leave to the work its value and its dignity ; but,
that it ought to perform and accomplish as much as the
Word of Christ does, we flatly deny. For Christ docs
not speak thus — This is life eternal if we live and do so
and so ; or, if ye conclude and ordain this or that ; but,
* that ye may know Christ as sent of the Father.' Nor
will he endure that we should look to Moses or others,
(who were sent themselves and had great charge com-
mitted unto them, and did many things,) because, no
one of them was sent unto the end, that by the know-
ledge of himselt'i he might give eternal life ; nor any
oilier but Christ alone/
^ Here is the point of contention and controversy,
^■rherein we dissent from the doctrine of the Pope* — He
^■is taken away from us this knowledge, and will not
^B&ve it pure and uncorrupted. If he would do this, I
^Hrould never say one word against him, for we will wiU
lingly permit him to conclude, to decree, and to com-
mand^ and to say that it is all right ; and they shall
therein have us as their hel|>ers if they will ; but let them
leave this free unto us — that those things which they
conclude shall not be conmlered useful or necessary
onto eternal life. For this would be an insult to the ho-
nour of Christ, and not to be borne: because, his Word
would be thereby denied and trotlden under foot,
Bui this text still more plainly shews what lost and
perate vagabonds they are, who boast of, and preach
r orders and religious state, as being a state and
works of perfection, and far more excellent than the
common life and state of Christians : which is a doc-
trine and assertion of no man, but of Satan himself, and
of the most horrible blasphemies. Wherefore, all
teries are to be shunned and execrated, as the
of hell. But, which way have we come into so
great a calamity, that that self-chosen life, and those
self-chosen works of thine, are greater and more excellent
than the life and works of Christ ? For my part, I
ihink tliat he will ever stand superior in holiness to all
the Carmelites, yea to all saints, together with their
works, even though they should fast daily, live only
HD bread and water throughout their whole life, and
never sleep more than one hour a-night ; nay, if they
.Hhould daily pray the dead out of helL In a word, what- ,
Kr of a holy life thou wouldst praise or boast of, or
St attain unto, it cannot hold up the linger to the
common life of Christians; nay, is not vvorthy in any
way to be compared with it. Therefore, the old doctrine
tnci thoughts are to be put otTand trodden under foot;
because, it is by them that so many differepccs have
• 34
arisen in Christianity, and that the Christian life fan
been divided into so many states and oiden. * In, ths
world, indeed, and in an earthly kiDgdom, ihiDgs aie ^
There, the states and conditions are difiernil, and some
works are greater and more excdlent than othen. Bit
the Christian life is very fieur above all these^ and drtr
remain at a greater distance beneath it than the eerai
does beneath the heaven, nor can any thing 'oo enlh
bear any comparison with it ; for it contains a. iar moie
exalted and sublime treasure, whereby we apprehsn^
through Christ, the Father and eternal life ; and that is
what the mind of no natural man can ev^ attain unto.
And therefore it is, that men embrace these thin^ widi
so much difficulty, and that almost every one is OTOoded
and turns himself unto other things that are more agree-
able unto reason. For to her, these things ever remaia
foreign and obscure; and hence, she does not make tfiem
of much consequence, nor believe th^n to be true, nor
can she simply trust to those things which she caimot
feel nor see. She always wants to have something oi
which she may lean as a foundation, that she htf or
finds in herself, or that she can bring forward as b^eiriH
and say, — I have laboured and wrou^t so many wai
great things; and therefore, I hope I have not undergom
the labour altogether in vain.
Something not unlike this is related also of the boty
fathers; as tfiat concerning Hilary the hermit; fion
whom, on his death-bed, this evil word fell, — • Omy
soul (said he) why dost thou dread thy departure. Tim
hast now served thy Lord for seventy years, and ddt
thou now fear death ?' — If he died in liiat state of mind
which the words would indicate, then, certainly, he died
badly and unhappily. For this is not builmng upoa
Christ sent of the Father, as the foundation, in mhSA
way only he giveth unto us eternal life, but it is trasdm
in our own righteousness and our own worshippii^a
God. And this is the evil of our nature, whereby aH
holiness of life and good works, which would otherwiie
please God and be acceptable unto him, are defiled; aad
thus we lose both Christ and eternal life.
87
. ^ ^ <^,
proclaimed abroad, and declared by me, then I must of
necessity be buried in darkness and ignominy.' For all
ihe time that he was doing the will of the Father by
preaching and working signs and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
Igainst him, and could not endure him. Therefore, for
t&e Fathers sake he was oppressed, obscured, and con-
demned to the most ignominious death* And it was
thus that he finished the work wiiich w^as given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the greatness of his own name ; he prays and asks that
the Father would not permit him to be buried in dark-
oess, but would rescue him from ignominy and death »
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
llie Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree ia
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
tjlorified, the Father's glory would not have been
re widely extended, but would have perished with
Christ. Therefore the glory of Christ and of the Father
fc intimately connected together, so that the Father in
Brifying the Son, glorified himself; and, when Christ
^5 glorified, then was the Father also glorified. For
die glory whereby the Father is glorified by the Son,
and the Son by the Father, are inseparable.
And now, as Christ our head prays, so ought we
also who cleave to him to pray, that he would glorify
S0
the rest, that is, the Papists, and the fanatical spirits,
have lost both the word and the knowledge together;
and, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God ; and moreover, teaching and setting forth the b^
nefits and blessings of him ; that we might know what we
have in him, and might through him rightly know God
and learn tlie way that leadeth unto him ; in order thtt,
we might with a glad and joyful mind trust in him only;
which is what no other doctrine under heaven eter
taught.
/ havt glorified thee on earth : I havejimshed the
work which thou gavest me to do.
We have here then three gloryings. He prajed
above, that the Father would glorify him ; in order thit,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifying^
And he now here says thf^ he has glorified the Fatb^;
and then, (directly afterward,) asks that the Father wooH
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain.—
Christ our Lont during his life upon earth glori6ed die
Father by highly preaching, and extolling his praise and
glory ; of which there are testimonies to be found every
where throughout the Gospels, where he continail^f
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge vd
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished^
saith he, and now, glorify thou me. This seems to b(
nothing else than if he had said again what he ax
above. — ^ If thy glory, praise, and honour are to h
(proclaimed abroad, and declared by me, then I must of
necessity be buried in darkness and ignominy/ For all
the time that he was doing the will of the Father by
preaching and working signs and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
i^tn&t him, and could not endure liim. Therefore, for
toe Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the greatness of his own name ; he prays and asks tliat
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and deatli,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning,— that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree ia
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glarified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
reader it still more great by liis kingdom and Gospel.
For if Christ, as has been observed before, had remained
tinglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ. Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
gbrifying the Son, glorified himself; and, when Christ
was glorified, then was the Father also glorified. For
the glory whereby the Father is glorified by the Son,
^ul the Son by the Father, are inseparable,
y And now, as Christ our head prays, so ought we
also who cleave to him to pray, that he would glorify
38
himself in us. For as it wpi with him on eaitify so also
it is with us ; that, for ^i sake, (when we dbrifylni,
and exalt his name by oor life and doctrnMQ we mitt
submit to be loaded with ignominy, and to. bt oolh
demned to, and punished Widi, death : evett a* fcr oir
sakes, his most holy name and weird sitfibr peMteotioii
and are loaded with every reproach and inauk. ^BMlbll
he might retain his honour and dignity, and defend Jh
word against vile calumniators and ^blasphemoM »
cusers, he must rescue us, and qoite reverse tile' sMM}
making the world to be najust and condemned ^to tb
deepest shame, while we are translated into glory and
eternal life. And then, hia. glory comes Co light, beami
forth, and is spread throu^out the world by the H^
Spirit and the' mouth of Christians. And tm is wbM
he, calls the work which the Father gave him to do--^
load himself with all reproaches and insults, endnit
dreadful tortures, and suffer death* for thegloiy oftbi
Father; and all this^ for mn sakes, that we mi^ be
delivered from death and from the devil, and might htfpi
eternal life ; as we have shewn before. -
And noWy O Father ^ glorify thou me wUh thine am
self J with the gbry which I had with thee before tk
world was.
Here again, is a great and expressive text oon^
cerning the divinity of Christ, against the Atums:
though even, here, they. have found a gap or chial
through which to escape. Here Christ expresshr siq^
that he had honour, and was glorious with the FimH
before the foundation of the world. What the meamn^irf
this is, those who believe can easily see.-^^' Before tlM
world was," nothing could have existence but God dnl]^
for there is no medium between the world and God,Qi
between the creature and the Creator. Thus, the moiitk
of the Holy Spirit speaks simply, without any coEooriiig
of .words, and yet speaks tilings sa great and vsdUiae}
that no mortal whatevier can comprehend diem; ' ftf
wbi^^elseisheresiud, than that which others mig^liave
expressed with a multitude of words thas — * ]>Qar Fatbi^
■ 39
pbrify rae who am thine only Son from everlasting, of
the same divinity, essence, and glory with thyself/ It is
this that he says here and includes it in his prayer ; that
he might shew, how he wishes to be glorified, that is,
manifested, preached, and believed on ; namely, as being
be who had his glory from all eternity ; that is, as being
tmly God, and naturally Son of the Father.
But heretics have cast their clouds over, and per-
lerted this text also, as they are accustomed to pervert
the whole scripture. And although this same heresy may
bfeak out again hereafter (which may God prevent !)
I liave entreated, and I entreat again and again, that we
exercise ourselves in this Evangelist most diligently, that
by his help we may withstand such heretics : for they will
artfully and wickedly pervert all such passages of the
scripture, and will say as they have done before, * It is
true that Christ had his glory before tlie w^orld was ; but
it does not from that follow, that he is therefore to be
considered eternally and naturally God, He might have
been some creature, higher and exalted above all the
rest of the creatures, before the world was, and so, a
Qtedium in the world between God and all other crea-
torcs/ For when they see tlmt they cannot answ^er these
plain words, they are driven to the necessity of framing
the thought^ that Christ is the highest and most exalted
itfall creatures, and in dignity and excellence surpassing
^■igreatness even of the angels, and that he was created
™rore all other creatures. Thus must the daub of
colouriDg be thrust upon and cast over the scriptures, that
they may agree with our cogitations, lest those impious
coitions and figments shookl be detected. And thus
docs it deservedly happen unto them who wish to un-
ravel the mystery in those sublime articles by their own
leisoo, and to be considered masters of the scriptures,
i^ And moreover, as we handled this article above, and
Hjred that Christ must be truly God, since he alone
^B the power of giving eternal life, and this is obtained
Hie through the knowledge of him ; so, we most sted-
mtly believe and rest on the present words also, notsuf-
men to w rest the words from us, nor to maliciously
^ v»otV<» •> cet^* v^tote rT^
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hU
fS^^rroro everlasfingp and wbo now by the preaching
of the Gospel reveaJs the Father and draws men unlo
tbe knowledge of him ; as it now follows,
KI have manifested thy none unto the men which
u gavest me out of the wotid*
Here Christ himself explains what he means by glo-
rifying the Father and finishing his work ; shewing how,
and for what, it was finished. For '* I have manifested
thy name onto the men which thou gavest me/* means
nothing else but his glorifying the Father, which is ma*
liifesting his name; and thus what he preached con-
cerning him, the same he has revealed to our hearts —
that he is a kind and merciful Father, that he receives us
bto his grace ; pardoning all oor sins, delivering us
from death and the devil, defending and bringing us help
ia all perils and straits, and that without any regard to
oar works or merits^ but only of his fatherly goodness
through Jesus Christ his beloved Son, He that praises,
glories in and preaches, believes and confesses, these
things, he makes the Father glorious, he magnifies and
manifests his name, that men may know what he is to
ie called, how he is to be looked upon, and how he is to
Hf worshipped. For the right way of coming at the
^ttme whereby he is to be known, is to have an under-
standing of the will of his heart and of his w^orks, which
ire bidden from the whole world. For all who have not
this faith and this confession, know not the Father,
ilthough they may hear and talk much of the Father :
tthe Jew^s, who glorified that they only were the peo-
and the worshippers of God : and yet, they had no
better thought of him, than as if he were a certain man,
irbo OQght to have respect unto all their legal insti-
tutions, their sacrifices, and their splendid ceremonies,
T.ind ought to permit them to please him, and to be
Hbrtuful and favourable unto them on account of them.
nfhose example our monks and orders of religious ones
ibo imhate ; imagining, that God has respect unto their
words, their fastings, and tlieir severe manner of Jife,
•ad will give unto them eternal life because of tbein.
J
4S
Indeed, we find this ta be in all mfn^bj mtm,
that as soon as ever we hear of God, each ooe ronna oi^
to himself his own imagination^ and thbu^taj .wlwrebft
he would attempt to arrive at knowing the foim of 'God
and his colour, who or what he is, what his diMglbli
are, what he is meditating in his nundy< and by imrit
things he is to be worship^. Nor can leaaoojnoead
any higher, even when it has inventedtha veiy best^ww
it can for worshipping Grbd, than that he ia to be aei^
by works: and that so mulch must b&'dboe».tb4tio9
itaay have a fair appea^ce.in his iBight» and that|i
may for them give ^uch a reward as he shall bq pleaiafi
to grant And it is from this, that all the different fcmi
of idolatry have spread themselves pver. the world. Bn^
if we Mrould know him aright, we ^lust come td QumI^
tfiat he would reveal the father unt^o us by his Wovd;
and here, pur ^reason imd comtations will be of no ftvaiL
For who would ever have thought, or intd whose inia)
would it ever have entered, that Jhet Son of God Im^
self , should descend fropi heaven^ become nitin^^wftr
dea& upon the cross for our sins, and obtain jTor m iSk-
grace and men^ of the Fatl;ier, withQjat any merits if
Worics of our own? And^ in. a word, Christ alon^a wik
be that Man, aud ihu.st'^at once receive the hononraii):
^ory of glorifying and manifesting the Father.
' And to these words he adds, " which thou gavestim
out of the world."* For, as no one manifests die natt|
of the Father, or pemuts it to, be preached, hut hunaoif;,
so^ no'one can understand or apprehend tfaiBit .manffair
tatibn, but those who are given unto him. . Others anqHr
fended at it, and even dispute it; and with such widb4
hess are they filled, that they even persecute uid bbih
pheme it. For it mjEtkes directly ag^upst all. their wisdoii
and sanctity, and against all those things, u'pon^ wbic|l
thwey pride themselves. . ,
Now, all these things arf saidi for our sakes vfq
have the Word of Christ the Lord, and who cleave iii%<
him !by, fisdth : and they are words of the fullest ixwiii<Ji||)B}
tjiQi), and especially useful to weak and trembljng CQft^
sciences : but^ above all, tp. those whp are tempted ai^'
L
(btressed with that highest of all temptations, concern-
hg their election. — If any is concerned to know whether
be is elected, or what the mind of God is toward him,
kt him consider the words of Christ, and especially the
present, and all like it. And althou^^h we cannot for a
certainty affirm, who shall stand in that day nnd shall
endure unto the end, yet, this is most true,— tlrat those
^ho are called and have come to a partaking of' the
Gospel, and to this manifestation, that is, to the Word of
Christ, SO' as to embrace it seriously, that is, to be in?
WBrdly persuaded of it, and to believe it, are certainly
tbose who were given unto Christ by the Father out of
the world. And those who were given unto him, those
be will safely guard, and will take care that not one of
them shall perish. Even as he himself saith, John vi.
*^ This is the Father's will which hath sent me, that of
all which he hath given me I should lose nothing.**
And he saith also a little below, in this same chapter,
*' Those that thou gavest me I have kept, and none of
them is lost but the son of perdition." And as^ain, John
X. where he is speaking of the sheep which hear his
Toice, he says, " I give unto them eternal life, and they
shall never perish, neither shall, any man pluck them
oat of my hand."
I would have thee believe this, as the most certain
troth, — ^that there is no greater display of grace, nor any
pater work of God, than that by which any one is
wought to hear with desire, and from the heart, the Word
of Christ, and to embrace it seriously uiul magnify it.
For, as I' have said before, this is not in the nature or
natural disposition of any one, nor does it arise from
^y human reason or choice : for, to the embracing of
ftis, much more is necessary than reason and free-will :
M Christ saith, John vi. ** No man can come unto me,
%cept the Father which hath sent me draw him." And
again, ** Every man therefore that hath heard and
learned of the Father cometh unto me." Which words,
^thonffh they may appear to be " hard sayings" to
tklse Christians, yet, unto godly hearts that love his
Word, they are sweet to hear and most consolatory,
when they took into the mind and heart of Christ from
i%*hence tney flow. For what he wishes to shew, (as I
have said,) is, that, to cleave unto Christ, and to be made
his disciples, is not of human will or purpose, bat of the
wfll and power of God !
This is most abundantly exemplified if any one will
look into the world, how few there are of tnooe who
love and magnify the Word of Christ ; and espedahf,
where great power, wisdom, and sanctity are fbiuM.
There, nothing is held in greater contempt, nodiiog
more execrated than the Gospel. This Gospel the wiK
children of this world have learnt so insultin^y to harasii
so dogmatically to condemn, so jeerindy to grin at aod
deride, so to arraign and besoil with lul the virulence of
words, and to persecute with such severity and iHtter-
ness, that nothing can equal it. And, in a word, there is
no madness be it ever so great, no vice, no crime be k
ever so nefarious and abominable, no error be it ever so
absurd and impious, no devil be he ever so bad, anuut
whom the devil is so much enraged as against Chrirt.
All sects, all blasphemies, be they ever so impioQi
ag^nst God, all vices and open profanities, can be pot
up Hith and even kept secret and covered, but this Mas
Christ cannot be endured ; he must bear and endure tB
things, and against him every one must pour out tlie
insatiable venom of his mind. Wherefore, consider it fay
no means as a trifling matter, but take it for the gretteit
consolation, if thou feel that Christ and his Word sm
loved by thee, and that thou desirest firom thy insMt
soul to cleave unto him, and to be found in ttiat poor
foolish flock, who are Christ's, and who shall never
perish!
And, if thou shalt be assailed with such temptatiosi
as these, — ' Although I love Christ and ddi^t to hm
of him, yet, who is to know how the Father which is is
heaven is aflected toward me ? * This cogitation of auad
Christ would take away from thee, and say, *Tliot
foolish one, thou couldst not cause thyself to 6od ad^
light in my Word and manifestation ; nor couldst thou M
it unless it were given thee of the Father. Dost dm
oat hear that this is his work and grace ? For he has
mw taken thee out of the world, and has given thee
unto me, and has granted unto thee this grace to hear
me with a Hilling mind, and to love and magnify my
Word. In having this, thou hast all things : nor hast
ibou any need to seek any thing farther, than to pray
continually that thou mayest not basely depart from the
Word/ And, in a word, whosoever cleaveth unto Christ,
has an abundance of grace, and can never perish, al-
though he may be led aside by the infirmity of the flesh
aod fall, (as it happened unto St. Peter,) provided that,
he despise not the \V ord ; as the fanatical spirits do, who
lioast of the Gospel and yet care nothing for it ^vhatever.
Let none, however, arrogate this consolation to them-
selves, but those miserable, afflicted, and in many ways
wounded consciences ; who, when they would willingly
be under grace, and held in the love of Christ, do not
desire to oppose his Word, but feel the greatest grief
that it is every where so maliciously and wickedly im-
pugned and oppressed.
Behold, thus does Christ always endeavour to draw
us upward through himselfj and to reveal unto us the
mind of the Father, and to set the same forth in the
most lovely and friendly point of vie%\ , that we might
ODl be afraid of him, but look up to him with a liappy
countenance, and approach him with all confidence.
And these words of his are to be most fervendy loved
by us; for no one believes how great the wickedness and
QlHiiice of the devil are, and especially in temptations of
that sort, whereby he endeavours to seduce men by
those acute and subtle thoughts and imaginations of
their own ; wherein, they endeavour to separate, divide,
ind disunite Christ the Lord from the Father, that they
ikiight seek the Father nakedly without Christ, or look
UpoQ Christ as a mere man.
Hence it appears to me, that there is not a more
tlifficoli article of faith than to believe that this Man
Christ is also truly the Son of God, And the reason is
Ihis — when we believe this, then we have gained jibe
vicloiy: for we think thus— Whatever Christ does,
consolatioii, and refiiffe ; and that thou art the Falhei^i
child that lies in his bosom, and possesses aU tilings thrt
Christ ffives ; as now immediately follows. And see if
he could speak to thee with more kindness and cooso*
lation \ What man could express such great things io
such plain and simple words ? And where is the botft
that could comprehend and believe them ?
Now they have known thai all things whaimcKt
thou hast given me are of thee.
All these things are to be referred to that which
I have before said, and are intended only to the raisiig
np of our fearful and heavy conscience, (with whidi wc
are more burthened than if we were carrying the heavisrt
load,) and to the Tightening and gladdening of our heart,
chat it might not fear to draw near unto God. — Haviig
the Word, (saith he,) and keeping it, and being my dii-
ciples, they know that all things whatsoever I have to do^
perform, and give, are from thee. That is, they reoeife
them as given and freely bestowed by thee, and doubt
not that they arc chosen by thee, and drawn unto oie.
For, (saith he,) all, all, who are united unto me by .
faith, and hear me, know for a certainty, that thou art
their Father and their merciful and propitious God.
For they could neither hear me nor keep my Word,
onless thou thyself hadst given it unto them, and badrt
chosen them unto it. And this is the fruit of the Woid
where it is received and kept : for, through the benefiti
of it, we attain unto the knowledge of all the graces and
heavenly blessings which are given unto us of the Father
by Christ ; on which, we may rest with a happy and
assured mind : and that is what no human reason Of
wisdom, no, nor even the doctrine of the law can eflbct
And this is that true and blessed light and glory whenM
we behold God with open face without any veil aao
covering ; as Paul saith, 2 Cor. iii.
For I have given unto them the words which thm
gavest me.
In these words lies the whole force of the matter.
. *7
^ments of the sophists, which are brought forward for
^B^utatioD in the schools. But, however, when the
sMtter comes to experience, where we have to stand by
ftidi, and where the heart has to fight against tempta-
tioBs, then is the time to find and feel what these
Aings are.
We find, John xiv. that Philip also was under this
temptation, where he says, ** Lord, shew us the Father,
«nd it sufficeth us." As though he had said, Thou
speakest unto us many and great things concerning the
Father. We see, hear, and well know thee ; but when
will it be that we shall once see the Father ? Behold,
diese great apostles, who had Christ for so long a time,
and Imd been daily in his society, are still immersed in
lliese carnal thoughts, and seek God out of Christ, and
separate him from the Father. Wherefore, Christ re-
pioves his curiosity, and draws him down to himselfi
and says, '^ Philip, he that seeth me seeth the Father
•bo. Why sayest thou then. Shew us the Father? Be-
Kevest not thou that I am in the Father, and the Father
in me?"
Therefore, these words are to be diligently impressed
M our minds and contemplated, that we may accustom
QDrselves so to behold and hear Christ the Lord, as
most certainly beholding and hearing the Father at the
nme time; and that we may wholly hide and enthrone
ouselves in him ; yea, that we may wrap ourselves up
II the same swaddling clothes, and offer ourselves up to
be nailed and bound together with him on the tree, and
bf no means suffer ourselves to be allured without toward
the naked Majesty, lest the devil should catch us and
overpower us ; whose whole aim is, to dissolve '' Christ
Mnifest in the flesh," (as the blessed John, chap. i. and
i. most wisely discourseth upon this subject,) that he
Uy separate the God-head from the Man-hood in
Qhnst.
I have given admonitions on, and handled this point
he more diligently, because there are many erroneous
pints who seduce both themselves and others by their
optatioDs; and lay, particularly, a great stress upon
48
these words, '' The flesh profitelh ootfaing.'* At thoi^
God had to do with notniog but with tM Spnil. Aad
this is most especially what is called dissolTiDg (Jhrirt, aai
tearing him from his divinity, as useless flesh and blood:
yea rather, it is dividing that one indivisible person <d
Christ. For what is it else but making of Christ t«9
persons, when they seek God out of the flesh* and
openly affirm that it was the man alone that died for ii^
and that his fles^h is of no use to us whatever. And em
when they grant that the flesh of Christ is of use to
us, insomuch as it was that w hich died for us ; yet, tbej
deny, that, after that was done, and he ascended into
heaven, we ought any longer to cleave unto it; but mj^
that the mind must be raised up mote h^dv in Urn
spirit, and penetrate unto the Father, tee. Theirfaii^
when they thus set at nought the humanity and oooiidv
it useless, it justly happens to them that they lose lb
Divinity idso !
Hence, as I have abundantly declared alroady, hi
who shall hereafter seek God, and would not seek In
in vain but And him, and yet does not seek him ii
Christ alone, he will not And God, but the veiy defi
himself. For you hear in this scripture, that Christ taksi
all into himself, when he says, *' I have manifested dw
name unto the men which thou gavest me." And be m
terwards saith, '' Thine they were, and thoujnivesl tbM
me," &c. Here, I say, you hear, how the Father bodl
us to the Son iji his flesn and blood, as being thai one
who alone manifests and glorifies the Father in us bYUi
external preaching, that we may know where and nov
the Father is to be found. And hence we are gives bjf
him to Christ, as that one unto whom we ou^ ts
cleave, and to the words of whose mouth we oi^
wholly to listen, then, flesh and blood are by no mtp^t
so utterly to be rejected ; but die rather, we are to bl
shrouded by them, as being the place where the Fadw
would have us placed ; yea where he himself will alooe
be found and no where else. So that, we are thus to
come hy him unto the Father, and to be where be ii at
those who are now taken out of the world, and are b* ^
> with it under die power of die detil, nor tp
widi it Whorefore, let every one for Imnaelf
0nm etornal thanks nnto God, who hu been brouriit to
Sow to the hearing of Christ, md to delight in his Word,
^nd let each one hope with a glad and believing mind,
that God will by no means ever permit us to perish,
seeing that he has given unto us his only and beloved
Son Christ, and has, in giving us him, most abundantly
eudd fully poured forth upon us all grace.
Thine they were^ and thou gavest them me.
These words he speaks for the more full consdar
tiion and up-raising of our weak and trembling cod-
idence. For when he uses so many words, he does it
not that his prayer might be the more effectual to obtain
lus request of the Father, (for the Father knew all
thbgs before, and also, whatsoever Christ asks and
pmys for, he certainly obtains,) but, that he might fitt
oar mind, which is always trembling and afraid of God,
with an emboldened trust, that we might look upon him
«idi joy and reliance, and run up to him with all confi-
dcQoe, and be able to stand in his sight. And this, no
ita upon earth can do of himself, for whenever he pro-
perly thinks on God, he trembles, and would run out of
(be world if he could ; nay, he is filled with alarm at the
*^toy bearing of his name. I am not now speaking of
'^teee ungodly and inordinately living brutes and beasts ;
t^Hty of those whose heart is touched, and who feel their
^im ; for it is to them only I am making known these
Qliiigs. For the conscience is always in arms, feeling and'
Vnowing that God is wrath against sinners, and that he
%31 condemn them. It sees, moreover, that it cannot
^Kape the wrath of God ; and therefore, it trembles and
desfmirs, and is so astounded and deathy as if thunder-
ttmck. Therefore, we should apply all diligence after
Christy that he would speak unto our heart these sweet,
Mendly and consolatory words, and by them take away
diose neavy, bitter, and horrible temptations, and that
he wonld sweetly teach us of the Father, according to
die desires of each mind. — Let ns, then, with all dilf-'
50
genoe impress these words on our minds, unto die odn-
solation and salvation of our souls.
** Thine they were,** saith he. This is as if we should
say, He who hears the Word, who opens his heart and
ears, and receives the manifestation concerning tk
Father, he no longer belongs to the world, but is mine.
And as it is certain that they are mine, and that I an
their I^rd, Master, and Saviour ; then, this also is cer-
tain, that they are also thine, nor are they thine dov
only, but were thine also from the beginning, and cane
now unto thee by me. — Thus, by the Word only, all
wrath is taken away, and whatever is dreadful or teni-
ble in the thoughts either in heaven or in earth; aothit,
a heaven full of grace and blessing is open from above.
If, therefore, thou cleave unto Christ the I^rd by fiodi,
then it is the greatest of all certainties that thoo art tf
Che number of those whom God from the begfaumig
chose unto this, — ** that they may be thine: ** otlwnrise,
they could not be brou^t to bear and receive soch t
manifestation.
Behold, thus, this greatest of all temptations, and all
dispute about secret predestination, are removed ; with
which, not a few so torment and distress themselTes,
that they are not far from madness : and yet they do no-
thing else by all this anxiety of mind, but put themselves
under the power of the devil, to draw them Aroo^
desperation into hell. For I would have thee fully per-
suaded of this, — that all thoughts and mental dispota*
tions of this kind concerning predestination, arise froD
the devil as the author of them. For those things lAoA
are delivered down to us in the scripture, concerning
this matter, are not delivered to that end, that tkof
should fill their miserable and trembling mind with A-
tress and rack them with terror, who feel their sins and
desire to be delivered from them, but that from dieae
scriptures they might receive consolation. Therefore, kt
these troubles fill them with distress who have not dx
Gospel, and who do not willingly hear Christ Bat do
thou know, that there is not in all the world a greater
consolation than this which Christ here opens op and
puts ioto thy hands ; namely, that thou art God*s, and
his beloved child ; seeing that, his Word is thy pleasure,
and thy heart is sweetly devoted to him. For if Christ
be sweet to thee, and thy friend, and comfort thee, then
Cod the Father himself comforts thee. Therefore, thou
hast not an angry God, but one foil of fatherly love and
grace, which is testified by these his works whereby he
has ^jiven thee unto Chriist the Lord. In these stand with
perseverance as a brazen wall, suffering nothiog else to
be taught thee, than how the Father may reveal and ma-
nifest himself unto thee by the Word of Christ. For he
has for that end manifested himself, that thoo mightest
ikot have need to seek any thing else, nor to make any
anxious and curious inquiries, as to what he has de-
creed concerning thee ; but that thou mightest be able
to see and know at once in this Word his whole will
eraoeming thee, and all other things that are necessary
ulo thy salvation !
Th^u gavest them me, and they have kept thtf word.
Here he binds (as they say) both in one bond — that
they are both the children of the Father, and the por-
tion of Christ. They are my disciples, (saith he,) and yet
llicy were thine from all eternity. And how are they
faaown to be so ? Because, " they have kept thy word.
And what are we to understand by this? Why does he
Hot say, rather, they have kept mu Word ? For they
would justly be said to be mine, (as we are accustomed
to speak,) because of their keeping my Word. But
Christ minding to make the Father and himself one,
and to draw himself wholly unto the Father, speaks as
though he had said, * In that they are my disciples and
hear me, they hear and keep not my word but thine.'
Frooi which, we are certain of this consolation—that
no word proceeds out of the mouth of Christ, than that
of our heavenly Father, and all those things whereby he
most sweetly and lovingly calls and allures us unto him.
This may be seen every where in the Gospel, so that
thou mayest not dread any wrath, but promise to thy-
sdf, w ith all thy heart, the greatest grace, goodness, love,
ccmsolatipiiy and vefiiM; and diat ibpnait tibtfuSmfs
child that lies in his boamn, and ponaues'dllliiqgidMt
C.bri8t rives ; as now immediate^ MIows. And see if
he couM speak to thee with more kindness and como*
lation ( What man could express soch gmit <hiiMi b
such plain and simple words ? And where Is the mM
that could comprehend and believe diem ?
Now they have kmntm that all tkingM w^Mmemr
thou hast given me are of thee.
All these things are to be referred to that nhich
I have before said, and are intended only to Ae maag
up of our fearful and heavy conscience, (with whidi Hf
are more burthened than if we were carrying die heavieit
kkady) and to the Tightening and gladdening of our hesit,
that.it might not fear to draw near unto &xl. — Hbtvi^g
the Word, (saith he,) and keeping it^ and being my diir
dples, they know that all things whatsoever I have to d%
perform, and give, are from thee. That is, they receive
them as given and freely bestowed by thee, and dAubC
not that they are chosen by thee, and drawn unto me.
For, (saith he,) ail, all, who are united unto me Iqf
fiuth, and hear 4ne, know for a certainty, that thou iiC
their Father and their merciful and propitious Gojd.
For they could neither hear me nor keep my Wofd,
unless thou thyself hadst ^ven it unto them, and hadM
chosen them unto it. And this is the fruit of the Weri
where it is received and kept : for, through the benefib
of it, we attain unto the knowledge of all the graces awt
heavenly blessings which are given unto us of theFadier
by Christ ; on which, we may rest with a happy vA
assured mind : and that is what no human reason flf
wisdom, no, nor even the doctrine of the law can eftet
And this is that true and blessed light and g^ory wfaeisM
we behold God with open face without any veil m
covering ; as Paul saith, 2 Cor. iii.
Far I have given unto them the words whidk thm
gavest me.
In. these words lies the whole force of the matter*
59
Tor here we have all things, and know that all are the
words of the Father whicn Christ speaks, to whose
anooth alone we are to listen, all other thoughts being
castbelund as. — And behold how plainly he sf^aks of the
external Word, which is pronounced by the corporal voice
throng Christ, and received by the ear ; that no one
might set this at nought, or consider it as unnecessary:
ID many new and mad spirits do, seducing themselves,*
and thinking that God ought to deal in some other way
with them ; that is, by secret revelations of the Spirit ;
whereby, they draw away themselves from God and
Christ unto tne devil. For hear thou hearest of no other
means or way than the Word, which Christ has spread
abroad by his living preaching, and vet calls it the Word
of the Father, which he received of him from heaveOt
and brought down unto us; and he declares, that ita
power is such, and that it produces such fruits, that, by
it, we know the will and mind of the Father, and have
in it all things that are necessary to our salvation ; as the
following words more fully shew.
Afkl they have received them, and have known iurebf
tktt I came out from thee, and they have believed that
^im didst send me.
Only observe how many words he employs in setting
^^Mh this one same thing ; and that, because he considers
^ of the greatest importance, that we should see how
^^illing and desirous he is to refresh weak consciences ;
^tiowing so well, how much labour and distress he must
^ilidergo, who, in the midst of temptations, would raise up
^Hs heart so as to behold God with a serene countenance.
^^^ndy therefore, let us not be tired of hearing the same
^^^ing so many times repeated, nor of deeply pondering
^liem again and again. But let every one set these words
^^efore him to be most diligently meditated on, — why,
^nd for what cause, Christ said these things ; namely,
%liat he might set plainly before us the heart and love of
^m FaUier, and might enable us in all things to trust
^omfidently in him. The meaning, therefore, of these
J^ «.*l.A.««.»tl».ofthep««du>g,-U».*.
■rl
effect of the Word of God, where it is seriously re*
ceived, is such^ that we may know that Christ caoie
forth firom, and was sent by, the Father ; that », that alii
things whatsoever he saith are the words and wiU of th^
Father, and ail that he does and worlcs, the work ao^
command of the Father ; and that all those things tog^
ther, are foi; our help. — And this is the knowUdge^ ^
which we have treated before, in .which etem^ lifi
stands.
This, however, is a treasure that is entirely hiddcss
fipm the whole world, and to which it can never arpve^*
and it is that knowledge which no human reason orws*
dom can attain unto : nor is it attainable by any other
iqeans, or in any other way, than throu^ the Word of
Christ. He that hears this, attains unto a right know-
ledge, by which he is rendered sure, and which will not
permit him to go wrong ; so that he is enabled, in die
face of all suggestions of the devil and all sensations oif
his own conscience, to conclude and say, ' I now knor,
that I have a merciful Father and friend in heaven, wiiO}
in unspeakable love and goodness, sent unto me his
beloved Son, and gave him unto me, together with all the
benefits that he obtained and procured. Why thefl
should I have a thought of fearing sin, death or die
devil?' — But we must look to it again and a^n,that
we hold the Word fast, rejecting all other thou^ts
whatever ; and that we suffer ourselves to hear and
know nothing else concerning God, but that whidi
Christ speaks. For, as I have said already, this is the
only right, and the royal way of holding communicatioi
with God, and by following this we shall not err,-^
remain very low in our own place, to cleave close •ttl\
Christ, and to fix our faith in his words by which he.M^
sweetly draws us to the Father ; and thus, we diall 6ai
nothing of wrath or terror, nothing but consolatioii, joy,-
and peace.
Here he pours forth his prayer indeed, and fkm^s^
why he labours so much — that it is for his ChristiaM:
For having begun to pray above that the Father woolA^
glorify him, and having shewn how he had glorified ih^
35
'ather by his preaching and manifestation to his disci-
les, so that they had received his Word, and had
sown the Father, he now commends them to the
ather, as those by whom or through whom he is to be
orified; that he would protect them in the world,
^ther with those who should come after them. And I
ive no doubt, that this prayer was heard, not only
rcause he merited that hearing by his passion and death,
pt also on the account that he here mentions, ^^ All
une are mine, and mine are thine." As though he had
ftidf we are joined together in such a union, mat what-
ver I ask I am sure I shall obtain.
From this there arises again, and may be drawn no
foall degree of consolation, and of gladness to our minds :
0 that we may say with an assured faith, and con*
lode, that, to all certainty, those for whom Christ
)pyed, will be defended against all rage and fury of the
krvil, and agamst all sins and temptations of every kind.
hd here we hear with open ears for whom he prays —
B]ff those receive his Word and follow after him in atfec-
tkm with all their heart, and embrace him, and hold
bst bis words with both their hands (as they say.) These
Aea may rest assured with all their mind, that they
ttb to a certainty comprehended in this prayer, and wiU
ever remain in the hand of Christ their Lord.
But, on the other hand, it is terrible to hear what he
Aea adds — " I pray not for tlie world." Here then let
VI look to it with all our soul, that we be not found in
thtt multitude for whom Christ disdained to pray. For
Mdiing else can be the consequence but that the whole
of this multitude must certainly perish with utter per-
&bn, as being those against whom Christ is fully set,
iDd with whom he will Imve nothing to do. And these
wds ought to strike terror into the world, that it
boald be no wonder if they were shivered to death
^ trembling at hearing this horrible judgment. But
inte things seem to them ridiculous, and they remain
ijhe same hardness of heart and blindness, and pay no
on tefgxrd to them, than if they were the words of a
56
But how does this accord, that he« refiiiet to pnj
for the world, when he himself. Matt. v. has tau^ «
to pray even for our enemies who persecute ns, and who
load with reviiings both our name and our doctrine?
To such an objection this short answer is to be g^vea.
To pray for the world, and not to pray for the worid^
are each right and good. For, in what immediitdy
follows, he saith, '^ I pray not for these alone, but fa
them also which shall believe on me throng^ their
word.** And these, before they are converted, most if
necessity be of the world : therefore, he must pray fa
the world on account of those who are yet to be ooa-
verted. St. Paul was undoubtedly then of the worid
when he persecuted and killed the Christians ; and je^
Stephen prayed for him that he might be convettel
And so also Christ prayed upon the cross, '^ Father,
forgive them, for they know not what they do.** Aed
hence, we see it is true, that he does pray for the worid,
and yet does not pray for the world. — But there is Ail
difference. He does not pray for the world in the ease
sense as he prays for his Christians. For his ChiistiaBi^
and all that shall be converted, he prays, that they anj
remain in a right faith, and go on and prosper theicii^
and never depart from it ; and that those who are out
in that faith, may turn from their former life and ooM
unto it. And this is the best form and manner d[ prey-
ing for the world, and which we ought in all respects to
imitate. But, as the state of the world now is, and ell
its actions and counsels, whereby it so tumultuously ui
furiously rages against the Gospel, it never in any wif
came into his mind to pray, that such madness ini|||it
please God, or that he should knomngly and desigoedlf
overlook and permit such a combined armament Ftar
on the contrary, prayer is rather to be made, thitiK
would oppose their furious attempts, and frustoate didr
impious designs ; even as the prophet Moses, Num. xvL
is recorded to have done against Korah and his cell*
pany, who fomented a sedition and rose up against Ide^
and assumed to themselves his office and the priesdiood;
wherefore Moses filled with '* wrath " cried oat unto fa
md^. and jvid, '' Bespect not thon their
foreover, Kim; Dayid, S Sam. xv. when he was
mna out of Ihe kingdom by his son, and when his
lief and wisest counsellor had deserted him and gcme
sor to his SOD, entreated of the Lord to '' torn the
Mnad of Ahithophel into foolishness.'' And he fte-
santly pnm m the same way in his Psalms against his
■nies and persecutors.
.1 Such m imyer however is not, particnlarly speakinj^
watted against the person, but against the farioas
Hwiptii sind marhinations of the person, 1^ which he
anacotes die Word of God, and which will not snfier
im- penon to be a partaker of grace. Even as, on the
Ijliar handy Christ, when pnying for his Christians, not
aly pnys for thrir persons, but their offices^ their con-
Upon, and their whole life. For, as the liife stands and
Is so most die person be. And, in a word, as fiur as
■oorns the person, we are to pmy for all men without
Mhaunj, and our prayer is to be riiared among all
jilM^ and Id be uttered sJoud before the whole multitode,
Mb. of friends and enemies; that those, who are our
iMniea, ma^ be converted and made friends; and if
Ifll^that their actions and counsels may be frustrated
Id prevented from injuring us ; and that their whole
9fKM also may go to diestruction rather than the
iMpd and the kingdom of Christ
« This is die way that the holy martyr Anastatia, a
IJBalthy RcHnan matron and a woman of hi^ birth,
ttk against her husband Publius, who was an idokter
ad a cmd persecutor of the Christians. He had shut
pPiSp in a dreadful prison, and desimed that this flood
aii^noble woman should remain and die there. She,
r» while bound in prison, wrote to Bishop Chiy-
, and requested him to pray continually for fa!er'
i; that, if it were the will of God, he mi^t be
id to the fiuth ; but if not, that his attempts and
Iblsinunarion of mind might be frustrated, and that a
Upaid and an end might 1^ put to his cruelbf and cage«
lift Huttf by her prayers^ she brought bar husband to
56
death. For he soon went out to war^ and never n-
turned!
in this way let us also pray for our angry enemies
not that God would confirm them, or defend their d<
signs, as he Mould those of Christians; nor that "^
would help them ; but that, if they were to be coi
verted, he would in mercy and grace convert them ; or,'
if they would not be converted, that he would oppose
their designs, and restrain them in some way, and pat
an end to their cruelty. For, as t|ie one or the other
must be, it is better that the world should perish'utterly
than that Christ be lost, and that lies should fall before
thfe truth. And it is the will and mind of God, that the
truth should stand, and that lies should be exposed to
shame and deri^on.
Christ, therefore, in these words, has respect uoto
two classes. The one, that poor simple flock, who have
the Word of God, and who ought to exercise the same.
The other, that great and numerous multitude, which is
determined to oppress the former, and which strives
with all their might and with all the wisdom, machinsr
tions, and plots they can contrive, to efface and utteriy
abolish the Gospel.. And here, we at length see what the
world is, and who is " of the world," and who may be
said to be, " not of the world." For Christ here Spe-
cially calls them *' of the world," who are enraged
against the Gospel, and who will not hear it with pa-
tience. Which is no longer to be called a human, but a
desperate and diabolical sin, infused by the devil hitt-
6elf; who thus- reigns in the world, and intoxicates aad
exasperates the hearts of men with his furious hatred
against Christ and his Word. For this is his nature^
that, wherever he can find out or urge on any diing, hi
will fight against the Word with every insult and le-
proach, will condemn it most unmercifully and vinH
lently, and persecute it with every cruelty ; and all tUs
from his hatred and unspeakable enmity against Christ;
against whom, he directs all his efforts and pow^t.
And, where he can do nothing by. violence, there, lO
S9
WfSm malice, that he will flee from them ramer
I hear him ; leaving no nieans untriett, whereby he
hi pour out his bitter and more than maddened rage
pst the Word, and all who love and desire it.
Of this we see abundant proofs in his children and
^ers at this day ;— how they become more and
h driven on and maddened day by day in their rage
Iiury, and know not how to blaspheme our Gospel
gh, nor how to persecute us enough so as to sati&fy
lust, cruelty, and atrocity of their minds. And, if
[can do nothing farther, they will as least stop their
^ end flee from the Word as they would from the
II
Behold^ such a signal and notable fruit is the workl,
I from the child you may at once know the fother !
|t else then are we here to do or to pray for? but
i God would bring help to ** his own;* and that he
Id leave nothing lor ihem to behold in the Gospel
rhis Christians^ but that which they can the least
mnd which galls ihem the most ? To the end that,
[might the sooner come to destruction, since they
flaot bear to hear of grace, nor of prayers on their
|f. And where goodness and loving- kindness are
bd^ there ^rath and indignation must prevail. For,
m ffrace of God, we are su(>erior to all such in this
t, — that we can trust in this prayer, and Ije as-
that our tloctrine will stand and overcome, even
they should rage against it more fiercely and
iously than tliey now do, and that, with all their
and with tbe mid even of devils ; and that they
* cs Mill shortly come to destruction how firmly
tl>ey may now sit. For they are included in
rav^r, which will hurl them down, if Christ in
has any power to stand in safety against such
They will sit in their high seat for a little time
t resting confident in their firmness, as though no
boald ever cast them down ; but they are on the
pbrink of destruction, although they have deter-
i in themselves to oppress all others. Wherefore, in
F 2
60
thi^ matter, there is need of fiuth, for if tre needed not
that, neither should we need prayer.
But for tfiem which thou hast given me^/ar thy mt
thine.
Here he again repeats the fore-dted words, that k
might impress this the more forcibly upon na. I canMt
(saith he) pray for the world, for they are not tfaint, brt
persecute with hatred and bitterness those whom 1km
hast given me. But, I pray for these, becanse they m
thine inheritance and possession, lliese are my ciR
and my concern. — I have already abundantly shews
why he thus expresses himself in these words, ^' thes
which thou hast given me.'' For, he that is Christfs is
the Father's also. And they are Christ's, as he hirnadf
declares, who receive the Word from him and keq) iL
And this is the most certain evidence of the Father abo
being merciful and appeased. For no one, as I have ofin
repeated, embraces the Word, nor will keep it, whok
not a child of God; and given unto Christ by the FadMr.
I have given these' admonitions, even as it is seoei'
sary to be done agsun and again, because I see dm
Christ himself does not so often repeat these words fa
nothing ; for he therein plainly shews, how hi^y mr
portant it is above all things to endeavour to
under the power of the Word. May God rathar
us to fall (if we must in something fisdl and sin) into
every kind of folly, so that we make not shipwreck of
this' treasure ; that is, Christ hidden in his Word. Wht
turpitude and shame soever shall come upon us, Ae
whole of its evil, be it as much as it may, will easQf be
compensated by the excellence of this treasure. For dii
it is that bruises the head of the devil; that- is, wksk
subverts his kingdom and all his power. And therefiMb
he can be patient under every thing else, and can \m
all things else ; and he knowd also how to yield. aid
concede; but, this one thing he cannot endure. For
where there is nO exercising of the Word, there he knoin
how to muke impressions according to his oWn nA-
Aod^ ID a word, no sanctity of life, no moral goodness
nor wisdom, can stand against his power and influence,
—nothing but the Word only ! Therefore, our greatest
care ought to be, that we suffer him not to pluck us
away from the Word. And against this Word, the devil
watches with all his thoughts and powers. Hence, he
who desires to hold fast this, and whose whole care and
prayers are directed to that one thing — for him is this
consolation contained in the prayer of Christ, — that he
Aall hold it fast, and that all the attempts oif the devil
dmll be frustrated and in vain.
And all mine are thine^ and thine are mine.
This is. indeed speaking plainly and copiously. But
it would not have been sufficient, had he only said '' all
nine are thine." For this any one can say, that all that
we have is God's. But this is far greater when Christ
inverts it, and says again, *' and all thine are mine."
This no creature can say before Ciod. And these words
aie not only to be understood concerning that which the
Father gave him in the world, but concerning that one
divine essence which is common to himself with the
Father. He does not speak with respect to his disciples
and Christians only, but he embraces at once all things
ftat the Father possesses, — his eternal and omnipotent
QMence, life, truth, righteousness, &c. That is, he openly
confesses, that he is the true God. For these words,
''all thine," leave nothing not included. And if all
tfames are his, then etemaJ divinity is his, or he could
tiot have dared to use the word '* all."
And we are not to forget this, — the reason why
Christ uses this word '' all," and what he intends
tiiereby. By this word " all," he would address himself
to those who cleave unto his Word. And therefore, he
idmonishes us to abide by him, and to know that God
ipeaks, works, and bestows all things by him, and that
ill the words and all the works of God are to be sought
in him. Hence, in whatever way Christ carries himself
towards thee and deals with thee by promising, by
sllnring, by comforting, by bearing, by giving, all the
1S»
same thiogg does thef^i^ofthQ^lmwii^miiiii^
see and hear Dothiog m Cbritt mtlimt 'Mifalg ni
heani]« the leather at ^MraielH^ . th-
Behold, thU is what John mSotcen in
words of his Gospel; limtj lasting ftriHeslll
towering imag^iationi m which itaadii itod^
occupied, aad by whk^ tbcy iitteili|pl:to: wmkGuiim
his Mfyesty out of Christ, w0 migl« jatfc lu»lfr43hM|.
For God wUl lie in Christ im the emAe^ tnim iimhim
of the mother, and hang u|^n the tvosa. Brit idnMMi
ones, will ascend into heaveo and cmnmnkf h^pfihi
how he sits there and governs the world. Tnese, how-
ever, are most perilous thotig|bte, if not ri^tly used : 6r
they are aii destined to remain here betow, tiM m
might not feel out not* see any highei:. A)ad if tfaon iHit
a mind to reach unto and to apprehend ali Aia§^ whrt
God isy what heis doing, and what he is levoiimgiirlai
mind, then seek them no where but wheito he hks jkai
and fixed them ; and that, thou beunest in these wdidi^
*^ aii thine are mine." Tfaereforet a Christian oo^t)
know that God is to be sought after and found*)
. where but in the bosom of the Vii^, and upon 4e
cross, or as, and where, Christ ^ws hinHielf m tie
WokI.
To the scune effect also speaketh Paul, 1 Cor.i
*' And I, brethren,^ when I came to you, came notirilh I
excellency of speech or of wisdom. For I did ooimif
myself to know any thing among you sai^e Jesiis UbM
and him crucified/' Here behcdd this chief. ^S ib
apostles, who had been favoured with such woaderfUl
revelations, knew not how to boast of any thing ^ealer
and more excellent against the false apostles, norii
preach any thing greater, nban that (as the world larii-
sider him) miserable God, and him cradfied. fiiti
what do those arrogant And high-soaring spfiits, «i0
bant after great and wonderful revela^ns, thkihiig
that they must soar yet hi^r, and lift apth^^spititkr
The Apostle writes in the same way «feo> CoJnss. i;
that in Christ ^^ are held all the Ireasures^of bis wisdomnril
teoisdedgai." By whidi words he woaM say, Doet itim
wish to jsoar on high and to know something great and
wonderful, to become famous in knowledge^ yea, to
search into all the divine mysteries and wisdom ; then,
diligently search this book, and thou wilt therein find all
things worthy and necessary to be known, — But those
things (saith he) lie concealed and hidden; nor can
any one see them, nor attain unto the knowledge of
them but by faith. For, vvith the eyes, thou wilt see no-
thing but a poor infirm man, as though forsaken bodi of
God and men* But if thou believe the Word, then,
Upder that weakness and foolishness, thou wilt behold
all the counsel of God| together w ith his wisdom and
power. But, if not, then thou maye?^t indeed soar oq
high and enter upon the abyss of the divine Majesty,
but thou wilt dash thy head against it, and wilt precipi-
tate thyself headlong. For the devil is delighted with
those wonderful cogitations on sublime things, and
knows well how to put the mask upon the mind, and
make it appear as if it were God himself; in order that
he might present him to the mind to be beheld arrayed
in all his glorj* and majesty; as he presented him to
Christ himself, Malt. iv. In a word, when the dispute
is concerning great wisdom, holiness, and majesty, there
the devil is a master and a god in the world. And once,
he sotired so high that lie could not go higher, when he
Sethis mind upon making himself equal wi(h God, and
sitting in the place of God ; and in this be continues
his determination to this day, always desiring to be wor-
shipped, for majesty, as a god. And God condemned
him in liis iniquity, when he humbled himself down to
the lowest of all conditions, and took upon him the
meanest form, and under that concealed himself;
oamely, he placed liimself in the bosom of a ^'^irgin, and
wiU be found no where else. And there the devil cannot
oeme. For he is a proud and arrogant spirit, although
be pretends to the greatest humility, Wherefore, no one
can more cftectually deceive him, than by nailing him-
idf to that cross where God nailed himself. For if he
6nd thee any where else, then all is over with thy salva-
tiyn^ lor he will snatch thee away to destruction, just as
64
a bBMfk would cnatch away a dikkte dvjl&k irf At
wings of the ken.
And I am ghr^^ in tkem.
We have before aboiidantly shewn, whajt to be do**
rified means ; and moreovo-, jn what way Christ deno
to be glorified by the Father. And he had a little abcM
shewn, how he is glorified in ns; where he sscys, **!
have given unto them the wcHrds which tbou gatest w;
and they have received them, and have known sweb
that I came out from thee — and that tfaoa didst seM
me." Therefore Christ being glorified here means, ov
having that excellent and clear knowledge whereby the
Father manifests himself unto us, that we midit know
what he has given unto us by this his Son. And, in t
word, as he is glorified by the Father in the Woid and
revelation, so also he is glorified in us by fidth and con-
fession. And he is rightly said to be ^orified, and stands
in need of that glorifying, (not ind^ on his own ac-
count, but on ours, as ne saith, " I am ^rified is
them/*) seeing that he is, in the sight of the worid,
most ignominiously obscured, and held in no honour.
For, as I have observed, he that looks at Christ widi
the eyes of reason, sees nothing but a sorrowful and
miserable man, utterly despised and reviled. He Uvd
for thirty years in the world in entire ignominy and
dishonour, and was one whom no man r^trded; and
when he ought (as men would suppose) to have made
manifest and established his glory, he submitted himseif
to be crucified, and slain in me most degrading manner.
Wherefore, the sum of the words is thus : — * I am
disgracefully obscured, blasphemed, and condemned faj
the world, so that there is no one who is not offended it
me. My disciples, however, who believe that I was seat
of thee, and that '^ all thine are mine," ^orify me.
For in this I am made manifest and set before diem,—
they look upon me in a different manner from the woiA]
namely, as thy Son, and as the true and eternal God and
the Lord of the whole world, of the devil^ of sin, and of
death. But this the- disciples discovered by no
6S
ieasoii ; therefore, they have now another light ; namely,
the Word which thou hast given me, and whidi I have
given unto them. And now they no longer look upon
me as the world does, according to their own under-
standing, but, according to the Word which they hear
fiom me, and which was manifested by the Father.
And consider not this a light or trifling consolation,
dttt Christ glories before the Father that this work is
wrought in us, — that he is glorified in us. Nor is this
honour to be changed by us for the riches and dignity
of the whole world,— that he desires to be glorified
tbrough the weakness of our flesh and blood ; and that
it 80 pleases God the Father, and is a matter of such
consideration with him, that Christ is praised and mag-
m6ed by us. For there are by no means a small number
who boast of the Gospel and know how to prate a great
deal about it, but this glorifying is not so common. For
to dorify Christ and to believe in him, is nothing more
or less, than, as I have said, to be fully pen*uad©d that
he who has Christ has the Father also, together with all
pace, all heavenly blessings, and life eternal. Of this,
the saints of this world, together with die Pope and his
Sects, know nothing. For although many speak of
Christ and imitate our words, — that he is the Son of
God, by whose benefits we are delivered; yet, they
never learn and experience how he is to be receivedf,
iMde use of, sought, found, and held fast ; or how the
Father is to be apprehended through him ; but are all
the while with Socrates soaring aloft in their vain thoughts
ud speculations.
Of this take a most manifest example from our fana-
tical spirits, who have learnt from us to talk of Christ and
fcith. But, how seldom do they treat of this doctrine? yea
tadier, how emptily and coldly do they speak whenever
Aey treat upon this principal article, which they for the
most part pass by with a certain indifference, as consi-
dering it to be a knowledge of no moment, and already
voderstood by all to a nicety? In a word, they are full of
<>thcr cogitations ; so that, if they should now and then
iptak of it rightly, (which is a very rarr thing indeed,)
they tbemtelvfi dp not kiiow i^bout wbul tbgy iif
UMng ; wd iounediatdy, leaving tbai, tfaey go aw«j
Again to tbeir own dreams. Wh^eas, a true preacher
treata upon tbia article the most freqaentiy of all, !»»
cau^e, all things that pertain either to the knowledge of
God or to our own salvation, are contained in it; »
you may see every where in the Gospel of St John and
in the Epistles of St Paul. For in both these, thou
words hold good — ^^ From the abundance of the beut
the mouth speaketh."
And nowy I am no more in the warM^ but these art
in the fcorldy and I came to thee.
He bad given two reasons why he prayed for them.
The one, where he says ^' thine they were, and thoo
gavest them me;'' that is, thou hast taken them out of
the world into thy kingdom, possession, grace, and pro-
tection, llie other is, because, (saith he,) '^ I am glori-
fie<i in them : '' tliat is, they praise me and confess me
to be he, who has all things that are thine. And now to
tliese two reaM)ns he adds a third, — because, be is
going from them, and about to leave them in die worid
behind him in the midst of all perils, persecutions, ami
bitterness. For wlien he says, ** I am no more io the
world," he speaks as one wlu) is just about to dejiart
and die, and to be totally separated from the world;
which is what the prophet Isaiah had before predicted
concerning him, chap. liii. ; where he says, '^ He was
cut off out of the laud of the living: '* that is, is one that
w as taken out of this life by violence, and compelled to
leave all behind him, and to live no longer here ; but be
evidently enters upon another life, which Christ calk
going to the Father.
Here arises an inquiry again. How comes it to pass
that Christ says, " I go to my Father/* when he must
(as God) still be in the world ? I'or we believe tliat the
prophets £aid truly, that God is in every place, and il^
all things; as it is continually written in the Psalms,
and particularly in Psalm cxxxix. — that God is preseot
in heaven and in the deep, or, in hell. And Paul,
99
(AiZfiLaaidittlnfc^lis it not iar iron ewvy OMof
l" For it IB by him, m he stitfa, that wa U^- mom^
d.hwe our bdqg. And thereforay whwasoevw we
fik fafan and oall ujpoa him, there he is at hand and
meats himsdf to our Tiew, which he did frsqnently
rtbe people of Israel; as when he divided the Red Sea
d nmde a dry passage for them to go over, but de-
reyed th^ enemies who pursned th^, so that there
is not one of them left. But how does he here say,
■t he is now no longer in the world, and why does he
ptesent himself as thou^ he were going away to
peat distance, so that we coald hold mm no longer?
lis qoestion may be answered in two ways. In one
vjj according to ftodiy human wisdom, — ^that he is
oeoded np on hig^, and sits above as in a swallow's nest,
■m do men sport in their cogitations, aocordins to
■t vrtiich they apprehend with their sight, whidi
paains fixt in one place only ami cannot behold bodi
acien and earth together ; and tlierefore, he must also,
eeoiding to that,) be contined to one place, and cir-
nsacribM to one circle, so as not to be any where else.
But ly according to the scripture, give this answer,
d say, that ** in tbs world," means to be in this exter-
il and sensible state ; that is, to enjoy this life which
0 world enjoys, which is called the natural life, in
tich we eat, drink, sleep, labour, and take care of our
inilies; in a woid, in which we make use of the
lorid, and of all things necessary unto this life. On the
dier hand, dioae are by no means said to be in the
iMid, who are removed and separated irom all these
hinn now mentioned, so as to have no need of eating,
nung, standing, walking, or any other ^orpond or
Muni exercise :• for this is what Isaiah calls being " cut
ff from the land of the living:" not that he departed
hsgether out of this life, and had nothing more to do
adi as : but, that he had no farther need to take care
if it, as a man has to take care of his life. Therefoje, he
jn longer lives a life after the manner of this worid : that
Bihe no longer is in a corporal life, which is to be sup-
pMdl bjimaat, dnnk,.and other corporal neoesearies.
Heiiee, the puerile BMyiiM^^fl^^tttki^^
piatersof aar&, that, to go Mttofftthe iiifliri4 1b^ lii^p
out of heaven wad earth. t6(8i)iae;fi«iCicdh^
fioiere nothings at all. For if dus were Aeieeae^jflMii ih
devil alone would reign jn the wwld^ ;e«li@iMl ^«orip
have no place at all; niq^/aocon&^vtdtlhetffpNil^
some, could not be evra in die l^sarla^^tii&^iiiQ&i; hic^
Therefore, it is a £Eur di&ieatthiiiig ta^bcf M^tte M
ture, (that is, to be in that place wtore ^bb^icmttm^ii^
and to be in the worlds '' These eire in tfae^fmil^a mUk
he ; that is, they live aa men live in the world, ttafa^ilit
works of the body, the five senses-and the foot etepan^
without which this worldly and corporal life oovld not
proceed. But ^ I go away ; ' that is, I wididraw mill
separate myself from the use of ^l corpoiBl tfam^
from eating, from drinking, from working, from^ saw-
ing, and from an external conversation and ccMmm*
nicatioo.
Wherefore, be thou fully persuaded, diatGlmt
neither walks, nor stands, nor speaks, nor ^c^ncbes ai^
work which he was accustomed to do when upon ei^
Others ise, the words that follow could not be consislail,
'^ and I come to thee." For tell me, in what piece b As
Father? He is by no means in the ' swallow's neit
above.' And, if he is gone to the Father, then he nra^
of necessity be wherever the Father is. And the Fadwr
is every where, both in heaven, and out of heaven, m ii0
earth, and in all creatures ; so that, he cannot be finrf
and stationed to any certain and particular pbccv^
the stars are fixed in the heaven. For we are to declM
and to believe, that God is present wherever yoo cil
upon him, in the prison, in the waters, in the fire, and Ji
all afflictions and necessities. But diis text onrfcollf
praters dare not hear and look at, but pass it by tfid
take some one part of it which they may wrest to tWr
own purpose. But of this we have abundantly spobo
elsewhere.
Holy Father^ keep through thine own name ^
In tbeise words he. explains what he prays fa^
r, that the Father would receive them as corn-
el to him, while he should be gone and should
them alone in the world ; and would preserve
as he had preserved them when present with
And when he says *' Holy Father!" it proceeds
he utmost fervour of the most ardent heart. For
he has respect to in this one expression, is this,
be opposes it to all profane life, doctrine, and
3, to which the world is given, under the pretext
:>lendid show of the greatest sanctity ;)-— it is as
% he had said, O dearest Father, such sects,
, and seductions do I see, such Nero and Phalaris-
rants do I behold, who are fully set on blood, and
ideavour under the cover of thy name to raise up
iniquity and evil against the true holiness, that I
iay^ that there is no one holy any where, what
lour and ornament soever may be appended to him,
y holy name and the Word which I preach. To
.me effect also does Psalm xxii. speak, ** But thou
3ly, O thou that inhabitest the praises of Israel."
ough he had said. There is no one who does not
to be holy, and to have the Holy Spirit, and to
and rule the world ; but they all, under the pretext
f holy name, and a show of sanctity, deceive and
e the world. And as thou only art holy, (saith
nd as the dragon of abomtnation and of diabolical
tion is so great, *' Keep thou them in thine own
/ — But wTiy this? And why in his own name?
all liars and seducers, as I have before observed,
of and assert the name of God, and to this name
ings in the world are depended ; as it is commonly
* Every evil begins with the name of God/ nor does
srror arise that does not make use of this name,
effect its purposes under the cover of it.)~-I
er, these are not in the name of God, nor will they
e&erved by that name. And therefore, he reminds
•ather of his holiness, against which so much pro-
less is every where raised up, that he would separate
ock from these, and would preserve them that they
it remain under that one name.
.74
All this ttiiglitm our feam^'te _
* O dear Father, keep tbeiti Mid all fSedw liootrilMv ikK
th^ might perseveie in 'iby hofy WonI 4md i
Xjrospel^ whereby they aro sanctified^ and mi^
part from it, nor fell into w outside aaodfty. F<
thou preserve them, all is ovtr with, their mhmlimt
For the iniquity of tJbe devil is great, and ikt ap&aum
ehpw and offence of falie doctrine is greater tbaft caatt
overcome by the powers of 4)ur reaaon. And aa i
himself testifies, the eleet thceosrives scarcelr^e-
being seduced by it and precipitated to defltracooti.
By this prayer, we miserable men are ako to te
. supported ; for otherwise, no one could stand agaiiit
<such crafty, insidious, and captious sects and sf»li^
Hvhich, from the be^noing oi the wcnrld unto tUs dqr»
have contmually risen up, have drawn so great a mui^
tude and so many poweiiul persons over to tb»ir op»-
nions, and have joined to themsdves, (dreadfiil to
relMe !) in addition to many poor simidie ciea^mB wli»
would willingly be bfeugbt into the right way and fifSt
fady life, all the most learned and the most ingsaioii
who might have been a help to all odiers. Bat hoe
liorrible is it to behold iuod to tlnnk o^ irkfem «•
areflects apon the unspeakable multitude, who depflfM
irom the Gospel and lost the Word, immediat^y aikt
the time of the Apostle Paul and the rest of tiie apostlH;
.when the Word flourished every where, and pievaM
throughout Asia end Greece; where, now, not eae
letter of the Gospel is to be found, and where the whdk ,
of the sacred doctrine is destroyed by that cruel .fld
terrible blasphemy of the Turks and Mahometans* Hi
eame also took p^ace under the Pope ; and we see" A^
same state of tilings begun in Germany, where so nMf
new sects, so many errors and seductions, are daflf
rising up. Nay, even among us how very .few are tbai»
who have and hold the pure knowledge oif die Gend?
Wherefore, it is most necessary, that, even now» uw
cDuld^ we should pray every moment with Chriat ^0
HMy Father, we entreat thee to grant ns, and enaUe i4
to persevere firmly in thy 'Word> and that tie^Smfkitiif
71
ot oppress and overwhelm us with that singular and
iigd-like show of sanctity.'
Behold, this is to abide and to be kept in his name,
-io hold the Word purely and sincerely in our hearts,
or the name or the praise and honour of God is, his
eing preached and known, as giving us the pardon of
or sins, and saving us freely, through Christ only. - He
mt remains in this doctrine or faith, he is of God. He
ny lay claim to Go<i and the Father, and from him
ike his denomination — as being holy as he is holy. For
8 God is, so is his name and his Word. And as his
ame is holy, so also are Me by it sanctified, — but not
y our life or works. And hence, he who loses or disre-
lids the Word, is no longer a saint, how innocently
3erer his Ufe may be passed, and how great a show a(
mctity soever it may have.
Whom thou hast given me.
That is, as we have before observed, ^ who have my
^ord : ' which he continually repeats and cannot forget ;
m} that, to the unspeakable consolation of all who
iUingly and desirously hear his Word and receive it :
» that, he only is to be our Master, our Teacher, and our
ead, and yet we are to remain his disciples, that we
ay know mat it is God himself who has thus led us to
9ur Christ, and that our salvation is not put into omr
vn hands, but into the hand of God ; out of which, no
le can pluck it. Therefore, what he would say is this.
''Since thou hast given them unto me for this end,
■t they might become my disciples, and be called to
te holiness ; grant, O Father, that they may be pre-
wed theTein, and be defiled by no one, nor be led
ide and corrupted by any error.
That they may be one as we are.
It is terrible to relate how cruelly and basely sects
«?e handled and perverted this text: the whole of
4ach is intended to shew, how wisely and clearly
3ltist saw, that all those who should begin to hear his
VmI, wovki come into all straits and perils, which
78
mi^t tend taplodk them away from the WorcL For
wherever the devil perceives diBCiples coming to Chris^
he immediately, in unspeakable ways, rag^ and foams,
and lets loose the reins to all his wrath, and resists and
opposes them with all his powers ; nor do^ he ever
cease from opposing them, until he has drawn them
from Christ over to his own side. And therefore, Christ
asks, that the Father would defend them and keep them
through liis own name, that they be not scattered and
torn one from the other, but that they mi^t undividedly
ranain " one."
Moreover these words, ^^ that they may be one,'*
&c. is by the Arians who deny the cuvini^ of Christ
perverted and corrupted to establish their lies. For fron
Christ's saying that Christians ought to be ^' one** evenai
he and the Father are " one," they will only coUect, thit
he has not ^e same nature and essence as the Father:
saying, that we cannot have the same nature and essenee \
with each other, and that every one of us has his natoe,
that is, body and soul peculiar to himself: and tliiti
therefore, Iw these words " that they may be one," •
signified, ' Ihat we may agree together in the same
mind and sentiments.' Just as we are accustomed to
speak of two persons who are of the same feelings, wiD|
and mind. Thus, these most memorable words, aie
made to serve the sect and the lies of the Ariaos;
against faith, and contrary to the sentiments of the
Evangelist John, who here so firmly asserts this artide.
But Christ does not say ' That they may be of the ;
same will and understanding,' as they falsely/imaflae*
Although that also is true, that all Christians are of tk
same faith, love, understanding, and feelings, as hafiK
the same Christ, spirit, and faith ; though there is tdi^
ference as to the external office and work of each. Bat
in this place he does not speak of the harmony of xOBii^
and wills ; but orders his words thus, " That they afcy
be one;" that they may be one thing; and ao oo^
thing, as I and the Father are one. So that the woitb
are to be understood as speaking of essence ; and di^
have a much wider si^iification than as referring to oa^
mmoana sentiment only. Moreover, what the mean'
ing of ** one'* is, or, one thing, we are not to see, or to
feel out with our hands, but to l^elieve. But it is nothing
more or less than what Paul describes 1 Cor. x. and xii.
and in other places where he says, that Christians are
** one body." And as a body is, and is called, one
dung, so all Cliristians are said to be one body ; not on
account, indeed, of their being of the same will and
mind^ but much rather on account of their being of the
same essence.
And again, there is a much greater union between
the members of the body, than between thy thoughts
and tJiose of another person. For his thoughts are in
hh own body, and thy thought in thine; nor can I say
tiiat my thoughts and thine are the same thing, in the
moe way as all tlie members are equally one thing, that
ts^ one body ; for, when any one member is away from
the body, it is no longer one with the body, nor of the
same essence with it, but the body is considered a body
of itself. But as long as all the members remain to*
Kther, they are said to be one body, nor is there any
difference or distinction of essence between them. So,
if the fout be cut off from the body, it is no longer one
with the body, but a pai^t that is ca^^t away : but if it
remain in the body, then I am comfietled to say, that it
is one body, &c.
In the same way is Christ here to be understood —
that Christians ought to be so intimately united, as to be
attogether one thing, and to remain one undivided body,
ewen as he and the Father are " one/' Between these
ibere is not only the same mind and will, but their
whole indivisible essence is the same. For if Christ be
separated from the Father, one God can no longer
exist, but a divided, separate, and distinct essence,
ibough the union of the divine nature is much greater
^bn that of the members in one body ; and it is impos-
Kle for us to comprehend it.
In the same manner also would Christ here speak
— My Christians ought to be one flock; that is, one
irbole undivided body. Though there is here an uoiqa
VOI>. II. G
74
diifereat from that of nature; namely, a apiritud
union. Yet it is called being ^^ one/' because, therai
the one cannot exist without tibe other; and if obe put
be taken away, it can be no longer called one thing, or
"one."
It is thus that the term "one" is to be understood;
and not as the Arians have basely perverted it, as
though it signified nothing more than concord and simi-
krity : in the same manner, as when I see two men
alike in person, I say their appearance is one and the
same ; or, as I would say of two coats, the cloth is
one and the same. For here it is most plainly ex-
pressed " that they may be one," one thing : io .
whid) way neither the Greek nor the Latin language
ever speaks when expressing a sameness or concern
But in thie modem mode of expression this term one is
not so clear, but has an ambiguous signification; and
therefore, we Germans are obliged to interpret it as one
thing, or one body. — All these observations I have
made, that we may not Buffer this text to be perverted
or weakened by such figments of reason and crude
philosophy; for it contains the greatest and stroi^
consolation for Christians who believe in Christ, and
trust in his Word with a steady confidence : namdy*
that we are all members of one body, and one fiesh and
blood. In which state, there is this prerogative, that
whatever fails on one of the members, falls on the
whole body ; which does not take place in that sameaess
or concord. For although many may be of the same
mind and will, yet, the circumstances of the one do flot
so much interest the other, in the same manner as the
memdbers of the body mutually feel for each other.
From this union it is called Christianity, and a
communion of the saints, (not a mere sameness,) in
which all the saints or Christians are one multitude, and
" body," and *' lump." The Christian therefore has tbii
confidence, — he is certain, that, when the devil oppoeie
and attacks him, it is not he alone that is attacked, ft
finger only, but the whole body at the same time; that
is^i«ll Christians throughout the whole world « and so
75
God bimself and Christ. Just as it is in a whole body ;
In wfaicb, if the least toe of the foot be touched me
nrhole body immediately writhes, nor is there any mem-
ber which does not suffer with that which is hurt And
ill this is formed into that union that no part might
Ihre to itself alone, nor have that life, care, and sensibi-
lity, which are common to all the rest, that is, to the
whole body.
Hence^ wherever the least or weakest member of
Christians suffers, the whole body immediately feels dt
ind is put in commotion, all the other members running
up to it, inquiring concerning it, and crying after it.
And the cry of these Christ our head immediately hears
md feels : who, although he may for a little while dis-
lemble his grief and refrain, yet, when once he has con-
tacted and knit his brow, he certainly will not trifle : for
k speaks thus by the prophet Zechariah, chap, iu
**He that toncheth you toucheth the apple of mine
^.^ Behold the greatness of the promise, for the
M^lar consolation and confidence of Christians a^iinst
tbnr adversaries ! Whereby they may know, that Christ
■ U) affected with our afflictions, that he declares, that
vhen we are hurt the pupil of his eye is touched ; and
ttat be will l^ no means pass by those injuries ; even
M" no one can bear that the pupil of his should be
touched much by another. Therefore, whenever the
ilevil attacks any one Christian, he falls upon himself
i&d is his own tormentor.
Of this the history of St. Paul furnishes us with a
nost beautiful example. — When he was persecuting the
Christians, and had consented to the death of Stephen,
be thought that he had plucked off his right hand. But,
vbat -does 'Christ say from heaven concerning these
liiiigs r He does not say, ^ Saul, why hast thou hurt
Wf right hand,' or, ^ why dost thou persecute my poor
liseraUe flock ?' But he says, ^^ Saul, Saul, why perse-
Qlest thoa me ? It is hard for thee to kick against the
ticks," Sec. Here he speaks as though he had perse-,
ited his person. And why ? Because, no member of the
ody can be touched without the head feeling it : nay,
g2
76
without iu feeling it first : for it is from the bead that all
the force of the pain which the body feels proceeds and
flows.
And this is the greatest and highest consolatioD to
Christians under all their afflictions — that^ when tbey
are assaulted by the devil or tormented and afflicted by
the world, it is not they alone that suffer, but all me
Christians in the m orld, vea, all the an^s in heaven ; and
so, Christ himself and their heavenly Father, partake d*,
and feel and endure the pain together with them ; and no
evil can happen unto them, which does not happen iiDio
them also. And he who knows and believes these
things, knows how to endure and to overcome eveij
li'md of calamity ; as, on the odier hand, nothing makes
afflictions more intolerable and heavy, than the ignorance
of these things. For the mind then seems to itsdf to
endure things intolerable, when it thinks it endures then
alone, and can see no one as an example or a partaker
of any suffering. And this is the way in which all
Christian sufferings appear to the eyes of our flesh.
Wherefore, faith ou^t to stay upon this Word, con-
trary to our own feelings and the clamours of the
world : who, if they catch any Christian in their hands,
imagine that he is so oppressed by them, that no one
can help him either in counsel or in deed ; even as they
taunted Christ himself when hanging on the cross.
Behold, this is that union of Christians to whidi
Christ alludes in these words. But unto this we csb
arrive by no other means, thali, (as has been before
shewn,) by God's keeping us through his own name;
that is, by our abiding in the Word which we have
received of Christ And, by the bond of this Word, we
are constrained to remain all under one head, and to
cleave unto him only, and to seek no other hdineiSi
nor any thing whereby to please God, but in him. And,
finally, by the Word we are so intimately united to
Christ, that whatever he has is ours, nor can we lock
upon him otherwise than as our own body. And so, on
the other hand, he considers whatever happens unto as
as happening unto him; and he holds that watdfcl
77
care over us, that neither the world nor the devil can
overcome us, nor injure us by any evil however great.
Nor is there any force or power in the world, which
can at all prevail against this union.
Of this, however, we are not to be ienorant — that all
the devils ply their whole powers and devices to de-
stroy this union in us, and, by every wickedness and
craft, to tear us away from the Woiti ; for when they
have gained that point, they have gotten the victory.
Because, apart from the Word, no union is to be
formed, but schisms, contentions, and divisions ; which
the devil by his traps and snares, that is, by human
doctrines, 50 confounds together, that each one seeks
out, in his own way, a peculiar holiness to himself, &c.
While I was with them in the world I kept them in
ihtf name.
That is, as long as they heard and saw me, and
conversed corporally with me, I kept them in thy Word,
by teaching, by admonishing, by urging, by comforting,
by exhorting, and by instructing tnem in every way,
that they might not by any means be drawn aside from
the knowledge of the Word. And now, as I am no
more in the world, that is, as they will hereafter have
no more conversation with me corporally, and will nei-
ther see nor hear me more, it remains, that thou take
Ae care of preserving them upon thyself, that they
may persevere in the Word as they have begun; for
they have thy Word and are thine; as now again
follows :
Those that thou gavest me I have kepty and none of
ttew is last but the son of perditioti ; that the scripture
mght be fulfilled.
I have kept them, that they might not be shaken or
deceived by any false doctrine or holiness; and with
8Qch watchfulness have I kept them, that not one of
them has perished but Judas, that son of perdition.
And wherefore ? Because, he never clave to me from
ktt heart, nor embraced my Word seriously ; but followed
78
me only that he might, onder the cover of my
and by being with me, heap to himself riches; and
with such a dcce{)tiTe and fair show of oprigbtness did
he manage the whole, that no one of the disciples per-
ceived his iniquity. But such a chiki of the devil as
this, was to be borne with in the presence and intimate
society of Christ, that the scripture (as he saitb) miglit
be fulfilled : by which it had been before predicted, that
it should be, that tliere should always be such Judases
to be borne with by his disciples : even as he himself
also cites these words fn)m the 41st Psalm, " He that
eateth bread with me, hath lifted up his heel against
me,** John xiii. 18.
Judas, therefore, is a ty|)e of all those who by the
Gospel seek their own gain ; of which kind, there are
not a few at this day; who boast themselves indeed in
the Gospel, and yet, seek nothing but the glory of their
ow n name, ease, and speculation ; thinking, that the
Gos|)eI is a matter of business or trade, whereby honoois
and riches may be obtained ; as Patd testifies of them
1 Tim. vi., and as the Pope has hitherto, under the
name of Christ, reduced under his j>ower all the king-
doms and empires of the world, and has gathered ali
the riches and wealth of thepi unto himself.
Of such, therefore, Christ takes an eternal farewell,
denying that they are his disciples. And therefore,
(saith he,) I cannot preserve them, but must permit
them to abuse die sanction of my name in which they
thus boast themselves, although they have no desire to
be Christians, but become at last my most violent and
bitter enemies, and do every injury to Christianity that
lies in their power.
Here again, to those who have a willing miod to
cleave unto the Gospel, and for its sake, hesitate not
to jeopard their lives and all their fortunes, this conso-
lation is proposed — that Christ will not forsake them,
but will be preservwl by this prayer, even as he preserved
his disciples. But the rest are to seek nothing here,
nor are they to arrogate to themselves such a consola-
tion. For it cannot by any means be, that any one
79
should have the quiet eojoyment, (as they «ayO of all
there is in this world with ease and tranquillity, and aT
the same time seriously embrace the Word of Christ
For it ia already decreed, that ^' no one can serve two
masters/' and that ** God and mammon cannot exist
together."
And now come I to thee : and these things I speak in
the world, that they might have my joy fugUkd in
themselves.
Behold, how common, plain, and simple these words
are; and yet, no one understands them, but they are
negligently passed over, as though nothing could be
<nore simple to be understood; and therefore, no one
Searches diligently into them. — What going out of the
^orid and going unto the Father means, we have
ctlready heard. But he repeats these things, that he
tkiight the more fully comfort his disciples; and that
they might know where, and in whom, their trust and
defence in this woiid are to be placed, and are to rest
IPoT since before this, as long as he lived with them in
familiar intercourse, he preserved them ; and as he is
now going to depart out of this visible ancl corporal
life, unto another that is invisible ; and moreover, as his
clisciples are now to be Idt, who will not themselves
indeed remain together, but will be dispersed through*
out the whole world ; they have the greatest need of the
most powerful protection and defence, which they might
%rust in, so as to be enabled to stand against all attacks
£om, and perils in, the world. Here, therefore, he
nakes known to them a more certain and sure place,
^here he will the more safely and effectually defend
them ; namely, with the Father, to whom he is going,
and where he shall receive all things under his power,
a&d shall be every where present with them, though he,
M to his corporal presence, depart from Uiern.
The meaning therefore of this whole passage, is this :
After I had called them together and implanted in them
VI Word, I preserved them so long by my corporal
(mence, until the Word had taken root, and olave to
80
and abode in them ; so that, it mi^ by them be ipvnd
abroad more widely and be propagated thioo^ioat die
whole world. And I was for this cause with tfaoB,
ihat I ni^^ht lay the foundation of this,. and migjbt ob-
tain for Uiem by myself all those things which tbqf,
together with all Christians, should have need of, and
should want to receive. But now, the time is at hand
that I must come again unto thee and receive my king-
dom, and make that known, and by them extend il
throughout the world, by the Word being spread abrotd
among all nations. Therefore, I commend these uoto
thee, and I come unto thee for this cause, that tbos
mightest strengthen and guard them by thy Holy Spirit
and by thy divine power.
'* And these things (saith he) speak 1 in the world;"
tfiat is, as a testimony of my commendation of them to
thee, I leave them these words ; that they mi^t bear
how I pray for them, that they may be under thy sme
care and protection; so that, by relying thereon they
might most surely believe, that thev will never be for-
saken of thee, even though the whole world, with all
the devils together, should rage against them with all
their fury.
In this place it is again clearly proved and forribly
established, how much importance, and how much utility,
the external preaching of the Wrrd carries with it; for
he has not decreed to defend and keep his disciples bat
by the external medium, (though he is able to do it and
has all things in his hand,) but lie wills this Word to be
used to that end, that they might know in whom they
are to tnist, and what consolation they are to enm.
For he does not in their distress bring them that help
which they can see and feel openly, but which they are
to receive by faith, while every thing in -the worid
appears to the contrary, and as though he refused to hdp
and defend them, and would permit them to perish under
their oppression.
He saith, therefore, '' Now come I unto thee,*' thai
thou mayest preserve and defend them ; but yet, I most
cell them these things while I am yet in the woM widi
81
diem ; that I may speak these things with a living voice
and vocal word, as one person w6uld speak to another.
And why ? " That they (saith he) might have my joy
fiilfiUed in themselves : " that is, that they might have
consolation through the Word which they have heard
with their ears, and have held fast in their minds ; and
that, being thereby gladdened, they might say, Behold
dds hath Christ my Lord said, and thus faithfblly hath
he prayed for me m>m. his heart ; this have I heard from
his mouth, or from the mouth of those who heard it
from his mouth, and who were sent to proclaim these
things unto me, — that he will not forsake me although
he be not present with me corporally, and though he
ieave me here alone, but will defend and preserve me
by the omnipotent and eternal power and might of his
Father.
Behold ! this is what he calls his joy being fnlfilled;
that is, the having solid and perfect joy. And it is rightly
called his joy, or joy given by him, for it is not any
outward or worldly joy, but altogether an internal and
secret joy. For in the world, Christians have only
afflictions, calamities, and persecutions ; from being
brought into the greatest straits, or from being torment-
ed by tyrants and sects, or by the devil, and from being
compelled, in the midst of their greatest calamities, to
endure the insults and tauntings of the worst of men ;
as Christ predicted of them in the l6th chap, of John,
•*Ye shall weep and lament, but the world shall re-
joice." Nevertheless, he saith, that in the midst of
8Qch lamentation and straits, they shall have perfect
joy; as it follows in the same chapter — " But your
hfiirt shall rejoice, and your joy no man taketh fi-om
3100."
And this it concerns, and to this it is of the great-
est importance, that we cleave unto the Word with our
whole heart; placing our confidence here — that he
has so faithfully promised us, that he and the Father
will be with us, that no peril or loss shall hurt us,
•nd that no violence or power of the devil, together
with Ae whole world, shall overcome us or pluck us
8«
from him. Hence, we increase in ioy aad coMolatrai;
and are continually rendered more happy and ^iMinm^
not permitting ourselves to be disturbed or danped bgf
any torment or obstacle ; seeing thati for Christ's sdiw,
all the bitterness we are to bear becomes more and mm
sweet.
Out of this, no Christian can have any sincere «
solid joy. For, although thou shouldest enjoy all tho
concentrated pleasures of the world at the same momeiit«
yet, all these together would not ufford ibee a power
to stand against the least temptation or adversitjr.
For the joy of the world consists only in temporal and
uncertain things, such as honours, pleasures, and other
things of the same kind ; nor does it endure longer thu
those things abide ; for it at once falls away and va-
nishes as soon as it meets with any adverse event ; and
therefore it can endure no storm or evil. Whereas,
this joy is of that nature, that it remains for ever, (even
as its foundation also is eternal,) and stands and grows
in the midst of tribulations and afflictions ; and those
who enjoy and can boast of this, may reject and de-
spise with a gladdened and happy mind all the joys of
the whole world.
/ have given them thy Word.
In these words he again intimates what goodness
they shall experience in the world ; that they might sec,
how much they will stand in need of this consolation coo-
tained in the Word, and of that joy which is given unto
them of Christ. And he more fully explains that which
he had explained before — that the Word which he has
given them is the Word of the Father, calling it " tig
Word:" and for this end — that they might have «•
farther occasion to desire or seek any other consolatioa;
and that they might give all diligence to magnily that
Word, love it, and prize it as the greatest treasure tb^
have upon earth, and as given unto them as a }oy and
consolation against all adversities. There is (saith be)
no other treasure that I can give them but the Wori
which I received from thee, and which I brou^t dowa
ftom heaven with me. This, I have given unto Ihem :
and I have with such diligence taoght it them ; because
I wish them to feel in their hearts that they have my
solidy perfect, and eternal joy \^ithin them ; and to be
enabled to say after my death, ' Here I have the Word
of Christ my Lord, yea, the Word of his omnipotent
Father ; by keeping of which, I am sure that no power
upon earth, nor any gates of hell can hurt me ; for he
holds me in his omnipotent hand, and defends me with
his paternal protection, away from which, the violence
of no one can ever pluck me : for he accompanies his
Word with his love, and has determined to hold it fast
in all things ; and he will by the same power defend
and protect all those who desire and love it' — And this
is wholly necessary, for we poor creatures greatly need
this protection ; as now follows.
And the world hath hated them.
Here our character, and the true mark of Christians,
by which they are signalized in the world, are descrip-
tively set forth. — Dost thou desire to be a disciple of
Christ, and dost thou love his Word? then be not
ashamed of this mark, but be thou content to have the
world thine enemy. For thou wilt therein find, that, not
strangers and wicked and abandoned men only, but thy
best and most intimate friends, and honourable and
^rthy men, and also men revered and respected by
the world for their sanctity, will turn against thee and
plot thy destruction, or will traduce thee and lay snares
for thee from every quarter. And yet, there will be
nothing of which they can accuse thee, or which they
can lay to thy charge; no vice of which they can condemn
thee, either of having defrauded any one, or hurt him,
or in any way injured him, but only, that thou lovest,
boldest, cherishest, confessest, and preachest, the Word
of Christ. For this cause, thou must hear thyself called
a heretic, a familiar with the devil, and the greatest
of all the abominations that ever were heard of upon the
ftce of the earth. This name far exceeds and surpasses
all the iniquity of the whole world ; nor is there a more
84
nefwioud wickedness or baser turpitude/ nor any. vice
more depraved in the whole world, than to be a Chris-
tian. The world knows how to wink at, to pardbo, to
cover with a good grace, and to excuse all other crimes;
it knows how to extend its benevolence to all other
enormities, by opening its doors, by toleration, by pity,
by affording relief; but Christians, the earth cannot
endure: so that, he who persecutes, condemns, and
punishes them with death, is endowed with the most
exalted virtues, does God the highest service, and con-
fers a benefit on his country ; as Christ saith, John xvi.
Therefore, these words are most expressive, ** The
world hath hated them ;" as though he would have said,
the world has nothing else to do but to persecute Chris-
tians with its hatred, although it has many other calk
for exercising its hatred upon those who are most worthy
of hatred ; such as, the devil, and men of settled and
abandoned wickedness. For all the force of the mat^
rests on the pronoun them. And who are signified by
the THEM ? Who, but those poor, miserable, yet b^
loved apostles, Peter, Paul, and the rest. These art
those pernicious and detestable ones whom the worM
cannot endure. And what have they done.^ Thqr
have stolen nothing, they have gotten nothing by plun-
der, they have defrauded no one. And what more t They
have served all gratuitously, bearing and proclaiming
through the greatest labours and perils, the grace of God
and eternal salvation. And what reward have they
gained ? None, but the most furious and bitter ragc^
and the most insatiable hatred of men, whereby they
are exterminated from off the face of the earth, and are
condemned to the lowest hell. This is the reward, and
these are the thanks, that are returned to Christ and
his apostles. And what else can the world do, bat
send out of the world by the most ignominious death,
the innocent man who has shewn unto them righteous* ,
ness, salvation, and eternal life, as the most depraved Off .'
malefactors ! None however must do this but the most
holy of all, who thought that they never did a more accept*
able service to God, than when they crucified his only
85
begotten Son ! Whose example, our more than mad
tj^rant^ follow at this day : who, if they afflict the
Cospel with every possible kind of atrocity, and oppress
our friends with every insult, both of word and deed,
by persecuting, by IciUing, by burning, are then called
the most Christian princes, and the defenders of the
church. And this one honour, under the name of which
they rage against our friends, covers over, and gives a fair
colour to all their most nefarious enormities, which they
commit against both God and men.
Now see if the world be not, in these few words,
most descriptively pourtrayed. And see also, how great
its goodness is, even where it is best. If then this be its
most glorious excellency, let the devil praise it, for I will
not, I hope, however, (blessed be God !) that we also
shall have our honours in our time, and be found
•domed with these titles of nobility. For the devil per-
secutes us with a hatred sufficiently bitter, as we have
hitherto abundantly felt, and as we even now expe-
rience : with such fury and cruelty does the world rage
against our doctrine: and when they can do nothing
more, they sufficiently evince their galled and malicious
mind towards us by their cursings, execrations, and
tdasphemies.
Becaiue they are not of the tvorld even as I am not
^ the world.
In the catalogue of those, (saith he,) whom the
world hates, I also am to be numbered, and to be put
first upon the list. And therefore, my disciples will not
have a better lot than I had : for if they called the
master of the house Beelzebub, (as he saith also in
another place,) how shall they pay more respect to his
disciples, and to them of his household? But the world,
as it appears to itself, has just causes for persecuting
me with hatred : nor can I be in favour with it when 1
am forced to shew unto it its bUndness and misery, and
to reprove the folly of its wisdom and outside show of
flaoctity, which is accounted nought before God. Not
that my design is to hurt them, or to do them any in-
86
jury, but to bring them help, while I would recne thdr
miserable and captive douls from the jaws of the' deTil>
aiid lead them unto Grod. This the devil cannot bear,
and therefore it is that he so much storms and Tages>
stilting up and exasperating their minds against me and
my Word, And die world cannot depart from its bliDd*^
ness and presumption, nor patiently suffer its deeds and
whole life to be condemned and accounted nou^t.
And hence arises the contenticm whereby we are
divided, and whereby we ^tir up all their hatred and
wrath against us. And things are brought to the state
which Christ has before described in the 7th chapter of
John, ^* The world cannot hate you, but me it hateth,
because I testily of it that the works thereof are evil."
Therefore, as it hates me on account of my Word, w
also does it hate my disciples to whom I have given
that Word, and by which I have taken them ont of, and
separated them from^ the world.
By this kind of preaching, however, we ought to be
raised up, who have the Gospel and who really feel thdf
hatred : for they can charge us with none other fault,
than that we are Christians, and will not remain with
them under the power of the devil. Therefore, («aitfc
Christ,) " I have given them thy Word," that they may
rejoice and delight in this, against all the ignominy and
contempt of the unhappy world ; and that thus, they
may with a gladdened mind despise all its favour and
applause, and account it nought ; yea, may avoid and
shun it by all possible means, and have nothing to do
with it.
/ pray not that thou shouldest take them out of
the world.
I pray not that they might go with me out of the
world, for not a few things remain to be accomplished
by me through them ; namely, that they may extend my
kingdom, and make my flock more numerous. Thqf
have received the Word from me, but as my counsA
will not permit me to remain longer in the world, thew
are many yet to be converted by them, and to be
}jfought, through tlieir word, to believe on me, (as he
mil pftsenUy shew ;) for their sakes, therefore, I pray
mil that thou shouklest take them out of the world ;
thoiii^h the world cannot endure their presence, and
they on the other hand have had enough of the world
and tvauscate it.
And this is die reason why Christians, and espe-
cially ministers, ought to desire a longer life ; which we,
together with Christ, ought to ask of God for them ; for
it is of the greatest importance that they should have
their lives prolonged as much as possible. The devil
md the world are our greatest enemies, (as we have
already heard,) and afflict us with every kind of plague.
Wherefore, we are compelled to see and hear without
intermission, that wliich is the greatest pain unto ns,
and which grieves our heart. Such and so base are the
ingratitude and contempt of malignant men, and so
hcirrible is their bla^^phemy, and dieir persecution of the
Word of God. From all wliich things, it is no wonder
if a minister be thus wearied out with preaching the
Word only. And therefore, nothing would be more
desirable, tban if God should take us out of the world at
oar first outset, and thus prevent us from being com-
{lelled to see and hear such wickedness, ingratitude, and
blasphemy* But why should this be? There is everfi
«amH company who are daily in jeopardy in manifold
ways, and we must watch and labour that these be not
Inni away from the Gospel, nor must that care be
»»mitted as long as we live. For it is a laborious and
unJtious task, with all our labours, devotedness, and di-
ligeoce, to keep the Word among a few ; and a wonder
it b, that it does not come to destruction utterly, and
that all do not go over to the de\il together.
But that thou shoukksi keep them from the eviL
Afflictions and perils we must endure in the world
for the Word's sake, both from tyrants and from sects,
which will assail us on all siiles ; the one with false doc-
trities, the other v^itli all the bitterness of persecution,
aod both leaving no stone untunied that the world may
88
be torn from us. And, in addition to diis, we Ibe nr-
rounded with so powerfid an army of devils^ that weoe
like one poor lost solitary sheep in the midst of wolvei;
yea rather, we live in the midst of the most liirioiis and
roaring lions, (as Peter saith,) who are all gptMag
their teeth at us, and ready to grind us to peoes win
their jaws, and to swallow us up.
And, tell me, who is it that preserves us in socht
perilous state of things, so as to enable us to stand in die
midst of such a multitude of the most deadly and ctai
enemies? Who is it that keeps us from being eai
down in our minds, from despairing every moment, aad
from losing both the Word and faiUi together? Who is
it that at such times as these defends us against the
power of our tyrants^ and against the inveterate malice
of the devil ? (For they enter into so many and multi-
farious counsels against us, and lay so many clandestiDe
plots against our lives. And they are indeed sufficiently
powerful to hurt us, and we are weakness itself; neither
are will and attempt wanting to them ; and their mindi
moreover are so filled with rage and bitterness agpttt
us, that they would willingly devour us alive, and, «
the Germans say, swallow us down at a spoonfriL)--!*
answer : No human power or wisdom has hitherto pio-
tected us. The guardian of our safety sitteth above:
who, mindful of this prayer, saith, My Christ once
prayed for them ; and, for this cause they are to be kqit
and defended by me. — And this is our trust, protection^
and defence, which prevents our enemies from frilfilling
the desire of their mind in afflicting us, thou^ thej
should burst with the overwhelming rage of their furioM .
though impotent mind ; or though they should persecste
us in vain till the minds are tired out; for God wii
rescue us from their teeth, while they are hivled head*
long to destruction.
They are not of the world even as I am not (^
the world.
This is that on which our whole consolation reeti;
and therefore it is that he repeats it so many times, sad
89
by that means touches the heart and thoughts of his
(tisciples : for what he would say, is this : — Ye feel and
complatn that ye must yet remain in the world, which
cttinot endure you and which loads you with every ^evil,
90 that ve are every hour in peril of your salvation, I
know fnU well. But ye ought to be content with this
oonsolation — ^that they will never have power over yon,
and that you wil^ never be left in their hands, because
yon are not their's but the Father's. Take of the world
an eternal fiurewell, who belong to their own god, the
iml : for you shall have, even in the midst of your
afflictions from a raging world, a sure protection : being
80 ffoarded as to have no part of the world whatever.
And when God shall see a nt time, be shall deliver you,
and take you out of the way of that destruction that
shall overwhelm the wicked.
Sanctify them through thy truth.
He here presses still one thing more; yet, whatever
he asks.pertains to the Word only. He does not say, If
it is thy will to defend them from afflictions, then cause
them to run away into some desert, or to hide them*
•elves in some monastery; but. Defend them that
4ey may remain sanctifiad, and that ^' through thy
I Ihithy" which is true and pure sanctitication. But what
I ^ would say is this : — In the world they are involved in
I Manifold perils and necessities, but no greater or more
; Perilous trial awaits them, that a guarding against being
^lefiled by any false holiness. For what the devil aims
mt .with nis might, is to introduce by the leaders of his
IftctOy that doctrine which carries with it the greatest
^kow and the most plausible appearance of truth and
limctity. And this doctrine he knows how so to set off,
^kmt it iax exceeds all others in splendour and outside
i^how, and we are compelled to say it is of all the most
ttdking ; even as an harlot often outvies, in appearance,
chaste matrons and women of honour. And indeed this.
idigion is that attractive and scarlet whore of Babylon,
^jiCDtioned in Rev. xvii. adorned with purple and scarlet,
* VOL. II. H
furnish us with help ia the acquiremetit of it: i
such splendour does he adorn and set ofl^ this
that uo human power can overcome it, but
deceived and caught by its appearance, imagiutnj
t^* Therefore we must without intermissio
against false holiness*
The meaning therefore of this prayer is this
the world ruoDing about and striving with \
might after a singular holiness, and every one fa
the inventor of some particular work and m
whereby he may appear particularly holy : but
O dearest Father, defend them from all outside
holiness, and sanctify them in truths And to b
fied in truth, is what Paul in his Epistle to tl
si^ii, chap. iv. calls being " created in righteous
true holiness.'' Hence Christ, and Paul likew
that there are many who have the praise and fa
holiness, and want to make every body else holy,
their holiness is all in outshide show. That i
whore of Babylon with her golden cup, makes u
most beautiful w^ords and scriptures, but there ii
within but the greatest of abomination, — Whi
true holiness^ and how are we to attaiQ unto
here is the great point^ — to know how to atti
4'%^m* ^^^^¥m InKir-
t^ 1»_ -J*_.
fiitlibly, wiiat tme ftna real holiDess is, that ihou mayest
be able to distinguish it from ail others : then look at
the M^ord only, and suffer not thyself to be deceived by
any false show. For the Word is a true touchstone,
whereby real holiness irf distin^ished and discovered :
nay, the Word itself is that alone which truly sanctifies.
Let others arrogantly boast of their holiness, on account
of Iheir shaven pates, their hooded cloaks, their strings
and tassels, their fastings, their watchings, their severity
of living, their hard labouring, and their sufferings, &c.
hot do thou hold fast this — ^that whatsoever is not the
Word, or to be proved by the Word, is not holiness^
%ut falsity, profanity, frivolity, and a thing of nought.
And here, if you say that the authors of these
sects, boast also of the M^ord of God — I answer : The
devil also knows that all depends upon the Word, and
that Christ sets the Word before us : and therefore, he
also aims at citing the scriptures. But we say, that we
are to hear that Word from the mouth of Christ only.
He that heareth and belie veth this, has rightly the truth
of God which sanctifieth, without any hypocritical
dlow r for if thou believe his Word, then thou canst
hold fast no hope or confidence in thy own reason and
wisdom, nor in thy own strength and works ; nor canst
Aou arrogate to thyself any holiness because of them,
as able to avail before God. Thereforej he that is of this
aiind cannot be proud and arrogant ; for he can find
■olfaing in himself on account of which he can be
IjlBased with himself or of which he can boast. And
jpou see, that unfeigned humility always follows w here
there is unfeigned faith. And, true patience and love to
the brethren always follow upon true humility. When
we are under the influence of this, we despise no one,
<fe serve and are kind to all ; and whatever evil comes
upon tis, we endure it with a patient mind ; we are not
irathfo], nor do wt revenge injuries, when we meet
with ingratitude, perfidy, grief, ignominy, and reproach*
And, in a word, such does faith make a man, that he
deals deceitfully with no one, but openly, sincerely, and
^itdidly, for he is by faith^ upright before God and
without dissimidatioa. For he does doI by his life aod
Works seek his own, nor in any respect look to his own
profiti (for he is contented with Christ and his benefitSt
becailse he has in them an all^sufiicieot Alness,) but he
!does what he does gratuitously, that he might profit
others. Behold .such is an elect man, and such an one is
ID high estimation with God, and honourable before mm.
Compare now, if you please^ witli such a man as
this, those others proud in their external show of holi-
i^»s ; among whom you will find nothing of faith ia
iChrist, for this they make light of. They have ibe
Word indeed, but in show only, for they do not hold il
in heart and seriously, nor thus observe it ; but, teavliie
the Word, they devote themselves to their singular mi
self-chosen works ; wherein they seek not the glory of
Christ (for he regards not such work) but their ows^
and are thereby considered as most holy. And, oatcl
all the orders of men yon will not find any more prout^
more arrog^t, more haughty, more overbearing, dot
any such impatient beasts : (iudeed^ why should we call
them men?) nor are there any more ready to despise
others. They look with contempt upon all things, they
set nought by all things that are not exactly according
to their opinion ; and yet they cannot bear that any one
should reprove their ways in a single word : they pardun
nothing, Uiey take nothing in good part. And yet^ there
is no one who enjoys their bounty, they are a benefit to
no one, they serve no one, but wait and desire all to
serve them, while they do not one work which can be
beneficial to their neighbour Moreover, they are of all
.men the most envenomed and the most thirsty of the
l^lood of Christians : and such fruits proceeding firoffi
these monsters are set forth every where in the Gospel,
and in the Epistles by St- Paul ; and the same we see il
this day in all the sects of Popery, of the Anabaptists,
and of others, by what names soever they may M
called.
behold, thus you wiU fooi^ know the trap bf Jf
flniits, and also who they are who have md JM^Jjl
Word of Christ, purely, sincerely, a^d without 41'
91
fidliblY, what true and real holiness is, that thou mayest
be able to distingnish it from all others : then look at
the Wbrd only, and suffer not thyself to be deceived by
any false show. For the Word is a true touchstone,
whereby real holiness is distinguished and discovered :
nay, the Word itself is that alone which truly sanctifies.
hu others arrogantly boast of their holiness, on account
of their shaven pates, their hooded cloaks, their strings
md tassels, their fastings, their watchings, their severity
of Kving, their hard labouring, and their sufTerings, &c.
bat do tnou hold fast this — that whatsoever is not the
Word, or to be proved by the Word, is not holiness,
bat falsity, profanity, frivolity, and a thing of nought.
And here, if you say that the autnors of thesi
sects, boast also of the Word of God — T answer: The
devil also knows that all depends upon the M^'ord, and
duit Christ sets the Word before us : and therefore, he
also aims at citini; the scriptures. But we say, that we
ire to hear that Word from the mouth of Christ only.
He that heareth and believeth this, has rightly the truth
of God which sanctifieth, without any hypocritical
• Aow : for if thou believe his Word, then thou canst
hold fieist no hope or confidence in thy own reason and
wisdom, nor in thy own strength and works ; nor canst
Aou arrogate to thyself any holiness because of them,
as able to avail before God. Therefore, he that is of this
ttind cannot be proud and arrogant; for he can find
Mthing in himself on account of which he can be
pleased with himself or of which he can boast. And
]fOu see, that unfeigned humility always follows where
there is unfeigned faith. And, true patience and love to
lite brethren always follow upon true humility. When
me are under the influence of this, we despise no one,
we serve and are kind to all ; and whatever evil comes
upon us, we endure it with a patient mind ; we are not
vradifnl, nor do we revenge injuries, when we meet
with ingratitude, perfidy, grief, ignominy, and reproach.
Andy in a word, such does faith make a man, that he
^ils deceitfully with no one, but openly, sincerely, and
cmdkfly, for he is by fintfr upright before God and
Hi
ft?
without disftinmlatioiL For he does not by his life and
works seek his own, nor in any respect look to his own
profit, (for he is contented with Clu'ist and his benefit^,
because he has in them an all-sufficient fulness,) bat he
!does what he does gratuitously, that he might prc^t
others. Behold such is an elect man, and such an one is
in hidi estimation with God, and honourable before men.
Compare now, if you please, with such a man as
this, those others proud in their external show of holi-
ness; among whom you will find nothing of faidi in
iChrist, for this they make li^t of. They have the
Word indeed, but in show only, for they do not hold it
in heart and seriously, nor thus observe it ; but, leaving
the Word, they devote themselves to their sing^ar and
self-chosen works ; wherein they seek not the ^oty of
Christ (for he regards not such work) but their own,
and are thereby considered as most holy. And, out of
all the orders of men you will not find any m(»e prood,
more arrogant, more haughty, more overbearing, nor
any such impatient beasts : (indeed, why should we caH
them men?) nor are there any more ready to despise
others. They look with contempt upon all things, they
set nought by all things that are not exactly accordii^
to their opinion ; and yet they cannot bear that any one
should reprove dieir ways in a single word : they pardoD
nothing, they take nothing in good part. And yet, diere
is no one who enjoys their bounty, they are a bei^t (o
no one, they serve no one, but wait and desire all to
serve them, while they do not one work which can be
beneficial to their neighbour. Moreover, they are of all
men the most envenomed and the most thirsty of tk
blood of Christians : and such fruits proceeding fiw
these monsters are set forth every where in the Goqxi
and in the Epistles by St. Paul : and the same we see it
this day in all the sects of Popery, of the Anabaptisb^
and of others, by what names soever they may be
called.
Behold, thus you will soon know the tree by its
fruits, and also who they are who have and hold Aa
Word of Christ, purely, sincerely, apd without dissimu-
93
For these things can never exist together, that,
the Word is in the heart, there should be also a
; of holiness by our own works and life, and a
; to them. — ^lliese words all our wise, learned,
8, and holy ones can hear and read, but no one
Q can understand what they mean : they despise
s trite and old sayings, and if they are addressed
I th^ cannot endure them.
}, however, by the grace of God, well know that
tiness is nothine else but a true faith in the Word
ist, which the Father first freely giveth us,. and
rd strengthens and increases; from which all
)f gpod nruits proceed, (as we have before ob-
) ud those same fruits are increased daiLy by
^rees. All which is not of our own works and
I, but of the grace and power of God only. For
nly and freely confess before the whole world,
the face of all devils and sects, that there is no
» gpod works, no spiritual and sublime cori*
nor any self-forced devotion, that can make
ints. And, in a word, that there is nothing in us
liich holiness can proceed. For, to macerate the
y fastings, to walk with naked feet, to have
of our own, seems to cany with it a great show
Ottjr and suffering, but all these things the most
led profligates, the most desperate characters^
-ks, and Heathens can do also. But, to fix
thoughts on Christ, and to cleave to him alone
, as him in whom alone, without any merit and
f our own, we have divine grace and everlasting
. work not of any human, but of divine power.
is in this that the whole of our salvation stands :
sre this is maintained, there the Word is held in
y and sincerity, there is true holiness, and theie
lide show and hypocrisy are judged and con^
Ikm hast sent me into the world, even so have I
\ them into the world.
these words, you hear why Christ prays th»:
94
Father to sanctify them : oaoidy, Ihal he mig^ «et
them apart and send them forth into the world to
E reach the Gospel. And by these words, Christ creatas
is apostles, and forms them into teachers and preacheny
making all of us to be their disciples, and sulgecting m
all to their mouth, whether learned or unleainied, tint
every one might humble himself, with how ranch w»
dom, learning, and genius soever he may be eoda«4
and that all might suffer those simple fishermen to be
their roasters and teachers, and hear them as they woaU
hear Christ the Ix)ni.
* I have sent tliem into the world as thou liast seal
me* is no common saying: even as we have Jwt
before heard it said antt set forth, that it is no trimag
matter to believe that Christ was sent into the world by
the Father : that is, to be fully persuaded in thy con-
science, and undoubtingly to believe, that, when tfaoi
hearest the words that proceed out of the mouth of
Christ, thou hearest the Father s|)eaking unto thee froai
heaven. And, if we could believe this truly and fitNi
our heart, we should not make so light of them as m \
do. For that great multitude of the learned, tocetbtf '
with their disciples, who boast much of the Word,
trifle with it as though it contained only the words of
some hackneyed author. Let us however devote 0Q^ '
selves to it with all hamility, praise, and thankfiilBOSSi i
as onr greatest and best treasure.
And what is there in all things human and divi«
which any one should desire with more ardent wishoii
than once to hear God himself speaking r Nor is then
any one who would not willingly go as fiir as d»
northern pole and the froaen ocean, if he could am tbe
object of such a wish. Here then is given to use tbe
sorest testimony, that he who hears the Word of Chmi^
htaieth the Word of him who made the heaven and
the earth by his Word, and who still governs aad
upholds the same by the finger of his power — hearetb
that Word, wherein God the Father opens and mani-
fests hfs mind and will, and wherein H^ offers and tuAf
bestows all grace and goodness^ and idl the MasuMS dt
Paul sailh* but nhat *' Paul the servant and apostle of
Jesus Christ," saith. I do not ask in how great sanctity
of life you shin^i Imt \\hHt you teach, end from %vhom
yuu received the command to teach, — that is what I
eoasifter is to be looked at.
Wherefore, let but the Pope and his bishops, (as
we have said,) receive and exercise such an office of
teaching as the apostles ditl, (to whose place and office
&ey boast of having Fiicceetled,) and we w ill receive and
ilMourthem with all reverence, will hear them, and bear
tbem on our hands, and honour them as the Galatians
did PauL who woult! immecliatety and willingly, if he
bad w ished it, have carried him iji triumph in tlieir hands.
But, they are afmid lest that should come upon them
in the vvorld which Christ here intimates, and which
happened unto himi^eU* and which falls to the lot of us
all who teach the Word of God.— They fear lest they
should lose their dominion, anti suffer the loss of all
their worldly possessions, anil Lie preventetl from being
equal to the princes anti potentates of the world in
power and pride, and lest they should be hiited by the
world, and should meet contempt, ingratitude, ignominy,
persecution, and all bitterness : and this they cannot be
persuaded to do : therefore, they w illingly keep free
Aram this odious province of teaching the Crospel.
And for their sakes I xmiviify mi/se{f, •
_ This also he adds, that he might again strike at hypo*
triles and pretenders to holiness, who seek their sanc-
tification from themselves, procured by their own works,
religion, orders, &c. Christ, however, by these words
plainly shews, from whence our true sanctitication flows,
and how and in what manner it is prepared, and how
we are to attain unto it* For, after he had praved that
ibe Father would sanctify them throu[rh the Word, by
which also others were to be bmught under ^race, some
one may perhaps ask, what kind of a sanctification this
is^ and by whom it is procured and prepared. Or^
what Word that is which offers and brings unto tf?*
sanctiAcation. It certainly cannot be the ten command-
96
thenwe will hear him. Chrot satlh, that his aposdesiiid
preachers shall teach and live, as be hioisdf tau^ tad
lived. Now then, if Paul had tauglit^ any thing more or
less than what Christ used to teach, that would do
longer be the doctrine of the apostle, but of the nm.
Paul was indeed a man bom at Tarsus, but when be
assumes this title, '' Paul a servant and an apostle of
Jesus Christ/' then thou no longer bearest the aoe
man, but the mouth and tonoue of God and of tk
Lord Christ, who has put his n ord into the Apostle's
mouth. For that alone is called human doctrine, whidi
any one invents and frames himself, and brings foith:
even as that is called human power, wisdom, and per-
formance, which is peculiar to man, and proceeds fim
his o^n poM'ers, but not that which God works in has
above and bevond nature. — When Peter raises the deii
or speaks with divers tongues, you cannot by any meifli
draw therefrom this conclusion — Peter raises the de«l;
therefore, to raise the dead is a human work. The ass
of the prophet Balaam even spoke with a human voice.
Bat, who would be such an idiot or madman as to svf,
that, therefore, to speak with a human voice, are.the
words, the works, and in the power of an ass?
Wherefore, we also say, that the apostles were neo,
but did not speak as men. For to be a man is one
thing, but to speak by the command and in the poivcr
and wisdom of God, is another. We wish to hear mei^
but not speaking as men in their own spirit, and aooord*
ing to their own will, opinion, and understanding. Fcr
the matter, as the Apostle Peter teaches, 1 Epist iv. iB
thus, '' If any man speak, let him speak as the ondei
of God; if any man minister, let him do it as of ik
ability that God giveth." Hence, he has here ooaliaBi
the apostles within certain bonnds, thai they A0M
speak nothins but what Christ spoke and conuMaM
them to teach. Wherefore, it matters not at all htm
great a saint you are, as thou^ you were to be betfd,
or more credit were due to you, or your Word wefals
beLthe more esteemed, or to^becensiderod oC SHHMir
portance, on that account: — We will not hnr. whit St
97
Paul saith, but what ** Paul the servant and apostle of
Jesus Christ/* saith. I do not ask in how great sanctity
of life you shinc^ but what you teach, and from whom
yoa received the command to teach, — that is what I
consider is to be looked at.
Wherefore, let but the Pojie and his bishops, (as
we have said,) receive and exercise such an office of
teaching as the apostles did, (to w hose place and office
they boast of having succeeded,) and we will receive and
honour them with all reverence, will hear them, and bear
diem on our hands, and honour them as the Crulatians
did Paul, who would immediately and willingly, if he
had wished it, have carried him in triumph in their hands.
But, they are afraid lest that ishould come upon them
in the world which Christ here intimates, and which
happened unto himself, and which falls to the lot of us
•11 who teach the Word of (Jod. — They fear lest they
should lose their dominion, and suffii^r the loss of all
their worldly possessions, and l>e prevented from being
equal to the princes and potentates of the world in
power and pride, and lest they should be hated by the
worid, and should meet contempt, ingratitude, ignominy,
persecution, and all bitterness : and this they cannot be
persuaded to do: therefore, they willingly keep free
from this odious province of teaching the Crospel.
And for their takes I siVKtifff mjfself.
This also he adds, that he might again strike at hypo-
crites and pretenders to holiness, who seek their sane-
tl6calion from themselves, procured by their own works,
lel^on, orders, &c. Christ, however, by these words
|llainly shews, from whence our true sanctitication flows,
ud how and in what manner it is prepared, and how
ym are to attain unto it. For, after he had proved that
itm Father would sanctify them through the Word, by
which also others were to be brought under grace, some
on may perhaps ask, what kind of a sanctincation this
1^ and by whom it is procured and prepared. Or,
^rilBt Word that is which offers and brings unto m
tmcdfication. It certainly cannot ht the ten command-
ments : though they, are the Word of God, mid tliO06
they had before : yet, though they are holy, they caniiot
give that sanctification of which we are nere speaking,
which makes us saints before God : nor can we by our
own powers, fulfil what they requirfe of us : nor can Aqr
purify the heart even when those eternal works are per-
formed: which may be performed by hypocrites, and
the most abandoned of characters.
To the inquiry, Christ answers — that it is the
preaching of the Word by which we are sancti6ed.
" For their sakes I sanctify myself." Here you have
not the least mention whatever of our own works and
merits, but only of the work and free gift of Christ,
which can be comprehended by none other means than
by faith.
Christ here uses that term^ " sanctified " out of Ae
Old Testament, which Moses sometimes uses with rb-
ference to his manner of worship, when he calls all tije
sacrifices offered up for the people, " sanctified." And by
tlie use of this term he would shew, that all those saoi*
fices, together with all the worship of God under the CM
Testament, are abolished and done away with, as being
unavoidable to sanctify any one before God. What be
would say is this — Under Moses they were said to be
sanctified, who brought their sacrifices, and sacrificed
oxen, or sheep, or wheat, or flour, or wine, or brought
any other things of the same kind. Which, when die
priest took them into his hand, were no longer common
things, but were said to be offered to the Lord and
sanctified. And thus, creatures offered for the childrcsa
of Israel were said to be sanctified, and they also w^
sanctified by them. But this was only an external sane-
tification. But my Christians (saith Christ) have need
of another sacrifice whereby they might be sanctified
truly : and this shall be done by my sanctifying myadf
ifor them.
These words therefore, ^' And for their sakes I sanC'
tify myself," are not to be understood as signifying' tbit
Christ had need to be 'sanctified, as one ttmi was Mt
sanctified before: for he was holy frcfm the wodtb of
S9
m mother, as the Evangelist Luke, chap. i. testifies,
** That holy thing wliich shall be born of thee, sliall be
caiiect the Son of God" But to ** sanctify," in this
place, sif^nifiey to rHscliarge anil perform the olhce of
priei^t* I will once say mass, (as our priests say wheri
speaking of the offertory mass,) I will offer a holy sa-
crifice and perform the otlire of priest. And vvhdl shall
that be? I will ** sanctify myself:'' that is, I myself
will be the ofl'erin*^; and the victim ; and therefore, I
shall myself be the priest also. These wonk, tlierefore^
signify in our lan;j;ua<ie of the present day, I sacrihce
myself as a holy sacrifice ; and that, for them ! For he
did not need it for himself, being in himf-elf holy, and
only becoming a priest that lie miglit sanctify us.
Upon thib passage much might be said, for it is a
rt beautiful and ricli text, and embraces many testi-
lies and passages of the prophets ; wliich, if we
should enter upon a full exjmsition of them, would em-
ploy Ub more than a whole yean We would however
just teach as we go on, what Christ lias done for us,
that we may know that this text has respect thereunto,
tiKJ embraces the whole of it. The sum of the whole
ihen is this — that Christ is our priest, who intercedes
for us and offers himself upon the cross unto God the
Father, that, by this his sacrifice and death, we might
be reconciled unto God and sauctitied. And this is our
Ij^raiKl article of faith, the fountain of all our conso^
liition, and all our treasure : wliich we Christians ought
lit to know* And Christ thought proper to make men-
lion of this. For, as he was speaking of the VV ord, and
of the truth by which we are sanctified, he could not re-
frain from shewing what tliat was whereby we attain
unto sanctification : namely, he shews us himself, as
' ' merited and procured sanctification for us, and
given it unto us. And he that embraces and be*
lieves this Word, — he is truly and perfectly sanctified!
That ihetf also might be sancii/ied through the truth.
Behold how eloquently and clearly he speaks con-
€«mitig real saiVctification, for the purpose of instructing
1
3
100
OS, in order that we might take heed thai we en lot
from the true sanctification ; and moreover, dial we
might take care, that we teach no other sancdficalXNi
than his, nor think of seeking sanctification in any other
way. Fur he well knew how laborious a struggle tUi
would be, and how many temptations would attend it;
how it is engendered in us, (even in us who are Chris^
tians,) to seek after something in ourselves, or sometfami
that we are to do, in order to become sanctified ; and
that no one would think, that ail he had to do, was to
believe simply and only in the Word, and thereby ob-
tain the sanctification of Christ. And therefore it iii
that he re|)eats with so much care the words '' theouoh
THE TRVTii,** and opposes that lo ail ttie false and d^
ceiving confidence that is placed in human and nalnnl
sanctification. — My sanctification (saith he) causes thea
to be sanctified in' truth. Then, if this be true, thoi
niuyest easily conclude, that all other things and mcaHj
^« hereby we impiously pretend to become sanctified
before God, are to be accounted vain and damnable*
For these two things cannot stand together — that tiie
blood of Christ should sanctify — and thai oor profo-
sions and works should procure sanctification : even if
they should be the lives and works of all the ordqrs of
monks, of all the holy fathers, Francis, Bernard, JercNB,
and even of John the Itaptist himself; w*hich, aldioa^
they are great works, become profane and damnable if
we tack to them the opinion and presumptive idea of
sanctification, to the degrading and blaspheming of dv
blood and death of Christ.
But on the other hand, where there is a right fiudii
which believes, that the sanctification of ChrisI akM
avails t)efore God, and becomes our sanctificatioay
that faith sanctifies all our works : they are not sanctified
from any respect to our own merit, but for that fiudi%
sake from which they flowed : without which, no wofk^
no life, can please God. And hence, if any one shoiU
ask what state or life is the most holy upon earth, tboa
mayest in a moment judge and answer, — the oohdod
state of all Christians : that is, of those who bebeie'tlwt
101
brist alone is our sanctification ! And it is from this
Be and root of sanctification, (as we have said,) that all
iiDgB that are in us, and ail our life and works and
ceiciaes are accounted holy, — even because the person
holy.
And this also you may see from this text, which is
9t to be concealed, — how we have hitherto been de-
seed by those preachers of dreams, who never said
Be word to us about this holiness and sanctification,
or ever made mention of one saint, excepting the dead
iio are now in heaven ; whereas, the whole scripture,
rhenever it speaks of saints, speaks of living saints;
lid the reason is, because it has nothing to do with the
iiDts that are dead and buried, and that cannot hear the
Ford ; and therefore, it honours them with the appel-
ition of saints who hear and receive the Word, though
bey be yet in flesh and blood. And hence, we also with
Ifaiirist are to call and account them saints, who liave his
H^ord, and who hold it fJEist and confess it, and espe-
aally in the midst of temptations and persecutions, even
thou^ they be poor miserable weak creatures, and
Otfiy with them no conspicuous show of holiness. For
we cannot see it painted on the man*s forehead who is a
leil saint and who is not This however we know, that
vhere the Word is and produces fruits, and where every
Und of bitterness and affliction is endured for its sake,
ihae must be saints.
But to this our hypocrites with their feigned humility
5, ^ In the name of God, what art thou ^king about !
, God forbid such a thing ! How can any man be so
pRNid as to bear to hear himself called a saint ! For we
He nothing but miserable sinners.' To such I thus
nply : All^uch sayings as these proceed from the old
Q|ttnion: by which, as soon as ever any mention is
Bade of holiness or saintship, we immediately think
Aoat some great and wonderful works, and look at the
Uinta in heaven, as though they had attained unto their
IkiIumss by their own merits. — We however say, that
ihe Ime and real saints of Christ must be great sinners,
pi vgaaM remain sudi saints as would not be ashaped
108
to pray and say, ^ Our Father which art in heavea,
hallowed be thy name/ &c. By which words, we con-
fess that the name of God is now not sanctified in us as
it ought to be ; that the affairs of his kingdom do not go
on so prosperously as they ought; and that his will is not
done. And yet they are said to be " saints : " not however
because they are pure and free from sin, or because thej
are become saints by their works, but rather, because
they themselves, together with their works, are all sio,
but are made saints by a sanctification not their own:
namely, by that of our Lord Jesus Christ, which it
freely given unto them through faith, and thus becomes
their sanctification. And this sanctification is of that
virtue and efficacy, that it covers and blots out all th({
defects and sins that remain in the flesh and Uood
Even as I have said before, that the kingdom of Chriit
consists of nothing else but free remission and pardon^
as having to do with none but sinners ; and that it Uott
out and covers all sin, and purifies our life as long as
we have it upon earth.
Neither pray I for these alone, but for them aUa
which shall believe on me through their tvord.
We ought to write this text in letters of gold, because
it belongs so particularly unto us ; for all those thingi
which were said before, seemed to sound as if they be-
longed to the apostles only : though Christ does boC
obscurely declare, that his words have a more extensive
reference, where he says, " As thou hast sent me into
the world, even so have I also sent them into the
world," &c. And here, lest any trembling conscienoB
should be thrown into doubt, and say, * Christ I know
prayed for the apostles, and the Jews to whom thqf
were sent, but what is to become of me ?' Christ he*
meets this objection, making mention of embracing W
gentiles also ; nay, he embraces in this his prayer dl
Christianity, even unto the last day; — that its powef
may extend every where wherever the word rf da
aposdes should come, and wherever it should be ie»
aAv0d by faith, no place w person being excluded. Asi
108
this is our hope, our confidence, and our greatest trea-
soie; bor is there in all the scripture a greater testi-
Booy in favour of us gentiles, than the present text.
This text is moreover diligently to be marked, for
die manner in which Christ has therein extolled and
praised the preaching of the apostles, by which it is that
we are brought unto him, and by which we believe in
him. For, contrary to this fundamental point, certain
frothy praters teach us to make light of, and set at
noumt, the Word ; asserting that the Spirit ought to do
all tnings, that external things and signs and the voice
of the preaching profit nothing unto faith in the heart,
and that the internal man must have an internal Word.
Before such madmen as these, set thou this text in
letters an inch long, — '^ Who shall believe in me
dirou^ their Word ; " and ask them, whether bdieving
be a work of the internal or the external man ? or, wh(e-
dier the apostles preached an external or an internal
Word? And here, they surely will never deny, that
these words, " Who shall believe," (which is a work of
die heart and of the internal man,) and, ^' through theic
word,'' are to be joined together. For he is called the
internal man, who believeth, and has all his hearths con-
fidence and hope fixed in God alone ; and he the exter-
nal man, who eats, drinks, sees, hears, walks, stands,
labours^ uses these and those motions, and is in all
things connected with the works of the body. But,
&ith is no work of the body, either of the ears, the eyes,
die hands, the feet, nor any other member, but of the in-
ternal recess of the heart. — Therefore, when Christ says
that they shall believe, that is, that they shall become
internal or spiritual men, through the word of the
apostles ; it incontrovertibly follows, that this word has
not respect unto the outward man, but profits the inter-
nal man. Hence, their vainly prating, that the external
word or preaching is useless and of no avail, but unto
the external testimony or the confession of the external
ttu, ia a nothing at all.
And, if they object — * If the external word is of so
utflitjf, Aen all who hear it ought necessarily, to
104
become believers and be saved.— I answer: They here
(blessed be God !) half give me up the point; for th^
cannot deny theX some believe. And this is the opioioo
I hold ; and I say, that, although all do not believe, yet,
there are many believers. Christ himself does not say
that all shall believe. But yet, it does not follow there-
from that none shall believe. Why then do they talk and
conclude thus — All do not believe: ,therefore, faith
does not come by the Word. In this manner I also may
turn syllogist, and may say — All men are not obedient
unto rulers, magistrates, and parents : therefore, it evi-
dently follows, that no rulers, magistrates, or parents are
necessary, and that the command of God eoncemii^
these matters is frivolous and superfluous.
Therefore, reversing the whole matter, and turning
the argument the other way, we say, — We know that
some who hear the Word believe, which can be proved
and made evident from many testimonies and examples
of the scripture. Therefore we thus conclude — the Word
is necessary and profitable, not to the ears only, bat to
the heart and to the inward man. And, if some who
hear the Word do not' believie, this takes no authority,
value, or power from the Word; but it nevertheless'
still remains true, that the Word is the medium through
which faith is communicated to the mind. — But, away
with such madmen, for they are not worthy that their
mad dreams should be brought forward in the exposi*
' tion of this most beautiful text, in order to be refuted
Come then, let us lay up this scripture in the inmost re-
eesses of our hearts for our greatest consolation, and let
us see to what end it is that Christ prays for us, and
what blessing his prayer is to procure us.
That they all may be one.
These words we have handled and explained above
—what it is to be, one or one things and what it effects
for us, — ^namely, that in this word "one'* are placed
and comprehended all our defence, and our redemptioo
from sin, death, and the world, and from the power of
the devil For he that believeth through the Word ^
105
the apdfttles — to him are given the grace and virtue of
this prayer. He, together with all Christians, forms the
body oi Christ: so that, whatever grief or whatever
good happens unto l)im as a member of the body, the
same grief or good happens unto the whole body : nor
does this or that saint only, but all the prophets, martyrs,
apostles, and all Christians in the world together, and
.those who are with God, suffer with him, conquer with
him, fight for him, and help, defend, and uphold him :
and in so near a relation do they stand to him, that they
bear all his defects, sufferings, and adversities, and he,
OQ the other hand, participates in all their benefits con-
solations, and joyd.
And what greater blessing can come upon any one,
than to be brought into this communion and fraternity,
and to foe made a member of this body, which is called
Christianity T Which is a body of that nature, that God
has united to it himself, with all his infinite blessings. It
is an high; all-powerful mistress and queen of heaven
and earth ; at whose feet, the worid, the devil, death,
and hell, must fall prostrate, as soon as the Word is
spoken. And, who can hurt the man that has this con-
I odence, and that knows, that when he suffers the least
grief, all heaven and earth, with all the saints and angels,
I cry out against his oppressors. And, if he be assaulted
I by sin wishing to terrify, gnaw, and press upon his
conscience and to threaten him with death and hell,
God immediately, with all the assembly of the elect,
«ays, Neither shalt thou, O sin, gnaw him ; nor shalt
thou, O death, destroy him ; nor thou, O hell, swallow
bim up ! — But to arrive at this, there must be faith ; for
to our natural eyes, and to this world's reason, things
appear far otherwise, and the directly contrary is sen-
sibly felt
As thouj Father, art in me, and I in theCj that they
^ may be one in us.
In these words he touches again upon that sublime
'"tide, his divinity, which we have treated on at some
'c>h before. He presents to us himself and the Father
VOL. II. I
106
as an example and a similitude, that he mi^ Aeiebj
declare unto us that unity wherein he desirea us to be
united. * I and thou (saith he) are one, in the same
divine essence and majes^/ According to this example,
we ought also to be one among ourselves ; and so, that the
unity between us should be '^one;^ that is, that tho«
and I should be incorporated. And, in a word, that all
should be one, and one solely, in us ; and that we shoold
be so one body, that all may have whatever thoo and I
possess. Whereby also we are made partakers of die
divine nature, as Peter saith, S Epist. L — And altboii^
the Father and Christ are one io the divine essence ii
a more sublime way that cannot be comprehended,
yat, we have this blessing, that we enjoy the benefits
of it.
Moreover, these words are also spoken for oar coa-
solation and stay against the world and the devil. Far
although he should attack any one weak member of the
Christian body, and think he had devoured them ; or,
although he should make an assault on all Christiaiutjf
together, and should wish to despise it, and say, What
is Christianity to me, it is nothing but flesh and
blood ; yet, he is compelled to hear and feel, that he has
not attacked us only but Christ himself, and not Christ
only, but the Father also ; that is, the onmipotent and
eternal Majesty, before which he trembles and fidls.
Here dien, behold, we are so united, that he who
touches one of us, touches heaven and earth and all the
divine creation. And, to sum up the whole in a few
words, thou canst hold no Christian in contempt, ofe
an insult to none, persecute none, injure none, and, oa
the contrary, thou canst honour none, do a kindness to
none, without doing it to God himself. Hence, Chnst
himself in his majesty and glory will rise up in die h*
day, and pronounce this his sentence both upon the jost
and upon the unjust, ^^ Insomuch as ye did it unto the
least of these my brethren, ye did it unto me.** For God
has given all thin^ unto this his Christ, and Christ has
given them all to his spouse. Unto him every ChristiaB
cleaves like a limb, and all is connected tog^her as die
107
>f a chain ; oat of which union, is formed a beau*
rholie, or rather, is woven a fair garland.
^t the world may believe that thou hast sent me.
lis is the fruit that follows from such an union:
V» that the Word of Christ breaks forth, and being
1 far and wide throughout the world, is there
ed as the Word of God; in which are contained
nighty, divine, and invincible power, and a never-
; fountain of ail grace and blessedness. Tliis is, as
e said again and again, that most excellent of all
edge, which is so deeply hidden and so rare, and
can never be fully learnt ; and therefore it is, that
I makes mention of hardly any thing else, and rc'-
it in almost every word he speaks ; for it never
d into the mind and heart of any man, that he
i go entirely out of himself, and account all his
limgs naught that he either knows or can do, and
I creep into the righteousness, sanctification, and
tn of Christ, as contained in, and made known by,
sak preaching of his Word,
ad, this I affirm in truth, and declare, yea, by the
ion of my own soul, — that there are in this day
ew preachers and writers indeed, of all that I have
leard or known, (and they consider themselves to
i' best,) who truly understand any thing of this
r. And although they do sometimes guess at
tiiDg of it, or get hold of here and there an idea by
tore, yet they speak of it as thou^ they had heard
rare talking of dreams. They know indeed how
ii and cut to pieces with abuse the Pope and the
I, and their priests, but they know nothing by
ieiice of those fundamental grounds upon which
y 18 to be subverted, and all its erroneous doctrines
d. Wherefore, I feel it my duty to admonish the
dOigently, that we studiously learn and^throushly
these w ords and the whole of this chapter. Tor
w not| that the sum of the whole Christian doctrine
OQpiously and fully handled, and asserted in such
ftUTwords, in any other place, — namely, * that we
I 2
108
have all things in Christ that we have need of, and have
nothing in ourselves or in any other man, but all in
Christ only. The words themselves indeed are common
and simple : and this is the reason that the wise so neg-
ligently pass over and despise them, as though they were
such as boys would tread under their feet. And there-^
fore, being carried away elsewhere by their dreams and
cogitations, they fill every corner of the world with their
futile commentaries.
And the glory which thou gavest mCy Sgc.
Behold, what a length of time he dwells upon this
same thing, and how much he desires us and persuades us
to esteem it as the greatest and most necessary doctrine,
which is the most full of consolation oT^l that are
delivered to us. * I have given them (saith he) mygloiy:^
that is, a thing great and magnificent, exceeding ail
majesty and honour, and precious, not for the abundance
of its riches and the profusion of its treasures only, but to
be truly and sacredly praised and extolled : for the scrip-
tures call " glory," not that celebrated fame and mag-
nificent appearance and splendour only, but those things
which are worthy of great praise and to be most highly
prized.
But what is that glory which Christ has, and gives?
Even that of which he spoke just before, " that they all
may be one, as the Father and I are one." This is that
excellent and precious treasure and fountain, and so,
that inexhaustible mine of all the divine benefits, life,
consolation, and blessedness, if the man do but believe.
This faith, however, is not an idle empty cogitation, but
a living, serious, consolatory, and undoubting confidence
in the heart of the man, that he shall obtain this glory
whereby we are made one with Christ, and so, througn
him, one with the Father also : and so one, that as Chmt ,
cannot be divided and separated from the Father, so
much less can Christianity, or any one Christian member,
be separated from Christ.
But, whence does this glory proceed whereby we are
all made one in the Father and in Christ ? It certainly,
■ 109
lot proceed from our own merits^ nor is it procored
man works and powers, but it is brought unto us,
bestowed upon us, and freely given to us, by Christ. For,
as to works, they only cause sects, and make divisions ;
wherein, one pursues this work and another that ; even
85, in an external lite and community, there must he
various offices and conditions, each one doing his own
work. But, by the Word we are all made one in one
faith : and by that faith we become one spiritual body,
alll rough the works of each member be not the same.
Even as, in our natural body, there are many anti dis-
tinctly <litferent operations, each member performin»4 its
on a function, and no one member exercising the func-
tion of another ; and yet, all the memljers are united in
one, and in one mutual participation of all good. For
the weakest and most intirm member is equally of the
Psame flesh and blood, and enjoys tlie same tiealth and
fife, as the strongest and most noble member. And yet,
the operation of each separate member tends mutually
to serve all the other members, and the \i'hole body ; and
one member always helps another. And so also it is
here: faith collects and concentrates all the works and
niakes them one. All the hearts therefore hung on
Christ and the Fattier by faith, and all things that they
do or hope for, flow from this faith.
That they he tnade perfect in one.
Here again he melodiously harps upon the same
^trin^: in which he seems so to delimit, as thoudi he
knew not what else to speak of: and yet the w^ords seem
Uj sound so childishly to the judgment of reason, that,
(to say without fear what I have so often said before,) I
never read any book where the words were so simple,
^d yet contained, in that plainness and simphcity,
JUatter so important and unspeakable. It is not enough,
(sailh he,) that they be one, but they must be " made
I^rfect in one/' As thougli he had said, I have some
Oiristians who must all be made and liecome one; but
^l*ere is a deficiency, arising from many of them being
y^i weak. The unity of essence is indeed eflected, but it
110
stands only in faith ; and as much as thera is of faith, so
much is there of perfection—' Therefore he prays ih&
Father, that tliey may be made perfect, may grow more
strong in their begun faith, and may be made one per-
fectly in Christ, In the same manner Paul also sp^s.
Col. ii. *' Ye are complete in him f ' that is» ye liave an
overflowing abundance in Christ, nor have ye need ta
seek any thing more elsewhere*
Hence, he that hath Christ is said to he perfect : that
is, he has a full and perfect treasure of all the blessings
that the mind can think worth craving or desiring : which
are, eternal lile, righteousness, wisdom, and all divide
blessings : nor does such a man want any thing, but a
taking heed to persevere in holding fast these tlimjg
unto the end. The treasure is present with ua, and
collected together into one place; but the vessel is weak;
for which cause, we cannot hold it fast so perfecdy as
we ought; for we carry, as Paul saith, 2 Con iv. "Tliis
treasure in earthen vessels/' On that account, therdoK^
we are to labour daily in unceasing prayer, continiia)
preaching, and much admonitinn, and to fight against
all opposition and temptations^ that wa lose not so greal
and precious a treasure, nor give tjie devil an occasioaor
opportunity of plucking it put of our hands, fwhidi is
what he is ever aiming at with all his powers ;) but thai
we take the more earnest heed to guanl and hold it fasi,
and shjun no peril for such a treasure's sake.
Ami that the world may know (hat thou hast setd mc.
There are two things that he especially dwells on in
this chapter. The onc^ that we who have come to the
faith by the preaching of the apostles, and those who
shall be brought to the same faith daily, should by tbit
faith become '' one/' The otlaer, that by this unity, it
might become known to the world, that Christ was sect
by the Father, and th^t we ^jje Ipved • \>y him. For in
these two things, numely, the Wq^d and faith, stand the
^yhole ppattpp and he that loses these, kises all: nor is
there any counsel or help remaining for him, nor my
c()i^pIa^jop ; no moral probity cap ^vail him auy thing:
Ill
all works, and all life, however blamelessly si>ent, ar^
vain : all unity is taken away^ Christ is lost, and neither
the knowledge of the Word nor of the Father can be
maitied nnto. And, in a word, the light is gone, and the
way cannot be found by reason of darkness, but we are
carried away into by-paths, while the devil pursues us at
bis pleasure; for this I have sufficiently experienced
myself, and that to my own sorrow,
Afid haat loved them as i/wu hast loved me.
This is what ought to flow from the knowledge of
the Father and of the Word— that our hearts may, with
gladness and without a doubt, be enabled to say, that we
arc the children of God and have a propitious Father,
For it is the peculiar office of Christ, to make us fully
a^ured by his Word, that we may promise to ourselves
all the love and grace of God ; even that love wherewith
be loved Christ his only begotten Son from the foundation
of the world ; so that, it may be called the love in Christj
and through Christ ; and, in a m ord, that inestimable and
eternal love, which is comprehensible by no heart of
man!— Behold ! This is the wonderful and inefl^able
glory which is freely given us in Christ ; but in the Word
and faith only, until we get into the full enjoyment of it
in die life to come ; as now follows^ —
I Father, I will that they also whom thou hast given me, ^'c.
This is the last part, but of all the most consolatory,
of this prayer for all that depentl on Christ ; whereby,
We are rendered certain and assured of that which we
Ire brought to expect— that we shall have a rest, and
Hire and peaceable habitations and mansions; seeing
i^hat here, in the world, we are exiles and live in utter
banishment, having no certain dwelling-ptace. For we
have before heard, that the Christian must willingly part
With all the favour, the attentions, the applause, the
benevolence, and the protection of men, and all the ease
and quiet of this life, and be prepared to receive the
darts of the devil, to be every hour in peril of his life,
and every hour expecting death.— Now, death ie a most
lis
awful and terrible thing, especially where die man has
it continually before his eyes, not knowing what step to
take next, nor where to pass the ni^t Therefon^
Christ performs the office of a faithful aod kind SsvkMir,
and has a care over us in providing for as a place df
rest and safety ; saying, that we shaiu be and shall life
with him,, and shall enjow the same hamiiiiesB and
blessedness which he himself has with the Father.
What he would say is this — Be of good cheer; 'be
not troubled about where ye are to abide, or to iriiit
place ye are to go. Let the devil and the woiM roar
and rage against you, by destroying voa, by bonang
you, and by exterminating yon from off the iace of the
earth. There is one who holds a most watchfol caie
over you, that ye may arrive in safety in the place that
ye desire ; where ye shall be safe and secure from the
world and all devils, and shall live in the most peffect
rest and tranquillity !* — And where is that fdaoer and
what is its name? — " Where I am," aaith )ie: that b,
in the arms and bosom of the Fadicar : to whidi phoi,
all the angels shall be ready to convey us* The place
indeed has no certain name, nor does it permit itsdf to
be pointed out by the finger, or even to be described,
but it is to be conceived oi from the AV'ord by faith !
This scripture therefore, we ought to use as a sup-
port and pillow for our souls; and, securely restkig
thereon, to depart with joy when the wished-for momebt
shall arrive, wherein we are to be delivered from so
and every evil, and moreover from the tyranny of the
world and the power of the devil, and to be takm awi^
into eternal rest !
But it has already been more than once shewn,
whom Christ means by these words, '^ whom tbon bait
given me;" namely us, (to whom they admiuBter
the greatest consolation,) who hold fiast his Wofd, and
especially when the storms of temptations increase, and
when tlie world tries us and loads us with shame for the
Word's sake, and spoils us of all our gpods : for then,
we ought boldly to take to ourselves tb^ promises^ and
not to have tm least d.oubt that Christ will
IIS
into his ^ory, although we be still sinnerSy filled with
madi weakness, and covered with many defects. For
these words are spoken to us who are upon earth, and
now live in flesh and blood, and not to the angels who
are in heaven, nor to the saints who are dead and
buried.
But this word, '^ I will,'' is to be especially con-
sidered; for he uses an authority with the Father, as
one who was unwilling to be refused ; in order that, the
promise mi^t be the more sure, as being of one who
«oold not lie. And why is this ? that he might awaken
and stir up us who are slothful and slow of heart to
believe, that we might not fall into any hesitation or
dottbl, but might be as certain of these things, as though
we saw them plainly before our eyes.
T%U they may behold my glory which thou hast
ghen me.
My Christianis shall be brought to that state of
fididty, that they shall not only be where I am, but
dttll be bronsht into an open vision of my glory : con-
cerning which, he thus spoke before in other words,
" The gjoiy which thou gavest me I have given them."
For here upon earth we know that gloiy by faith only,
and do not see it, ^* but (as Paul saith, 1 Cor. xiii.)
dmnigh a dass darkly : " namely, as far as we hear it
tu^ in the ministry, and embrace it in our minds : —
that Christ arose from the dead, that he ascended into
ke^ven, and sits in the majesty and glory of the Father;
ml is the* one Almighty Lord of all creatures. But of
these things our knowledge is still obscure, like the sun
when overcast by a cloud. For the greatness of this
(jbry, it never entered into the heart of man to conceive,
nor can it be comprehended by the human mind ; even
It Christ himself shews, that it is quite the contrary
vith us. But, in the life to come, another light will
diiiie ; where we shall no more believe, nor preach, nor
ttfeend to hearing the Word, but shall be in the pre*
leaoe of Christ, and shall see him openly before us, and
1^ be;fflied dureby with joy and pleascire unspeakable !
114
This is that Consolation unheard of and uDutterabk;
in which) if any one truly believes, he will not mudb
want the honours of this frail life, nor the dignities, the
riches, or the kingdoms of the whole world ; but wilt,
with a willing mind, set at nought the whole of it
together. What benefit then can the world confer upoi^
us, either by its honours which will be lost, or its lifi^
which will be taken away ? excepting that, it may be to
us an occasion of our coming the earlier unto Christ,
and the sooner unto the vision of his glory ; in compa-
rison with which, all the riches and magnificence of the
world are mere filth. But, the matter is, we are »
frigid and slow of heart to believe : whence it comes to
pass, that we feel not the consolation, the power, and
the virtue of these words.
Moreover, the magnitude of this glory, (as we have
already observed,) is greater than can be embraced by ;
the confined conceptions of the human heart. For it is j
far above all sense, and far exceeds all human intellect, |
— that we poor miserable creatures are to be broo^ -
to that place, where we shall for ever b^old before our
eyes so great and so unknown a majesty of the divine
glory : and moreover, that my body and thine, whfch
must rot under the earth and be eaten by the wonns,
shall, by the power of this glory, be made to shine, far,
yea ifar brighter than the sun and the stars. For aH
these things will the vision of this glory bring with it, |
and also all those glorious things which we shall enjojf
throughout an eternal life and blessedness : which things,
no man can conceive in thought, nor find eloquence to
express !
For thou lovedst me before the foundation of ikc
world.
They shall see this glory, that they may know thil
I am the Son ; aot as sent into the world, and bom oft
vilgin, but as thine only Son whom thou hast loved
from the foundation of the world : that is, that I aa
equally with thee, the one God, and b^otten horn
everlasting. For God couki not love him more, thaa
115
by giving him an equal and eternal divinity. AH these
things are now preached and believed, but they are still
seen through a glass darkly, and do not shine forth in
all their splendour. Therefore, they are diligently to Im
declared and set forth by the Word, (as Christ himself
hatl hidierto done,) until tbe veil l»e taken away, and we
behold them openly, and face to face.
O righUous Father, the tuorld hath not known thee.
This is a very necessary appendix, and a word most
northy of notice, wherein he turns Iris eyes to the world,
and with an ardent concern says, * Alas! my most beloved
Fatlier, with what olistiniicy does the world reject all
admonition and preaching, and disdain to hear my
words!* But, why does he here for the first time only
begin to praise the Father, by addressing him in this
appellation, O righteous Fattier? and does not rather
say* O kind and merciful Father? or, as he did before,
0 holy Father.^ Or, vvhat is the importance of this
matter of which he is speaking, and upon which he
spendh such words? Who did not know this before?—
1 answer: Christ in tbe same hour, in which he spoke
ihese words, burned in Iiis heart, and looked back upon
the world, which would nut by any means endure the
Word ; but raged the more against it, the more it was
preached. Whereas, it uuglit to have been wiiling to
run to the ends of the workl to obtain such a Word ; or
Ifttber^ to have sought it earnestly with bended knees ;
vi not to liave despised it ungratefully, when thus
atuitously offered ; nor to have returned its preachers
Very injury as their revvard and thereby procured unto
hemselves the desert of divine intiignation and eternal
_ jnnishment. For they wilt not receive the Word when
freely offered and give thanks for it, but persecute it with
the utmost hatred, most maliciously blasplieme it, and
iHost insultingly lacerate it : so that Christ is compelled
to say, thou art indeed a righteous God, and doest
tigbteously and justly in making that distinction between
tfie world ami those whom thou hast given me : that is,
in separating these and bringing them unto me, that
116
they may be with me where I am ; and in cutting away
those as they deserve, and leaving them to rush head-
long to destruction as being such whom no counsel or
help can profit.
The same glorying we also are to have against
the world, when we ofler unto them the gospel clearly
and fully ; and especially, when we have diligently per-
formed all things that pertain unto the declaring of if,
and have omitted nothing either in preaching, admonish-
ing, exhorting, loving, serving, bearing, alarming, and
threatening; and moreover, by suffering and pardon-
ing all things, and by praying for them ; and, in a
word, by trying all those things which we considered to
be useful unto their conversion. — We leave I say no
stone unturned, we spare no pains and labour, we pay
no regard to expenses or perils, and yet have met with
no other reward than ingratitude, contempt, ignominy
and persecution of the known and confessed truth.
What then can any one say, but that it is righteous, and
our desert, if God severely reward and punish such
horrible and determinate obstinacy and blasphemy, by
pestilence, war, Turkish fury, by the devil, and by
unceasing afflictions of every kind ; when all grace and
benefits are wholly lost upon us, and no goodness can
find reception. Indeed, our tempting of God and j
ingratitude exceed all bounds, which he can no longer
overlook ; seeing that, he has poured forth himself with
a full hand, (as they say,) in that his most precious
treasure which is offered unto us ; and yet he is, on that
account, utterly despised, rejected, and spit upon by
the world, and his Word indignantly trodden under
foot.
Therefore, Christ here concludes and says, dearest
Father, " the world hath not known thee," nor does it
wish to know thee, even though thy gospel is preached
to them so plainly, and declared to them with that
clearness, thet they cannot turn away from it and deny
it to be truth. I tell and deliver to them all things that
pertain to the true knowledge of God : namely, that
nothing avails nor can avail with thee, but a sole and
117
nple trust in thy grace and goodness as freely given ;
id moreover, that they may have all things in me. But
ey will neither patiently hear me, nor my Word ; as-
rting, that what is declared by me is nothing at all.
ley will have their own only, their own wisdom,
^teousness, and works to be available, and will approve
emselves unto thee by trusting; in these. Therefore,
lou doest justly, O righteous Father, in leaving them
kus hardened in their blindness to go over to their
ither the devil by whole multitudes toother, and never
) know or see any thing whatever, either of my glory,
ly Word, or the knowl^ge of faith, by any view, either
1 this world or in that which is to come.
But I have known thee^ and these have known, S^c.
That is, I am fully assured that I teach thy Word,
ind concerning thee only as the one true God, as thou
woaldst be honoured and believed on ; and that men
may laud and praise thee for thy grace and goodness ;
which, however, the world do not receive, but impiously
condemn and deliver to the devil. My Christians, how-
ever, whom thou hast given me, receive that grace and
goodness, and know thee : namely thus — that thou hast
sent me : in which, as has been maintained throughout
^ chapter, the whole knowledge of the Father consists.
And I have declared unto them thy name, Sgc.
I have given them thy Word, by which they have
'^ome acquainted with thy name — how thou art
'^ed, what thou art, and how thou wilt be worship-
Ped and honoured. Even as we have already abun-
^tly shewn, that, to know the Father, is not only to
<^w, how he formed the heaven and the earth, how
^ helps tlie good, how he punishes the wicked ; but,
hsx he sent his Son into the world and gave him unto us ;
Uid that he has taken away death, and has procured for
tis reconciliation with the Father. — This is the true name
^ God, which opens to us his* mind and will, and dis-
covers to us his paternal affection, and leaves none of
his tbooglits coQceming us to remain hidden. He that
knoweth not the Father thus, knoweth not the Fatlief
aright, nor does he know how lie is to be worshipped.
For even the Heathens, the Jews, and the Turks belief^
that there is one God, tlie creator of heaven and eardi;
nay, they boast that they worship the only true God;
yet they believe not, neither do they know, that the true
mind and will and good pleasure of God, is, that we
know Christ as sent by him and given for our redemp-
tion. Yet, neither the Pope nor any of his sects can be
persuaded of this ; and hence it is, that we have oih
ceasingly to contend^ war, and fight with them in sup-
port of this principal article and sum of our faith and
salvation.
But observe— Christ does not only say ** I hait
declared unto them thy name," but adds, *' and will
declare it." That is, I will not be content with having
begun to manifest thy name, but will go on to make it
more manifest, and will urge the same unceasingly both
by the Word and by tlie Spirit, that my Christians may
not seek after any thing else, or any thing more great,
but may be occupied in this one thing, that thy name
may become the more illustrious, and that they may the
more firmly retain it in their minds. And it is in thb
that the whole force of the matter rests — that we rightly
know the Father by faith ; that our hearts, being filled
with all assurance and hope, may stand before him, and
have no fear of wrath or anger- And, according to my
judgment, there is not a more difficult point to arrive al
in all heaven and earth. Therefore, let no one fall into
the thought that it is a trifling matter, which can be at-
tained unto in a short time without any great troijble,
and may be understood as soon as hearrl ■ w^hich is the
way in which our unexperienced, frothy pmters m
wont to talk.
That the love wheremith thou hast loved me, ^c
This is that which (as I have said before) I con-
sider to be the main thing to be attained unto— that ^'^
might know the w ill and heart of the Father ; here, t^
the Word preached unto us ; but hereafter, in the I^
to come, by open visiou : vvhereby we shall behold how
lie loved us, and will love us for ever, but through his
Son Jesus Christ only. When we attain unto this, then
shall we be in possession of the whole treasure of our
consolation and salvation. Then shall we dwell in him
and he in us, so that we shall remain for ever united in
one ; (of which we have treated before in its order,)
May Christ our Lord preserve and confirm us in this
pure knowledge of his Father, and in the unity of faith,
until the day of his appearing in glory. To whom, with
the Father and the Holy Spirit, be honour, praise and
glory, tor ever and ever, Amen !
TBS
CONSOLATORY
TESSERADECAD
or
inattin Uufbtv
rOR TBI
WEARY AND HEAVY LADEN."
EPISTLE DEDICATORY,
MXRTIIf LOTHKSt TO HIS MOST KIND SlKB, THB
<LU8TRI0US PrINGB AND LORD PRBDBRIC DORB 09
4X0NY, ArgHMARSHAL AND ElBOTOR OP THB SaORBD
4)MAN EmPIRB, liANDORAVB OP ThURINOA, AND
liBSHAL OP MiSNIA.
Our Lord Jesus Christ, our Saviour, has left us a
nomand, which speaks alike to ail Christians, that we
odd perform offices of humanity, or, (as the scripture
nns them,) '* labours of love,** unto all that are afflicted
d in distn^s, that we should endeavour tp liberate those
10 are in captivity, and to serve our nei^bour in aU
ose things wfaeret^ his present troubles may in some
sasure be relievea.-^And our Lord Jesus Christ
swed forth in himself a most signal example of this
command, when from hiii infinite love tqthe human
1^ he descended from the bosom of the Father to our
series and {mson, that is, to our flesh, and to this our
lerable life, and took the punishment jof our sins
m himself that we might be savfd. ^
If this signal exampfe does not move a men, added
tl|e authority <tf the divine commandj — ^if these tilings,
ay, do not move a man to perform these works of
e; such an one will deservedly hear, in. the last day,
I ..sentence I of the angpry judge, ' Depart, thou
tnwd, into ^eriasting fire. For I was sic;k luid thou
ilpdst me not Bu<, with the deepeist ingratitude, for
tbsse infinite benefits^i^hicb I have conferred upon
vS'Snd .the nliole wocld, thou hast not assisted thy
idbnn, yea rather, me Christ thy God and Savioifr in
f bif thien, by performing, the least office of kindness/
: Since tborabre, most iUustriQU9 Prii^ce» I see yqw
lAsum- sinking under « severe disease, and so, CSui^
»ria.'j)[0ii, I tmn^t it my duty to visit yfiur Ht^msss
1S4
with some production of my pen. For, to say the trutli,
I hear the voice of Christ calling to me in the body and
flesh of your Highness, and saying, Behold here one
that is sick ! For it is not we Christians alone that suffer
these evils, such as diseases and others, but our Lord
and Saviour Christ himself, in whom we live ; as Christ
plainly testifies in the Gospel. " Inasmuch as ye have
done it urito the least of these my brethren, ye have
done it unto me," Matt. xxv.'40. And, although we
owe this duty to all in general who are labouring under
sickness of body, — that we visit and comfort them, yet,
we owe it more especially to the " household of faith."
For Paul clearly distinguishes between the " household"
and strangers, Gal. vi. 10, as the former are joined to us
by a particular bond.
But, I have also other reasons for the performance
'of this my duty. For I feel that I, as one of the sub-
jects of your Highness, ought to be afFefcted with this
your Highness's sickness, together with all the rest of
your subjects, and as it were to be in pain with you as
a member with the head ; in whom, all our fortunes and
all our safety and happiness are placed. For we ac-
knowledge that your Highness is as another Naaman;
and that God at this day accomplishes by you the safety
of Germany, as he did in old time that of Syria by
Naaman. Wherefore, the whole Roman Empire turns
ite eyes to your Highness, and venerates and receives
you as a protecting father, and as the honour of the
whole Empire, and, more especially, as the safeguard
•and ornament of Germany.
Nor is it our duty to comfort your Highness only as
much as lies in our power, and to sympathize with yoa
as brethren, in this your present calamity ; but, much
more particularly, to pray unto God for your health and
safety ; which I hope is done continually and earnestly
by the subjects of your Highness. And I acknowledge*
for my part, that these petitions are put up by m^j
(that I may declare my gratitude by the {Serformance of s^
imptoitant a duty,)" as being one whom your signal favours
and merits have made, above all others, a debtor.
IS.5
And as in my low estate of ability and fortune, I
can serve you in nothing great, D. George Spaltinus,
who b one of your Highness's private council, gave me
a timely word of advice to draw up something by way
of a spiritual consolation, and send it to your Highness :
adding, that your Highness would gratefully receive
such an attention. Being therefore unwilling to refuse
altogether to listen to the advice of my friend, I drew
op these fourteen headsj and set them forth as it
were on a tetblet, and gave them the name of Tessera.-
DECAD ; that they may serve instead of the fourteen
tmnUy whom our superstition has made and called
the defepders against all evil.
This, however, is not a silver tablet, but a spiritual
one ; designed, not to adorn the walls of the churches,
but to raise up and confirm the godly mind ; and I hope
k will be very useful to your Highness in your present
taoable. — It consists of two parts. Th^ former contains
teoen views of evil, by the consideration of which our
pfesent troubles may be lightened. The iatter sets
brth seven views of good, drawn up for the same pur-
pose.— ^May your Highness therefore favourably receive
ibis my service, (such as it is,) and so profit by it, that,
ifter an attentive reading and consideration of the views
nt forth, you may find some small part of it to suit
jour case. — I commend myself to your Highness with
ill submission.
Your subject,
Mabtik Lutheb.
CONSOLATIONS
FOK TBK
<* WEARY AND HEAVY LADEN/'
INTRODUCTION.
The Apostle Paul, Rom. xv* when about to set forth
the consolations of Christians, saySj '* Brethren, what-
soever things were written aforetime, were written for
our learning ; that we, through patience and comfort of
the scriptures, might have hope/' Wherein, he plainly
shews, that our consolations are to be derived from the
holy scriptures.
The holy scriptures administer consolation in a two-
fold way, by setting before us tvvo views of things, that
is, of evil and of good, tempered together with a most
wholesome intermingling: as the wise Preacher saith,
*' In the day of evil be mindful of the good, and in the
day of good be mindful of the evil/* — For the Holy
Spirit knows, that ever}' thing is such and so great to a
man, as it appears to be in his opinion ; and that, that
^hich he considers to be trifling and a thing of nought
little affects him, either with love when it comes, or
**'ilh grief when it is taken away. Therefore, the great
design of the Holy Spirit, is, to call men away from the
^Jpinion and sense of things. And, as this calling away
is more especially wrought by the Word ; by which, the
(Opinion is drawn off from that which now affects, to
that which is either not present or does not now affect;
it is in all things right, that we should have no consola-
tion but by the scriptures; which, in the day of evil, call
«saway to contemplate the good that is either present or
*ocome ; and, in the day of good, to contemplate die evil.
But, that we may the better understand these two
ilws, or SIGHTS, we will give to each its parts^
1S8
making them 8£vkn. The first view shall cotiCafn
the EVILS which we may be contemplating — L Within
us — II. Before us— III. Behind us— I v. From be-
neath—V. Near us on our left hand — V^I, On our rigtt
hand — VII. From above-
PART FIRST
VIEWS OF EVIL.
VIEW L
THE EVILS WITH IK US.
This is a fixed and most certain truth, whether a mm
beheve it or not, — That a man can suffer no torture
\yhich can be the worst of the evils that are in him- And
therefore, there arc far more and greater evils ia hi©
than he can feel. For, if he should feel all his own evil,
* he would feel hell» for he has a hell in himself- Do you
ask how this can be? the Prophet tells you, *' All men
are liars,' Ps, cxvi. And again^ " Every man living is
altogether vanity/' Ps. xxxix. And to be a liar and vanity,
is to be destitute of truth and reality : and, to be desti-
tute of truth aqd reality, is to be without God and to be
nothing: and to be thus, is to be in hell and damned!
God, therefore, when he chastens us, discovers unto
us and lays upon us only a small part of our evik;
knowing, that if he should lead a man into a knowledge
of his whole evil, he would sink in a moment. Bui
he has given some to taste this also : concerning nhooi
it is. said, ** He briugeth down to the grave and bringeth
up,"- 1 Sam, ii. Therefore, they speak rightly, who call
bodily sufferings certain monitors of the evil widiin: itud
the Apostle, Heb. xii. calls tliem the fatherly chastise-
fnents of God, saying, '* he scourgeth everj^ son whom
he receiyeth : " n hich he does, that, by these rods md
^mall evils, he may drive out tliose great evils, that ^^e
ipay have no necessity for leeling them : as it is written
l^rQV^rbs xxii, ** Foolishness is bound in the heart of »
1S9
luld, but the rod of correction shall drive it out.*' And
lo not pious parents grieve more over their children if
bey be thieves or vicious, than if they be wounded ; yea,
bey themselves chasten and bruise them that they may
lot be vicious. ^
What is it then that prevents our real evil from
being felt? This, I say, is so ordered of God ; that tlie
man may not wholly sink under a sight of all the depths
of his evil. For God keeps th^m hidden, and wills
them to be known only by faith, \« hile he gives a taste
of them in the evil that is felt. — ^I'hereforCj " In the day
of evil be mindful of the good :" that is, consider what
a good it is not to know all thy evil : be mindful of this
p(}df and thy evil will not so much distress thee. And
io Bg^in, ^* in the day of good be mindiiil of the evil :*'
hat is, whilst thou art free from distress arising from thy
m1 evil, be grateful for this freedom, and be mindful of
he real evil : then it will be, that thou wilt the less feel
lie sensible evil. It is evident, therefore, that man
ilways has in this life, more freedom from distress than
Katiess ; not because the whole evil is not present with
lim, but because there is not the opinion and feeling of
ty through the goodness of God who keeps it hidden.
Hence we see, how dreadfully they treat themselves
irho are brought to see their true evil, anil how careless
diey are of what they suffer throughout their whole life,
IO that they feel not the hell within them. And so every
one would do, if he felt or truly believed the real evil
thftt is in him : — he would voluntarily seek all external
etils, and would find relief in them : and would never
tod himself more miserable, than when not surrounded
with such evils : in which state we know many saints to
have been : as David was. Psalm vi.
Therefore, the ^rst view is consolatory — for a man
|o say to himself, * O man, thou dost not feel all thy
evil : be glad, therefore, and give tlianks, that thou art
■ot compdled to feel it: and then, thy present evil,^
forilpared with the great and infinite evil that is in thee,'
viB be light, that is, thou mayest say, as some say,
^ Fdeserve hi worse than this, yea,'hell itself!' This is,
however, easy to be said, but is intolerable te be borne.
ISO
But, although this evil lies concealed, yet it pro-
duces fruits sufficiently sensible. — These are, the dread
and trembling of a fearful conscience, whose faith meeta
with every opposition, while the man knows not, ot
remains in doubt, whether or not he has God propitious
towards him : and these fruits are the more bitter the
weaker the faith is. And yet, this weakness when
rightly considered, seeing it is spiritual, is far greater
than the corporal weakness : which latter it makes to
appear very light, when the just comparison is drawn.
Moreover, all that tragedy which the Preadier
describes pertains to the internal evil, where he makes so
much mention of vanity and affliction of spirit. For,
how many purposes do we form in vain ! How many (rf
our expectations fall to the ground ! How many thinp
do we see and hear that we would not! And even
those things which turn out according to our wishtt
turn out against our wishes also : and therefore, diere
is nothing right or happy perfectly. And moreover,
all these things are by so much the greater, the more
exalted a man is in station and rank; for he that k
highly exaked must of necessity be agitated with fer
more and greater tides, billows, and storms, than otb^s
who are labouring under the same burdens. So that
the 104th Psalm says rightly — that there are in this sen
of the world animals weak and strong, small and great
innumerable: that is, an infinite variety of trials and
temptations : and hence Job vii. calls this life of man a
trial or temptation.
And these evils do not the less exist because they
are the less felt ; but because, by the kind management
of God, they become by use and habit less alarming, and
our opinion and feeling of them less sensible. Therefoie^
those evils more particularly distress us, which we haifc
not, by an acquaintance with them, learnt to disregard*
And therefore it is true, that we feel scarcely the
thousandth part of' our real evil. And hence again itii
true, that our evils are rated, and felt or not felt, not
according to their reality of existence, but, according to
our opinion and feeling*
131
VIEW II.
UTUBE ETIL: OR, THE EVIL BEFORE U8.
ill tend in no small degree to lighten the present
atever it may be, if thou turn thy thoughts to
ndls: which are such, so many, and so great,
this one consideration, is attributed that greatest
msations, called fear : which many have defined
sensation concerning an evil to come: as the
! saith, Rom. xi. " Be not high minded but fear.*'
il is the greater, because it remains in uncer-
Mfhat, or how great, the future evil may be:
ig to the trite proverb : ^ There is no age exempt
sease :' (which, nevertheless, is but a trifling and
evil, as it were :) and so also, no one man is
from the evils that befal another : but, whatever
n suffers another may suffer also.
I is proved bv all the histories and tragic events
^, and by all the complaints of the whole world.
oe also is proved by the observations of many —
re are more than three hundred kinds of diseases
li the human body is afilicted. And, if there are
y diseases, how many other different events do
>pose there may be of circumstances, of friends,
) of the mind, which is more especially subjected
rils, and more particularly the recipient of sorrow
icUon?
1 here again the power and sensation of these
aneose in proportion, the higher and more exalted
Boa is in station. For as, in an exalted station,
isgrace, and all indignities may happen the more
y, seeing that all things bans by a slender
80, all things are there to be feared ; like that
vhich Dionysius suspended over the head of his
d if any one of these evils happen not, it is to be
red a blessing, and no small consolation under
il wfaicb may be present : and you may, under
132
such circumstances, say with Jeremiah^ " It is of the
Lord's mercies that we are not consumed." Ijam. iii.
For whatever of those evils happens not, it is through
the protecting hand of the ^lost High; which com-
passes us about with so much might, (as is exempiiiied
in Job i.) that Satan and all evils are compelled to stand
and rage, that they have no power over us. Hence we
see, how sweetly the Lord ought to be loved under the
daily evils that come upon us : because, under any one
evil, our most loving Father calls upon us to consider,
how^ many evils surround us, and would fall upon us,
were it not for his protecting hand : as if he said unto
us, ' Satan and a whole chaos of evils are ready to rush
upon thee, that they may grind thee to powder, but I
have set the bounds of the sea, and have said unto it,
^^ Hitherto shalt thou come, but no further: and here
^hall thy proud waves be stayed,'" Job xxxviii. .
And, supposing that none of these evils should befil
thee, (God so willing,) yet death, that greatest and most
terrible of all evils, w ill most surely come ; and nothiDg
is more uncertain than the hour when. And' death is
an evil so great, that we may see many men, who would
rather live amidst all the fore-mentioned evils, than have
them brought to an end and meet death once. And
only look around and see how many meditations, haw*^
many books, how many methods, how many remedies
there are published to the world, with the design of
deterring men from sin, by fixing on their minds the
memory of this one evil ! All these represent the world
as contemptible, all sufferings and troubles light, and all
afflictions trifling, in comparison of this great, horrible,
yet necessary, evil ! And there is no one who would
not rather undergo every other evil, if he could therein
escape the evil of death. This evil the saints also have
feared : and this Christ underwent in the midst of terrqr
and bloody sweat. And therefore, the divine marcy.i^
more careful to comfort the poor and miserable ajnlitf^
this, that) against any other evil : as we shaU see
hereafter. .
And all these evils are common to all meo.^ B^^
tlierc is, in Christians, a new cause tor fearing fulnre evil :
ft anisQ peculiar to themselves, and whicli hv exceeds
alt the evils that have l>een mentioned. It is that which
ibe Apostle paints forth, 1 Cor. x. where he says, '* Let
htni that standeth take heed lest he flill/' — So slippery
Is the way, and so powerful is the adversary, who is
armed with our own powers for weapons, (that is, with
the powerful lusts of the tlesh, and all corrupt affections,)
and attended by all the ioiinite forces of the world, its
delights and its pleasures on tlie right hand, and with ail
the bitter and perverse wilts of men on the left ; and
all this, in addition to those thousands of ways of injuring,
seducing, and destroying, in which he is such au ailept.
Hence, wc so live, that ne cannot be a moment sure of
the good that is before us,
Cyprian, mentioning many things of this kind in his
Epistle concerning Mortality, says, that death is to he
desired as a quick remeily for getting clear of all these
•evils. And, truly, where the men who really labour in
mind under all these infinite evils^ have a good con-
science, we see them wishing to be dissolved, that they
'might thus be delivered at once from all those evils under
which they now are, (as we set it forth in our preceding
VIEW,) and from those that are liable to fall uppn them,
(as we are now describing them,) And these are indeed
two most just reasons for wishing for death : wherein,
there is not only a desiring of death, but a despising of
all evils, and a desire not to be afflicted with the least. —
That is, where the Lord is pleased to grant any man
a feeling of these evils ! Hence, if we feel them, it is
tfie gift of God !
Indeed, what true Christian would not even wish to
die, and not to be lett to see his wretchedness, when he
sees and feels, even in his best stale, that he is in many
sins, and continual danger of running into more, yea, of
mnning into them daily, and thus acting without inter-
mission against the most sweet will of his most sweet
Father? It was with this indignation against himself
that Paul was burning, when he complained, that he
could not do the good which he would, but did the evil
j3
134
which he would not : and it was that which caused faiQi
tp exclaim, '^ O wretched man that I am^ who sludl de*
liver me irom the body of this death? I thank God
(saith he) through Jesus Christ,'' &c. That Christiaii
has very little love for God his Father, who does not
prefer the evil of death to this evil of sinning. For God
has ordained the evil of death, that it might put an eod
to the evil of sin, and might be the gate unto life and
righteousness. — Concerning which hereafter.
VIEW III.
OF PAST evil; or THiVT WHICH IS BEHIND US.
In this view, above all others, that sweet mercy of
God our Father shines forth, which is able to comfort
us in all our straits and distresses. For, no one can fed
the hand of God with him more sensibly, than by
taking a view of the years of his past life. Tlie blessed
Augustine saith, ^ If a man were to have the choice,
either of dying or living over again his past life, be
would prefer death, when he reviewed all those perils
and evils which he had so nan*owly, and with so madi
sorrow, escaped.' And that remark is most true, if it be
righdy weighed and considered. — For, under this view,
the man is brought to see, how many things he did and
suffered, and how often ; without any previous thoiuht
or care of his own, nay, without, or even contrary to, Ki
wishes; and concerning which things, he was so 6r
from having any consideratioa before they took jpiBC^
or while they were going on, that, after all was accoitt*
plished, he was compelled to wonder within himsdf,
and to say by constraint. How did all these things cooe
to pass, concerning which I had not a thou^t, or wbicb
are contrary to all that I expected !— So that, this pio-
verb is truth, ^ Man proposes, but God disposes!'
That is, he brings about the opposite, or effects the cOfr
traiy, to that which men propose. Hence, udder tl*
one view, we cannot deny, that all our life and actios^
have been governed, not by our own prudence, but ^
ISi
6 wonderful power, wisdom, and goodness of God.
ere we perceive how often God was with us, when we
itber saw nor felt him : and with what truth it is that
Bter has said, ^* He careth for us/' 1 Epist. v.
Hence, if there were neither lK)oks nor vocal com-
anication, yet, our own life conducted safely, through
) many evils and perils, if duly considered, would
mish us with an abundant proof of the all-present and
1-sweet goodness of God, which had all along, contrary
) our knowledge or feeling, carried us as in its bosom :
5 Moses saith, Deut. xxxii. ' The Lord kept him as
16 apple of his eye, and led him about and instructed
im, and bore him on his shoulders/
And it was from this view that all those exhorta*
ions were given us in the Psalms, *' I remember the
ays of old ; I meditate in all thy works : I muse on
le work of thy hands,*' Ps. cxliii. '^ I will remember
by wonders of old,'' Ps. Ixxvii. " I remembered thy
idgments of old, O Lord, and comforted myself," Ps.
xiz. These and the like meditations are all directed to
udke us know, that, if we see that God was with us at a
me when we litde thought it, and when he did not
ppear to us to be present, we are not to doubt that he is
ow present, though he may seem to be fieur from us.
W if he saved us in many great times of need without
Dr knowing it, he will not forsake us in times of less
tmble, though he may seem to forsake us : as Isaiah
uAkf ^^ For a small moment have I forsaken thee, but
itfa great mercies will I gather thee,'' Isaiah liv.
And, add to all this — Who was it that preserved us
uou^ so many nights when asleep ? Who was it that
Iways protected us when we were labouring, giving
uselves to amusements, and engaged in all those in-
mnerable things wherein we had no care for ourselves ?
h how much is there of our time wherein we took care
f oorselves ? Hence we see, that the whole care of us,
ihether we acknowledge it or not, was with God only ;
«d that there is not a moment to be found, when we
*eie left to the care of ourselves. And, moreover, God
^ all this, that he may instruct us in the knowledge
136
df his goodness, and that we may be brought to see tte
vast difference there is beti^een his care and ours.
Hence it is, that he suflers us to be attacked witli some
slight disease, or other evil, and carries hioiself as
though he cared not for us, (though there is no time
wherein he does not care for us,) and yet, suffers not all
the evils that surround us to fall upon us at once, but
tries us only as dearest children, whether or not we fill
trust ourselves to that care of his which has followed
us all our life through, and be convinced of the vanity
and impotency of our own care to protect ourselves.
For what do we, or what can we do throughout oor
whole life towards protecting ourselves, when we cannot
help ourselves against the least pain in one of our
limbs ?
Why then are we so distressed and anxious about
any one small evil that may come upon us ? Why do
we not leave the whole care to him, when our whole life
is a 'testimony, that we have hitherto been brooght
through, and saved from, so many evils by him, withoot
having any thing whatever to do with it ourselves?
To know these things, I say, is to know the works of
God and to meditate in his works, and to be comforted
by that meditation under all adversities. And they that
know not these things, will come under that declaratiod
of Ps. xxviii. " Because they regard not the works rf
the Lord, nor the. operation of his hands, he shall destroy
them and not build them up." For those who ^lU bot
trust the care of themselves to God under any oae
trouble, are ungrateful for all his care that has been over
them throughout their whole lives.
*r*''
VIEW IV.
OF THE EVILS FROM BENEATH.
In all the evils that we have hitherto considciwit
(and which are those to which we are subject,) we ha^
seen, that the goodness of God is so great and so present
with us, that, of all those evils with which we arc in tW*
197
ife surrounded and wholly incarcerated, scarcely any fall
ipon us, and those not of continual duration ; and that,
very single evil that may be present with us, and
nder which we may be troubled, is but a monitor of the
reat blessing with which God honours us, in not per-
nitting us to be overwhelmed at once with that multi-
ade of evils in the midst of which we live. — What a
liracle would it be, if a man were to have an infinite
mnber of blows aimed at him, and should only be
truck by one ! Yea, it would be a signal mark of pro-
Jcting grace if he were to escape any ! But, to esca(>e
early aS, is a miracle !
The first, then, of those evils that are beneath us is
eath; the next, is hell. — If we consider the various
kI awful deaths of many other sinners, we shall at
Bcc see, how fiu- we are, through the divine goodness,
om meeting with our deserts. How many have
»n strangled, staked, drowned, or beheaded, who
eifaaps had committed far less sins than we have !
lirist, therefore, Mould set their death and misery
efore our eyes, that we may thereby see what we
nerve. — " So, when some told him (Luke xiii.) of the
lalflaeans, whose blood Pilate had mingled with their
icrifices,*' he answered, " Suppose ye that these (iali-
ntns were sinners above all the Galila;ans, l)ecause
ley suffered such things? I tell you, Nay: but
iccpt ye repent, ye shall all likewise perish. Or those
^teen upon whom the tower of Siloam fell, and slew
lem, think ye that they were sinners above all men
ttt dwelt in Jerusalem ? I tell you, Nay: but except ye
spent, ye sliall all likewise perish." For we cannot
link that a less punishment is due unto us who have
ommitted the same, or perhaps greater, sins. The
tttice and truth of God will not be made to lie, or to be
ijttst on our account : he has determined to ** render
Wo every man according to his works."
' And, how many thousands are there now in hell and
(ernal -damnation, who never committed a thoustmdth
W of the sins that we have? How many virgins and
whs arc now there, whom wc are accustomed to call
VOL. II. L
innocent characters ? How many religious ones, priests,
and wives who appeared throughout their lives to serve
God, and who perhaps slipped or fell but once, are
under eternal punishment ? — The justice of God, to all
certainty, views every sin with the same eye: it alike
hates and condemns sin in whatever person it is found.
Do we not here then see the unspeakable mercy of
God, in not eternally destroying us who so often de-
served it ? And what, I ask you, can we suffer in our
whole life that is equal to their eternal punishment?
We, however, after so many sins are still unpunished
and preserved. And if we do not affectionately regard,
or if we lightly esteem these mercies of God, it is ingra-
titude, and we are in a certain hardened state of insea*
sible unbelief
Moreover, we "may here consider the infidels,
gentiles, Jews, and infants ; who, if they had been
blessed with the advantages that we have enjoyed,
would not have been in hell, but in heaven ; and would
have committed far less sins. For this view Christ also
sets before us. Matt. xi. "Woe unto thee, Chorazinl
woe unto thee, Bethsaida ! for if the mighty woria
which were done in you had been done in Tyre
and Sidon, they would have ' repented long ago in
sackcloth and ashes. But I say unto you, It shall
be more tolerable for Tyre and Sidon in the day of
judgment, than for you. Woe unto thee, Capernaum,
which art exalted unto heaven, thou shalt be brought
down to hell : for if the mighty works which have been
done in thee had been done in Sodom, it would have
remained unto this day. But I say unto you, That it
shall be more tolerable for the land of Sodom in the day
of judgment, than for thee."
We here then see how much praise and love are
due unto our ever blessed God, under everj' evil that
comes upon us ; when Me bear in mind, that it is but
as one spark of those evils which we deserve; whidi
evils Job compares to the sea, and to the sand upon
the sea-shore.
OF THE EVILS OJf OUR LKFT HAND*
Here, we are to set before our eyes the great mul-
titude of our adversaries and of evil men ; and to con-
I sider first of all, how inany evils there are that they
[ have not brought upon our bodies, our property % our
[ fame, and upon our souls, which they would have done,
had not the overruhng haiid of God put it out of their
I power. And tl*e higher any one is in station and rank,
' and the more m ideiy he rules, to the more snares^ plots,
b stratagems, revilings, and temptations of these adversa-
f riea is he exposed. In all which, he may see and know,
" that the hand of God is most conspicuously with him.
^ But what wonder is it if we be touched now and then?
^ But still, we are not to view the evils and miserable
' state of these men, so as to exult over them ; but, that
}We may suffer with them; for they are exposed to all
^^ic same evils that we are ; as may be plainly seen in
"the preceding views. But they are more wretched
than we are in this — they are out of our society, botli
corporal and spiritual. For the evils that we suffer are
nothing to be compared to their state. They are under
sio and unbelief, under the wrath of God, under the
power of the devil, and in the most wretched slavery to
ungmlliness and iniquity : so that, if the whole world
ihould rise up and curse them, it could not imprecate
on their heads greater curses than those under which
they now lie.
If we seriously weigh all these things, we shall at
Qoee see, how distinguished a blessing the Almighty
confers upon us, in permitting us to endure some
trifling inconvenience of our poor body, in laith, in
the kingdom of Christ, and in the service of God:
which inconvenience, in the midst of such a profusion
of blessings, ought not indeed to be felt. Nay, the
misery of the above-mentioned wretched creatures should
appear such in the eyes of a Christian and a God-
L 2
140
fearing man, that he oug^t to consider his own troubles
as joys. Hence, Paul exhorts the Philippians, dnp. iL
that each of them should consider the things of anolfaei
and not his own. And, (says he,) '* Let this mind be
in you, which was also in Christ Jesus. Who, being in die
form of God — took upon him the form of a flervant,"
&c. That is, he, with the most pious afiection, took
upon him our form and bore our evils as if they were \A
own ; and so laid aside, and emptied himactf of, himself
and his own blessings, that he was found altogether in
the likeness of man ; considering nothing beneath him,
and being fully immersed in our evils.
Under the influence of this affection, and moved
by the view of this example, the saints also are led to
pray for the wicked ; even for those of them who are
their enemies, and to do all things after the example of
Christ; and, forgetting the injuries and the acts of
injustice done them, to consider only how they cao
deliver them from their evib ; with which, they are hi
more deeply affected than with their own corponi
evils : as Peter saith of Lot, 2 Epist. ii. '' That r^teoas
man dwelling among them, vexed his righteous soul
from day to day with their unlawful deeds."
You see, therefore, what a depth of evils is ben
opened up, and what an occasion is given for piling
and sympathizing; and also, of forgetting our owa
licht afflictions ; and moreover, of considering the Um
of God in permitting us to suffer such trivial evils, in
comparison with what they have to endure. And the
reason why we are so little affected with these thii^
is, because the eye of our heart is not sufficiently cleared
to see the dreadful shame and misery of the man who is
lying under sin ; that is, separated from Grod and pos-
sessed by the devil.
For, who is there so steeled, who could not feint
away at the miserable sight of those who lie at the doois
of our churches, and at the comers of our streets, with
their fieures, noses, and eyes eaten up by disease, and
with all the rest of their limbs so consumed by wounds
and filth, that the mind might be horror-struck at the
141
si^t of tbem, and the senses recoil at beholding them ?
And, to what would God lead us by setting before us
these pitiable objects of our flesh and brotherhood?
but, that he might thereby open the eyes of our mind,
to see how far more dreadful a spectacle the soul of the
siimer exhibits, even though he himself should be
dothed in purple and gold, and be even in the midst of
roses and lilies, like a son of Paradise? And how
many sinners are there in the world compared to one of
these poor, filthy, and diseased creatures? — It is when
we think nothing either of the magnitude or multitude
of these infinite evils in our neighbours, that we are led
to imagine, that ev6ry little evil that comes upon us is
the only, or the greatest, evil there is.
But farther — grant it to be necessary, that they
should, as to corporal evils, be in a worse condition
than ourselves: yet, supposing they had, and could
obtain, all that they could wish for, what could they
eojoy that is sweet or truly happy, while their con-
sdence is unable to fmd rest? Is there any evil more
dreadful than the biting sting of conscience ? For Isaiah
saith, chap. Ivii. ^^ The wicked are like the troubled
sea when it cannot rest, whose waters cast up mire and
iirt There is no peace, saith my (jod, to the wicked."
t such, therefore, you may see fultilled that scripture,
[feut. xxviii. '' The Lord shall give thee a trembling
icart, and failing of eyes, and sorrow of mind. Ana
by life shall hang in doubt before thee ; and thou shalt
?ar day and night , and shalt have none assurance of
by life. In the morning thou shalt say. Would God it
r«e even ! and at even thou shalt say, Would God* it
tere morning ! for the fear of thine heart wherewith
hou shalt fear, and for the sight of thine eyes where-
vith thou shalt see."
In a word, if any man should see all the evils of the
^ked whether they were his friends or his enemies,
W|d rightly think of them, he would not only forget all
lis own evils, and consider his own afflictions as
JOthiog, but would break out like Moses and the
apostle Paul, requesting '' to die " for their sakes, and
Us
to be " acciirsed from Christ," add to be ^* blotted mi
of the book of life/* that they might be delivered. For
it was With this zeal iaticl ardent lovie thiat Christ tli6d for
us, and descended into 'hell; lettving us an example,
that we should be so concei'ned for 1he« evils of others,
that we shottld forget otlrtelves, yea bring evils tipon
ourselves for thdr'sakes.
VIEW VI.
OF THE EVILS ON OUR RIGHT HAND.
On the right hand are our friends: and, that ow
evils ought to be mitigated by theirs, Peter also teaches,
1 Epist. V. " Resist the devil strong in the faith ; know-
ing, that the same afflictions are accomplished in your
brethren that are ^in the world." Hence, the chuni
requests in her prayers, that, being provoked to emula-
tion by the examples of the saints, we should imitate
their fortitude under sufferings. And she sings of what
torments all the saints endured that they might obtain
the martyrs' crown.
From the words and canticles of the church, we
understand, that the festivals, memorials, churches,
altars, names, and images of the saints were therefore
held in honour and multiplied, that we might be ani-
mated by their examples to the enduring of those evils
which they suffered. And, if they be held in honour to
any other end besides' this, the whole of that worship is
nothing but superstition. For there are many who ce!^
brate all these things to the intent that they might not
endure those evils, which the saints, by their example
and memory, teach us to endure ; and that they might
not become like unto those whose festivals they cele-
brate, that they might be made like unto them.
But the Apostle, Heb. xii. handles this part of our
Consolation most beautifully, where he says, "Yc
have not yet resisted unto blood, striving against sin.
And ye have forgotten the exhortation whicih speakeA
unto you as unto children. My son, despise not thou the
143
imstening of the LcMrd, nor faint when thou art rebuked
if him. For whom the Lord loveth, he chasteneth;
and scourgeth every son whom he receivetli. If ye
oidiire chastisement, God dealeth with you as with
sods; for what son is he whom the father chasteneth
not? But if ye be without chastisement, Mhereof all are
partakers, then are ye bastards and not sons. Further-
more, we have had fathers of our flesh which corrected
us, and we gave them reverence ; shall we not much
rather be in subjection unto the 1 ather of spirits, and
live? For they, verily, for a few days chastened us after
their own pleasure, but he for our profit, that we might
be partakers of his holinsss. Now no chastening for the
liresent seemeth to l)e joyous, but grievous : nevertheless
afterward it yieldeth the peaceable fruits of righteous-
ness unto them that are exercised thereby/' Thus
speaketh. Paul.
Who may not tremble at these words of Paul, where
he plainly shews, that those who are without chastise-
nent are not the sons of (Jod ? And again, who may
not be most strongly confirmed and most eftfcctually
comforted when he hears, that those who are chastened
•le beloved of God, are the sons of God, are in com-
nmnion with all the saints, and are not the only ones
who endure affliction ? This powerful consolation makes
the chastisement even sweet !
Nor is there here any place for excuse, by saying,
that the sufterini^s of some are lighter or heavier than
those of others : for, every one has his temptation
according to his measure, and that, not beyond his powers
to bear : as in Ps. Ixxx. " Thou feedest them w ith the
liead of tears, and givest them tears to drink in mea-
sure.'' The same also does Paul say, I Cor. x. ** But
God is faithful ; who will not suffer you to be tempted
above that ye are able, but will with the temptation also
aiake a way to escajie that ye may be able to bear it."
And, where the evil is the greater, there is a greater
provision also of the divine assistance ; so that the dif-
ferences of the sulVerings are more in aj^pearance, than
144
they are in reality. For might not John the Baptist,
whom we at this day commemorate as beheaded by
Herod, fill us with astonishment ? that he, being so
great a man, a greater than whom had not been bora of
women, and who was the intimate friend of the bride-
groom, the forerunner of Christ, and the greatest of all
the prophets, should be killed, not by the execution of
any public sentence, nor even upon any false accusar
tion, as Christ was, nor by the voice of the people, but
in a prison on account of the dancing of an adulteress'
daughter? Such an ignominious death of one saint, and
a life thus vilely and most shamefully given into the
hands of an adulteress who was his bitterest enemy,—
such an example, I say, should at once make all our
evil to appear as nothing. He perished as thou^
unknown either to God, to man, or to any creature!
What do we suffer in comparison with the death of this
saint ! We may, I will not say glory in, but be ashamed
of, all our sufferings, when we draw the comparison. If
we wish to endure no suffering, where shall we appear
\\ hen such great men suffered deaths so ignominious
which they never deserved, and when their bodies, after
they were dead, were exposed to the insults of the
populace ? For thus saith the Lord by Jeremiah, " Be-
hold, they whose judgment was not to drink of the cup,
have assuredly drunken ; and art thou he that shall
altogether go unpunished ? thou shalt not go unpu-
nished, but thou shalt surely drink of it," Jer. xlix.
Right, therefore, was that eremite, who, when he
had been usually sick every year, and during one certain
yenr had not been sick at all, begun to be sorrowful and
to lament ; saying, that God had forgotten him, and
had denied him his grace. — So necessary and salutary
is the chastening of the Lord for all Christians.
We see, however, how all our sufferings sink into
nothing, when we consider the nails, the dungeons, the
swords, the fires, the beasts, and numberless other
torments of the saints : nay, even if we consider the ternp-
talions of those living immediately around us, who are
145i
sufTering the bitterest persecutions of the devil : for there
are many who suffer, both in body and in spirit, far
more heavy and bitter things than we do.
Bui here, perhaps, some will say — My distress is,
that my suffering is not worthy of being compared with
the sufierings of the saints; for I am a sinner and not
worthy to be compared with them at all. They suffered
for their innocence, but I suffer for my sins: therefore,
il is not to be wondere*! at if they endured their suffer-
ings joyfully.— This is great folly; for if thou suffer for
ihy sins, thou oushtest to rejoice, in that thy sins are
purged from tliee. And were not the saints sinners?
But, tliou wilt say again — I greatly fear, that I am
like Herod, and the thief on the left hand of Christ.- —
If thou art patient, thou art not like them. For, what
distinguishes betw een the thief on the left hand, and him
on the right, but patience, and impatience? If thou art
a sinner, well : the thief was a sinner also : but his pa-
tieoce of justice was followed by the glory of holiness.
Do thou tlien likewise. Thou canst not suffer, but for
thy sins, or for justice : and each suffering sanctifieth
and rendereth happy, if thou love it Hence, there is no
place left for excuse. And, in a w ord, the moment thou
confessest that tliou sufferest for thy sins ^'justly/' thou
art just and holy; as was the thief on the right hand,
For the confession of sin, as it is truth, sanctifies and
justifies; and thus, from the moment of this confession,
thou siifferest not for thy sins, but for thy innocence:
for a just man cannot suffbr but innocently : and thou
art made just, upon thy confession of thy deserved suf-
ferings and thy sint. And hence^ thy suffering may
really and truly be compared with the sufferings of the
saints ; even as, thy confession of thy sins may really
aad truly be compared with the same confession of the
saints. For the trut!i in all, the confession of all, tlie suf-
feriog of all, are the same : and the communion of the
Saints is truly the same in all the saints and in ail
146
VIEW yn.
OF THE EVILS FROM ABOVE.
. Lastly, we are to raise our heart upwards/and to
ascend into^ the mouatain of myrrh with the spouse.
There is Jesus Christ the head of all saints, the greatest
of all sufferers, crucified : concerning whom, many men
have written many things, and all something. The
spouse's remembrance of this person is commended,
whore, it is said, ^' Set me as a seal upon thine heart, as
a seal upon thine arm," Song viii. The sign of the blood
of this Lamb upon the threshold, wards off the destroying
Bagel. — The spouse is commended again because "the
faair of her head is like purple," Song vii. : that is, her
meditation brightens at the remembrance of the passion
of Christ. — This is that tree which Moses was com-
ipanded to cast unto the waters of M arah, (that is, bitter
sufferings,) and they became sweet.
There is nothing which this passion cannot sweeten :
it sweetens even death itself. Hence, the spouse saitb,
" His lips are like lilies dropping sweet-smelling myrrb/'
Song V. But what similarity is there between lilies
and the lips, when the one are red and the other white?
— She speaks this in a mystery ; signifying, that his
words are all-fair and all-pure, and that there is no
bloody bitterness or livid impurity in them ; but that
they are sweet and soft, and that they drop, and even
persuade sweet-smelling myrrh, that is, the most bitter
death. These most pure and sweet lips have a power in
them to make the bitterest death, (which, Hke myrrh in
its prime and power, tal^es away at once all the shame
of sin,) sweet, fair, lovely, and desirable.
But how is this effected ? — It is whilst thou art
hearing that Jesus Christ the Son of God, has, by his
most holy touch, consecrated and sanctified all suf-
ferings, and so, even death itself; and has so blessed all
curses, so gloritied shame, and so enriched poverty; that
death is compelled to become the gate of lite, cursing
ihe begiotiiog of blesging, aiid shame the parertt of gloiy.
Here then, how canst thou be so hardened and ungratefiil,
as not even to desire and to love ali snfterings thus
touched and sanctified, thus Tendered harmless and
wholesome, and thus turned Into blessings and joys, bv
the all-pure and all-holy flesh and blood of Christ !
t.* For, if Christ, by the touch of his all- pure flesh,
anctiried all -water unto baptism; how much more did
he, by the touch of the same all-pure flesh and blood,
sanctity every tieath, all sufferings, all injuries, all curses,
aiid all shame, unto the baptism of the spirit, or of the
body ? For he thus speaks of the same baptism of his
suft'ering, Luke xii. ** I have a baptism to be baptized
with, and how am I straitened till it be accomplished !"
Vou see htvv he is straitened, how he pants, how he
iongs to sanctity alt sutterings and death also, and to
render them lovely. For he sees that we are alarmed
at sufferings ; he sees that we tremble with horror at
death. And therefore, as a most pious pastor, and a
most faithful pliysician, %vishing to remedy this our evil,
he longs and is straightened to die, that he might by his
toucli render death desirable.
Hence, the death of ilie Christian, is looked upon
as the brazen serpent of Moses ; which has indeed in ail
respects the appearance of a serpent, but is altogether
without life, without motion, without poison, and without
power to bite. So, the just seem to die, in the eyes of
the foolish, whereas, they rest in peace. We are indeed
like unto men dying, nor is there any difference, in
appearance, l>etween our death and that of others : But,
in reality, the difference is great: for, to us death is dead.
So also, all our other sufferings are like the sufferings of
other men, Ijut they are so in appearance only. For,
in reality, our sufferings are the beginnings of the con-
traries, even as death is the beginning of life. And this
is what Christ saith, John viii. *^ Verily, verily I say
onto you, If a man keep my saying, he shall never see
death/' But how shall ho not see death ! — Because,
when he dies, he then liegiris to live! And therefore,
he cannot see death for the brightness of the life which is
148!
presented to his view. For bare, the niriit is as (
the day, for the light of the beginiimg of life, is bnriiter
than the light of the death that leads to it 'fiiese
things are in reality so unto those that believe in Cfarist,
but unto the unbelieving they are not so.
Wherefore, if thou lovest, embracest, and Idsseit
the coat of Christ, his ]iressels, his washing-basins, and
whatever Christ touched and used, as the barest lelic^
and as consecrated by his touch ; why shonldst thoa not
much rather love, embrace, and kiss punishments and
all the evils of the world, and also sham^ and death,
which were not only consecrated by his touch, but sanc-
tified and blessed by his all-pure blood,^and moreover,
embraced by him with all willingness of heart, and witii
all the urging fervency of love? And that more espe-
cially, when thou wilt attain unto much greater rewards
and blessings by enduring these sufferings, than by
worshipping those relics. For by the latter, thou
attainest unto the victory over death and hell, and
over all sins; whereas, by the former, thou prolitest
nothing.
O if we could but look into the heart of Christ, and
see it as it was when he was hanging on the cross and
straitened to render death dead and contemptible!—
with what ardour and sweetness he met death and
punishment for those who are fearful and tremble at
death, — how willingly he first tasted this cup, before
those that are sick, that they might not be afraid to
drink of it — and if we did but rightly consider that no
evil happened unto him, but good only, by his resurrec-
tion from the dead. — If, I say, we could but see and
rightly consider these things, the effect without doubt
would be, that that sweet-smelling. myrrh which' would
drop from his lips, and those words of his which would
commend it unto us, would be most delightful and most
sweet, sweeter than the scent and fairness of lilies : as
Peter also saith, . Epist. iv. " Forasmuch then as Christ
hath suffered for us in the flesh, arm yourselves likewise
with the same mind." And Paul also, Heb. xii. " For
consider him that endured such contradiction of sinners
149
rainst himself, lest ye be wearied and faint in your
linds.'^
If therefore we learnt to bear our afflictions patiently
om the former views of evil around and beneath us ;
len surely, being under this last view raised above and
eyond ourselves, and carried unto Christ, and being
las lifted up above all evils, those evils will not only
ppear to us able to be endured, but even to be loved,
ished for, and to be sought for. Wherefore, under
bis last VIEW, all the evils that we may suffer must
e drowned and swallowed up ; so that now, they cannot
oly not pain us, but must even be sweet unto us, if
liis VIEW but enter into our hearts, and rest in the in-
'ard affection of our minds. — So far concerning the
IR8T PART — we now come to the second.
PART SECOND.
VIEWS OF GOOD.
To this second part, we are also to give its seveti
ieiDSy contrary to those of the first part : which shall
e,I. Of the good within us. — II. Before us. — III. Be-
iml us. — IV. From Beneath. — V. On our left hand. —
^I. On our right hand. — VII. From above.
VIEW I.
OF THE GOOD WITHIN US.
And who can enumerate even those good things
^ which each one has in his own person ? First :
W great are our endowments of body — beauty,
^teogth, health, and activity? To which endowments
teie is added, in the man, a greater nobleness of sex,
tdch is fitted for the transaction of many things both
ivate and public, and for the execution of many great
ISO
nndertakti^, to whidi ihe woman is aot adapted. Aii
what great evil is it, if, while you enjoy these exahad
sifts (by the permission of God) for ten, fewantf, or
Uiirty years with pleasare, you should soflfer a lAde far
one hour, or, perhaps, for ten dayft^ What soit of crea-'
tures are we, who, when we have enjoyed many happr
hours, are unwilling to experience even one hob? of ^r
We see, therefore, with what great blessings of God wa
are surrounded, and with how few evils we are toocheii!
at least the most of us.
But, not content with having so bountifbUy shed
upon us these blessings, the best of beings has added
moreover riches and an abundance of all things ; and,
if not to all, yet to many ; and to those more especi-
ally who are the less fitted to endure evils. For, as I
at first observed, to those whom God gives less of ex-
ternal things, he gives more of mind ; that all things may
be equal, and tlmt he might be the righteous judge of
all. For an abundance of riches, does not bring so
much consolation as a happy mind. Moreover, to
some God gives children, the summit of pleasure, (as we
call it,) power, dominion, hpnour, fam^, favour, and
glory, &c. : to which, if he add also a long time of en-
joyment, or even a short time, we shall easily see, how
they ought to act under a light evil. And again, he hat
bestowed endowments even above all these, — mind,
knowledge, judgment, eloquence, and i^isdom : and
here also, as in the former cases, he has tempered Ui
administration with an equality; and, if he has any
where given a greater share of these blessings, he hu
not on that account, preferred those persons above
others, but has given to those who had the less share, a
greater portion of peace or happiness of mind.
And in all these things, the most bountiful hand of
God should be answered with gratitude, and our infi^
mities should be consoled; nor ought we to wonder^
if, amidst the multitude and magnitude of these Ueaa-
ings, there be some little intermingling of bittemeft.
For, even with voluptuaries, no dainty is savoury witlioit
sail: nor indeed is any food palatable that has not
15 1
aome bitter taste with it, either innate or pioduced: by
art : and therefore, a perpetual and unchangeable
sweetness is unbearable. Hence he spoke rightly, wiio
said, * Every pleasure by continuation produces dis-
gust.' And, as another said, * Labour is in feet the
very pleasure.' That is to say, This life has not ()ower
to bear the enjoyment of perpetual good ^vithout a
temperature of evil: because the abundant fiilness of
good, would be too much for it. Hence has proceeded
this proverb, * ITiose bones must be strong which can
bear good days.' Which proverb I have often revolved
ID my mind, and have wondered at the truth and admi*
rableness of its sentiment : namely, that the wishes of
men are contrary to their w ishes : for, they are seeking
after days of enjoyment only : and yet^ as soon as they
have obtained them, they are less able to bear them,
than days of affliction.
And what does God commend unto us under this
view, but that, in the midst of these things which are
such enemies to the cross, we should admire the cross ?
and that, die remains of the cross should so temper and
sanctify the whole of them, that it may prevent them
from perishing; as the seasoning of meat with salt
prevents it from breeding worms ? Why then should we
not receive this tempering most cheerfully, as sent of
God: which, if he did not send, our life, unable to
bear continual pleasure and enjoyment, would of itself
call for ? Hence vre see, how true that is which the
wise man, Prov. viii. saith concerning God, * That his
power reaches unto all things from the beginning to the
tnd, and that he sweetly disposes all things.' And thus,
if we look into these blessings, we shall tind that to he
true which Moses hath said, Deut. xxxii. ' He bore
him on his shoulders, he led him about, and kept him
as the apple of his eye.' — With such arguments as these
^e may stop the mouths of those who pratingly and
•^gratefully say, that there is in this life more evil
4aii good. For, blessings and an infinite multitude of
^eets are not wanting, but there are wanting persons
•^ the same anderstariding as he had, who said, '^ The
152
earth is full of the goodness of the Lord," Psalm xxxiii.
Again, " The earth is full of his praise." Again, " The
earth is full of thy riches," Psalm civ. And again,
" Thou, Lord, hast made me glad through thy works,"
Psalm xcii.
Hence, the church sings daily, * Heaven and earth
are fall of thy glory/ And why? Because he sheds
abroad infinite blessings, for which he is praised ; but,
by those only who see this fulness. And, as we said
under our first view of evil, that the evils of each man
were little or great according to his opinion or feeling of
them ; so also, though blessings should surround us and
pour in upon us from all sides, yet thev will be no
greater to us, than we think them to be. f'or although
all things that God hath made are " very good," yet
they are not acknowledged to be so by all: bccanw,
many are such as are described Psalm cvi. ** Yes,
they despised the pleasant land."
A most beautiful and experienced example of this
view is set before us by Job ; who, when all his sab-
stance was taken from him, said, " Shall we receive
good at the hand of God, and shall we not receive evilT
Job i. A truly golden word, and a powerful comfort
under temptation ! And Job was not only patient under
this, but was at the same time tempted by his wife to
impatiency ; who said to him, " Dost thou still rettiB
thine integrity? Curse God, and die!" Job ii. As
though she had said. It is manifest that he is no God
who thus leaves thee. Why then dost thou trust to
him, and dost not rather deny him, and so cur«
him, as to declare thyself to be that kind of mortal of
whom nothing more will remain after death? Thcsi
and the' like things each ones wife (that is, the fledi,)
suggests to him under temptation ; for the fleshly sen«
savoureth not the things that be of God.
We are to observe, however, that all the abote*
mentioned blessings are corporal, and common to aO
men. But the Christian is possessed of far greater inter-
nal blessings : that is, faith in Christ ; concerning whidi
it is said. Psalm xlv. " The king's daughter is all gto-
f
[
rious within, and her vesture is of wrought gold." And,
as, under our first view of evil, we observed, that no
evil that a man feels can be the worst of the evils that are
in him ; so, no Christian can feel the greatest of the bless-
ings that are in him : for if he could feel that, he would
be in heaven : because, as Christ saith, the kingdom of
heaven is within us. — ^To have faith, is to have the truth
and the Word of God ; and, to have the Word of God,
is to have God, the author and doer of all things. And,
if these blessings should be revealed to the soul in all
tbrir reality, the body would in a moment be dissolved
by the overwhelming power of the sweetness. Hence, all
the other blessings which we have mentioned, are bui, as
it were certcun monitors of those blessings which we
hive within, of which God would have us put in
reoiembrance by them : because, this life could not bea^
the revelation of ail our internal blessings : and there*
fore, God in mercy keeps them hidden, until they shall
come unto their perfect measure. Thus also, afiectionate
parents sometimes give small and trilling gifts unto
their children, whereby they would allure their mind»
ttnto the hope of greater things.
Nevertheless, these blessings sometimes discover
themselves and break forth, when the gladdened con-
science rejoices in its confidence in God, speaks of
him freely, hears his Word willingly and with sweet-
ness, and finds a happiness in serving him by doing
good and bearing evil, &c. All which, are sure evi-
4eDces of the infinite and incomparable good that is
latent within, from which these little drops and streams
tiius occasionally bubble forth. And sometimes it is the
case, that there is a clearer revelation of these things
Bude to contemplating souls ; by which, they are so
svfallowed up that they know not where they are; as
St Augustine and his mother confess it was with them ;
^ many others also.
VOL. II.
154
VIEW II.
OF FUTURE good; OR, THE GOOD WHICH
IS BEFORE US.
To those who are not Christians, little consdalioD
from future good can be given under their present
evils; because, all things are with them uncertain.
Though, that affection which men call hope, will make
a great noise in this case : by which, human comfoiteis
call upon us to hope for better things : and under the
influence of which, we are continually plotting and
planning great things at an uncertainty, yea, always in
self-deception : as Christ teaches us under that charac-
ter mentioned in the Gospel, Luke xii. who said to ik
soul, '^ I will pull down my bams and will imOd
greater. And I will say unto my soul, Thou hast nneh
Soods laid up for many years : . take thine ease, ent,
rink, and be merry. But God said unto him, Tlm^
fool, this night thy soul shall be required of thee : tfaei^
whose shall those things be which thou hast provided?
So is he that layeth up treasure for himself, and is not
rich toward God."
But still, God does not so leave the children of nen,
as not to console them even with this hope of averting
the evil and expecting the good. And althoodi tbqr
are uncertain as to future mmgs, yet, he would hatft
them hope with certainty, that they may in the mean-
time be supported, lest they should not be able to bev
their present evil, and should, under the impulse it
despair, be driven to do what is worse. Wherefore, em
this feeling of hope is the gift of God ; not that h
would have them rest in that only, but would thenM
admonish them of that sure hope that centres in himn
alone. For God is of such long-suffering, that he vrooU
" lead men to repentance," as it is said, Rom. ii.; nor
does he suffer all to perish in this fallacious hope it
once, if they will but return to a right heart and a true
hope.
Christians however have, in addition to these, two
other especiully great blessings, to the enjoymeut of
which they will certainly be brought ; but, through death
and sufl'eriogs, (For they also rejoice in this conimon
uncertain hope of seeing their present evil brought to an
end, and the contrary gootl increased. Though they
entertain that hope, only with a view to the increasing of
their great good ; which is, their growing in the truth of
Christ; in which they advance day by day^ by which
Ibev live, and through which they hope.)— But, as I have
aatd, Christians look forward to two especial blessings
io death.
The Jirst is, that death puts an end to the whole
tragedy of the evils of this life : as it is written, '* Pre-
cious in the sight of the Lord is the death of his saints,"
Psalm cxvi. And again» " Wherefore I will lay me
doviTi in peace, and take my rest," Psalm iv. Hence*
when death overtakes the righteous man, he sinks into
his rest ; but on the contrary, death is to the wicked the
b^imiing of their sorrows ; as one saith, ' The death of
tbe wicked is terrible; and evil shall overtake tlie
nnrighteous man in his end/ Thus Lazarus, who in this
world received his evil things, shall be comtbrted ; and
the rich man, who received his good things, shall be
tormented.
Hence, it is always well with the Christian, whether
he live or die : so blessed a thing is it to be a Christian
and to believe in Christ : wherefore Paul saith » Philip, i,
" To me to live is Christ, to die is gain/* And, Rom,
jdw* ** He thfit liveth, liveth unto the Lord; and he
that dieth, dieth unto the Lord : whether therefore we
live or die, we are the Lord's.'' This security hath Christ
obtained tor us by his dying and rising again, that he
might become tlie Lord both of the living and of the
and able to ensure oor sat'ety both in life and in
lib : as it is written, Psalm xxiii. " Though I walk
[rough the valley of the shadow of death, I will fear no
e^^il, for thou art with me/'
And if this gain by death does not move us, it is a
djgD that our faith in Christ is weak, and does not
M S
156
truly estimate the value aad profitableness of dMth,*
nor, as yet, believe that death is a blessing ; because it
is hindered from so doing, by the power of the old
man, and the wisdom of the flesh. We ought, therefore,
to endeavour to attain unto the knowledge and love of
this blessing, death. And it is indeed a great thing
when death, which is to others the greatest evil, becomes
to us the greatest gain. But if Christ had not obtained
this for us, what would he ha^e accomplished worthy 06*
the great sacrifice of himselt ? His work was truly ^
divine work that he wrought: and therefore, it need
not be wondered at, if it made the evil of death to be the
greatest of blessings.
Wherefore, death to them that believe is decuJ, aid
has nothing in it terrible but in appearance and in idea.
Even as a dead serpent, though it retains its fcmner
terrible appearance, is, in reality, nothing but the fonoD of
a serpent, and is a dead and harmless evil. Nay, ^
Numb. xxi. by looking on the brazen serpent whidi
God commanded to be raised up, the living serpeDt»
died ; so, our death dies by a believing and steady vier
of the death of Christ, and there no longer remains anj
thing but a certain form of death. Therefore, the
mercy of God holds sweetly before our eyes these beau-
tiful figures, that, since death cannot be done away with
utterly, it might be robbed of its power, and reduced lo
a mere form. And therefore it is, that the scripluio
call it a sleep, rather than death.
The other blessing in death, is, that it not only pats
an end to the penal eyils of this life, but, (wliich is i
much greater blessing,) puts an end to vices and sias.
And it is this that renders death so much more desirabk
to believing souls, than the former blessing which we
have just mentioned. For the evils of the soul, wtucb
are sins, are beyond all comparison worse than tht
evils of the body : which would, if we were wise, makl
death most desirable to us : and if they do not make it
so, it is a sign that we do not yet truly feel and hate the
evils of our soul.
Since, therefore, this life is most perilous, from that
157
slippery evil sin besetting us on all sides, and since we
<»nnot live without sin, death, as an infinite blessing, at
once delivers us from these perils, and separates sin
from us for ever. Hence, the Bo<jk of Wisdom, chap. iv.
thus expatiates in praise of the righteous man. " He
pleased God, and was beloved of him : so that living
cunongst sinners he was translated. Yea speedily was
tie taken away, lest that wickedness should alter his
understanding, or deceit befjuile his soul. For the
bewitching of naughtiness doth obscure things that are
honest: and the wandering of concupiscence doth under-
mine the simple mind. He, l>eing made |)erfect in a.
short time, fulfilled a long time. For his soul pleased
the Lord : therefore hasted he to take him away from
among the wicked."
Hence, through the mercy of God, death, which is
to man the punishment of sin, becomes to the Christian
the end of sin. and the beginning of life and righteous-
ness. Wherefore, he that loveth life and righteousness,
cannot dread death which is the way, and the servant
that leadeth unto them, but must of necessity love it :
for he cannot otherwise come unto life and righteous-
ness. And let him that cannot love death, pray
unto God that he mioht. For we are taught to say,
' Thy will be done,' l)ecause we cannot do it of our-
selves, when we rather fear death and love sin than
love life and righteousness.
And, that God ordaineth death as a punishment of
MD, may be collected from this, — that he imposed death
on Adam immediately after his sin, as a remedy against
sin: and that, before he drove him out of Paradise:
that he might shew us, that there is no evil, but every
good, brought unto us by death: seeing that, he im-
posed it in Paradise. It is true indeed that death,
through the envy of the devil, entered into the world :
but it was a signal movement of the divine goodness, to
prevent death thus entered in from hurting us, and to
arrest it and ordain it from its very beginning as a death
and punishment ot' sin. And this God signified. Be-
cause, as he had l)efore declared in his precept that
158
Adam should die, he did not afterwards keep silence,
but immediately imposed death upon him, and executed
the rigour of his precepts : but afterwards, he never
mentioned one syllable about death, but only said,
^^ Dust thou art, and unto dust shalt thou return.**
And, " Until thou return unto the ground, for oat
of it wast thou taken," Gen. iii. : as though he then
held death in detestation, and would not deign to men-,
tion it : according to that which is written. Psalm xxx.
^^ For his anger endureth but a moment : in his fevour
is life." As though he would intimate, that, if death had
not been necessary for the destruction of sin, he woaid
neither have desired to name it, nor even to know Of'
much less to impose it. And thus, the divine indigna-
tion armed none other against sin, which had brou^ii
death, than that death itself. So that, herein the word»
of the poet are verified.
— Know'st thou not,
That by the same device his art has framed
The artist falls ?
— So, sin is destroyed by its own fruit, and killed bj.
that death which is brought forth, .even as the viper ii
destroyed by its own offspring.
This is a beautiful view — to see, how death ii'
destroyed, not by another's but by its own woik,
stabbed by its own weapon, and, like Goliath, has its
head struck off by its own sword. For Goliath was a
type of sin, being a giant terrible to all, except to th»
stripling David, that is, to Christ, who alone laid him
prostrate, and struck off his head widi his own sword ;
of which he afterwards said, " There is no sword liki
it," I Sam. xxi.
If therefore we meditate upon these glories of thft
power of Christ, and these gifts of his grace, why should
any small evil distress us, when we see such g^
blessings in that great evil which is to come r
159
VIEW III.
foF PAST good; or, that which is behind us.
The consideratJOD of this good is easy from its con^
trary view, past evil. Let us however assist the consi-
ddration.
In this particular the blessed Augustine was well
experienced, as appears frooi his Confessions, where he
beautiful I V rehearses the instances of God s goodness
to him from his niother\s wonib. The same also does
that remarkable Psalm, the 139th, '* O Lord, thou hast
eoBrched me and known me:" where, among other
things, the Psalmist, viewing with wonder the providence
of God over him, says, *' Thou understandest my
thoughts long before. Thou compassest my path and
art acquainted with all my ways." As though he had
said, I now see, that, whatever I have thought, or w^hat-
€7er I have done, and whatever I shall attain unto or
possess, have not been, and will not be, according to
any industry of mine, but every thing is ordained, long
before it takes place, by thy management ; and, in a
^ord, thou knowest all my ways long before, *' For
is not a w ord in my tongue," — where then ? In thy
if-
'These things we learn from our own experience,
when we take a view of our past life, are we not
ished at our having thought, wished, done, and
such and such things, w hich we neither could fore-
lor premeditate? How far difterently should we have
1, had we been left to our own freewill? We now
fore first begin to understand and to see, that the
ment of God and his care over us were so
ing, that we could neither speak, will, nor think,
as he permitted us so to do: as it is said. Wisdom
** In his hand are both we and our words/' And
1, " Who worketh all in all"
Why then do we insensible creatures, and hardened
beaity not take shame to ourselves; who, from the
160
teaching of our own experience, see what an anxious
care the Lord has had over us unto this hour, and what
numberless blessings he has conferred upon us, and yet
cannot commit the same care of ourselves to him under
our present light evil, but act as if he had left all care of
us, or ias if he would do it ? But the 40th PsaLon does
not so speak, '' I am poor and needy, but the Lord
careth for me." Upon which w ords, the blessed Angus-
tine has these remarks — ' Commit the care of thyself
unto him, who had the care of thee before thou earnest
into existence. And how shall he not take care oi ihee^
when thou art now that which he has willed thee to ber
But we want to hold a divided empire with God. We
ascribe to him the lK)nour of having made us, (thott^
even that hardly and tulteringly;) but we arrogate to
ourselves the care of ourselves; as though he had made
us, and then departed, and left the care and govemsieot
of ourselves in our own hands.'
But, if our own wisdom and management prefeot
us from seeing this care of God over us, because perhaps
many things have turned out according to the plans we-
have formed: then^ let us with the 139th Psalm again
look into ourselves. — " My substance was not hid from
thee, w hen thou madest me in secret : " that is, thou
sawest and formedst my bones in the womb of my
mother, before I had existence, and when my mother
knew not as yet what was forming in her. — " And cu-
riously wrought in the lower parts of tlie earth;'' that Is
the figure or form of my body, even when in the secfd
recesses of my mother's womb, was not hid from thee,
because thou formedst it.
And what does the Psalmist intend by these words
but to shew us by such a striking example, what acaiQ
God always had over us ? For who can boast that he
had any thing to do with the formation of himself in the
womb? Who gave his mother the care of suckling, che-
rishing, loving, and performing all those office of a
mother, while we as yet had no knowledge that wc^eie
living creatures? Nay, when we should now knov
nothing of all these instances of care, (unless it ^ttt
\6i
3m seeing ttie same pertormed on otfier^/arta tnence
betieving, that they were performed on us idso,) nor
have any remembrance of them ; seeing that, they were
performed on us none odler\^iBe than if we had been
a&kep, nay dead, or rather before we were bom, (as far
as onr knowledge of them is concerned,) — Thus we see
how the divine mercies and consolations attend us
without our hiiviog any thing at all to do with jL And
yet» we to this day hesitate, or even despair of trusting
ourselves unto liim.
If this ex|ierience does not instruct and move any
one, I know not what will instruct and move him. For
fre see this experience set plainly before our eyes in all
the infants around us. And therefore, when so many
exatnples are set before our ignorance and hardness of
bean, they ought to put us to the greatest shame, if we
hesitate to believe, tlmt any, even the least good or evil,
can happen to us without the peculiar permission of the
care of God over us.
Hence Peter, 1 Epist. v. saith, *' Casting all your
care upon him, for lie carcth for you/' And Psalm Iv.
'* Cast thy burthen upon the Lord, and be shall sustain
tiiee." And the blessed Augustine says to his soul^ in his
ConfessionSj ' Why dost tbou lean upon thyself, and
thus not stand at all ? Cast thyself upon him— he will
not take away his hand and let thee fall !' And again,
I Pet. iv. it is written, ** Wherefore, let them that
kjuilfitr according to the will of God, commit the keeping
Rtigii their souls to him in well doing, as unto a faithful
creator/'
O if any one did but in this way know and acknow-
ledge his Cfod, hou safely, bow peacefully, how sweetly
would he go on ! Such an one would in truth walk
wiili GckI : knowing for a certainty, that every thing that
comes upon him, was brought abou% and took plac^,
sccorfling to his all sweet will.
This word of Peter stands firm, ** He careth for us/'
And ^vhat word can we hear that is more sweet. There-
fore, says he, **cast all your care upon him/* And if
we do not this, but will be careful for ourselves, what do
L ■ ■ . ^^ _ _
1
163
we else but endeavour to hm(kr the care of God, and
render our life sorrowful, full of labours, and distracted
with many fears, cares, and tumults ? And, after all, it
is to no purpose whatever : for by these means we make
no wholesome progress, but, as the Preacher saidi^
"All is vanity of vanities" and "vexation of spirit"
For that whole book speaks of this kind of experience:
seeing that, the author of it tried many things for him-
self, but found in all that he did nothing but labour,
vanity, and vexation of spirit. And therefore he con-
cludes, that for a man to eat, and to drink, and to de-
light himself in his wife, is the gift of God : that is, that
he should live without anxious solicitude, committing
the care of himself unto God.
Wherejfore, we also ought to have no other solicitude
than how we may be without solicitude concemii^
ourselves, and may lay hold of the care of God over bs, >
and rest in that— And what may be said farther upon
this subject, any one, as I have said, may easily find by
taking a meditative view of his whole life past.
VIEW IV.
OF THE GOOD FROM BENEATH.
We have hitherto been contemplating the good
which is in ourselves, and within us. Now let us contem-
plate that good which is in others, and without us. And
the first good we are to look at, is, in those who are be^
neath us : that is, who are dead and damned. But how
wonderful is this, that any good should be found from
them who are dead and damned ! Such however is the
infinite goodness of God every way, that he gives us to
see blessings even in the greatest of evils.
Let us then first compare these wretched creatures
with ourselves, and we shall see how inestimably great
our gains are : which we saw also, firom the view oppo-
site to this in our first part. For, as many evils of d^ith
and hell as we see in tliese, so many blessings we witb*
out doubt enjoy : and our blessings are the greater, in
163
proporttoo as their evih are the greater* And alt these
tbin^^ are not to be disregarded with a levity of mind,
because ihey forcibly represent to us the most glorious
mercy of God. And if we set light by these things,
there is danger lest we for our ingratitude be found
damned together with these, or more terribly tormented.
Because, the more we see them to grieve and howL the
more we ought to rejoice in the goodness of God : ac-
cording to that of Isaiah Ixv. " Behold, my servants
shall eat, but ye shall be hungry : behold, my servants
shall drink, but ye shall be thirsty : behold, my servants
shall rejoice, but ye shall be ashamed : behold, my ser-
vants shall sing for joy of heart, but ye shall cry for
sorrow of heart, and shall howl for vexation of spirit.
And ye shall have your name for a curse to my chosen."
In a word, as I said, and as Gregory observes in his
Dialogue, * The examples of those who die awfully,
and of the damned, are profitable unto us for admoni-
tioo and sound instruction :" and,
Happy are they, who caution gain
From that which caused another s pain.
This excellent sentiment has little effect upon us,
because it is so universally knoun ; \vhereas, it is to be
numbered among the greatest of truths, and is held in
the highest estimation by those who have a feeling
heart. And indeed, it is upon this point that a great
pari of the holy scripture turns ; that is, where it
tpeaks of the wrath, judgments, and threatenings of God*
Wliich most wholesome doctrines, the examples of
those most miserable of creatures contirm to us ; which
examples, then first produce their eftect, when we are
brought under the same feelings which they have, and
when we feel ourselves as it were in their persons and
Stead ; for it is then that they will admonish us ; and so
admoiitsh us, as to constrain us to pruise the goodness
of God, who has saved us from such a state as theirs.
Let us next compare tliem with God himself, that
We may see the divine justice displayed in them ; and
^ibougli this be difficult, yet it is to be attempted* For,
164
- Jb God is a just judge^ we ought to love and praise kU
justice. And moreover, we ought to rejoice in God,
even when he utterly destroys the wicked both in body
and soul : because, in all this his most high and inefiable
justice shines forth. And therefore, even hell is full of
God and of the greatest good, no less than heaven.
For the justice of God is God himself; and God is the
highest good. Wherefore, as is his mercy, so is his
justice or judgment also to be most highly loved,
praised, and proclaimed. — In this sense it is that David
says, " The righteous shall rejoice when he seeth the
vengeance : he shall wash his feet in the blood of the
wicked," Psalm Iviii. And for this cause also it was,
that the Lord forbad Samuel, 1 Kings xvi. to moum-for
Saul any longer ; saying, " How long wilt thou moom
for Saul, seeing I have rejected him from reigning over
Israel r " As though he had said. Does my will so dis-
please thee, that thou preferrest the will of men to
mine ? In a word, this is the strain of praise that nms
throughout the Psaljns — that the Lord is the judge of
the widows, and the father of the orphans ; and that he
will avenge the poor and judge the cause of the needy,
that their enemies shall be confounded and the wicked
destroyed : and many things of the same kind. And if
any one with an ignorant pity will condole with this ge-
neration of bloody men, and with this race of the ungodly
who slay the righteous, and who slew the Son of God,
he will be found to rejoice with them in their iniquity,
to approve the things that they do, and to be worthy of
perishing together w ith them whose sins he would have
to go unpunished : and he will hear that laid to his
charge which is written 2 Sam. xix. " Thou loveet
thine enemies and hatest thy friends." For this is whit
Joab said to David when he mourned too much for his
son, who was an ungodly murderer.
Wherefore, under this view, we are to rejoice with
all the godly saints in the justice of God, who mofil
jusdy punishes the persecutors of righteousness that he
might deliver his elect from them. And hence you see^
that no small blessings, but the greatest of biessiog^»
165
line fortn in the dead and the damned — namely, the ;
injuries of all die saints avenged, and thin
with them, it tliou art a righteous person*
^v What wonder it is therefore, ii\ under and by thy|
present evil^ God is taking vengeance on thy enemy;
that is, the sin of tliy body ? Nay* thou oughtest to re-
joice in this blessed work of the infinite justice of God,
which, even without thy requesting it, thus kills and de*
slroys in thee thy worst enemy, that is, sin. If therefore
thou shouldst condole with tliy body, thou wouldst be
found an enemy to the justice of God working in thee ;
and of this thou oughtest cautiously to beware, lest it
abouid be said unto thee also, ** Thou lovest thine ene-
mies and htttest thy friends/' And, as thou oughtest
truly to rejoice with the justice of God when severely
puoishing thy sin ; so, thou oughtest to rejoice with the
same, when punishing sinners who are enemies both of
God and men, — Thou findest, therefore, that the greatest
good i» to be seen in the greatest evils ; and that we can
rejoice in. the greatest evils ; not on account of the evils
themselves, but on account of the infinite goodness of
God's justice avenging us by those evils.
VIEW V.
■V or THE GOOD ox OUR LEFT HAND,
Here are our adversaries who are still in this life:
(for in our preceding View, we considered those who
af^ damned and made Hke unto the devils:) we are to
look upon those, tberefore, who are still in this life in a
clilierent manner. The good, then, tliat is in tlieni, is
imofold*
The Jirsi good is, that they abound in temporal
blessings : so that, even the propliets were almost moved
away with envy : as in Psalm Lxxiii. ** But as for me,
my feet were almost gone : my steps had well nigh
sJipt t'or I was envious at the foolish, when I saw the
prosperity of the wicked." And again, in the same
chapter, *' IJeliohl, these are the ungodly who prosper in
166
Ae world; they increase in riches/* And Jereniah
also, chapter xii. ^^ Righteous art thou, O Lord, when I
plead with thee ; yet let me talk with thee of thy judg-
ments : Wherefore doth the way of the wicked prosper?
they are all happy and deal very treacherously."
And why does God gratuitously pour out and lose
so many good things upon them, but, that he midit
comfort us, and shew us how good he is to those wiio
are of a right heart ? as the same 73d Psalm saith. And,
if God is so good to the evil, how much rather shall be
be good to the good ? Excepting that, he never tries the
wicked with any evil, but he tries the good with many
evils ; that they might acknowledge that God is good,
not only in their present blessings that they recm
from him, but in those hidden blessings that are yet to
be revealed; and that they might say to themselves
with the Psalmist, in the same Psalm, ** It is good for
me to draw near to God : I have put my trust in the
Lord God." As though he had, And even if I d6
suffer any thing from which I see that they are free, yeC,
I have a confidence that God is much more good onto
me than unto them.
And hence the visible good things of the wicked, ait
to us an encouragement to hope for those good things
that are invisible, and not to be moved at the evul
which we suffer. Thus Christ, Matt. vi. bids us look
at the fowls of the air and the lilies of the field : sayiofii
" If therefore God so clothe the grass of the field, whica
to-day is, and to-morrow is cast into the oven, how mudi
more shall he clothe you, O ye of little faith?" And
therefore, from comparing the good things in which tfaa
wicked abound, with the evil which we suffer, our fiulfc
is exercised, and our consolation in God increaaei
Hence, all things must necessarily work togeth^ ftt
good unto the saints.
/ The other good, (which is the much m(»ne woa*
derfiil,) is, that even their evils are blessings unto m
through the good hand of God upon us. For altboiu;h
their sins are offences unto the weak, yet they are to w
strong a cause of the exertion of their stren^gtb, jsd 9A
167
occasion of contiict and the greater glory — " Blessed is
the mat! that endureth temptation : for when he is
tried, he shall receive the crown ot lite/' James i. And
what greater temptation is there, than that multitude of
the most wicked examples before us ? In a word^ this
world is especially called the enemy of the saints of
God ; because, by its enticements and wicked works, it
irritates, provokes, and draws us aside from the waj^s of
God to their ways : as in Gen» vi, *' The sons of God
saw tiie daughters of men that they were fair — and they
became flesh/' And Numb. xxv. *' And the people of Israel
committed whoredom with the daughters of Moab/'
So that it is necessary for us to be always tried with
tome evil, lest we shoold be taken with the offences of
the world and carried away, and, through weakness, be
bfnught to sin vvith them, JHence Lot is commended by
Peter, 1 Epist. ii. because he had suffered much from
the dreadful examples of the people of Sodom, and yet
had by their means been more established in righteous-
ness. These offences, therefore, must of necessity
come, that they might work in os conflict and victory :
but, ** woe nolo the world because of offences !" If then
God work so much good in us by means of the sins of
others, how much, ought we to believe with our hearts,
be will work in us by means of our own evils, even though
sense and the fle«ih may judge directly the contrary ?
Nor does the world bring us less good from the
other side of its evils : tliat is, its adversity. For those
whom it cannot incorporate with itself by its allure-
ments, nor devour by its offences, it endeavours to
drive away by sufferings, and to frighten by the evils of
ponishment : thus ever attempting, either to ensnare by
ifae examples of sin, or to exasperate by the tortures of
pittiishment. The world, therefore, is our chim?era, with
m fair virgin's head, a fierce lion's body, and a deadly
serpent's tail For the end of the world, both of its
pleasure and its tyranny, is poison and death eternal.
As therefore, God makes us to see our own good in
die sins of the world ; so, that its [lersecuttons might not
be vain and useless, they are so ordained of God to work
the increase of our good, that, by the very means whereby
168
they hurt us, they are compelled to do as good : as the
blessed Augustine saith concerning the childien wliidi
were murdered by Herod, * He never would liaye beea
able to do so much good by his favour, as he did by 1h5
hatred/ And the blessed Agatha went to the prison, re-
joicing as much as if she had been going to a feast ; and
spoke ai'ter this manner, ^ If thou dost not cause ny
body to be well bruised by thy executioners, my seal
cannot enter into Paradise with the palm of victoiy;
even as, a grain of wheat, if it be not well threshed ind
beaten out of its husk upon the threshing-floor, is not
gathered into the barn.'
But' why do I dwell on these less important remarks,
M^hen we see that the whole scripture, the sayings and
w^ritings of all the fathers, and the lives and actions of
all the saints agree in this point : that those who the
most injure believers, are the most profitable unto them,
if those injuries be rightly profited by. As Peter saith,
1 Epist. iii. " And who is he that can harm you if je
be followers of that which is good ?" And Psalm Ixxxix.
^' The enemy shall not exact upon him, nor the son of
wickedness afflict him." But how shall he not hurt hn
when he often even kills him ? Because, by hurting fain
he works his greatest gain ! — Hence w^e see, that we
live in the midst of good, if we were but wise ; and yet
in the midst of evils ; and therefore, all things are wen-
derfuUy tempered together by the overruling goodness
of God.
VIEW VL
OF THE GOOD ON OUR RIGHT HAND.
This is the church of the saints, the new creation of
God, our brethren and friends ; in whom, we see nothing
but good, nothing but consolation ; not however with our
fleshly eyes, for thus seen they belong to the opposite
View of evil ; but with our spiritual eyes ; though ercn
those good things in them that are seen by our fleshly
eyes are not to be rejected, but we are to be comforted
in God even by them. For the 73d Psalm dared not ft)
condemn all who have riches in this world ; but saitiM
*• If 1 say I will speak thus; behold, I should offend
asamst the generation of thy children;" that is, if I
mould say that all were wicked men who are rich, wise,
and in honour, I should condemn thy saints, many of
whom are such. And Pan! also exhorts Timothy,
1 Epist. vi. *' to charge them that are rich in this world
that they be not high-minded;" thereby, not forbidding
men lo be rich. And the scriptures represent Abraham,
Isaac, and Jacob, as rich men. Again, Daniel and his
companions are said to have been in honour. Moreover,
many of the kings of Judah were saints. Therefore the
73d Psalm, having its thoughts turned towards these,
saith, " If I say I will speak thus; behold, I should
oflend against the generation of thy children."
God, I say, bestows an abundance of these good
things upon his people for the consolation of themselves
and others. But these are not their proper good things :
aay, they are hut a mere shadow and figure of them :
their proper blessings are faith, hope, love, and other
gracres and gifts: alt which become common by love. —
This is the communion of the saints in which we glory.
And who that believes may not here glory even in the
tnadst of evils, for this is really the case: namely, that the
blessings of all the saints are his, and that his evil is
^leirs. This is a most sweet and blessed view ; which
the Apostle sets forth, GaL vi* in these words, " Bear ye
one ano therms burdens, and so fulfil the law of Christ/'
And, is it not a good to know this, — that, if one
tnember suffer, (as it is written 1 Cor. xii.) ail the other
members suffer with it? and that, if one member be glo-
rified, all the other members rejoice with it? Therefore,
^hen I suffer, I do not suffer alone, but Christ and all
Christians suffer with me: as he said), " lie that toucheth
you, toucheth the apple of mine eye." Thus, others bear
my burtlien and they are my strength ; the faith of the
church props me up when trembling; the purity of others
bears my temptations of lust; the fastings of others are
tny feast; and the prayers of others are engaged on my
behalf And, in a word, each member is mutually con-
crern^d for the other ; so that the more comely mem-
u N
1%Q
l^rf evem (l^en(l, preserve, an4 hoaq^ the les^ com^;
CIS ^be Apqstle beautifi]^iy dosorib^ it, 1 Cor. ^. An4
hence, J can tr\ily glory m the gOiod thvigs of othfirs, w
tf th^y were B(iy Pjwn: and they we then trvly jpj own,
if I rejoice ii^ them and ain ^addened by tben;!^ Vm^
t b;e^ vile, a^d $;lthy, but thos^ whom I love aqd wjtb
whom I reJQ^e are cpm% an^ bea,\itiful. By. i^Uf^
loye, I iTval^^ not only thi^ir ble$s^ngs, but the, p^rsoM
t|h|3ii^lve$, ifkin^: and thejefpfe, under t)ieir honour
my i^ncomeline^s will be bp^Qiufed, and ny q^^ wiUbet
supplied by their abund^jpce,
^ho then may npt fejoic^ ujpider s^ijifiienngs, wbei
lie no longer bears his own sufferings, or, if hei does ^
them, does i^Qt bear them alone, being h/^lped bv 40
Vaany holy children pjf Qod, and, in a wprd,^ by Ghrist
bi^iself ? So great; a ipatter is the cQipoivwoii of die
saints, and so great the church of Christ ! Aod if vq
one does npit believe that. these things are sq, an4 thus
take place, he is an unbelii^ver^ and dejiiies Cluistapd
the chi^rch !;
This is whajt is meant in these word$, ^ I believe m
the Holy Ghost, the Holy Catholic Cbiirch,' Whatfe
heUeving in the holy cathplic church, but believing ip tki
coipniunion of saints ? And, in what have the saints
communion ? In all things, good and evil ! All diings
belong to all ! Who can hurt one of the smal^st meo^
bers of the body, without causing the whole body to
suffer? What pain can the extreme joint of either of the
toes suffer, which the whole body does not feel ? What
relief can be given tp a toe that does not comfort th;
whole body ? So, we are one body. Whatever another
suffers, I feel and suffer also. What blessing soever is
conferred on another, is conferred on me also. Thiifli
Christ says, that w^hatsoever is done unto the least d
his^ is done unto him. Who, receiving the least cruqab
of the bread of the altar, is npt said to partake of t)^
bread of the altar? Who, despising one crumb cf it, if
not said to despise the bread !
Hence if we be in pain, if under suffering, if in the
conflict of death, let us turn our eyes to this, andfiifflf
171
Afiil be assured, that we are not alooe, but that
Christ and the church arc in pain, under suflering, and
in the contiict of death with us. For Christ did uot wish
that ive should tread tlmt path of death alane^ lAhich
every man shudders at; but willed that the whole church
shduld accompany us in the path of sutiering and death;
and that the church should bear tlie greater part of that
sliieb we had to entlure. So that, we may truly apply
Ifasito ourselves which Ehsha said to his fearful servant,
S Kti^2;s vi. *' Fear not ; lor tliey that be wdth us arc
more than they that be with them,'* And \\ hen Ehsha
prayed, and said, " Lord, 1 pray tliee, open his eyes,
diai he may see," " The Lord opened the eyes of the
yoitn^ man, and he saw : and behold the mountain was
Ml of horses asd chariots of fire round about Elisha/'
So also all we have to do, is, to pray that our eyes
Biay be ojiened, that vve may see the church standing
round al>out us ; that is, the eyes of our faith ; and tlien
we shall have nothing to fear. As it is written in the
iJIMh Psalm, '* As the mountains are round about
Jerusalem^ so the Lord is roi;nd about hi*^ people from
beacelorth, even for ever/' Amen,
VIEW VIL
OF THE GOOD FROM ABOVE.
i do not nf>w speak of those eternal and celestial
d things which the blessed enjoy in the open vision
Gad. or at least, 1 only speak of them in faith. This
View, ther^bre, is Jesus Christ the King of
rJlory rising from the dead! even as it was he in his suf-
ferine^, death, and burial, that f<jrmed our seventh V^iew
of evil. Here we may behold the hij^hest joy our hearts
1 know, and firm and lasting good ! There is nothing
5ver of evil here : '* for Christ being risen from the
dead dieth no more, death hath no more dominion over
hion/' Rom, vi. And Christ was horn for us : and not
onlv that, but given urUo us. Wherefore, his resurrec-
tion is mine, together with all tilings that he wrought by
his resurrection. For, as the Apostle in the height of his
K 2
I
172
glorying saith, Rom. viii. '^ How shall he not with him
also freely give us all things ?"
What then did he accomplish by his resurrection? —
" He made an end of sin, and brought in everlasting
righteousness!" He took away death and restored
life! He vanquished hell, and procured eternal glory 1
These are such inestimable blessings, that the mind of
man scarcely dares believe that they are freely bestowed
upon him : even as Jacob, Gen. xlv. when he heard that
his son Joseph was governor of Egypt, being as one
awakened from a deep sleep, did not believe what was
told him, until, in confirmation of their repeated asser-
tions, they shewed him all the waggons that were sent •
by Joseph. — So truly difficult is it to believe, that such
great things are treasilred up for us unworthy creatures
in Christ, unless he reveal himself to us his poor disci-
ples by many M'ords and many manifestations. For it is
by these " waggons," that is, use and experience, that
he at length teaches us thus to believe.
The most sweet of these " waggons" is, indeed,
that he is made unto us " wisdom, righteousness, sane-
tification, and redemption," as the Apostle saith, 1 Cor.i.
For I am a sinner : but I am carried in his righteoas-
ness, which is freely given unto me. I am unclean:
but his sanctification is my holiness, in which I am
sweetly carried. I am a fool : but his wisdom carries
me. I am condemned : but his liberty is my redemp-
tionf which is a waggon that carries me in perfect safe^.
So that the Christian, if he did but believe it, may
glory in the merits and all the riches of Christ, as if he
himself had wrought them ; for they are peculiarly his.
So that he may now in safety dare to desire the time
when he shall stand in the judgment of God, whidii
otherwise, is not to be endured. .
So great a thing is faith, sucli blessings does it
bring in with it, and such glorious sons of God does it
make us ! For we cannot be sons, unless we inherit our
Father's possessions. The Christian, therefore, may aw
with confidence, " O death, where is thy sting! 0
grave, where is thy victory ! The sting of death is siOi
-and the atrength of sin is the law. But thanks be lo
173
God, which giveth us the victory through our Lord
Jesus Christ,*' 1 Cor. xv. Who then conquered these
two? Our righteousness? Our life? No! It was Christ
rising again from the dead, condemning sin and death,
fireely giving us his righteousness, freely putting his
merits to our account, and laying his hand upon us. — It
is thus that we are in safety, that we ful61 the law, and
are the conquerors of sin and death : for which, be
honour, praise, and thanksgiving unto God for ever and
ever. Amen !
This then is our last View : under which, we are
raised not only above our evil things, but above our
good things : and we, who before lay under evils pro-
cured by the sin of another and increaseil by our own
sins, now sit resting in the blessings of another and pro-
cured by another's labour. We sit resting, I say, in that
righteousness of Christ whereby he is righteous, because
we cleave unto it by fiiith : by the which righteousness
he pleaseth God, and, as a Mediator, intercedes for us,
making himself wholly ours as the best of priests and
the best of advocates. As therefore it is impossible that
Christ should not please Ciod by his righteousness ; so
it is equally impossible that we should not please God
by our faith whereby we cleave unto that righteousness.
whence it is seen, that the Christian is omni|>otent, the
lord of all things, the possessor of all things, able to
effect all things, and wholly without sin. And if he
still have sins, yet, they cannot hurt him, for they are
forgiven him for the sake of the all-conriuering and sin-
drowning righteousness of Christ on which his faith is
stayed ; lirmly believing, that Christ is to him what we
have just described him as being. For he that does not
helieve is deaf to all that has been said, knows not
Christ, nor understands the benefits of him, nor how to
make use of him.
Wherefore this View only, without any other, may,
if truly entered into, anoint us with such consolation as
to constrain us, not only to cease from grieving at our
ivils, but also to glory in our tribulations from the
fbloess of the joy which we have in Christ, and to feel
nothing of those evils e^t all. In which glorying, iimj
Christ the Lord our God himself instruct us ; who b „
blessed for ever, Amen! I
With these few thoughts of mine, most iUnstrioiis
Prince, which are the best testimony of my YiiUingness
to serve you that my poverty will allow me to give,
I commend myself to your Highness; being ready to
serve you in greater things whenever power shall be
given me according to the desire of my spirit* For I
shall ever be a debtor to every neighbour, and espedaUy
to your most illustrious Highness; whom, may our
Lord Jesus Christ long preserve among us^ and at last
by a happy end take unto himself Amen 1
Your most illustrious Hij^hness'
devoteti servant^
Martin Luthib.
POSTSCRIPT OF MARTIN LUTHER.
This treatise I wrote^ at the beginning of my minis-
terial career, to that most excellent Prince^ Frederk
Duke of Saxony^ when he was dangerou?>ly sick; aud
many wished it to be published. But, from going
through various publirations, it was so cormpled and
mutilated, that I found many words wanting; nor cooW
I myself tell what those words were when the tr^ti;«
was first written. 1 have, however, restored the suli-
stance of the sentences, and made them w hat I l>eliev«e
they were at the first. But I have not even now alterd
and pruned them as I might have done. Because in this
treatise I wish to make my '^ profiting appear/' and to
gratify the gainsayers, that they might have an opfMir*
tunity of venting their malice. For it is enough for me^
if I- please Christ my Lord and his saints. And, that
I 801 hated by the devil and his scales, I rejoice from
my very heart, and give thanks unto God,
MBxiin Untbtv
ov mm
"LAST WORDS OF DAVID."
£ Samuel xxiii. 1 — 7.
1 V\* 4-;^ >^*
PREFACE.
tf. George Rorary to the oodly Reader,
GREETING.
I COULD Dot, godly reader, avoid commending this
trie to thee, (whn^h without doubt is of itself accept-
b,) the more especially on this account — because, it
IS the last of the doctrinal writings of die author
artin Luther, of pious memory ; and because it was
2 last labour of that most learned translator and
M holy man, Caspar Cruciger. — Thus, it seems as if
B very title and matter of the work, " The last words
David," brought with them the signal for death,
lidi came both upon the author and the translator*
mediately after the work was finished.
With regard to Luther, indeed, the event followed
B signal somewhat later. He died on the 18th of
ibruary 1546, the third year after this work was pub-
bed. But, with respect to Cruciger, his Heath followed
mediately upon his finishing the translation. For
bough he was exceedingly ill for many months, and
trilitated in body from most excruciating pains in his
estines, yet, he still persevered in his version of this
fk, and finished the greater part of it during his
less, and revised and corrected it when finished. And
8 is wonderful to us in two respects : first, that his
I should be spared so long, when all the powers of his
dy were destroyed and exhausted by the violence of
B disease : (the faculties of his senses and mind
cepted, which remained in all their acuteness and per-
* The original was written by Luther in German, and trans-
^ from the German into Latin by Cruciger. — It ii from the
itii that Uie present translation ii derived.
178
fection to his latest breath :) and then, diat be shoolc)
have strength of body under all that weakness an;^
excruciating pain, to go through the labour of reference
and writing. — But howeveri as soon as he had put the
finishing stroke to his translation, which he did with
expressions of joy ; the day after, by a peaceful depar-
ture as one falling asleep, he was called out of this life,
where he had usefully served the church, unto the eternal
church, and to the all-sweet enjoyment of God, and of
our Lord and Saviour Jesus Clurist, together with that
of the prophets and apostles, and of David, Luther,
and all the saints. Hence, it would appear, that he was
thus gifted of God with strength, euid had his life
prolonged just that time^ that be might translate into die
Latin tongue the whole of this most useful and neces-
sary work of Luther, (wherein, from ^^ Th^ last words of
David" he has piously and learnedly set forth the t*o
natures in Christ and his offices,) tHat it mi^t be road
also bv all the churches beside the Germaa.
Wherefore, godly reader^ embrace this work iHtka
grateful heart, and enjoy with all gladness the Imt
labours of those great men David, Luther, and Cmo^,
and their last confession concerning the Son op G6d the
Messiah and our Saviour, which th^y made agamst ail
the power of persecutors and the corruptions of cia^
deceivers. And, together with us^ pray the eternal God,
the Father of our Lord Jesus Christ, that he wodd
preserve this great light of his own, doctrine m lis
church, at thb day, in all its brightness : and tittt be
would long preserve among us the other godly teachers
that are leU, and, after them, raise up other burning aad
shining lights, who may ward off and dispel that dmt-
ness of me ^^ last days" of the world, which are 90
much to be feared ! — Farewell !
mttemburgh, A.D. 1649.
THB
LAST WORDS OF DAVID/
S Sam. xxiii. 1 — 7
Vow these be the last toords of David. David the stm
sse said, the inan that was confirmed concerning the
iah of the God of Jacobs sweet in the Psalms of
ij said,
he Spirit of the Lord spake by me, and his Word
ferf on my tongue. The God of Israel saidy the
of Israel spake to me : he that is a just ruler
g men, ruling in the fear of God. And he shall
' the tight of the morning, when the sun ariseth,
IS a morning without clouds; when the tender grass
geth out (f the earth by the clear shining after
For my house is not so before God: because he
\lf hath made with me an everlasting covenant,
ed in all things and sure. But the sons of Belial are
■ them as thorns destined to be thrust away, which
tf be gathered with hands. But the man that shall
them out must be fenced with iron and spears;
at they shall be utterly burned with fire in their
!Uace.
rkit is Luther's own yersion of the original Hebrew: which
letent Translator has been very particular in giving correctly
«rally : because the arguments and matter of the whole Treatitp
I upon it.]
INTRODUCTION.
if. Jerom affirms, that he felt a great inch'nation to
(take at once a translation of the books of the Old
iinent from the Hebrew into Latin; because he
tftttt we Christians were held up to derision by the
180
enemies of Christ ; who said, that those Books whidi we
then had among us, and which were then received by
and read in the churches, were not genuine and pore;
but that many words and syllables and letters in them
were read differently from what they were in the He-
brew originals.
The same circumstances also, (that is, many thingi
being found in that version which is ascribed to the
SEVKNTY, and which was commonly used in the Greek
churches, to differ from the Jiebrew originals,) urged
on many others before Jerom, such as Aquila, Tbeodo-
tion, and Origen, to the same desire of publishin£ new
versions. So that, at last, the versions of six transhoors
were collected and read together ; and it was called the
IIEXAPLA.
After the same manner also, in this our day, new
versions have begun so to increase and multiply, widiin
a few years, that it seems as if there never would be any
end to them, but that we should at length have as
many editions of the Bible, (which was the case also in
those former times,) as there may rise up stripliof-
teachcrs and novices of this cast, who shall pei^oade
themselves that they have some great knowledge of the
Hebrew tongue.
And thus it must be, that after tliem other iater-
preters will be sought for : because, we pay so much
respect to the calumnious judgments of the Jews con-
cerning our Bible. Whereas, they themselves so misera-
bly lacerate and alter the Bible by their various and
differing interpretations, their grammatical distinctioDS,
and tlieir punctuations, that, if we were to follow their
interpretations, we should have no Bible at all that cod-
tained one sure and harmonizing text cleariy expressed
and understood. Because, each one of the Rabbins will
have his interpretation received in preference to all
others. But why should we have no pure Bible at all,
you will ask ? — Because they themselves are compeUed
to confess, that they in many places do not understand
the meaning of their own words. So far is it from pos-
sibility that they should give a pure and harmoniziog
181
exposition of the Bible, even with respect to the gram-
natical sense, (to say nothing about the spiritual sense,
or of that they are all altogether ignorant.)
Wherefore, I pay no regard whatever to their ca-
nllings ; nor do I consider their judgment of so much
lODsequence, as to induce me, on that account only, to
earn the Hebrew tongue. And I can give a sound
"eason for the principles on which I act. — It is certain
liat we who are Christians are in possession of the true
niod and sense of the Old Testament scriptures, and
ilso of the doctrine of the New Testament : that is, we
liave the knowledge of Jesus Christ, who was promised
in the prophetic scriptures, and was afterwards mani-
fested, and brought with himself the tnie light and un-
derstanding of the scriptures : as he saith John v. 46,
" Had ye believed Moses, ye would have believed me :
far he wrote of me." And Luke xxiv. 45, " All things
Bust be fulfilled which were written in the law of
Moses and in the prophets, and in the Psalms, concem-
iBg me." And again, verse 45, " ITien opened he their
eyes, that they might understand the scriptures." ^
Here is then the grand turning point : on this all
depends: in this all centres. Ana, he that does not
truly know or desire to know this our Lord and Saviour
Jesus Christ the Son of God, whom Christians preach,
such an one is to be persuaded to abstain altogether
fiom the books of the holy scriptures. For he cannot
hot run against them in every part, till at last he be-
comes blind and infuriated, and rushes headlong ; and
(hat the more terribly, the more determinately he applies
himself to the reading of those scriptures. And such
m one may indeed be called a Jew, a Turk, or a
Seythian; or if he like, a Christian. — For, mark what
t was that precipitated the Arians, the Manichees, the
Pelagians, and other followers of heresies among us into
srors and destruction ! What was there wanting to
bem that is necessary unto the true reading of the
criptures ? What can the whole tribe belonging to the
'ope complain of as wanting to them ? Have they not,
I am not now speaking of the Old Testament,) have
182
tbey not, I say, a reading of Uie books of tlie New Tes-
tament sure, perspicuous, and clearer than the light?
And, what is now wanting to the ajutltors of new sects afc
this day ? Have not the^ also the opportunity of read^
ing the doctrine of the Gospel most surely and cleaiijr
delivered in the books of the New Testament ? And yet,
they fully manifest that they neither hold it nor un^-
stajoid any thing about it. — ^Are we then to suppose
tjbat a new version of the New Testament also^ ever wai^
or is now, necessary, just to suit the fanatical caprice of
4ie mad whims or dreams of some one brain or anotliei
that k^ driven to and fro by Satan ? If this be the cBBt,
what end will there be to* such new interpretations, or
where will their namber stop ?
Wherefore, if I were allowed to have my choice^
eitjher of retaining the interpretation and sentiments of
Augustine and otiber pure writers like him, (which wouM
be retaining the mind of the apotles,) and being withoul
that in which he was dleficient, (for he sometimes erred
ftom the meaning oi certain: Hebrew letters and words;)
or, of abiding by the sure and clear interpretations oi
the Jews, as they would call them, (but which they tkem-
selves are compelled to confess, do not agree in aU
things,) without the understanding of Augustine, and
such other of the ancient commentators ; it is easy to
judge which I should choose. — I would bid an eterail
farewell to the. Jews, 2tod send them, together with their
interpretations and points to letters, to that place U>
which they ought to be consigned. And I know I
should remain on the side of eternal life. For althou^
Augustine (for example) did not understand the wov
KiKAiON, Jonah iv. 6, which he rendered ^cucumber;'
and again, although he did not know that the Hebieff
words, Haggai ii. 7, signified "the desire (hemda) of
all nations shall come,'' and rendered the passage tbfl,
not very wide of the meaning, " The dtsired of al
nations shall come ;" yet, by these trifling errors, his failk
was neither overthrown nor in peril ; for that still bdd
fast hold of the true anchor of his salvation ; that is, d
him who is " the way, the truth, and. the life,"' conceiDiig
m
►'hom all the prophe
praphesied, and to whom, as it fa ,
paid. Acts x. 43, ** they all gave wUne^^/'
; Whereas, the Je^vs, because they da not receive
Christ, are never able to arrive at the knowledge of
> fr and the prophets, nor to an understanding of their
i ig : that is, uliatthe true doctrine of faith i^y what
ih^ law raiuires, and what the examples and historical
events recorded in die scriptures teach. And yet they
ttave tbe whole scripture, and it is souaded forth in their
IbYtiagogues every day* But thus Isaiah prophesied oi
Ihem, chap. xliv. 1 8 ; that it should be with them as if
a book were put into the hands of one who could not
f^mi ; who, altliough he should see the figures of the
letters, and, as the Germans say in a proverb, should see
* furrows of the black corn-txeld ploughed upon the
surface,' yet would not know what these letters ox
nces meant, nor what they expressed, and woujkl
over them without the least ooeptal understanding.
lereas one that knew how to read and was in the
>jt of reading quickly, would catch the sense of the
bcriptures by just turning over the leaves^ and perhaps
mrhile doing something else at the same time ; nor would
be be at all prevented from getting at the sense, even if a
few letters or words should escape him here and there ;
and such an one wouUl receive tiie whole contents of a
great portion of the scripture, while the other was tinding
^Hii the meaning of one word or syllable. So also, one
Ris an excellent singer, will run over all the notes of
tune, which are written down in the same way as
rs; before another, who is unacquainted with the
ical characters, will find out the meaning of those
first cliaracters, of the tune w hich are placed at the be-
!;, and which are as it were the directions and
to the vthole tune, and are therefore called keys.
See how the case stands with Nicholas Lyranus, a
us man, a good Hebraist, and a faitliful interpreter. —
an excellent work iloes he undertake when he re-
ihe corruptions of the Jews in the books of the New
ment ? But on the other hand, how frigid, how futile
that same man, while he follows his Rabbi Solomon ?
184
How little does he say to the purpose, thoagh he has
before him the pure Hebrew text, without any ambiguityr
And yet, he is by far the most faithful and pure inter-
preter, and far l^efore all the ancient and modern He-
braistSy ^^ ho are so devoted to the Rabbins, and who so
studiously follow them. In a word, it is by no means
a useful service to the church to introduce among her
books the laltours, the interpretations, and the opinions
of the Rabbins and judaizing grammarians. AU these
things stick too closely to the scriptures already, without
our introducing them by labour and study. For a
superstitious regard to the letters and the text that are
received by the Jews, and a dependence on their ao-
thorities and examples, soon bring on a darkness; and
at length, the true sense and understanding of die
scriptures concerning Christ are lost, and judaizing
imaginations creep upon us unawares when they ought
not. And this I have observed has been the case with
all interpreters, no one, not even myself, excepted.
But, in a word, if we do not in our expositions direct
all our labour and study to make the text of the Scrip-
ture, as far as it is possible to be done, agree with the
sentiments of the apostolic writers as recorded in the
New Testament, against all the corruptions of Rabbins,
it would l>c far l)etter for us to let alone the study of
Hebrew altogether, and to abide simply by that version
of the Bible which has hitherto been received and used,
(which has now nearly all l>een explained and illustrated
by the books of the New Testament,) than so to multiply
now versions on account of a few places where the
Hebrew text is dUVerent, or where the true meaning of
certain wonis cannot l>e asccrtainetl ; for by all these
versions, nothing is produced but a distraction of the
memory of tho^^c who read all the varieties and differ-
ence.s of rcn<ierings, and a hinderance of study; and
after all, the pa^^sage is in many places left more obscure
than it was l)efort\
In order therefore to excite attention, after the ex-
ample of others, I have taken upon me to give an Expo-
sition of '* THE LAST M'ORDS OF DaVID.** ThlS hoWCfeT
185
I shall not do after the manner that I have adopted in
some former versions, where I followed Rabbins and
other interpreters, that I might not appear to set myself
up for the ojjly wise one ; for here, I have resolved to
stand by my own judgment, and to follow the leadings
of my own spirit. And if there be any one whom that
does not please, he may, for what I care, follow that
which pleases him best. I know this is not the first
time that my writings have not pleased all. But now,
by the grace of God, I am become proof against the
various opinions of men. Yet still, I will not bind
myself by a determination to condemn all they say or
write. " Let every man prove his own work." Let
him look to it what he builds upon that foundation that
is laid ; let him look to it whether it be gold or wood,
siber or stubble ; for the day shall declare it.
EXPOSITION.
Now these be the last words of David.
They are called the " Last words," because he thus
spoke them as testifying that he wished to hold them
fist unto his latest breath, and to die and depart out of
this life in the confession of them, seeing that they are
spoken as we are accustomed to speak when we add our,
* I have said it ! ' * This is my testimony ! ' ' Let this be
recorded and established for ever ! ' For these are not
tfie words of the last hour of the life, or of the govern-
ment of David ; but the words of his ultimate wishes,
(as we say,) or of his last will and testament ; which
he would ratify by his death, and which he testifies that
he would have to be observed inviolably even after his
death. It is such a will and testament as is written by
die testator during his life, and after which he can and
mvv live many years, and during that time say, do, and
WBT many things, while the written will, that contains
VOL. fi. o
186
his ultimate wishes, still remains fixed, ratided, and on-
alterable.
Thus therefore these are called, and rightly called,
*' the last words of David,'* which he wishes to have
tliat power and force, as though they were a last will and
testament written at the (loint of death ; though he said
and did many things afterwards in his government, and
suffered also many things ; as appears from the sabse-
qucnt part of his history, where his numbering of the
people and the punishment which followed it, are re-
corded ; and also his appointing his son Solomon as his
successor to the kingdom, and giving him directions
concerning the building of the temple ; his taking unto
himayoungShunamite virgin tliatshe might warm him,
Iwcause he had abstained from the rest of his wives
since the time of their detilcment by his son Absalom.
David the son of Jesse said.
How humble and modest a commencement! He
does not l>oast of the glory of his nation and of the
circumcision, nor of his virtues and sanctity of life, nor
of the kingdom given to him from al)ove. He simply
styles himself '* the son of Jesse," as though he were
some private person, and not that mighty king, who
would leave behind him heirs to such exalted honours.
He is not grieved at, nor ashamed of, the very humble
birth which he derived from his father, in being bom of
a parent who was a shepherd, nor of having been him-
self a ketpcr of sheep. Nay, that he might the more
debase himself, he himself confesses the original sin of
nature — that he was born in sin and worthy of deathi
as are all the human race. And all this was because he
did not here design to speak of his own glorj*, but of
things the most high and important; and which are so
far above all human things, that no human dignity, no
righteousness or holiness, can add any thmg to them;
and no human miser)', no sin or even death, can take any
thing from them.
77ie man who was confirmed concerning the Mesmk
of the God of Jacobs swc^t in the Psalms of Isr^ mi;
187
Hereiie now begins to lift up his head above all things
imd to glory in a new manner, but yet, in truth and
without arrogance. Here you hear another David, far
above David the son of Jesse. This glory he had not
by nature and by birth as hereditary ; nor did he imbibe
it in his father s house, from education ; nor was it
acquired by his own virtues, industry, wisdom, or regal
power. — He had it from some other quarter. He received
it from above of God. For, " a man can receive nothing,
except it be given him from heaven," as the Baptist
saith, John iii. 27 ; he cannot receive it upon the grounds
of his own worthiness or merits. This gift, therefore,
David exultingly proclaims; and for this benefit,^ sings
the praises of God and gives him thanks with his
whole heart.
What then is that, you will say, on account of which
all this glorying is ? David saith the first thing is this :
i —I am the man to whom the Lord has surely pro-
mised the Messiah, or the Christ, of the God of Jacob !
• Namely, that he should be bom of me, of my blood,
of my posterity, and of my house ! And of that I am
, certain and fully assured: not only because God has
promised it, who is true and faithful to his Word and
Cannot lie, but because I hold that promise fast by a
fixed and assured faith, and rest securely on it without
aiy doubt whatever, being fully persuaded that my con-
fidence will not deceive me : and therefore with all the
tmst of an unshaken mind, I rest in the Word of God.
And being thereby anointed w ith real gladness, I am now
ready to yield all obedience to his will, and willing to
live or die, or to do or suffer any thing. For I know
and am persuaded where this life — this spirit will remain.
It will not wander in darkness, uncertainty, and doubt ;
Bor will it depart unhappily out of this mortal body.
For I know that I have the sure promise of God con-
cerning the Messiah, and I hold the same in an un-
tbaken faith.
The Hebrew word h u k a m can hardly be rendered by us
in one word. Hieronymus says it signifies ' constituted,'
o 2
188
nor is he far from the mark ; for it Mgnified 'esUMished,'
' certiiiecl/ ^ confirmed/ And I believe the anthor
of the Epistle to the Hebrews referred, and alluded, to
this word, when, in his description of " fiadth,'' be dc-
fmeil it as being *' tlie substance/* (in the Greek
jirposTAsis,) that is, a firm and sure confidence or
expectation, restin;; on the Word of God as a firm and
immovable foundation. For that faith, which is truly
a faith in the Word of (iod, ouglit to be that firmoess
and stability of mind, which neither shakes, nor wavers,
n(»r is movcil from its point, nor trembles, nor looks this
\\ ay and that with anxiety ; but which firmly and steadily
rest on a ^uro anil inunovable foundation ; that is the
Word of God.
The same Hebrew word is found in that passage of
Isaiah \1. 8, *' IJut the won! of tlie Lord shall stand for
ever/' For the primitive >\ord is lakom. As thoudi
he hatl said, * The Word of the Lord stands,* * stands
firm,' * is stable,' * does not depart,' * docs not shake,'
* does not tluctuate,' *does not Hee,' * does not slide,' * is
not frustrated.' Wherefore, when this same Word is
truly apprehended by faith, the heart becomes like it,
certain, firm, and secure ; and stands immovable, erect,
and invincible against all the attacks and impressions of
temptations fnmi the devil, death, and hell, by whkrhil
may be assailed ; and, with a greatness and confidence,
yields not to evils, but the more and more boldly wiA-
stands and bursts through them, courageously despisingr
and, as it were, Ux)king down with proud contempt upon
whatever it fcjls to attack or oppose it, or to cause
doubt or distress.
It is such a person as this, that is termed hlkaji,
'established;' and as you may say 'substantiated^*
* confirmed,' and assured passively; that is, fully per-
suaded; even as the Word of God is sure actwcbf*
Such also is Paul, wlicre he says, Rom. viii. 38, 39»
" For I am persuaded, that neither deatli, nor life, nor
angels, nor principalities, nor powers, nor things pre
sent, nor things to come, nor height, nor depth, nor any
189
other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord." And
again, 2 Tim. i. 13, " For I know whom I have believed ;
and am persuaded that he is able to keep that which
I have committed unto him against that day." And
the same is written 2 Pet. i. 10, "Give all diligence to
make your calling and election sure."
Thus David is here rightly called huk am, as having
abo a sure promise, (which was given also to the pa-
triarch Jacob, Gen. xlix. 10, " The sceptre shall not
depart from Judah — until Shiloh come," &c.) and
resting upon it in an assured and firm faith; that this
Messiah shall surely be bom, and shall manifest himself,
from out of his posterity. For this promise is here^
repeated to David, and made much more expressive
and manifest, for, leaving out all the rest of the race and
fcmily of Judah, it points to the house or posterity of
David only; — that the Messiah is to be surely expected
from that family.
But you must here bear this in mind — that this as-
surance in which David says he stands, or is huk am, is
to be referred most especially to the divine promise itself.
Because there is a dirtcTcncc between the certainty of
the promise, and the certainty of our faith ; thrmgh these
tHo must always go together. For where there is no
promise there can be no faith : and again, where there
is no faith, the promise is in vain. But our faith is not
always sufficiently firm, but is sometimes attacked by
temptations, and becomes languid, and oftentimes well
High fails. Whereas the promise, as being the eternal
and Immutable decree of God, stands for ever fixed,
firm, and immovable. Hence, it is in respect of the
eromise itself that this honour is given to David, when
B is called huk am, or * fully assured,' because he has
the sure promise made unto him ; though he could not
apprehend and hold fast that promise but by faith, for
faith there must be. — But, so far concerning this first
particular.
He now goes on glorying, and adds, " Sweet, or
19Q
pleosant, in the Psalms of Israel." As though he (the
author of the Book) had sajid, he did not keep these
sure promises concerning the Messiah, (as has been
before observed,) in private, or to himself only. For
tjie faith that he had is not an inactive principle, nor
happy in itself only, but exerts and lays itself oat as
it were for the benefit of others ; and by its voice and
confession, openly proclaims this great kindness of God^
that others also may be won to believe and become
partakers of such a blessing. Nay, that he might testify
also his own joy, he says, that he meditates beautifiil
and sweet Psalms, and makes pleasant and gladdening
melody, that he might therein celebrate the praises (x
God and render him thanks.
Thus therefore he piously glories that he has composed
also noble, sweet, and delightful Psalms concerning this
promised Messiah, that they might be sung as songs of
public thanksgiving in the assembly of the people of
Israel, which Psalms were then generally accustomed
to be sung, and in which also, besides those praises of
the divine goodness, wonderful prophecies and secret
doctrines were delivered to that people and explained.
And moreover, an advantage was derived from this be-
ginning and example of David in composing Psalms, in
mis respect, — many others afterwards, being gifted with
the true light and a spirit of prophecy, pursued this
method, and themselves also composed Psalms after the
same manner; and even in the time of David there
existed the Sons of Core, Heman, Asaph, and others.
And these Psalms are called delightful and " sweet,*
not from the sweetness of their composition or beauty
of expression, nor from the harmony of their numbers
or tunes when sung, which things please the ear only,
^d are what are called grammar or music, that is, when^
during the time of their being sung, that which is called
the text, or the tune, or the notes and sounds themselves
of the musical harmony, have a particular elegance oi
sweetness. But they are called " sweet," much rather
on account of the peculiar grace and sweetness of the
doctrine and spiritual consolatioti which they coritaiD t
even as Paul, Ephes. v*19, exhorts that *' hymns and'
spiritual songs'' be sung io the churches with grace.
In this grace and sweetness the Psalms of David
especially abound, and have a wonderful power and i
efficacy in comforting afflicted minds and consciences
nrhich are struggling with the terrors of sin, \^th the
fear and dread of death, or with any other kind of
We. To such, the Psalms are wonderfully sweety
htful, and full of consolation; because they sing of
pretiict the Messiah, even when the w^ords them-
ves are read without any music or singing. But yet, i
musical art adds much to their sweetness, as bein^ i
onderful work and gift of God ; especially when in '
^ iar^e assembly they all sing with a becoming gravity
^U devotion. So, it is said of Elijah, 2 Kings iii. 15 f
wKai when a minstrel was brought unto him, (who no ]
doubt was one that sung the Psalms hi the public assem- j
biy, according to the manner instituted by David,) the I
Bpirit of prophecy was revived in him. And David also!
mmself, playing on his own harp, often drove the *^ evil
ppirit'' from Saul when it came upon him, or certainly
Impressed it, 1 Sam. xvi. 23. For that terrible spirit
not bear tlie Word of God when preached or sung
e faith* He is a spirit that is the author of pertur-
D and dejection of mind, and cannot remain where?
heart is in the spirit, tliat is, engaged with God and
Word of God, and joyful and hap[>y therein. Thus
tony the eremite said, that the devil is tortured by
spiritual joy and gladness of the godly.
But, David does not call these Psalms Itis Psalms,
" the Psalms of Israel:' nor does he claim them
his own, or arrogate them to himself as an honour doe
him : but he will have them received on the authority'
Lsrael, that is, of the church, and considered as the
s of the church ; that is, he would in tliis way
te himself with the church, and acknowledges her as
t teacher and mistress : and would acknowledge
gift was bestowed upon him for her benefit
193
and through her ministry. And by this he would also
testify, that he retained that confession of doctrine,
which was delivered in the church downward firom the
first fathers, aiid which he himself also had received
from her ; and that he brought forward and approved
of no other kind of doctrine, than that which is held
forth in the church, who alone, it is certain, holds the
true Word of God. For it is of the utmost importance
to know whether or not the people of God, or the
church, approve by its judgment any doctrine or psahn
that is publicly brought forward, or will give it sanction,
for the Holy Spirit must necessarily^ be in such an
assembly : whom all in the church ought certainly to
acknowledge and venerate.
And it is in this same way that we now speak of oar
poems and authors of hymns. Thus, Ambrosius com-
posed many excellent hymns for the church, and these
are now called the Canticles of the church : because the
church approves them, as being agreeable to the doc-
trine of the Gospel : and therefore, she uses them as
though composed by herself. For we are not accos-
tomed 'to say * Ambrosius, or Gregory, or Pruden-
tius, or Sediilius, sings so and so,' but, * The church
sings so and so.' That is, those canticles are now
become the property of the church, which the church
together with them, and they together with the church,
sing in common; and because, though they are now
dead, the church still retains the same canticles.
In the same manner, therefore, David would have
his hymns called the " Psalms of Israel :" that is, of
the church of God ; because the same spirit which
composed them by David, still continues to sing the
same in his assembly after David is dead. And herem
he acknowledges the judgment of the church, because it
approves these Psalms as its own. And without doabC
David then well knew by the Spirit, that this Book of
Psalms would live and remain in the church as long as
any Israel or people of God should exist : that is, unto
the end of the world. And so we see them to remain
193
unto this day, and going on to remain onto oitr poste-
rity. Wherefore they are justly called '* the Psaims of
Israel/' or of the church of God,
The Spirit of the Lord spake by me, and his Ward
souiuis on my tongue.
Here he exalts himself in a wonderful manner,
and as it were soars on high towards the heavens, and
speaks of things so great, that I would that I may but
be able to come up to their magnitude in any small
degree. For in these words he at the very outset embraces
ihat most sublime article of the doctrine of faith and
eonfession, — the wonderful mystery of the three Persons
ID the Godhead !
For, tirst, he eloquently makes mention of the Per-
son of the Holy Spirit, and ascribes unto him all that
the prophets ever prophesied ; when he says, that it was
the ** Spirit of the Lord'' that spoke by them, even as
it was he that spoke by him also. And so also Peter,
with reference to this scri[>ture and others like it, saith,
* that no prophecy came by any human vvill, but that
holy men of God spake as they were moved by the
Holy Ghost.' And in the Nicene Creed, it is thus
sung concerning tlie Holy Spirit, * Who spake by the
pfophets.' And thus also, here, are attributed to him
the ver)^ opening of the holy scriptures, and the whole
of the ministry of the Word and sacraments which are
visibly set forth, and which strike and move our ears and
senses. For Christ himself ascribes his voice to the
Holy Ghost, when he says out of Isaiah, Luke iv. 18,
*' The Spirit of the Lord (rod is upon me, because he
bath anointed me/' &c. And again it is said, IVfatL xii.
18, out of Lsaiah xti. ** Behold my servant whom I
have chosen — I will put my Spirit upon him." And
i^ain, Luke i. 35, '' The Holy CJhost is said to over-
•Wttdow Mary : that is» to work cflcctually in her and
^uise her to be fruitful : so that, Christ may truly be
caUed the Son of God, conceived of the Holy Ghost,
And how great an honour is it, how proud (yet holy)
a boasting, when one has confidence thus truly to glory,
194
that the Spirit of the Lord speaketh by hiib, aild that
his mouth and tODgue sound .forth the WcHcd of the
Spirit ! Such an one must necessarily, and indeed have
the most certain testimonies of bis office and ministry.
Such an one must be, not Davicf the son of Jesse, that
is, as he was bom, a sinner and ignorant of God ; but
it must be that David, who, by the Spirit of God, and
by the promises made unto' himi was raised up to bea
prophet. And will not such an one sing '^ sweot
Psalms," when he has such a^ teacher, who teaches hkd
inwardly and speaks by him outwardly ?
Here, therefore, '' hd that hath ears to hear let him
hear." — My words, saith he, are not mine. He that
heareth me, heareth not me, but the Spirit of God, yea,
God himself. He that despisdth me, despiseth God who
speaketh in me. For I see, even now, that there will
be many of my posterity who will not hear my words,
nor understand this tny glorying ; and that, to their own
great and eternal ruin ! — But we are not permitted thus
to glory, nor any one else who has not a prophet's
calling and gifts. Nay, it is a blessed thing for us, when
we are so far favoured as to become saints and to have
the Spirit of God, and when we may glory i nbeing the
catechumens, as it were, and the disciples of the
prophets; that is, when we receive the doctrine deli-
vered by the prophets and apostles, and follow them is
the great heralds that speak the voice of heaven ; when
we speak no other things than what we have received
and learnt from those teachers; and when we can
assuredly boast in this, as being the very and true doctrine
of the patriarchs and the prophets. For the scripture
calls such the " sons of the prophets : " that is, those who
do not bring forward any new or peculiar kind of do^
trine, (which is the office of the prophetic vocation onljj)
but who spread abroad that same doctrine which thcf
have received from the prophets. These are the real
Israel ; or certainly a part of that assembly to whom
David signifies that he delivered his Psalms.
The God of Israel said, the Rock of Israel spake *
195
\: he thai is a just ruler among men^ ruling in the
of God.
You have now heard three speaking. Just before,
David said that the Spirit of God spake by his tongue ;
and there, there is cleiirly set before us Chris tiansj the
Person of the Holy Ghost* For what the Mahometans
or Jews or others beHeve or believe not, is nothing to
us We know that to the Holy Spirit is ascribed,
according to the scriptures and the confession of our^
Creed, the work of speaking with us in the church by
the prophets, apostles, and other teachers or ministers;
and tliat he is elfectual in the church by the vocal Word
and the sacraments ; which church he sanctifies, rules, and
go%^€rns. Therefore these words of David, are properly
tlie nordh of the Holy Ghost, pronounced tlirough the
mouth and by the tongue of David, concerning the
other two Persons who are speakiug.
What then does he (the Holy Ghost) say concern-
ing those Persons? First, he speaks clearly concerning
the CJoD OF Israel who spoke to David ; that is, who
\'gkve him the promise. And who that God is that
Speaks, is well kuown to us Christians from the Gospel^
John i, 1 : namely, God the Father hiniselfj whom
Moses testifies of as having said in the beginning, ** Let
there be light," Gen. i. 3, And, the Word or Logos of
that Got], is the very Person of the Son of God, by
whom " all dungs were matle, ' as it is said Jobn i. 3.
And- this same Son of (iod is in this passage called by
the Holy Spirit the Zur, that is, the Stone, or Rock, or
Strength, oi' Israel, and the just Ruler among men.
And, this Person the Holy Gliost thus represents as
d%%*elling among men, and there speaking and giving
promises.- — Therefore, there are three persons speak-
ifig^ and yet, it is the same One God that is speaking,
the same One God that is promising, and the promise
is the same; even as, there is but One God, who is
blessed for ever !
Uut, as that action of God, whereby God, through
the ministry of the Word, works in men by the external
196
voice and by signs, is pro|>erly ascribed unto the Holy
(rhost; so, it is properly ascribed unto the Son of God,
that he alone assumed human nature, and was therefore
constituted Lord and Judge of the whole human net
and of every creature ; as it is written Psalm viiL 4—6,
'* What is man that thou art mindhil of him, and the
son of man that thou visitest him ? Thou madest him to
have dominion over the works of thy hands : thou hast
put all things under his feet.'' And yet, we do not
therefore make Three Lords, or a three^fold dominioo.
But there is One [x>r(l and one dominion : which, God
the Father has given unto the Eternal Son, yea, onto
him as Man and the Son of Adam : and yet, not to the
exclusion of himself and the Holy Ghost: yet still, it
it is truly and pro[>erly called the power and dominioo
of the Son of God, delivered over unto him by Ac
Eternal Father. ITierefore, it must of necessity be, that
this very Son of Man whom you in this passage hear
called the Lonl, or Ruler, is truly and naturally God:
seeing that, he holds this same kingdom which is God's
alone, and bus an ccjual power with God the Father.—
For (i(k1 never gives to, or bestows on, any otlier out of
himself his own, (that is his properly divine,) honoor,
and power, and kingdom : acconling to that scripture,
'* Thou shalt have none other gmls but me." And
Isaiah xlii. 8, *' I am the Lord — and my glor\' will I
not give to another, neither my praise to graven
images." When therctbre he himself declares that he
gives his honour, power, and kingdom, (that is, puts all
things that he has made in subjection,) to this Man or
Son of Adam, with erjual and tbe same power as that
under which he himself holds them ; it must of •neces-
sity follow, that this same Person to whom this power is
given, is not a strange god or an idol, but truly and
naturally Go<l, together with the Father himself aad the
Holy Spirit.
But of tliis, (by the help of God,) more shall be said
hereafter, and other similar prophecies shall be brou^t
forward. Let us now, as wc pro|)osed, open up these
wonls of David ; in w hich are clearly testitied these two
197
iocipal heads or articles of the doctrine concerning
od: — ^That, there are three distinct Persons in the
rodhead ; that, of these three Persons, one, that is, the
on of God, should take upon him human nature, and
xeive from the Eternal Father a power and dominion
ver all things ; and that the Holy Ghost, should put
ato the hearts of men, by faith, that light which truly
ipprehendeth God, or the knowleiige of Goil, even as
ae had made known the same before by the tongues and
voices of the patriarchs apd prophets. Which operations
of the Holy Spirit must, of necessity, be also truly and
only divine. For it is not in any human or angelic
power or faculty, either to foretel these things and promise
them long before they took place, or to work faith in
the heart, firmly to believe them. Thus Paul saith, that
the faith which the Holy Ghost bringeth, and worketh
in the hearts of them that believe, is, " the gift of God."
Nor is it in the power of every one to see and appre-
hend this distinction of persons so manifestly signified
in the prophetical scriptures and in the Psalms. For
when any one lights upon such words as these with his
camal mind and with the judgment of reason, he will
"ead the words, indeed, in this order, " The God of
Israel said, the Rock of Israel spake unto me: he that is
»just ruler among men," &c. But when he thus reads the
Words, what else will he think, than that all this is spoken
of one and the same person in many and redundant
Words? Or else, he will fall into those deliriums of the
blindness of the Jews, who make this just ruler over
aien, and this ruler in the fear of God, to be David him-
lelf ; and thus, they absolutely change this most sweet
)romise into a legal precept ; as though nothing else
rere said, tlian that he who would rule over men, must
)e just, and fear (Jod. Whereas, David glories in such
)|ain words, and with all that ardour of spirit and gra-
itude of heart, that these are the words of a promise
ei'hich God spoke to him concerning the promised
Messiah of the God of Jacob ; and not a precept which
iie himself gives to kings or political governors.
The same would happen to such a reader when reading
198
the second Psalm, (the whole of which, it is most certaio,
is composed concerning Christ,) where, in like man-
ner, three distinct Persons are represented, as three
speaking. For, first, God the Father says, " Yet have
I set my King upon my holy hill of Sion," v. 6 ; and
this King concerning whom mention is made, must of
necessity be another and distinct Person from him who
appointed him King ; and therefore, it immediately
follows in the Psalm, v. 7, *^ I will declare the decree,
or manner; (that is, of this King thus appointed.) All
these words so far, sound as if it were that same Person
of the Father speaking who first began; nor will reason ^
here understand it otherwise. But it is certain, that there
is another person here speaking; that is, the Son himself,
the King; as the series and connection of the words
will shew, where it follows, v. 7, " The Lord hath said
unto me. Thou art my Son, diis day have I begotten
thee," &c. For this person to whom the Lord speaks,
and whofn he said he had appointed King, must of ne-
cessity have a human nature, seeing that he makes him
a preacher, to preach the commands of God, and clearly
declares above, that he is the Messiah ; when he says,
that the world rages against the Lord and against his
Christ. — And moreover, that this same King and
Preacher is also truly and naturally God, is manifest
from this; that God the Father says to him, " Thou art
my Son, this day have I begotten thee;" all these things
are well known to us Christians. The same also is
manifest from God's saying that he gives to this Person
the " inheritance" of the whole world; that is, all power
and whatever the world possesses; which certainly is
nothing else, than truly giving to this same Person that
same power and that same dominion, which are properly
God's alone.
And therefore, this same Psalm commands that the
kings and kingdoms of the world " kiss the Son :" that is
that they profess that they adore him, and that they serve
him, &c. And then it concludes, '^ Blessed are all tbey
that hope in him ; " which certainly is due to God only.
And although all do not obey him so as to embrace the
Gospel, yet, this does not at all lessen his dominion
and power over all creature?. For he that does not wiU-
ingly submit himself to this King under his grace, must
of necessity submit himself to him under his wrath;
fis the same Fsalm says^ ** Lest he be angry, and ye
perish from the way/' He that will not reign with him
eternally blessed and happy, sball be made Ids footstool
•od be trodden under his feet tvith the rest of his ene-
mies; for he is appointed of God to be the only Judge
Cxf the quick and dead.
And thinkest thou that the Turkish fury, Popery,
_ the Jews, and the whole mass of the violent world
B||t>rmii]g with diabolical rage, shall> although they now
^reject -and itespise the grace of this King and Judge,
and angrily set themselves against him, hereafter escape
bU power and judgment? Nol they shall fmd it to be
Ceut otticrwise, as his enemies have ever hitherto tbund
it* For the Psalm saith, that the Lord that *' sitteth in
ibe tieavens shaU laugh'' at their rage^ and ^' speak unto
them in his wrath/'
In a word, this Person is Lord and will be Lord as
widely as God himself has dominion who gave this
dominion unto him : as he himself says, *' All power is
given unto me in heaven and in earth,'' Matt, xxviii. 18,
And this dominion is, and ever will remain, tirm aiad
sure unto htm ; and that unto the eternal destruction of
Mfii uho will not, willingly and under the grace of this
Lord, acknowledge it; for he shall be compelled to
acknowledge it under wrath and punishment eternal*
Here therefore you have, again, the Persons of the
Father and of the Son clearly and distinctly expressed:
and the Person of the Holy Ghost is also at the same
time clearly implied, who composed and spoke these
Psalms concerning the Father and the Son speaking.
This scripture, therefore, by a manifest testimony
distinctly sets fortli a Trinity of Persons, of one eternal,
indivisible, divine essence : and also clearly speaks
concerning the Son of God, who should take upon him
human nature, as being the promised Messiah. — And this
200
is the same confession that is set forth in these '' Lut
wonis of David/'
But, as I said, men of carnal judgment pass by
these wonis with an unconcerned mind ; and diink that
it was not the Holy (ihost the author that spoke these
wonis, but tiic pMMi and pious man David that spoke then
concerning himself or concerning some other, no one
knows >% lio : and this is the way in which the greatest mea
amonj; tlie Jews always understand this passage. Whereas
David him^eif plainly dcclures, that this is not kis poetiy,
but '' tlie sweet Psalms of Israel ;'* and that it was not
he that spoke them, but the Holy Ghost by his tongue.
And moreover, they are not spoken concerning hiinael( *
but concerning the Messiali of the God of Jacob.
But, fmaliy, how could it be possible that flesh aad
blood, and human reason and wisdom, should thus speak
forth clearly concerning things so great, so mysterioiis,aiMl
placed so far Ix^yond human comprehension, wiien tbofie
same human faculties consider them focJishness and aa
otlbnce u hen set forth by and heard from others ?
RrT HowKVKii, that which I have asserted so to be,is
the meaning of the words of David, that such most oe^
tainly was his belief, and that he persevered in that fiuth
even unto his latest breath, let us now proceed to prove
by testimonies taken from himself. And in so doing, Id
us first set l>eforc us for a moment those words, fi Sa&
vii. wherein he had respect to die present passage wheR
he says, that (icxl spake to him concerning the Mesuih
of the (iod of Jacob, and rested upon it as a foundatioa,
and from it as a certain fountain drew those ^* swed
Psalms of Israel/' The words meant, are those thatM
thus written in that history which is contained S Samad
vii. from the 1st to the 17th verse.
ALso the Lfrd telleth thee, thai the iMrd will mk
thee an house. Ami when thy days be futfilkdn andtkm
shalt sleep with thy fathers^ I will set up thy seed 4^
thee whieh shall jn^oeeed out of thy boioelsy and I will
establish his kim^dom. He shall build me an ktmst mid
201
I will establish his throne for ever. I will be to him a/ather^
and he shall be to me a son. Afid my mercy I will not turn
away from him^ as I took it away from hifn who was before
thee. But I will establish him in my house and in my
Imgdom for ever^ and his throne shall be established
far ever.
T^ H E first member of this passage, " The
Lord telleth thee that the Lord will make
thee an house/* clearly speaks of the very house or pos-
terity of David, — that his family or posterity should
remain in possession of the sceptre of Judah until the
^manifestation of the Messiah : as I have proved from
this same passage elsewhere against the Jews.
And here again, at the very beginning, the Three
Persons 'in the Godhead distinctly discover them-
selves unto us. — First, there is the Person of the Holy
Ghost, who speaks these things by the prophet Nathan.
For, as we have before observed, the work of speaking
by the prophets in the holy scriptures is properly
ascribed to the Person of the Holy Ghost : according
to that saying of David, " The Spirit of the Lord
spake by me:" and he speaks in the same way by all
the prophets. — And then, this same Holy Ghost speak-
ing, introduces as it were the Person of the Father
speaking, when he says, " The Lord telleth thee,"
fcc. — And then directly afterwards, in the same con-
text, he adds also the Person of the Son, saying, '' that
Ae Lord will make thee an house." And yet, it is but
One God or Lord that speaks by the prophet Nathan,
that tells unto David, and that makes him a house:
ihni is, it is the same that speaks, that tells, and that is
die builder. And, if human reason cannot see and
receive this manifest distinction of persons, that is nothing
to us. Nor am I ignorant with what glosses scoffing
MvflleFS, who would become teachers of the Holy
Ghost, will elude this and the like passages.
But do thou, reader, lay down for thyself this as a
oertain rule — that, wherever in the scriptures thou readest
of one God speaking of another God, as distinct Per-
VOL. II. P
floa
8onS) or, as one person of 8ii0tiMr'|MiMl^
mayest safely affirm that the Three disfiact F«Mm 4
the Godhead are signified and art fiuth. As ial»fn Afe
passage, where /^ me Lord" speaks and ^ MJk" 4ii
'' the Lord will buUd" the house of DaVid. ^ AiA^fti
Gen. xix. ^, ''Then the Lord ranted brimsldBasai
fire from the Lord," &c. For we are sore diil dto
Holy Ghost is not devoid of common • bi|nBt» Bflr
intoxicated, nor a vain and futile •trifler, ao aa Ihit b
should speak cme word, or even one iolBy nttsthf ^iMMl
cause to no purpose. When thereftMre the Lonl, (dMl ii^
the Person of the Son,) is said to rain hnmslone wi
fire from die Lord, (that is from the Person of tb
Father from whom tlie Son proceeds,) there -is dtf
manifested the Person of the Hdv Ghost, who-^qMib
this by Abraham, (and also by those who eame ifter
him, such as tbe writer Moses himself,) <xiQoetniiig'Al
other two Persons, each of whom are called " LMf
but so, that those Three together are bat Ote Lai
One God, w ho alone rained die brimstone and tttr^
But we shall hear mme examines of this kind Im^
after. .>'
In the other member of this passage wfaeve ft isitfl
to David, ^ And when tl^ days are ful^ed,^ and idM
dialt sleep widi thy fathers, I will set up tfiy seed $§0
thee," See. here is where the Messiah bcmbw to -At
spoken of. For these w(Mrds cannot be BMefirtQod^
Solomon, the successor of David; nrach torn of ri|
other of David's sons or descendants. Tins ^^ seeM
must of necessity be that one especia) son of Dwa
who was to come after the sceptte of Jadah,- (M
betn^ removed.) Thus alsb when it is said, ^^ He sUl
bnild me an house, and I will establish fais tfaraaarll
ever." By this " house " cannot be meani the tanplaallfla
wards built by Solomon : for the sakne Nadiaii bidadi
to David just before, '' Tliou shalt not baild wait hM
for me to dwell in. For I have not dwelt in eanr-hW
since the time that I brought up (he duldron of iaatf
out ot Egypt*' And Solomon himself afterwaitb sA
I Kings viii. f 7, '' But wiH God indeed dweH en ihi
eo3
iith? Behold, the heaven, and heaven of heavens
innot contain thee ; how much less this house that I
ive bailded ?'* But the same is still more expressively
t forth by Isaiah, chap. Ixvi. " Thus saith the Lord, The
saven is my throne, and the earth is my footstool :
here is the house that ye build unto me ? and where is
le place of my rest?"
Here he clearly and forcibly refutes the foolish per-
tanon of the Jews, who gloried in the temple as if they
id built an house to God, and performed some great
id especial worship: and being proudly puffed up
idi this their work, they became the furious murderers
f the prophets. Whereas, God here plainly declares,
Mt he cannot endure their temple, (as though he had
Bed of that for an habitation,) but that he looks to the
m '^ that is poor and of a contrite spirit, and that
tembleth at his word.'* It is here he saith that he will
irell, and this he saith shall be his temple and his
M. — ^The prophet refutes also in this same passage,
id that in words the most sevens and cutting, the
icrifices and wor^ip of the temple, saying, ^* He that
Deth an ox is Its if he slew a man ; he that sacrificeth
iamb as if he cut off a dog's neck ; he that offereth an
ibtion as if he offered swine's blood ; he that bumeth
sense as if he blessed an idol." For God did not wish
d command a temple to be built, that they might
nogantly and obstinately resist his precepts and pro-
MB, and neglecting them, multiply sacrifices, and
m set themselves off as the great saints of God : but,
It his name, (as the scripture every where saith,) that
die true knowledge of God according to the given
md, might there dwell and be celebmted, and not
It he himself should be considered to be enclosed as it
le in that place. That is, he wished his Word to be
■td in the temple, that he might by it be truly known
A called upon, and that thus true honour might be
id him. Whereas they, on the contrary, arrogated
Ttliemselves the honour and glory which aje due
to God, because of their having built unto him so
it a temple: and in this confidence they
p 2
killed the prophets on account of that Word which
they preached.
Wherefore, it must of necessity follow, that this
*' house," which it is said that the Messiah, proceeding
from David and the Son of God, should build, must be
quite different from, and greater and more glorious than,
that temple of Jerusalem. For only consider with thyself,
— when God says that this house shall be " his" bouse,
that is, in which he himself will dwell ; it at once follows,
that it must be much more extensive and holy than
heaven and earth; seeing that the God himself who
is to dwell in this house is so great, that all heaven
only forms his seat or throne on which he sits, and all
earth is under his feet as his footstool. Justly therefoie
does he say, ^ What house will ye build unto me of
wood or of stone, when the whole fabric of the wotid,
the heavens and the earth, are by far too narrow to
contain me ? '
Concerning this '^ house," therefore, that is to be bnilt
unto God, the scriptures of the New Testament espe-
cially, fully instruct us, — namely, that this ^^ house'' is that
which is, and is called, the holy church of God, whidi
has existed throughout the world from the b^innin^
which is declared to be also an eternal house tlmt shaD
conquer and remain for ever, and in which God shall,
dwell to all eternity, and reign and rule as the master ef
the house. — Here then you have a dwelling-place and a
temple indeed, great and glorious beyond description !
Now TH£N let us consider the builder and maker of
this house. — He must of necessity be truly Man and the
Son of David, as is here clearly expressed, " I will set
up thy seed after thee which shall proceed out of dif
bowels:" and yet, it is said that this Person sbooU
build an house greater and more glorious than the heavM
and the earth; and moreover, one that should remaii
" for ever." Whence then shall this builder have so nwch
wisdom as to know how, or so much power as to.fa^
able, to build so great an house ? It is certain that thil
is above all human power, and so, not in the power ef
angels, themselves. For the angels were not the
4 the heaven and the earth, nor of any creature ; much
ess therefore was any man.
It must of necessity be, therefore, that the builder
wid maker of this house is the true God himself, who
ia« a power peculiar to his own divine nature; that is,
I power of making the heaven and the earth, and even a
jreater and more divine work than these ; that is, such
^an house*' as may be the eternal habitation of God !
ience therefore, this builder must of necessity be truly
md naturally tlie Almighty God, the Maker of all
hin^s : and yet so, that he must of necessity be axiother
*er*ioa distinct from that Person which spoke concem-
ig him these words, '' I w ill be to him a father, and he
II l)e to me a son.'* And again, " He shall build me
house." You here see clearly and manifestly distin-
the Persons of the Father and of the Son : that
of the builder and maker, and of him for whom the
se is built. And yet, the Godhead does not allow
it these Persons should be divided so as to make two
or that the Son should be a ditiferent God from
a then For the First Commandment stands directly
posed to this saying, *' Thou shalt have none other
Is but (or besides) me.'' And Deut. vi. 4, " Hear,
Israel, the Lord our God is one Lord/'*— And, we
tvc already heard it observed above, that, w herever in
mphetic scripture mention is made of the Persons
le Father and of the Son, the Person of the Holy
?it is there to be understood as set forth also, for the
ripture testifies, that it is he that speaks these things
ih€ jirophets.
'Hence, this very passage is, to any godly reader, a
and firm testimony that the eternal Almighty God,
maker of all tliinjjs, is One ; or, of one undivided
essence, so as that, out of this One there is not
cannot be any God : and yet, that this same God
»f Godhead is ITiree true and distinct Persons, that is,
God tlie Father, the Son, and the Holy Ghost: and
t so, that it was the Person of the Son only that
med human nature, and w^as made the Son of
id.
806
And without iioubt, (!od wished this CaoUDind-
ment, (that tlK*y should neitlier adore nor worship an;
other god but the One God who had revealed hiaisdf
unto them in the niven Word,) to be incolcatad, and ai
it were stamped u|ioa tlie people of Israel, for this foy
reason ; — that, being as it were previously prepared 1^
that Commandment, they miglit not have any canse m
taking offence if they should hear the Messialiy after his
maniifestation, preached and acknowledged by &idi to
be God, nor imajs^inc that they were taught to worAp
any strange god contrary to the doctrine delivered I9
Moses ; but that, as Moses had commanded this God
tluit should come to be heard, tliey might know, thit
they ought to listen with their ears and hearts, ui
learn from him the true and secret meaning of the Pint
C*(mimandment concerning having no strange God,"—
namely, tliat they would not then have any strange God
when they adored this Messiah the Son of God; bt^
cause, he is in truth not another God, but the sne
with the Father, though of a distinct Person ; as die
testimonies of their prophets bear witness.
It now follows in the words to David, " And I wffl
e-^tablish him in my hou:^* and in my kingdom fcr
ever." — What then nave we licre! Here let us pw
all attention ! It was before said, that the house ^hiA
should be built to ( iod should be everlasting and eter-
nal : and therefore, its builder or maker roust of neces-
sity l>e an eternal Person, having an eternal and truly
divine power. And here it is farther said unto David,
' In that very house which the same my son and thy sob
shall build unto me, he himself bhall l>e Lord, and sinfl
inhabit it equally with me. lie shall, I say, be of equal
right and power with me in that house. For I will so
set him over this house, that he shall have the same ftiU
power over it that I have.* And when it is said that
this hou>e of (ioti is much greater, better, and dkxc
glorious than the whole wonderful fabric of tlie heavens
and the earth; when, moreover, Uiis Min of David the
Messiah, is said to be the builder and Lord of tliis
house ; that same Person is, without doubt, the boiUer
ao7
and Lord of the heaveas and the earth, that is, of the
whole cieatioD of things ; and therefore, he must be far
greater, and exalted above, that creation ! — For, he that
is the Lord of so great a house, must of necessity be far
above the house itself, and therefore must also be Lord
of heaven and earth, and One with God ! And such an
one no one can be but the One true God, the Creator of
all things ! — It follows, therefore, that this Messiah the
Son of David is truly and naturally the One true and
only God, and no strange God. For the eternal God
does not suffer any one but himself to be God, or to be
Lonl over his house, but will have all the glory and
power due unto his Godhead to be ascribed unto him
(mly, and to remain perfect, and not to be given to any
other. Wherefore, these words clearly and expressly
declare this, — that the Messiah, the Son of David, is the
very Lord and King himself of this kingdom, (which
properly belongs to God only,) or, is in all things equal
with God. For it is certain that God in this place
speaks concerning the promised Messiah.
But if any one will judaize, and, resting on the in-
terpretation of the liabbins, will refer these words of
God, " my house," " my kingdom/' to that visible
temple at Jerusalem, and to the political economy of the
people of Israel, he may do it for what I care, but it
will be at his own peril. And yet, I am not ignorant,
that God calls that temple which was made with hands
* his house.' ^' For my house shall be called an house
of prayer for all people," Isaiah Ivi. 7. And Christ
himself cites these words with reference to that temple,
Matt. xxi. 13, Luke xix. 46. And so also, he calls the
people of Israel ' his kingdom,' £xod. xix. 6, '' And
ye shall be unto me a kingdom of priests." But in that
same place this condition is added, '* If ye will obey
my voice indeed, and keep my covenant," &c. I know
also that God saith, Ezekiel xviii. 4, ''As the soul of
the Father so also the soul of the Son is mine." But
what of that. Is not this wine which I driuk, and this
tMread which I cat, God's also ? And what is there in all
heaven and earth that is not properly God's ? As Isaiah
208
Ixvi. 1, 2, gaith, " The heaven is my throne, and the
earth is my footstool : where is the house that ye build
unto me ? For all those things hath mine hand made,
and all those things are with me." As though he had said,
Had I not made the heavens and the earth, where
would you have' gotten the materials, stones, mortar,
iron, and all those things that are necessary for build-
ing ? Are not all these things mine, and did they not
exist long before ? Where did you get them but from
me ? Which of these things did you procure by your
own power? What are you yourselves, and whose are
your Am not I your Maker, and arc not you my
creatures ?
The same David confesses also when he gives
thanks unto God, 1 Chron. xxix. 16, for the materials
which he had collected for the building of the temple;
saying, * All this store, O Lord, is thine : and what we
have received at thy hands do we offer unto thee.' And
he speaks in the same manner of the sacrifices of this
temple, Ps. 1. ' What sacrifice will ye offer unto roe?
are not all the beasts of the forest mine, and the cattle
upon a thousand hills ? Shall I eat the flesh of bulls, or
drink the blood of goats? Were not all these things
made without any work or help of yours ? Where would
you have had all these sacrifices, had they not been
given you by me ? ' — Here, what else is said, than that
God has no need of our sacrifices, and so no need of
the temple built by us? Wherefore he saith, ^ Think
not that ye perform to me by these things a ser\'ice diat
is necessary to me, as though I should be the poorer if I
received it not. — This therefore is the sum of the whole,
and this is my design in the temple I have commandedt
and in the ceremonies I have instituted, — that ye migfit
acknowledge and confess by such works that ye receive
all things from me, and that ye offer unto me all that ye
are and have and can do, as having been before re-
ceived at my hands; so that, by such an attestation, ve
might proclaim me as God your Maker, and mi^
exalt mc with true honour and praise. This, I repeat, is
the reason why I wished these sacrifices and victims for
S09
I time to be called '^ mine : " even as it was for the same
eascHi also that I called the temple itself ^' my house : "
lot because there was any necessity for my being con*
ined to that place, or that I might have some certain
IweUing-place, or that I had need of your worshipping
me with your works : but, it was for your own sakes,
that I wished it to be called '' my house," that ye might,
in a place appointed by my Word, exercise the office of
teaching and preaching, give thanks unto me for bless-
ings received, and call upon me in time of trouble;
knowing, that I should be ready to hear you when calling
upon roe thus. It was for this end that I commanded
this house to be built : not that it might be a place for
me to dwell in, but a place for you to pray in, as I said,
" My house shall be called the house of prayer." And
certainly it is not so called on my account : for I have
no need of worshipping any one, or of asking any thing
of any one, who myself want nothing. Wherefore, if ye
Qse this my house in any other way than as the house
of prayer, 1 no longer acknowledge it as " my house,"
but as " a den of thieves." And such are^they who per-
suade themselves that they offer me some particular
honour, and pay me some exalted worship, by that work,
when they build me a house, and when they wish it to
be spoken of, in order that the glory of their having
performed for me so mighty a work might be their own,
and that they might on that account greatly recommend
themselves unto my favour, and signify to me, that they
are deserving of some very great rewards. And in this
way it must of necessity follow, that this house must be
Jnade a most awful den of thieves, destined only unto
destruction, and to be at last destroyed to its founda-
tion, as being no longer my house, but an habitation of
the devil, and a gulph of hell.' — These are CJod's own
declarations concerning this house, as they are clearly
^pressetJ by the prophets.
AxD NOW, (as I at first observed concerning the
meaning of this prophetical passage,) if any one is still
determined to refer the expressions " my house," "my
lui^dpm/' to the very temple and kingdom of the
a 10
people of Israel, and will have them to be so under-
stood ; he must in so doing take upon himself this task
also; — ^he must prove by sound and true arguments,
that the temple which was built at Jerusalem, and the
political economy of the people of Israel in the land of
Canaan, have ever remained the same from the time of
David unto this day, and that they remain so still : for
the passage plainly declares, that the house of David
shall remain ^' for ever," and that his Son the Messiah
shall reign in the house of God and in his kingdom
eternally. We Christians must certainly confess that we
cannot prove any such thing; because it is manifest,
that that house of God, or temple of Jerusalem, has
been destroyed for above five hundred years, and that
the family of David and his kingdom, and the political
economy of the people of Israel have ceased for nearly
as many years, and that now there is nothing of them
remaining.
Wherefore, we are compelled to hold that opinioo
which I have declared above — that " my house ** and
" my kingdom" signify that eternal kingdom of God, in
which he himself has determined to dwell and to reign
to all eternity, and which this Messiah, the Sod of
God himself and of David, should build by his eternal
and divine power and wisdom.
BUT, as a confirmation of this, let us hear David
himself, not by any means obscurely signifying how he
understood these words : when, in answer to these words
of the prophet, he thus speaks, ver. 18,
Then went King David in and sat be/are the Lord:
and he said. Who am /, O Lord Godi and what is «Jf
house^ that thou hast created me to this ?
Here David himself clearly signifies, that he fully
understood what those words meant, when God pro-
mised him by the prophet Nathan, '^ I will be to hun a
father, and he shaU be to me a son : " and also, '' I will
establish him in my house and in my kingdom for ever.**
For, being now as it were astonished at the though ^
911
a tMos so great and marvellous, he answers, '* Who am
I, O Lord God ? and what is my house, tlmt thou hast
exalted me to this ?" It is too great, it is too high, it is
too glorious, that I should receive this promise of
God ! — that my house should be exalted to that height
so far above all human things, that my Son, one bom
of my own loins, should sit as King and Lord in that
thine own eternal kingdom ; that is, with divine power
and majesty ! What shall I say ! How shall I wonder
enough ! What is this ! O Lord God, to what height
dost thou exalt me ! — That is, overcome by so great,
so wonderful, and so iniinite a blessing, he signifies that
fae cannot find words whereby to express nimself in
such a case, and that he is wholly overcome by the
neatness of such incomparable favour and incompre-
bensible glory, the measure or end of which no human
mind can imagine. And therefore, as he cannot express
himself, he utters all his feelings,' and as it were swallows
them up in one word, when he says, What to this! What
so high as this ! To what height am I raised ! To what
wilt thou exalt me, O Lord God ! What ! Dost thou
declare this ! — that I, that is, one bom from my loins
shall be equal with thee, be in the same place, and be
Lord and the Ruler of thy eternal kingdom ! Yes, it is
to be so ! This is declared to me — that this same my
Son is to be also thine, and truly and naturally God,
who shall mle with a power and majesty equal to thy-
self! O marvel ! To what, tiiou good God, dost thou
raise me ! — It now follows,
Thou hast looked upon me as in the form of man^
whoj on high, is the Lord God*
I know that nearly all Hebraists translate this
passage far differently. But yet there are some, and
among those Hemardus Ziglems, a man most deeply
acquainted widi the Hebrew, who testify that these
words, according to their grammatical construction, may
* This k Luther's traaslation of 2 Sani.vii. 19, literally rendered
riom the Latin of Horary. — Sec Luther*s own reasons in the text,
wbA in pages 819 and 333.
$1$
be rightly and properly vendtisad: « 1
them.— Here therefore .DavM cfewriy €6iJhiltai'%tl^
this Messiah who should be bom of fan iKookjll^.lnA^
^' man " in the very same nature^ fonn»
or manner of life as other men : jiut aalPaiiilabd "V^^ltiki
Philip, ii. 7) ^^ Being found m iasluon as m mfaxT A«d
yet he adds, that diis ''mao," ''on h^*" iifi^bo^
(where the whole is ordovd, not ia a bumaB BfuinMr «t^
fashion, but in a divine, that is^ where tie^is ttd^CM-
himself, and rules in his eternal migesty mid potrat)^'
** is the Lord God."
This, I say, is the meaning of this saying of David
expressed in clear words. And tfais^ forma the nasoB
why he said just before, being overcome with aatMisii*
ment, 'To what, O Lord Go^ to what hei^t dost tim
exalt me ! ' and so also here he says, ^ What is the reasoii'
why thou lookest thus upon me 1' * In what Ii^t doit
thou look upon me a poor, miserable, unwortty ma^
that thou shouldst will, that my Son should be die Lori
and King of thy eternal kingdom.' That is, pand
understood that such a power and glory as to be King
of the divine and eternal kingdom, could be applkd to
no one, but to him who is trufy and naturally God.
Since, therefore, this Son of David is without doubt
truly Man, and (with' respect to his Person) distinct
from the Father by whom he was appointed King of
the eternal kingdom; and since, nevertheless, mefe
cannot be two Gods, nor more than One God ; Iheni
himself here, by an incontrovertible conclnsicm affinns^
that the Messiah, the Son promised unto him, is titdj
and naturally God ; but so, that he- is not a difierem
God from the Father, but a distinct Person in tfete miK
same indivisible essence of Godhead.^ — And to thesis
are added the Holy Ghost, a trae God proceeding froii
the Father and the Son, who speaks these things by tte
prophets Nathan and David; a Third Person of the one
same essence; because, no other could reveal tlMS
secret things concerning the essential God.
And this is, properly, that doctrine and faith wbicb
are delivered in the NewTestament— That. Jesus CW* *
of Na^reth, the Son of David, who was born of his
mother the Virgin Mar}% that is, was truly Man, is truly
tli€ co-equal co-eternal Son of God, and of the one
same divine essence with God the Father and the Holy
Ghost, though their Persons are distinct.
Since, therefore, the words of David in this place,
plainly, and without offending against any grammatical
propriety, but according to the nature of the Hebrew
manner of expression, give this meaning; tlie same ought,
without doubt, to be received by us who confess Christ,
nor ought we to seek after or listen to any other that may
be set before us, — Let us then receive this as the sure
and genuine meaning as revealed from heaven j and let
us reject all other interpretations as searched out, ob-
scurely forced, and wrested by human reason. For the
doctrine of the New Testament^ which is the interpreter
of the prophets, is certain, and by no means fallacious.
Theretbre, the interpretation of the Books of the Old
Testament which accords with the New, cannot at all be
doubtful.
And here^ if any one should ask, — If then these
words of David and also of the prophet Nathan set
forth the doctrine of the article concerning the divinity
of Clirist, what is die reason that no one of the old
writers, nor of the recent translators, saw this to be the
meaning of the words, nor ever referred to them as bear-
ing such a testimony ? And how is it that you Hebraists
that have recently risen up, have been the first that saw
things so acutely ? Or, how is it that the Jewish Rabbins,
who must be allowed to have been well acquainted with
llieir own language, gave no such interpretation?—!
ansuer ; It is evident riiat the Hebrew language and its
books were known very little, and by very few, in those
ages that immediately followed the times of the apostles:
and that» as I imagine, arose from tlie obstinate malice
of the Jews, because they would not tlrat their Ixioks
should be read, or the Hebrew language known, by our
brethren ; and would have no intercourse with us, on
account of our blasphemies (as they would have them to
be,) Wherefore, godly writers were content with the
S14
testimonies of the books of libe New Tc»fatMklt;lii «liA
they abound. But the saineik)ctrittte weM'hf iwi^^
obscure to the prophets and aposttes tbemsdMa; w tvft
appear sufficiently plain from ivhtt will heraafteridkiii;;
But that the Rabbms of die Jews Mnr BoiMiig of
these things, and that they porposdy oonrapttd and
miserably penrerted and tote that mietoiing Att will
delivered in the clearest manner, was the primiMfcwt liM
was jusdy inflicted on them, that they midbit notaeei tite»
they chose rather to be blind: as Maidi propheiie^tf'
them long before, saying, that it should come to pas^
' that those who should see, should not see nor undstf^
stand.' And hence it follows, that our modem Rabbias,
their disciples, by fdlowing dieur own masters, must be
blind also. Nor should we ourselves have seen dwse
things, had not the light of the New Testament mofad
before us; so that the veil being removed, we uSAt
look steadfastly on the face of the Old ; but wichMtme
New, the scripture ef the Old Testament has still a vdl
over it, as Paul saith, 9 Cor. iii.
And look even at the men of our afle, when the
doctrine of the Gospel conoenmig grace and die batfAl
of Christ is so deaiiy delivered to us a^nat liiat impkM
and presumptuous confidence in our own works tad
righteousness ; — ^how few are there who undentand Hi^
and seriously embrace it ! And whose vice and fiuA k
this ? What is there uwiting nnto the all-clear li^ of the
doctrine? These things are certamly so dearly preached;
tau^t, read, written, and even proclaimad dpeoifi«et
before our eyes in sculpture and paintings and so
assiduously enforced, that they mi^t ha^e becomfe knMi
almost to stones and stocks, sd* continualiy liave thig^
sounded in the ears of all. And yet, the popei^ il»
kings, the princes, the bishops, the doctoia, the Igxtt^
the nobles, the citizens, and the peasants, catttiMti;
induced to embrace them ; but with open eyes atod ssrfili
they pass by them blind, and with open ears they ■aunB"
deaf to them ; that is, their minds and nnderstaadM''
wander as ftr from them as if thejr were in another nwA '
and attendiog to things the most diverse* ' *^!
815
So, the prophets prophesied, in their time, of Christ,
with sufficient clearness; namely, as being tnily and
naturally God, as is here declared by David. But a
very few only among that people cared to believe the
words of the prophets, and all the rest were utterly blind
and deaf to them, and followed the imaginations of their
own hearts. And therefore, the doctrine of the Gospel,
as Christ and Paul also say, is rightly called, and is '^ the
mystery, (or the secret thing) of the kingdom of
h»iven.*' And hence, he tlmt understands it and
setioosly embraces it, has reason indeed to give thanks
unto God, and should utterly set himself against the
rest of the multitude who despise that divine gift.
AND what thinkest thou of the prophet
Isaiah ? Dost thou not judge that he had
read and diiigendy looked into these words of David,
^hen he thus propnesies concerning Christ, chap. ix. ?
For unto us a child is borrij unto us a Son is given :
^ the government shall be uvon his shoulder: afid
his name shall be called Wonaerfuly Counsellor^ the
^hty Godf tfie Father of Eternity, the Prince of
^eace. And his government shall ificrcase, and of
his peace there shall be no end, upon the throne of
Pavidy and upon his kingdom, to order it and to establish
it unth judgment and with justice, from henceforth, even
for ever.
Here Isaiah 0oes on prophesying concerning Christ,
V if he followed the words as he received thsm from
tbe moutb of Nathan ; — that he should be an eternal
King, and indeed ^^ the Father of eternity," in the king*
doni of God ; and he gives him the name and appellation
of God particularly, (as David also does in the passage
in question.) For although the Hebrew word El, in its
simple and primary meaning, signifies ' strong,' yet,
wken it is given as a proper name, as it is every
iriiere in the Scripture, it has plainly the same signi-
icatioo as God; that is, the being to whom alone
bflloBg all strength and might ; as the Jews and all who
'216
are acc{uainted with the Hebrew well know, and will at
once testify. Therefore, Isaial) agrees and is in harmoay
with David and the scri|)ture of the New Testament, —
that Christ is an eternal King and naturally God. And
therefore hi-^ government is ctenial and tiuiy divine^ in
the kingdom, or '* upon the throne of David."
Isaiah csiiecially weighs these wonls ^ eternal king-
dom/ when (.■(Mi says unto David by Nathan, *^ I nill
establish him (thy .•^eed or Son) in my kingdom for ever,*
and he |>erccivcs with sutlicient clearness, that these
things are spoken. (a> David also understands them,)
concerning *' the Man" wlui i< of necessity, "on high,"
Kr., that is, CumI. I'or the |)ossession of the etenul
kingdom of iuni, and kingiy power and dominion in it,
cannot belong tn any one who is man only: nor can it
lie such a dominion as is of this world, that is (wlitioil,
corpond, and that will at some time cease; the king of
which and his posterity must of necessity cease froB
their government by death. But you hear, tbit
this Son of David is to be an eternal King in the
eternal kingdom of (iod; and that, (as Isaiah beauti-
fully saith in harmony with this,) " of his peace there
shall be no end ;'* and moreo\er, that this same San of
David, whirli is an infant Son " l)om'* and " givco'
unt(» us, is '* the I'atbcr of eternity," and *' the Prince
of Peace," ** from henceforth even for ever.'' It mojl
of necessity follow, therefore, that he must l)e tmlytir
(i(Mi who is called Ki, who can thus by his divine
power and might give and |)reserve eternal |>eace.
Hit tiik same pmphct Isinah has tVefjuently made
mention of this eternity of the kingdom of the Alessiib
elsewhere: as in chap. li. 4 — (). '* Hearken unto me,
my jxjople, and give ear unto me, C) my nation: for*
law shall proceed from me, and 1 w ill make mv jodf
ment to rest for a light of the people. Mv righteousnesi
is n(*ar, my salvation is gone forth." And a htdeaAcr-
wanis, *' My salvation shall be for ever, and my righteousr
ness shall not l>e jil)oliibed."
This is that everlasting righteousness ct)nc€nuig
which Daniel, i\. 124, prophesies: '' Seventy weeks iff
217
id upoi> thy people — to bring in everlasting
less — and to anoint the Most Holy."
ighteousness is the Messiah himself, as all the
lebraists interpret it : and the common version
assage of Isaiah has it, '' my righteous one/*
Saviour." As, therefore, eternal righteousness
tion can belong to no one that is man only,
to the nature of angels ; it must of necessity
lat this Person to whom this appellation is
ust be truly and naturally God ; and yet so, that
is the Son of David and a Person distinct
Father, who says of him, " my righteousness"
salvation." And the Third Person is the Holy
10 speaks these thin:»s l)y the vocal Word con-
)th the Father and the Son. In the same way
the New Testament s|>eak concerning Christ,
)0, saying that Jesus Christ '' is made unto us
ighteousness, sanctitication, and redemption!"
fully does Paul harmonize with Isaiah, and
:h Paul !
so the same Isaiah, cha|). Ix. It), CO, saith,
I shall l)c no more thy light by day, neither for
I shall the moon give her light unto thee : but
shall be unto thee an everlasting light, and thy
jlory. Thy sun shall no mure go down, neither
moon withdraw it?eif, for the Lord shall be
rlasting light, and the days f)f thy mourning
nded."
it is plainly said, that the " everlasting light"
)rd our God himself. And it is the Lord
of the Lord ; that is, he that speaks is one
ad he concerning whom it is spoken is another;
ily to be seen from the context of the whole
For in the whole of that chapter, even unto the
not the Person of Isaiah, but of Clod, that
ited as speaking. This " Lonl, (saith the Lord,
wards saith concerning himself, " I the Lord
n it in his time,") shall be thy everlasting light,"
::h Lord is it then that saith these things ? It is
3ubt God the Father himself. And which Lord
I. Q
218
is it conccmiofir whom it is said ^* the Lord shall be div
everlasliniz lii^ntr" What other but the Sod of God,
Je^iiis (Christ ? For lliis name in the Hebrew text is what
%ve call the letras[rammalofu which peculiarly and pio-
))erlv lM*l(mL!s to the CMRihead alone, and which, for the
puT|H)se of ilistiiiction, we are accustomed to write in
capital letters. And who is it that declares all these
thini!-* lliroiiiih ihe mouth and by tlie tongue of tbe
propiiet? W ho, but (jod the Holy Ghost speaking faj
the pro|)hets, and, as it were, introducing the Person rf
(iod tbe Father speaking concerning the "everlasting
liiibt: ' that is, concerninji his Son the Lord Jesus of
Nazuretli, the Son of David and of the Virgin Mary'
This ** everlavtinj: li,uht," and so, this I^rd, is cer-
tainly neither man only, nor an angel. And moreover,
this pn>phery of Isaiah agrees with tlie words of tbe
New Testament. For Christ himself sometimes calk
himself *' the light." And John saith, chap. i. 4, " The
life was the lidit of men. And the light shineth in daik-
ness, and the darkness comprehended it not.** As, there-
fore, tlie>e words of the prophecy so exactly agree with
the scripture of the New Testament, they undoubtedly
caiuHJt l>e understcxnl otherwise than concerning Jes»
(.'brist, who has himself pre|>ared for us a kingdom, doC
bubject to this sun and light, (for such a kingdom most
of necessity perish,) but be shews forth himself unto us
as the light, the sun and moon, tbe life, and the salva-
tion of this eternal kingdom : as Isaiah hath said in tbe
|>receding ,5 1st chap. ver. (>, *' Lift up your eyes to the
heavens, and look upon tbe earth Lteneath : for the
heavens shall vanish away hke smoke, and the earth
shall wax old like a garment, and they that dweD
therein .shall die in like manner: but my salvatioi
shall l)c for ever, and my righteousness shall not be
al>olisbe(l."
Here then tell me, I pray you, — How can that
imagination of tbe Jews concerning the Messiah, (that
be should l>e a mortal or corporal and earthly King,
and siiould rule at Jerusalem in a political manoerl)
agree w ith this aiuJ tbe like declarations of the prophets?
919
For God here manitestly, and by a direct antithesis,
opposes his Messiah and his kingdom to this our heaven
and earth, and declares that this heaven '^ shall vanish
iH'ay like smoke," (which certainly cannot take place
without fire and burning, as it is spoken of 2 Pet. iii. 10,)
that the earth '* shidl wax old like a garment,'' and that
" they that dwell therein shall die in like manner." But,
ttith he, * my salvation which is now and ever near,
and my righteousness which is gone forth, shall be for
ever, and shall be an everlasting light ; for this righteous-
ness is the Lord thy God himself.*
Here you see that Isaiah certainly understood the
words of the prophet Nathan, who introduces God
flaying, ^* I will be to him a Father, and he shall be to
me a Son — I will set him over my kingdom for ever : "
and that he understood also these words of David,
where he says, " Thou hast looked upon me as in
the form of man, who, on high, is the Lord God,"
i Sam. vii. 19 : where the meaning is the same as what
I have now given, only the expression is more brief, —
^ Tbi^ is the law (or manner) of the man, the Lord
God," For the reading of the common version in that
passage, " Is this the law of man, O Lord God ?'' which
is according to the interpretation of the Rabbins, signifies
nothing at all !
"DUT let us hear also the prophet Daniel, who
exactly agrees with this prophetical passage,
chap, vii, 13, 14, where he says,
" And I saw in the night visions^ and behold one like
ike Son of man catne with the clouds of heaven^ and came
to the Ancient ofdaySy and they brought him near before
te». And there was given him dominion and glo?y, and
^kingdom that all people, natiotis^ and languages^ should
ierve him: his dominion is an everlasting dominion
which shall not pass away^ and his kingdom that which
9haU not be destroyed.
This passage is not obscure to us Christians. But
kt 08 see how it agrees idso with the New Testa^
a2
fieo
men!. — Daniel saw a "son of man*^ io the "doods:"
by nhicli it is undoubtedly signiliedy that his kii^on
would he, not eartlily, ))cribhable, or measurable by
time, hut heavenly and eternal. And therefore, the
prophet say<, that, '' the Ancient of days," or God the
Fiither, uavc him power over all things, and that his
poucr shall he '' everlasting/* and sIihII *' not pass
away." This eternity or '* everla>tinj: dominion*' cm
he t:ivun to no one that is a creature only, nor to u
angelic nature, nor to a mere man ; for it is properly
divine, or a power and dominion belongine; to God only.
For, what would God have alM>vc the creature, or
what would he reserve as ()eculiar to himself, if he
should put niX his eternal power and eternal domiaioii,
and ^ive them to another r 1 le w ould thus leave nothing
to himself whatever, and he himself would lie reduced
to nothing, and some other would take his place to
whom he had given over his eternal power! For it is
certain that nothing whatever can consist apart froiD, or
nl>ove, this eternal power: liecause, this itself com|Mt-
hends all thing*^ in all nature, and allows of nothing to
l)e a|)art from it, above it, or greater or e<]ual to itself.
^\'hcrcfore, it must of necessity follow, that this Persoa
to whom eternal dominion is ccunmunicated, is tlie Ooe
only (fOil, the Creator of all things.
And moreover, Daniel in this passage expressively
sets forth the articles concerning the lliree Persons in
the (iodhead, and the human nature of the Son. For
he who gives, and he who receives, must, of necessity,
l)e dislinc t jwrsons. That i*^, it is the Person of the
Father that gives the " everlasting dominion " to the
Son : and it is the IVrson of the Son that holds it iS
received from the Father : and that fmm all eternity,
without any beginning or end of time : otherwise, it
could not l>e truly said to be " everlasting dominion.**
And to these is added the Tliird Person of the Holy
Ghost, who s|)eaks by the pmphet Daniel. For no one
could know such great and deep things as these, uoletf
they were revealed unto him trom above by the Holy
(ihost, and t>y the voice and ministry of the prophets;
32 1
as TO have often observed already ;— that it was the
Holy Ghost that spoke by the prophets in the scrip-
tures. Moreover, the prophet plainly calls this Son of
God to whom this " everlastinjj dominion" is given, a
"son of man;" that is, truly man and the Son of
David. — You see, therefore, how diligently the prophets
considered and set forth this article — the " everlasting
kingdom" spoken of in this prom is k that was made to
David by the prophet.
Bit here, that human reason l>ecomes otlended,
and that fastidious wisdom, which in many things would
teach God himself, begins to answer and to dispute in
opposition thus. — * How can it l)e that (iod should
give to any other that eternal power, which so properly
belongs to himself that it cannot l>e separated from the
divine essence itself, and without which he can be no
longer God ? For when this is thus given to another,
what will he retain to himself? And moreover, (say
they,) in the passage of Isaiah before cited, chap. Hi. 8,
God declares that he *' will not give his glory to
another, nor his |>raise to graven images." And certainly
he cannot give such a power to any man ; for man did
not exist from eternity, but began in time, and was born
mortal.' — IJut this even we Christians also l)elieve and
confess concerning Jesus ihe son of David, and the
Virgin. — Thus you hear that very exalted wisdom prate
H^hich is sup|r)sed to have come down from heaven ! of
Vrhich kind, is the wisdom of the Jews, the Mahome-
tans, and the Turks ; and, add to these if you will, of
the Scythians, who are now callcJ Tartars, who are all
men of that boundless, wisdom, that they can as it were
measure and exactly ascertain by the span of their reason
the incomprehensif)le immensity of the Godhead, and
wisely prove that (Jod could not beget a Son l)ecause
he has no wife ! O shame, shame ! And be thou
ashamed, O Satan, and ye Jews and Mahometans, his
satellites, and all ye that are of this reprobate school of
Satan, who, leaving and casting away the Word of God,
listen to and follow foolish, blind, and miserable human
reason as your guide in things so great and so deeply
8ftS
mysterious, which the capacity of oo creature can em-
brace with all its powers, nor any one but God himself,
and us who hear the Word of Crod, as far as the Holy
Ghost shall reveal it unto us by the prophets.
We Christians, however, who are illuminated with
the light of the New Testament, can easily, plainly,
fiplitly, and readily answer to such objections as these. —
Wc clearly maintain, that there are in our Lord and
Saviour two miliires in the one Person of the Son of God.
And yet, there are not two, nor is the Locos the Son
of Go<i one, and the Son of the Virgin another, (as
Nestorius impiously dreams;) but the same is (»e
Christ, the Son of God and of the Virgin. And be
receiveil that eternal |>ower, that is, the divinity itself,
from before his nativity : not in time, but in eternity.
And the eternal Fatlicr delivered this to him wholly and
|)ertcct from eternity ; so that he himself has it everlast-
indy. And yet, not so that the Father deprived him-
self of it. But, that same power which properly and
w holly bclonj»s to the Father, and which he himself has
held wholly from eternity, and still holds eternally;—
that same power I say, he also communicated to the
Son, and yet that same power is equally and peculiariy
bclon^in}; to each Person ! Rightly, therefore, and tiulj
is it said, Isaiah xlii. 8, " My jjlory will I not jpve to
. anotlier, neither m)i4)raise to graven images." For the
Son of (iod is not another (lod, nor an idol, but, toge-
ther w ith the Father, the only One eternal God !
Thus Christ himself s>aith, John xvi. 15, " All things
that the Father hath are mine." — He here declares
that the lather has all things, and that he did not
cease to retain all things after he had given them to the
Son, but has all things still. And yet he does not sat
that he has all things alone, or that the Father has aft
things alone, so us that the Son should not have the
same tilings also. IJul, says he, ' The Father hath all
things ; and yet, all things that the Father hath arc
mine.' Here this very particular is clearly declared,—
that the eternal Father and the Son have each the
f^mc Divinity : and that, from the Father and the Sob
&S3
having all things, the Holy Ghost receives the having
of. all thmgs also: as Christ saith in the same place,
** He shall receive in mine," Sec. Receive of my what?
Undoubtedly, of that which the Father has also ! There-
fore, the Holy Ghost receives from the Father antl the
Son the same full and perlect Divinity from everlasting
to everlasting.
Again, Christ saith, John v. 26, '* As the Father
hath life in himself, so hath he given to the Son to have
life in himself." And vcr. 2'2, 25, " For as the Father
raiseth up the dead and quickeneth them : even so the
Son quickeneth whom he will. That all men should
honour the Son even as they lionour the Father." — Thus
far have I spoken of that eternal divine generation or
nature of the Son !
And now, as to the other nature, or the human
nature of Christ, which began in time — the eternal
power of God is given unto him thus also : but, as I
8aid, not from eternity, or before the beginning of time :
because Christ was not Man, or the human nature of
Christ did not exist like the divine, from eternity. I'or,
according to our mode of calculation or reckoning of
time, this Jesus, the Son of Mary, was born 1J43 years
«jgo from the time of mv w riting this treati.sc. But from
tfiat moment of time when the human nature was Joined
to, and taken into union with, the divine, in one Person ;
from that moment, I say, this Son of the Virgin truly
is, and is called, the Eternal God having an eternal
power, the Creator and Preserver of all things, — that is,
tya communication of identity, he is one Person with
toe divine nature; and so, truly God !
And this is the same that Christ saith. Matt. \i. 27,
'*A11 things are delivered unto me of my Father."
And, Matt, xxviii. 18, '* All power is given unto mc
ID heaven and in earth.'' Unto what, me? Unto mk,
fesus of Nazareth, the Son of the Virgin, born of man !
And though that power was mine from eternity before I
kflsamed human nature, yet, after I became Man, I
eeeived the same power in time, according to my human
ittnre; but yet, I did not make a show of the same
924
ot>cnlY in this div time of iDfirmity and tbe cross, until
my resurrection and ascension, or my return unto the
Father, when it first l>ecame me to t>e manifested and
o|)enly glorilietl : as Paul saith, Rom. i. 4, ** Who was
dcclare<l, (or clearly manitesteil.) to l)e the Son of God
with po^^er." And this is uhat Jolm expressively calls
his being *' glorilied/' (l>eini» clearly, openly, and jdo-
riou>ly pfeached and acknouled^ecl to Ije tbe Son of
(iod,) when he says, *' Now the Holy Cihost was not
yet i:iv(»n, liccau>e that Jesus was not yet glorified."
Now Tiit.N, reader, judi»e thou for thyself, whether
Daniel decs not agree as it were by a verj' rule, with the
pro|)het I>aiuli, when he h|)eaks of the '* Son of man*
riH'ei\inf: from iuni an " everlasting dominion'' and
pnwir: wliclher he doe^ not aUo agree with Nathan
and David, Wiien they say, that (iod would set op
this Son ol David as King in his eternal kingdom:
and uhetluT all this i^: not said, (as David expresses
it,) cr.ncerninii that '* Man who is, on hiuh, the Lord
(mkI?*'
l)i:t there is cause for mucli lamentation, that n
who are ('liri>lian>, and who receive thi^ unmeasurabic
an<l uii-| eakaMe henetlt, which is ciclivcred tousinso
much li.lit, and wjih ^\\v\\ an al)unf lance of testimony
ImlU in the New and Old Testanicnt, do not embrace
. rlie ^anie with that gre;itne>s of joy, anti return for it
that griitllude, that we ought! It would be nothing
strange or wonderful, if any gcxllv man, could his heart
once get to l»ehold and fully and com|»letelv apprehend
the ureatne.-s of this unspeakable matter, should on i
suddei] and in a n^(»nient be killed with excess of joy,
and be revived again in a moment by the power of the
same joy ! For what can l)e described or thought of
more woiiderful, than, that Ciod is now truly Man? All
he conversed togetlicr with us men, dwelt among us
livcil alter our manner (A life, and at last dieii for us?
David was most certaiidy astonished at so great a
thing, and, as one deprived of his faculties with joy,
knew not what to say, and could only utter these
expressions of one lost in amazement.— Who am U
285
What am I ! What is my house, that thou hast exalted
me to this !
TTHESE things have I so far spoken concerning
the words of the passage 2 Sam. vii. 7 — 17,
to which these " Last words of David" have refer-
ence, and upon which they are grounded, — that is, that
this Messiah is, of necessity, truly and naturally both God
and Man. And M'hat besides this is contained in these
words, we shall (by the help of Ciod) see hereafter. For
there is not a doubt, that the prophets who followed
David, nay, that David himself in the Psalms and in
other places where he speaks of the Son of God,
derived all the streams of their doctrine concerning the
divine and human natures of Christ from this divine
PuoMisE delivered to him by the prophet, as from a
certain fountiiin.
So Psalm ex. 1, (to bring forth that now for the
sake of example,) when he snitli, " The Lord said
unto my Lokd, Sit thou at my rijit hand, until I make
thine enemies thy footstool." — U'liat e^e can be under-
stooil by these word?, " Sit thou at my ri«;ht hand,''
than that lie, (the Son of David,) is erjual with (lod, or
^ placeil on a footing of an efjnality ot majesty ? that
», that he rules in the kingdom of (Jod himseir? For it
» not said, * over my head,' or * above me,' nor * at
Jny feet,' or * below me,' but, "at my riuht hand:"
that is, on an equal footing and with e(|ual power. So
that the whole heaven is as much the throne of this
King, and the whole earth as much his footstool, as
they are so of God the Father himself! And this is as
he himself clearly declares, Matt, xxviii. 18, "All
power is given unto me in heaven and in earth." And,
Mark xvi. 19, it is said that " he was receive<l up into
heaven, and sat on the right hand of Cicd." And so also,
Matt. xxii. 43, when he asks the Pharisees, saying,
**If the Messiah be the Son of David, How doth David
himself in spirit call him Lord ? sayin-x, The Lord
^\A unto my Lord, Sit thou on my right hand !" This,
it is saidy he said "in Spirit;** that he might signify,
M6
that it was the Holy Ghost that spoke by David. And
the Evangelist adds, that the Pharisees understood not
these things, and that they could answer nothing to
Christ thus questioning them upon the meaning of ibe
scripture.
So, neither can the Jews and the Rabbins of our
day, their followers, answer any thing upon this point ;
nor will they ever , be able to give any answer aright
They can only, as blasphemers, fiercely and furiously
rail in order to distress us Christians. And that they do^
not with any penetration of mind or learning, but only
from an unbridled and empty insolence and abuse, just
to vent the foam and poison of their enmity ; and that,
with so impudent and brazen a face, as even to contra-
dict the sentiments of their old Rabbins and interpre-
ters ; as Nicolas Lyranus often shews.
We, however, have the firm, clear, and sure autho-
rity of the scripture of the New Testament ; which bcaa-
tifully accords with the scripture of the Psalm, and the
Psalm reciprocally harmonizes with it. And diis most
certainly is abundantly enough (as we have already
repeatedly observed) to enable us rightly and safely to
accommodate and interpret the prophetic writings to
our, that is, the Christian, sentiments and understand-
ing. And there is no danger of the scripture misleading
us while it every where harmonizes with itself. All
others, however, must of necessity be deceived. But
Christ and his apostles are -witnesses sufficiendy wei^ty
for us ; who set forth and confirm these our sentiments
with open mouths, and with words and wotIcs sufficiently
powerful.
And again, this same Psalm is one of those
places in which the Three distinct Persons in the God-
head are strikingly set forth: the understanding of
which belongs to the prophets and Christians only, and
is revealed and delivered to them by the Holy Gbo6t
But the Jews, the Mahometans, and human reason and
wisdom, are not permitted to enter within the veil of
these mysteries.
Firsts we hear in this Psalm God the Father: who
dS7
s calM *^ the Lpap," and who is here represented as
tpe^ng thus, '' Sit thou at my right hand." And
secondly, there is added another Person, the Messiah,
Mr Christ, who is the Son of David, to whom God
speaks these words. For the Father that here speaks
most certainly is not the very Person of the Messiah, or
:he very Son of David concerning whom he speaks.
Nor is this Messiah the very Person of the Father who
s speaking. And yet, this Person is commanded to sit
m the ri^t hand of the Father ; that is, to have the
Hune dominion, the same power, and the same honour
md glory. — As, therefore, God suffers no other out of
hipself to be joined to himself in the same power and
Knajesty ; it must of necessity follow, that this Christ
the Son of David is truly and naturally God, co-eternal
ifith the Father, and so, of the same divine essence;
because, there is but bne God ; as it is declared in the
First Commandment of the Decalogue, ** Thou shalt
biive none other gods but me.''
And again, thirdly, here is the Holy Spirit (and he
also is truly that One only God) who speaks to us by
David and by the prophets, and who along reveals to us
vid teaches , us all truth concerning God: as David
Bfiid above, ^' The Spirit of the Lord spake by me,'* &c.
And Christ also. Matt. xxii. 43, saitb» '' How then
doth David in spirit call him Lord ?" That is, without
tbe Spirit, he would undoubtedly neither have called
Christ, nor even have known him to be, both his Son
end the '^ Lord." And it is sufficiently manifest, that
tbe Holy Ghost is not the same Person as God the
Father and Christ, and yet, h^ cannot be another God.
Tbe evident conclusion therefore i^, that God the Father,
Ae Son, and the Holy Ghost, are distinct Persons, yet,
Ope God from everlasting to everlasting !
"D UT here, some one will perhaps ask, why David
spoke thus — " Who am I, or what is my
i^Hise ? And also thus, '^ Thou hast looked upon me as
in the form of man, who, on high, is the Lord God."
For Cod) say they, did not say to David himself, ' Thou
i298
shalt be my Son,' or, * I will establish thee m my
eternal kingdom.' But he plainly saith, " He (thy son
or thy seed after thee) shall be to me a son," and, * I
\vill establish him in my kingdom/ Why then (say
they) does David alter and transfer the words of
God, and apply them to himself, and so interpret them,
as if he were the person whom he says is "the man"
who also, " on high, is the Lord God.''
First of all, it is certain that David is the father of
this seed or son ; as it is here clearly expressed that he
should be born of his house or posterity. And there is
this also impressed on nature from above — that the
Father should not less rejoice and delight himself in the
glory of his Son, than (to say nothing more) the Son
himself. That is, such is the power of paternal love
and affection towarfl the Son, that he favours above all
things the honour and interest of his Son, and seeks
them even more than his own. On the other hand, if
any indignity or insult be put upon the Son, the Father
is hurt and fired at it no less than if it were offered to
himself. Rightly, therefore, does David also (not on
his own account only, but on account of his whole house
and posterity, when he says, *' What is my house?")
exult in this benefit of God, and as it were triumph in
this glory, — that that Son should be bom of his seed,
who should even sit on the right hand of God !
There are in history many well known examples of
the greatness and force of this affection of parents towards
their children : as in the instance of Chilo, who died
of sudden joy when news was brought to him that
his son had conquered at the Olympic games. And also
in the case of that Roman woman, w ho had felt frilly
l^ersuaded, from the reports she had heard, that her sod
had fallen with the rest of the army at the battle of
Cannae : of whom it is related, that, when her son un-
expectedly returned and stood before her on a sudden
alive and in safety, she was so overcome with excess of
joy at the sight of him, that she fell down and exptrrf
immediately. What wonder then that David, under
a circiimstance by far more great, should so overft^
299
with joy of spirit, and be so astounded as it were, that
tie should not know how to contain himself, nor wliat to
say, nor now to express himself! and that he should say,
that he was not less overjoyed at the honour of his son
who should be bom of his flesh and blood, than if he him-
self had been plucetl in tlie same height of honour !
Moreover, there is this reason also why David spake
of himself. — IJecause, at this very time, this promised
Son was in the loins of his father, (as the scripture often
, expresses it ;) and nothing of this Son as yet existed,
[ (with respect to his human nature,) besides David him-
' self, as the only person of his tlesh and blood, from
which this Son was at some time to be bom* For the
kJhiDgs related in this history were said and done before
Hrer Nathan tiie son of David was bom ; from whose
posterity Christ was born, (as it is recorded^ Luke iii,)
And his mother Bathsheba was not then the wite of
David, but of l^riah ; because it was somewhat before
the adultery was cnmmittecL
Tlicre is nothing, therefore, absurd or out of the way
in these expressions of David ; — -that a father, giving
thanks unto God and praising him ior the glory of his
kD, should speak thus, ' What am I^ O thou gracious
! What then is there in me that thou shouldst liave
pect unto, that thou sliouldst exalt me to so great
mour, and shouldst will, that this ** Lord" should be
of my blood ! For certainly I stand in that situa*
Ot that I feel the honour and the joy arising from it !
r this is my tlesh and my blood ; and, in very deed,
; of wliom it is foretold that he shall he born, is even
now still in me!'*
AxD IT is for tliis same reason also, that the Lord
Jesus Christ is often spoken of in the prophets, under
the very name of his father David : as in llosea iii, 5,
** Afterward shall the children of Israel return and seek
the Lord their God, and David tlieir King, and shall
fear the Lord and his goodness in the latter days/' —
In ihisi place Christ himself is signified under the name
" David," and is said to be worshipped with the same
houour as God, And therefore, the name also of the
Lord himdelf/ which belbngs to God only, b given to
him. And the prophet sciys, that he is to be sought and
ivorshipped. Nor does he say that God is to be sought
and worshipped in one way, and this Kins in anoroer.
Even so we worship God the eternal Famer, and the
Son, with the same faith : and not the Father with one
faith, and the Son with another. — And here is moreover
seen the Third Pferson, the Holy Ghost : who is maoi-
Test in his speaking these things by the mouth of the
prophet, and teaching us thus to believe them.
So ALSO, Ezekiel xxxiii. 23, 24, it is said, "And
F will set up one shepherd over them and he shall feed
them, even my servant David : he shall feed them, and
he shall be their shepherd. And I the Lord will betbeir
God, and my servant David a prince among them."— •
Here also the name of David is given to Christ, atid he
is even called the " servant of God." So in Isakh
liii. 1 1, also, and in many other places, he is calle<i the
" servant" of God. So again Paul, interpreting these
scriptures, Philip, ii. 7, makes him a servant : but other-
wise, he always and in every instance clearly speaks of
him as Lord and God^ as he does also in that sane
place immediately before, where he says, " Who being
in the form of God, thought it not robbery to be equo
with God. But made himself of no reputation, bbA
took upon him the form of a servant." — Here then,
Paul shall answer for himself, why he says things so in-
coherent. For if Christ be equal with God, how can he
be also a servant and in the form of a servant ? And tf
he be a servant, how can he be equal with God and ia
the form of God ? It is, however, by no means miknowB
to us Christians how these things consist together and
harmonize. But the Jews confirm themselves in theff
obstinacy by this passage of Ezekiel, and glory as if
they were fully persuaded in their minds, (or rather m
their madness,) that they are right. — But let us not
away with them !
. In the same manner Jeremiah also speaks, xtt- ^
9, "For it shall come to pass in that day, saith the
Lords of hosts, that I will break his yoke Rom off thj
S31
neck, and ^ill burst thy bonds, and strangers shall qo
more serve themselves of him : but they shall serve the
Lord their God, and David tlieir king whom I will raise
up unto them/' — Here again Christ is called David.
And even the Jews themselves, both ancient and modern,
are compelled to interpret this as referring to the Mes-
siah : excepting that, they err concerning the "yoke"
and the '* bonds,' which they twist round to make
them apply to the Babylonish captivity : whereas the
prophet, through three successive chapters, is speaking
of that deliverance that shall take place under the pro-
mised Messiah : that is, a deliverance from sin and
death, which are indeed a grievous yoke and heavy
bonds, imposed upon us through t!ie ministration of the
law\ but concerning which Jewish blindness and human
letton can ^uiderstand nothing whatever. This is a
secret known only to Christians, and which has been
known to those who have been of the same faith from
the teginniog of the church*
But Jeremiah in this place makes this same ** King
David*' to be, without exception, truly and naturally
God : that is, he connects and unites God and this
David in that same reception of worship and reverence
wherein the people of Israel are to serve them. And if
this King David were not truly and naturally God, God
would not make him equal with himself, nor command,
llmt they should serve God and David their King. For
this is an immutable precept, * Thou shalt have no
strange gods : but thou shalt fear the Lord thy God,
and him only shalt thou serve,' Deut. vi. and x.
And again, this passage of Jeremiah exactly accords
with the words of the prophet to David, 2 Sam. vii.
I — 17, " I Will establish him (thy Son) in my kingdom
for ever," " Him,' I say» who is " IVIan,'' (for other-
wise he could not be the seed or the Son of David,) and
who also, '' on high, is die Lord God," who is wor-
» Aippetl, together with the Father, in equal and eternal
- hraonr, and to whom is yielded an equal obedience*^ —
■" And here also must of necessity be present, together
these, the Person of the Holy Ghost, who reveals
8sa
unto us these mysteries by Jeremith, and iUumiuales our
minds ^ith a new light that we may understand these
things and believe them. — And yet, these are but One
Crod, out of uhom we worship no one, we serve no
one!
What I huve so far advanced is quite sufficient
concerning that prophetical text, ti Sam. vii. I — 17: m
which, as on a foundation, we have seen that these
" Last words of Davio" rest: and which, as we
now see, plainly shew, that Christ is truly God, aad
Man l>om of l)u\iil.
AND mm, time calls us to enter upon these
'' \ionisof I)avid/'of which we have purposed
to give an exposition : in which he himself acknowledges
and confesses Christ to lie his Son, and declares him also
to he, and glories in him as, his (ion, in those memorafak
word>, '' Thou hast looked upon me as man, who is, oa
hi^h, (^t>r in the heavens, or al)Ove,) the I.x>rd God."—
For that which in the common version, by a change ol
case, is put in the vocative, *' () Lord God," leaves the
pas>a^e abrupt, mutilated, and without sense : making it,
•i Sam. vii. Ij), to he thus, *• Is this the law (or manner)
of man, () Lord (lod:** hut what sense is that? The
reading would ho much more plain and correct tbia*
*^ This is the form (or law or manner) of man, the Lord
(to<I : or, '* who i> the Lord (ioil f* as I have observed
above.
Hut as we have here entered u|)on a subject that k
so delightful to the godly, and so copious: and as«e
are of that little tlock, (O what cause of grief that Aat
should not be more !) together with the prophets nai
apostles, who seriously desire to acknowledge and caaUk
Christ crucified, our promised David and our cienii
God ; let us here stay awhile and meditate. Aai
before we bring these *'Wokds of David" to ihl
concluding goal, let us ex]>atiatea little on the plain,^
take a few more tastes out of the umneose HM:^
scripture; that we may thereby feed and coniinB oar
faith in this our Deliverer the Son of David ;
ssa
« may gall Satan and his satellites and maddened
abal, — the Jews, Maliometans, and Papists, — those
nemies of the Son of God !
■ And to whom can we better go, first of all, than to
Vfoses, the very fountain, yea, the parent and master of
lU the prophets? — Let us see whether he will not join
himself to our company as a Christian, that is, a witness
and a teacher of the Gospel of Christ : and whether he
wiU not give us a taste of the heavenly wisdom out of
his stores. And we will the more readily go to him,
because Christ himself especially commends him to us
in this highly distinguishing way, and as it were, repre-
sents him as his peculiar servant, where he says, " Had
je believed Moses, ye would have believed me : for he
wrote of me," John v. 46. As, therefore, Moses is said
to have written of Christ, he undoubtedly prophesied
and taught of him under the influence of the spirit of
prophecy, and, with his voice, took the lead of all other
prophets and teachers of the people of God that should
succeed him unto all posterity : which they themselves
testify of him by their voices and in their writings. And
Bideed that they did so, and that studiously, is testified
iiom proofs of fact : for the doctrines and predictive
declarations of the prophets are so well known and
wptesid abroad everj^ where, that all the Jews that ever
Oisted, and that exist unto this day, the great, the
yoong, and the old, hold it as the most common thing
imong them, that the Messiah wui» to come. Hut they
liave this sad misfortune, — that Moses is to them no
longer alive, but has long ago been buried, and they
oumot know where he is buried ! And indeed he cannot
be found but by God's shewing us where he is! —
•Wherefore, we will send away after him two trusty and
tebfiil messengers, who may search him out, and call
Mb forth, and bring him Irefore us. And who shall
Aooe messengers be ? John the Evangelist and the
)|ywtlf Paul ! For we are fully assured they will not
m, but will effect that which we wish.
Bat I would have thee bear that in mind, which I
'laid 4lown as my principle to go upon — that I
VOL. II. ' R
294
establish it as a Certain rule to abid^ by, that, ^hetefier
the Hebrew text naturally offers itself In harinotij wift
the scripture of the New Testament, we are to receiW
that as the sure and genuine sense of the prophetical
Scripture. Nor are we to regard what the Rabbins or
other judaizing Hebraists that follow them, may prate
about their grammatical peculiarities, vamped up out of
stops and points, and miserably wracked as on a cross;
but we are to look upon such things as their owh
figments and fables.
JOHN, then, at the very beginning of te
evangelical history, is ready at our hands, j
where he says, " In the beginning was the Word, and
the Word was with God, and the Word was God.
The same was in the beginning with God. All thin^
were made by him, and wimout him was not any
thing made that was made," John i. 1,2,3. — These
are the words of the Evangelist, or rather, 6f the Holy
Ghost himself, \vho giyeth and restoreth life Uht6 ail.
Let us see, then, whether this messenger cftnnot
bring back Moses unto us and set him alive before us.
For Moses does not hear unwillingly; but, being awaked
by the Spirit's voice, saith, * Behold here I am, khd I
add my voice in your favour ! For this very partictilir
which you here relate concerning the Logos, the Son of
God, I committed to writing long ago : and therefore 1
wrote, in a way of leading and directing, those wort
w^hich you and all others might take up after int
For, at the very commencement of my Books, beginiAf
where the nature of all things began, I thus wrote,—
"God said. Let there be light, and there was light'
" God said. Let there be a firmament in the midst of tl*
waters." And again, " God said. Let the waiters andff
the heaven be gathered together into one place, and fct
the dry land appear." " God said. Let the eaith bri^
forth grass," &c. " God said. Let th^re be lights in tfc
firmamerxt of the heaven, to divide the day from llie
night." And so on as it there follows/
SS5
Tl^iiAy you hear Moses exactly agreeing with John, —
tbftt, in the very beginning of the creation, '' was the
(Logos or) Word," by whom God made or created all
things, by speakins. And Moses here neither stammers
Bor speaks imperfectly like a babe, nor are his words
(Sther obscure or ambiguous; but his expressions are
dear, and his grammatical construction of a certain and
iimple kind ; so that, where there is the Person speak-
ing, there, of necessity, must be also understood the
Logos or Word.
And as to those things in the way of objection which
the Jews, the Mahometans, the heretics have scraped
together from all sides, from designed cavillings and
fvom dreams of their own fabricating, — all such things
we at once hold in contempt, resting on this certain
Word of God, and upon the simply grammatical mean-
ing of Moses; who, we know, recorded plainly and
^thout ambiguity, that which God said in the very be-
ooning before any creature had existence. And there-
fcre, the Logos or Word was *' with him" when he
spoke, (for without a Logos nothing can be spoken,)
** by"- whom God miule all things; as John i. clearly
9fto its forth. And all the old orthodox ecclesiastical
vijters, Hilary, Augustine, (/yril, &c. have so copiously
fiid diligently expounded this meaning of John, that, as
their books are still extant, there is no necessity for our
entering now into any full length discussions of the
pittsage. It is enough for our present purpose to see
(nd hear Moses himself, as it were, (without using any
^^fetched or violently forced interpretation,) standing
before us, and, of his own accord, so plainly and simply
^rmonizing with the words and meaning of John, that
iq^eu reason herself, (though ignorant of these '^ secret
tlimes,") has nothing to gainsay, but is compelled to
flMtess witli us, that such is, according to the certain
tqbsKS of grammar, the simple and native meaning of the
ww^ ; and that both Moses and John say the same
Upffft ^^ speak in the same way concerning the Logos
or Word ; by whom in the beginning all things were
ppff4e and craated. — For the design of each is to shew
•R S
856
by what, or with what instrument as it were, or wfae&oey
or out of what materials, God wrought that m^i^
work, that universal fabric of the world.
But, this work or fabric was such, that there was ad
instrument, nor could be any, nor any materials for tht
work that was about to be wrought. The whole creatiai
of things came forth and was made out of nothing : nor
can it be called any thing but nothing. And, all thingl
were made by the Word only : or, as John says, " by huB
(the Word) all things were made." Now the Wold
itself, is not that which was made or created : (for there
M-as -as yet no creature :) but this Word was " with God"
from all eternity, before the world first had its beginnii^:
as Moses here saith, " God said, (that is, before any thio^
was as yet made,) Let there be light," " Let there be
a firmament," " Let there be lights," &c. : that is,
Moses saith, that all things were brought into being, or
were made, by the Word. And it is quite certain that
nothing could be " with God," apart from, and befim^
all things that were created, but that which is in itsetf
and in its nature, God !
Wherefore it must follow, that the Locos, which is
written of as having been " with God," is of necessity
God, or a Person having a nature divine, infinity
eternal, and omnipotent : seeing that, it was " by
him" that " all things were made." Nor can he be ttt
same Person with the Person who speaks, or whole
Logos he is : but the Person who speaks must of ne-
cessity be another, and truly distinct from, the Persoo
who IS the Logos. And yet again, there cannot be two
Gods, nor can the Godhead be divided as it were inV>
many : for it is the principal article of our faith and of
the scripture, that there is but One, essential, dirint'
Essence, and One Creator, of the heavens and the euAi
ieind not many. Wherefore Moses testifies together widi
John, and with the same voice and mouth, that the God'
who speaks, and the Logos or the Word, are indeed
Persons distinct from each other, btit are together the
One same God, the Creator of all things.
So ALSO our David confesses that he had lead' ttrf
837
uaderstood Moses, when he says, Psahn xxxiii. 6\ '' By
the Word of the Lord were the heavens made, and all
the host of them by the breath of his mouth." — He
^ays that ^' the heavens were made and all the host of
mem ;" that is, whatsoever is contained by them and in
thetii. Whence I pray ? Whence, but out of nothing r
By what, or by what kind of instrument? Not cer-
tainly by any things that were created, (for there was
nothing as yet created !) — By his *' Word,'' saith David,
and *' by the breath of his mouth/*
And does not David in this place agree uitli Moses
and speak thus, and almost in the same words, — ' Ctod
Mid, Let the heavens be made, and the heavens uere
made?' And since the heavens, and ail that they con-
lain, came forth and were made by the Word of (iod; it
necessarily follows, that the earth and all that is in it
came forth and was made by the same Word. And it is
rrident, that the Word of (Jcxl speaking, or the Logos,
jft not the heaven or the earth, or any one of those
tlmigs that are contained in tlie hetiven or the earth, or
that came forth into being by that Word. Wherefore, it
18 left as a necessary consequence, that the ^\'ortl is the
Creator God himself: yet so, that it is a distinct Person,
and a Person different from the Person who speaks,
and who does all things by this Word in the one same,
ladivisible, inseparable nature and essence of divine and
eternal power, might, and etticiency !
And when the Person of the Son of CJod, or of tlie
Looos, is made manifest from these words of tlie Psulm ;
then, the Third Person, the Holy Ghost, will easily and
aft once discover itself; for it is signified in these very
words, when the Psalmist says, '^ And all the host of
them by the breath of his mouth.*' For what he had
j^. before said " by the Word of the Lord," he now
vq^eats, *^ by the breath of his mouth." And without
doiibt, he thus adds the word " breath," (.S/>/;v7//.v,) that
ba;Biigbt embrace both the Logos and the Holy (ihost.
For it is evident, that this Person is every where denomi-
mted "the Spirit:*' as in the beginning of CJenesis,
Mhe .Spirit of God moved upon the face o£ the
Haters.*' And again, '^ My Spint- shall not always jucl^
in man." And it ia aignifieQ that he is equally of, m
proceeds equally from, the Father and the Son : b^
cause, he is called the Spirit of tfie Father, and of te 'i
Son also. And so aba it is said here, the *'l
{l^iritus) of his mouA;" (that is, of hh Wm^^
meaning, undoubtedly, of the mouth of die Father; ffcrni
whom ^so is the Logos or Wokd.
And let this ak(b be partkuhiiiy remarked,— that tb
words " were made "ate only put OBce. The Per^M;
are plainly and distinctly named, '' the Lord,"" ^'^
Word," and " the bream (S^tus) of his mouth "
but there is only One Maker, or Creator inlimiuted: i
the work and creation of One only, without dtstiiiciio!
That is, all things Mere made. By whom? By Om
Maker or Creator : who is the Lord, the LO0OS m^
Word, and the Spirit Nor does the Lord, (thatis^ tk
First Person, the Eternal Father,) do any work of lai
own peculiarly or separately by himself: nor does tb
Logos do any work of his own separately than llie
Father : nor the Holy Spirit any %vork of Ais" own *|l^
rately from the Father and the Son,
They are therefore different Persons, but th^ mtlim
One same Maker and Creator of the same wori^liut
is, of whatsoever is made« And, all thinj^ that are nmk
* are singly and collectively the common work <rf tk
Three Persons, as of the One same Creator, and, as it
were, Architect. For as the Lord is said to make the!
heaven, so also, the Logos makes the same hea
and the Holy Ghost makes the same heaveoB;
neither, any thing that is hot made by the oth^. Itii
the same workman that makes, and it is the same wait'
that is wrought by the Three Persons. And ag^ »
the Lord himself tnade all the. hosts of heaven by hi
"breath" {Spiritus); so, the Spirit himself made die
same (and not another) host of heaven ; and so dm.
the Logos (the Word) himself made the. same itniA
of heaven I
Wherefore, we ard here diligently to.poilderite
. which Athanasius teaches in .the Creed tlutiiMMitti
/
689
name* — * Neither coufoundijig the Pefioaj*, nor tlividing
the substance/ or separating tlie Unity uf the substmice
m the Persons. For if any work of the things tliat are
r- ' be ascribed to any one of the Persons in the
i id apart, (as we term it,) and be not received as
ihc work of the other Persons also; here, that most
jimple^and most intimately united Unity of the Godhead
is divided ^nd torn asunder ; and, instead of One God,
we make three gods or creators, which is false and
in i " ! Ag^in, if yon do not make a distinction
h each pf the Persons within the Godhead, (so to
5jieakj apart from, and above, all creatures; and do
Dot a^criljc to each his own peculiar properties which
cannot be ascribed to the rest; then, you confound
the Persons^ wliich is equally false i^id departing from
he fiuth !
And liere, the rule of Augustine may with pro-
priety be introduced, nho says, — * Jhe works of the
Trinity without, or, which are wrought out of the God-
-^ead in the creatures, are indivisible: that is, oo divt-
5ion or distinction of the Persons is to be made, Mith
pect to tlic works which tjiey work in tlie creatures ;
_ r is each separate work, out of the Gudliead, to be
liscribed to each separate Person, But, the Persons
wUhin the Godhead itself ^re to be distinguished: yet
SO, that each work, out of the Godhead, is to l>e ascrilied
*to all tlie Persons in the Ciodhead equally and uithniH
difference."
Butt to make this still more plain by an example, —
J rightly say,— that God the eternal Father is thy God
^d Creator, and mine, who made me and thee, and all
tliings. So also I say, that the IvOgos the Word of God,
who is co-eteraid with the Father, is the Author and
JMaker of the same work which I and thou are. And so
also^ I say again, in the same manner, that the Holy
|Chost made the same work, me and thee, and that he
^is, equally with tlie Father and the Son, my God and
/^^pl^er, and tliine, and the Creator of all things. And
^t^ that there are not three gods or creators, but One
Uod and Creator.
«^0
Py this faith and confession, (which is tfie true con-
fc&sibti of the whole church of God, and wiuch it faaa
ftteir held from the beginning,) I am fortified against tbe
.mad dreams of Arius and others like hiim, and am kepi
;fttim dividinjg the all-simple Unity of the divine Essence,
"indt from separating it into three gods or creators; and
'I acknowledge by a true and sincere faith, and worsbq»
arid confess, One God the Creator of all things. And
again, when I raise my meditations apart from, and
above, the things that are made, or the work of the
creation; there, I learn from the scriptures, (for the
Juddiient and penetration of human reason can avail
nothing here,)— that the eternal Father is a Person db*
tinct from the Person of the Son in that one same
simple indivisible Godhead ; whose property is, that, ai
it is written, he is the Father ; and not of the Son, nor
of any other, but self-existent. — That the Son of God,
the Logos, is a Person distinct from the Father, but of
the one same divinity as God the Father ; who? e pro-
perty i^y that he is the Son ; that is, bom of the Father
before all worlds, and having a divine nature, liot of
himself nor underived, but ye^ derived from none bat
from the eternal Father. — So also, that the Person of
the Holy Ghost is distinct from the Father and the
Son, proceeding from both, and having a divinity, not
from himself, but eq[ually from the Father and the Son,
and that from everlasting to everlasting !
Fortified by this faith and confession, I steer clear
of the mad error of Sabellius and others like him, and
also of the Jews, Mahometans, and all others of the
same class, who imagine themselves to be wise above
God. Nor do I, like them, confound the Persons, as
though there were but one Person altogether. But, ac-
cording to the sound and true sense of the catholic
fiiith, I confess Three Persons, distinct in their pro-
perties, equal and co-eternal in the Unity of the eteroil
Essence : which Persons, nevertheless, with reference to
us and to all things that are made, are the One only amT
true God, the Creator, the efficient Cause, and the Pie*
server of all things !
Ml
These tbiags^'peiiiaps^ are not quite so familiar and
pbin to the more simple and the generality among uSi
and may seem more proper for subjects of discussion in
the schools. But since we see that Satan draws up that
Leviathan-tail of his, and is attempting to spit forth at
once this terrible venom, that he might in these *' last
days" stir up all the whole sink of heresies together:
since the world is filled with light-minded and curious-
spirited characters, whose itching ears are delighted
with novelty, and who are soon tired of hearing sound
doctrine: and since, on that account, the mouth of
Satan stands open ready to vomit forth all kinds of
floaddened deliriums among sound doctrine : — it is there-
fore useful and necessary, that there should be some,
either of the commonalty or of the learned, and espe-
cially of the pastors and teachers of the churches and of
the youth in the schools, who should expressly devote
themselves to speaking on, and teaching rightly, properly,
according to the scriptures, and in the common lan-
guage, these grand articles; the true knowledge of which
ou^f most necessarily to be possessed by all the
church.
And if there be any one who is not able to appre-
hend these abstruser things, as they may appear, let
such an one, together with the children and others uho
are training up under the catechism of the Christian
doctrine, hold fast by a simple faith, and follow, those
things which he has learnt in our Creed of the articles
of faith ; and let him assist others by his godly prayers ;
praying against Satan, against all the furies stirred up by
him, and against all the deliriums of the Jews and Ma-
hometans, that he fall not into temptation.
AND now, since we are thus entered upon this
discussion, let us, with a design to assist those
to whom our labours will be acceptable, and to confirm
and testify our own faith by this our confession, collect a
few more authorities, both examples and figures, which
tend to declare this same article. --which teaches, that,
in the Godhead, the divine Essence is v^^ither to
Mi
t>e divided nor sundered, nor the Pers^im to be cod-
founded.
In that glorious, and perhaps the ^^?eatest, manite-
Uttion that was made from above, — the baptism of
Christ at the river Jordan, it is written, *' The heavep
was opened, and the Holy Ghost descended in a bodily
shape like a dove upon him ; and a voice came firom
heaven, which said. Thou art my beloved Son, in thee I
am well pleased," Luke iii. SI, 2S.
Here, it is evident, that Uiis dove, or this " bodily
shape" of a dove, (as Luke expresses it, that thou
mayest not dream, that this was a visionary vanity, or a
phantom, or a trick,) was a creature ; made, not by the
Holy Ghost only, (who nevertheless distinctly discover
himself therein,) but by God the Father and the Sob
also ; as it has been already observed, ' The works of
the Trinity that are wrought out of the Godhead are
indivisible.' For whatsoever is made, is, of neceseitjr
made equally by the Father, by the Son, and by tli
JHoly Ghost, as One God. And yet, this dove is aJW
the Holy Ghost only : or (to use the words of Luke) it
was the Holy Ghost only that descended from heaveo
" in a bodily shape like a dove." For the sincerity of
the Christian faith, by no means suffers it to be said,
concerning that shape of the dove descending, * Be-
hold, This is God the Father:' or, ' This is the eternal
Son of God.' But we must of necessity here say, ' Hcje
you see the Holy Ghost descending : ' though it is
nevertheless true, that the Father, the Son, and the Holy
Ghost, are the One same eternal God. So that you m^
rightly say, when you behold the dove descending, * This
is the One eternal God, and there is none other god
besides him.' Yet again, you cannot rightly say, *TWs
is the eternal Father,' or, * This is the eternal Son of
God.' You can only say, by way of distinguishing the
jR^Rion, ' This is God the Holy Spirit;' or, *This »
thjB Person of the Holy Ghost.'
Andso also, the voice that was heard from \mM^
spying, "This is my beloved Son," &c. is a cictturt
madg^not of .the father only, but of the Sonjuodipf the
Huly Ghost* According to that rule—* The works ofditf j
Triiuty are indivisible : * that is, all things that are created^l
mtt of the Godhead, are created, equally by all the]
Three Persons, as by One same God ; and those Tfared^j
Per9c^ns» with respect to those creatures, are the One]
nme etemed God. And so again, all tiie tilings that aro I
created) are, with re*pec3t to the Persons in the God* I
head, om work, and not a diree-fald or three-parl I
work. And yet, the voice that vvai> heard to speak from I
beaven concerning Christ, is, and is said to be, tl>c voice I
of the Father only. Nor would it be orthodox of J
consistent ^vith Christianity to say concerning this voice|l
' This is the Son of God speaking,' or ' This is thif I
Pei^on of the Holy Ghost speiikinj^/ Bat we nfiiist of I
necessity say, ' This is the voice of the Fatlier/ AUl
though both the Holy Ghost and the Son, are, with th« I
Fatlier, the One !?ame eternal God. So that it may be I
rightly said, concerninc^ tliis voice that speaks, ' This it I
tlws true God, nor is there any god besides him/ AndJ
yet again, it cannot l)e rightly said, ' This is the eternal I
Sun of God,' or * This is the llnly (jliost.* Bat we musti
say this only, ' God the Father s?peaks this voice, or, itl
in this voice** 1
Jn the same manner, niust we also think and speak I
of the human nature of Christ standing in the rivetl
Jordan.— That is, that it was a creiiture, matle equally*
by God the Father, the Son, and the Holy Ghost* Nor
I does faith pennit it to be said without injury, tliat either
uke Father alone, or the Son alone, or the Holy Cihoat
^Pbme, was the maker of this work ; thai is, of the
Troman nature in Christ. For it is the indivisibie work
of the Trinity ; and each and everj^ Person, as Qtie
God, were the maker of this one work : as the angel
Gabriel saith to the V^irgin, Luk^ i. 35, ^' The Holy
Ghost shall come upon thee, and the power of the
Hj„]iast shall overshadow thee/* Not only shall the
Holy Ghost (saith he) be with thee, coming upon thee
from above, but the Highest himself; that is, God the
ctemal Father shall over^hadowihee by his power or
diviae strength ; that is by his Son or Logos. And
fl44
therefore, that which shall be bora of diee,. shaU bi
called the Son of the Most High. Thus, therefore^ ihi
whole Godhead is the Maket or Creator, and made
that one same work, that is, the human nature. And
yet, it was the Person of the Son, or of the Lood,
only, that was united to it : it was not the Person of ifae
Fadier that assumed it, nor the Person of the Holj
Ghost.
And therefore, it cannot be rightly said of this Man^
Jesus of Nazareth, ^ This is God the Father/ nor,
* This is God the Holy Ghost.' But it must of necessity
be said, ^ This is the Logos, the Son of God.' Al-
though it is true, that the Father, the Logos, and the
Holy Spirit, are the One same God. So that, it maj
be rightly and truly affirmed of this same Man, that ht
is God» and that there is none other god besides biiB;
And yet it cannot rightly be said, * This is God the
Father, or the Holy Ghost.' But it must of necessity
be said, ^ This is the Logos the Son of God : as Pam
speaks, Col. ii. 9, '^ In him dwelleth all the fulness of the
Godhead bodily." And yet, nothing is hereby taken or
diminished from the divinity of the Father, or of the
Holy Ghost : but each of them are, together with the
Son of God and the same Man Christ, One eternal
God!
From these things I think it may be clearly under^
stood, how it is, that the Three Persons in the etemdl
Godhead, and distinctly in the Godhead, are believed
in, and are not compelled to be confounded into one Per-
son : and yet, that you are not forced to divide the Unity
of the divine Essence, or to make three gods : but that,
when you look out of the Godhead unto the creatures^
you may confess, that there is but One Maker or
Creator : and that he is so smiply, and only One»thit.
even these creatures, in which each one of the Thr^^
Persons distinctly and separately manifests himself, {ai
we have shewn in the baptism of Christ,) are the w€ck.
of the One same eternal God !
Andy in order that the more simple may by sc^.
miBfms, Of other he ibrovght to tfadnkontbeae mfffrnkit
jresented before them as it ^lere \ti a picture, some
iters, and particularly Bonaventura, make use of
ite a plain similitude. — That it is like unto three
"sins, two of which among them clothe the other one
m a new garment : yet so, that all the three put their
nds to the same garment at the same time, and the
ird, together with the other two, puts the {^rment on
rself. Here the three virgins together clothe the one
th the garment: yet so, that one only, and not the
tier t^vo, is clothed in that garment.
According to this similitude, it is also to be under-
K>d here, that the Three Persons in the Godhead, the
ne God, Creator, and Maker, were the One Author of
5 one and same work ; that is, of the human nature of
irist; and united it with the Son of God, the Locos,
the same Person. Yet so, that the Son, the Locos
ly, and not the Father nor the Holy Ghost, assumed
It nature. — And in the same manner also are we to
derstand it concerning the *' dove," in the " shape **
which the Holy Ghost revealed himself at the bap-
m of Christ. — And in the same way also we are to
derstand it concerning the " rushing mighty wind **
II the " tongues of fire," under which the same Spirit
irealed himself visibly on the day of Pentecost. And
o in all other testimonies and manifestations that
5 ascribed to the Holy Ghost, which he is said, in the
flirch or in the scriptures by the prophets, to have
ought.
TILTT here it will, not perhaps improperly, be
asked by some, why it is commonly said in
t Confession or Creed of Faith, or rather, why the
iptures teach us to say, • I believe in God the
tber Almighty, Maker of heaven and earth,' and
y the Son is not properly called * the Maker ? *
id again, * I believe in Jesus Christ, who was con-
ned of the Holy Ghost,' (not of God the Father?)
id again, why it is said in the Nicene Creed, * I be-
*'in' the Holy Ghosf (not in the Father or the Son)
trtptke My the jprbphets ? ' — Here certainly distinct
works are ascribed to each Person as thou^ pecoUi^ 49
them from the rest,. that they niay he truly .distingaisbed
irom e^ich other. But these things will, peihaps, appear
to the more simple to be too abstruse. If, dien.lfaejr
cannot apprehend things any higher, it is enon^ ftr
them to hold this plain article of faith, — ^That, althoo^
there be Three Persons, God the Fadier, the Son, ami
the Holy Ghost, yet, these Three are but One and tbe
same eternal God. — But however, in the doctrine of the
church, it is necessary that these things be explained in
some measure ; to the end that we may learn to under-
stand them and speak of them ri^tly ; that the comip-
tions of the devil, and the mad dreams of heretics, m^
be guarded against and refuted.
First of aU, then, it is certain and indubitable, that it
was the will of God, that he should be known in this
life by faith, and in the life to come by an eternal opea
vision, that he is One eternal Mind, and Three distinct
Persons : which knowledge is " life eternal :" as it it
written, John xvii. 3. And, that he might be thus
known, he has given us his Word and the scriptures,
confirmed by testimonies of miracles and divine woriw ;
that we might therein learn that which he would haw
us know concerning himself. For, to the end that he
might be thus rightly known, there was need of reve-
lation and doctrine, wherein he might reveal himsdf
unto us, and might discover himself to our view : for ef
ourselves, and by our own wisdom, we were not able to
penetrate into that heavenly mystery, nor by searchiog
to find out what God is, nor what is the nature of the
divine essence. But, that we might in some degree in
our minds attain unto these incomprehensible things, he
uses similitudes to set them forth unto us, which aff
taken from things created and visible : for things inn-
sible do not affect our senses and minds.
The creature, then, or all things that are creatodi
are to be considered in a two-fold way.
First : Each work is to be considered absolutefyj (^
we commonly use the term,) and in itself, or in itspatiiie;
that 18, distipctly from it9 design in bemg cieaMi of
M7
Gdrt. In tirii view all craatlireB whhont dittlaction are,
and are called, dbe creatores of God ; (or of the God-
head ;) that is, the works or workmatiship of the Three
Fersons equally ; as it has been before observed. For
diis consideration does not convey any distinct know-
ledge of any one of the Persons distinctively : seeing that,
ara one of the things which are made are mutually
and equally the work of the Three Ptfktons, or of the
One God.
Secondly : These same things that are created are to be
considered also relatively: not as they are in their nature,
bat as they are distinguished by their use, whereby God
makes use of them to reveal himself unto us. Thus,
God uses his creature, that is, the mutual work of the
Three Persons and One God, for this purpose, — that he
might discover and manifest himself by these, as images
and similitudes, in a certain '' shape '* as it were. Hy
diese means, therefore, the creatures become visible
images, or signs, or testimonies and manifestions, of
the Three distinct Persons.
Thus, in that wonderful revelation made at the
baptism of Christ, he used a " dove," that it might be
in image or sign of revelation, whereby the Spirit might
visibly manifest himself. This therefore is a distinct, or
proper, and incommunicable ** shape " under which the
Person of the Holy Crhost, not of the Father or of the
Bon, is peculiarly revealed. For so it seemed good unto
rile eternal God the Father, the Son, and the Holy
Ghost, that this shape of a dove should sitrnify and set
brth unto us the distinct Person of the Holy Ghost :
that is, that we might be made certain, by distinct
inages being set before us, that the Godhead itself, or
the one essence of the eternal God, is truly Three
Rieraons distinct from all eternity. And therefore it is,
hat Luke expressly says, that ''the Holy Ghost (not
be Father or the Son) descended in a bodily shape like
k dove," &c.
And in the same manner also we rightly speak con-
seraing the Person of the Son of God : that is, that he
' ^himseif bf aBSuming this our hnmaa nature ; or.
t48
as Paul saitb, ''the form of a servant; being found ia
fashioD, (or as his more eitpressive words are, in the
•scheme ; that is, all the gestures and mode and manner
of life,) as a man ; '* that is, being truly man. This
" form," therefore, or human nature assumed by Christ,
is not the shape or manifestation of God the Kither, or
the Holy Spirit ; (although it is true that it is the woik
or creature both of the lather and of the Holy Ghost,
as well as of the Son ;) but, is properly and distinctly the
shape or form of the Son of God only. For thas it
seemed good unto the eternal God, that is, unto the
Father, the Son, and the Holy Ghost, that the Son of
God should be manifested unto the human race under
this shape or form of the human nature ; that he migltt
be acknowledged as a Person distinct from the PeisoD
of the Father and of the Spirit, and yet, of the One same
co-eternal, indivisible, divine Essence.
In the same manner also are we to speak of the
Person of God the Father, — that he manifested himself
unto us in the " voice from heaven." For this shape or
form is not a form or manifestation of the Son, or of the
Holy Ghost, but of God the Father only ; who under
this shape distinctively manifested, willed himself to be
revealed as a Person distinct from the Person of the
Son and of the Holy Ghost, but yet, of the one sann
indivisible Godhead.
But take, if you please, a more plain and homeij
example of this different view or consideration of toe
creature, drawn from those words which we commODir
use in the church. — When a minister of the gpspei ad*
ministers baptism to any one, he does it in these words,
^ In the name of the Father, and of the Son, and of the
Holy Ghost.' All these words are certainly creatnieil
and a work made of God in our mouths, even as ^
are ourselves, and all that is ours. And yet, no <mB d
these is properly or separately the work either of Gtrf
the Father, or of the Son, or of the Holy Ghost: M
the common work of the Three Persons, and so, of Ai
One God.
Bat if you look at the 3igni/kati$n and nswiwiyrf
the words^or at the tilings signified by them, you cannot
rightly say that by these words, ' in the name of God
the Father/ the Three Persons are equally fii<7niticd ;
hilt, separately and particularly, the Person of God the
Father. So also by these words, * and of die Son,' is
plainly signified the Person of the Son of God, or of the
Logos. And by these words, * and of the Holy Ghost,'
is properly and only signified die Person of the Holy
Ghost. — Thus, I say, there are Three Persons singly
abd distinctly signified, yet of the same divine essence,
Iw these words, or signs, or marks. For it is not said in
ue names^ as if they were more than one, or as if each
separate Person had a name and peculiar essence dis-
tinct from the others; but it is said, ' in the fiame of the
Father and of the Son, and of the Holy Ghost;' be-
cause, there is but one name in the one undivided
essence, diough there are, nevertheless, Three distinct
Persons.
, From this example, that which I have said concem-
uig the twofold consideration of the Uiings that are
created, may, I think, be understood with sufficient
deaniess. — That they are to be received as thingSy and
is signs. That is, as subsisting by themselves as they
We created of God; and, as used to signify and teach
spmething which they are not in themselves. — Thus, for
instance, smoke, is both a thing created of God in
ibeif, or in its nature, and is also the sign of another
toiog, which it is not by nature, but which it only sig-
Qiies and sliews forth, — as fire. Of which kind of
Ulffi», Augustine has collected many in his books con*
o^Dg Christian doctrine.
lir:But in this manifestation of the divinity we must
iw|eFStaiKl something more than has been set forth in
tgiiK^^neral arguments. For the human nature in
^^h-.the Son of God manifested himselfi was not a
l|gf^, fljgn only, or a mere empty representation .of
nj^rMsngr which was not its own by>natji^re, -that is,
%4^Pei:soa of the Son of God: (even .as also we.afe
^t to understand concerning the dove that apfyeattK^
limJt,]Ka4 a mere enptyf sign or reprj^sentaUon : fff^ of
Vol. II. "^ «
t48
as Paul saitb, ''the form of a servant; bdngfouofd in
fashion, (or as his more eitpressive words are, in the
•scheme ; that is, all the gestures and mode and manner
of life,) as a man;" that is, being truly man. This
" form," therefore, or human nature assumed by Christ,
is not the shape or manifestation of God the I^oher, or
the Holy Spirit ; (although it is true that it is the work
or creature both of the Father and of the Holy Ghost,
as well as of the Son ;) but, is properly and distinctly the
shape or form of the Son of God only. For thus it
seemed good unto the eternal God, that is, unto the
Father, the Son, and the Holy Ghost, that the Son of
God should be manifested unto the human race under
this shape or form of the human nature ; that he mi^
•be acknowledged as a Person distinct from the Person
of the Father and of the Spirit, and yet, of the One same
co-eternal, indivisible, divine Essence.
Jn the same manner also are we to speak of the
Person of God the Father, — that he manifested himself
unto us in the " voice from heaven." For this shape or
form is not a form or manifestation of the Son, or of the
Holy Ghost, but of God the Father only ; who under
this shape distinctively manifested, willed himself to be
revealed as a Person distinct from the Person of the
Son and of the Holy Ghost, but yet, of the one sami
indivisible Godhead.
But take, if you please, a more plain and homdy
example of this different view or consideration of die
creature, drawn from those words which w*e commonh
use in the church. — When a minister of the gpspei ad-
ministers baptism to any one, he does it in th^ wordS)
^ In the name of the Father, and of the Son, and of the
Holy Ghost.' All these words are certainly creatoie^
and a work made of God in our mouths, evea as ve
are ourselves, and all that is ours. And yet, no one of
these is properly or separately the work either of Goi
the Father, or of the Son, or of the Holy GhMt: M
the common work of the Three Persons, and so, of dv
One God.
Bat if you look at the sigm/kati$h Badmeenk^^
the worde^or at the tilings bignitied by them, you cannot
rightly say that by tliese words, ' in the name of God
the Father/ the Three Persons are equally ftignilicd ;
but, separately and particularly, the Person of God the
Father. So also by these words, ^ and of die Son/ is
plainly signified the Person of the Son of. God, or of the
Logos. And by these words, ' and of the Holy Ghost/
is properly and only signiticd the Person of the Holy
Ghost. — Thus, I say, there are Three Persons singly
and distinctly signified, yet of the same divine essence,
by these words, or signs, or marks. For it is not said in
tne nameSf as if they were more than one, or as if each
separate Person had a name and peculiar essence dis-
tioct from the otliers; but it is said, ' in the mime of the
Father and of the Son, and of the Holy Ghost;' be-
cause, there is but one name in the one undivided
essence, diough there are, nevertheless, Three distinct
Persons.
From this example, that which I have said concern-
ing the twofold consideration of the things that are
created, may, I think, be understood with sufficient
dearoess. — That they are to be received as ihingSj and
«s signs. That is, as subsisting by themselves as they
iiere created of God; and, as used to signify and teach
spmething which they are not in themselves. — Thus, for
instance, smoke, is both a thing created of God in
itself, or in its nature, and is also the sign of another
thing, which it is not by nature, but which it only sig-
nifies and sliews forth, — as tire. Of which kind of
8q[ps, Augustine has collected many in his books con*
o^rping Christian doctrine.
If.'But in this manifestation of the divinity we must
^jm^fl^^j^ something more than has been set forth in
w^c :g^>^6i^ arguments. For the human nature in
^igh- the Son of God manifested himselfi was not a
l|{^,fl^ only, or a mere empty representation of
%2M^r M^og '^hich was not its own byr nature, that is^
%id%Peispa of the Son of God: (ev^n as also we.i^e
Hot to understand concerning the dove that appaas^KL
4y^jit,]Ka4 a mere enpty sign or representation: j9f, of
Vol. II. ^ «
250
the voice that spake from heaven, that it was a mere
empty sound or image:) for, this human nature in
which the Person of the Soa^of God was distinctly and
properly manifested, was fully and wholly received into,
and united with, the divine nature, in the same Person;
that is, in that Person which sitteth at the right band
of God the Father to all eternity, ruling in his eternal
kingdom ; as we have heard it declared above in the
promise made to David. But the dove that appeared
was a shape assumed by the Holy Ghost for a time
only, that he might by it manifest himself: it was never
taken by him into personal and eternal union, but was
afterwards laid aside by him : even as the angels some-
times appear in a human form, which they assume for
the time, and afterwards lay aside again. And so also
we are to judge of the Person of the heavenly Father.
For there was no promise made concerning Uiis vdce,
nor any decree from above, (as there was concemiog
the Person of the Son,) that there should be a perpetuJ
conjunction or personal union ; it was only used as a
manifestation for a very short time.
When therefore it is said in our common
Creed, * I believe in God the Father Almighty^ Mate
of heaven and earth,' it is not to be understood as say-
ing, that the Person of the Father ordy is Almighty aw
the Maker of heaven and earth, or that that same Person
only is our Father. For the Son also is truly and equally
Almighty, the Maker of all things, and our Father. And
so also the Holy Ghost is Almighty, and Maker, and
Father. — And yet, there are not three almighties, or |
three creators, or three fathers; but, One Almi^ity, j
One Father, and One Creator of the heaven, the «artb, I
and us all. And so also, God the Father is our Savioai i
and Redeemer, the Son our Saviour and Redeemer,
and the Holy Ghost our Saviour and Redeemer : and i
yet, there are not three saviours or redeemers, hit
One Saviour and Redeemer or Deliverer. And, in a
word, as the Father is our God, so the Son is our God,
and the Holy Ghost is our God : and yet, there are ate
three gods, but One eternal Qod. And so, in tk
same manner^ the Holy Ghost sanctifies the church,
and tlie leather and the Son sanctify the church ; and
yet, there are not three sanctifiers, but One Sanctitier>
For, as we have already said, the works of the Trinity,
Ottt of l!ie Godhead, or with respect to the creatures,
are indivisible.
I have thus spoken on, and set forth these things,
that it may be plainly and clearly unctcrstood, that we
acknowledge, believe in, and confess, Three Persons in
Ooe Godhead ; and that we do not mingle nor confound
the Persons, nor, on the other hand, divide or sunder
the Unity of the essence. For the peculiar property
of the Father, wherein he is distinguishable from the
Person of the Son» is, as we have already shewn, this —
that he does not derive his divinity from any other than
from himself; and he communicates tlxe same unto the
Son by an eternal generation. Wherefore, the Son also,
together and equally with the Father, is God the
Creator of all things : but ho has this from the Father
from all eternity. For, in that the Fa4her is (rod and
Creator, he has not that as derived from the Son : but,
in that the Son is God and Creator, he has that as de-
rived from the eternal Father. And so, the Father and
the Son, in that they are each God and Creator, have
not tliat as derived from the Holy Ghost : but, on the
contrary, in that the Holy Ghost is God and Creator,
heJias that as derived equally from the Father and from
the Son from all eternity.
This, therefore, is the reason why, when mention is
made of th6 Person of tlie Father first in the Creed,
Ae» words are added, ' Father,' ' Almighty,' and
• Maker;' which are not added to the Person of the
Son or of the Holy Ghost, to the intent that the Person
of the Father may be considered distinctively from the
^Persons of the Son and of the Holy Ghost, in the ali-
mmple Unity of the Godhead; And afterwards, when
mention is made of the Persons of the Son and of the
ilojy Ghost; then again, there are peculiar marks of
^tinaioii added, tothe intent that it might be under-
stood* that the Person of the Son is distiact from the
S52
Persons of the Father and of the Holy Ghost; and
again, the Person of the Holy Ghost distinct from the
Persons of the Father and of the Son. And these
distinctive marks are thus. — ^The First Person is called
.Father and Creator, because it is derived from him that
the Son and the Holy Ghost are each Father Almighty,
and Creator. So that, the Father may be understood as
being, as it were, the origin, beginning, and fountain, (if
we may be allowed to use such terms when speaking of
God, which terms the old ecclesiastical writers some-
times used,) of the Godhead: for it is ft-om him^that
the Son and the Holy Ghost derive an equal divinity,
from all eternity : but the Father does not derive it
either from the Son or from the Holy Ghost
These things have I advanced concerning the pro-
perties whereby the Persons in the Godhead axe distin-
guished. But in addition to these interior distinctioM,
(if I may so term them,) there are others also which we
may term exterior distinctions j or, distinctions exter-
, nally manifested in the revelations and benefits vouch-
safed to the church. — Such as, the manifestation of the
Person of the Son in^ human nature. For this nature the
Son of God only, the Looos, assumed; who was con-
ceived (or as the Greeks have expressed it, ocrapiftrfci;,
incarnate^ of the Holy Giiost, bom of the Virgin Mary,
was crucified for us, and died, &c. as the confession of
the Creed teaches. And yet it was all so, that it may
be piously and rightly said, that God suffered for us
and was crucified, &c. Because, the Son of God is
. truly the One God, without and besides whom, there is
no god. And yet, nevertheless, the other Persons in the
same Godhead are others beside him ; that is, the Per-
sons of the Father and of the Holy Ghost
And so also, the Person of the Holy Ghost was
distinctly and separately manifested in the fiery tongues,
. and other gifts and miraculous testimonies that wefe
vouchsafed to the church. And as it is true that the hu-
man nature which was assumed by the Son of God, was
a work of the whole Godhead, made by God the Father,
1 the Son, jmd the Holy Ghost; so also, the flaiaei.of
fire in the form of tongues, and the gifts of the Holy
Ghost, were the work and workmansliip of the whole
Trinity, or of the Three Persons ; as I have already often
shewn before, and with sufficient fulness for a short
treatise like this. For if any desire to hear more upon
the subject, there are some books upon these things
extant, ably written by- Augustine, Hilary, and Cyril.
And this very doctrinal article concerning tlie Godhead,
by the peculiar blessing of God, has been left to, and
spread abroad in, the church, even by tiie writers of the
schools, (as they are called,) and in such a manner, that
I find no reason for differing from them.
"■o
B'
►UT here, some are distressed upon this
point. — Whether, when they pray the com-
mon prayer, ' Our Father which art in heaven,' they
should consider themselves as Addressing properly and
distinctly the Person of God the Father, or as em-
bracing together the whole Godhead, that is, the other
Persons also at the same time. — It is no wonder that
the human mind should be variously exercised upon so
wonderful and stupendous a mystery, and upon an
article so far above the capacity of all human reason ;
that ft should be tossed as it were to and fro by various
cogitations, some of which should sometimes err from
the path of the real and pure truth ; and that, although
the main truth should be firmly held, it should yet be
warped by an improper mode of expression, or by terms
ill suited and ill adapted. But still, while the truth and
faith are held as a certain and sure foundation, these
little sticks and straws of errors, like trifling blemishes
in a sound and beautiful body, do not hinder our
salvation.
And that foundation on which fiiith rests, is tliis. —
That thou firmly believe and confess, that there are
Three Persons in One eternal Godhead; and that each
distinct one of those Persons is the same only eternal,
and in every respect true, God. That is, that thou so
believe and confess them, that thou neither confound the
tenons, nor divide the essence or the Unity of the
S54
Godhead: but, that the distinction of Persons be ander-
stqtdj and that the all-simple Unity of the essence, (or,
as' the old church termed it, the o/Aot;<rio»,) be not de-
stroyed.— This is that very mystery of hidden and won-
der^l wisdom, with lookmg into and admiring which,
the angels themselves cannot satiate themselves ; as
Peter s^ith. They are unceasingly delighting themselves
in it, and gazing upon it as with fixed and rivetted eyes,
and m this beholding of it are eternally happy: but, if
they could foresee or suspect any end to such a wonder,
there would be an end to their felicity. And so we also,
by the all-great favour of God, shall behold the same in
that eternal dwelling in the presence of God, and shall
enjoy that vision saved and blessed for ever and ever!
as Christ saith Johnxvii. 4, "And this is life eternal,
that they may know thee the one true God, and Jesns
Christ whom thou hast sent."
But before we enjoy that eternal vision in the pre-
sence of God, it is necessary that we in the meantime
rest on the Word by faith ; in which God reveals him-
self unto us, aiid wherein as it were we lay hold ef the
promised life. Reason can know nothing in these all-
high things, and can do nothing but raise her voice and
exclaim against them; and. cavil and say, that these
things are impossible, and that they are inconsistent and
militate against each other ;— ^that Aereare tliree, (whom
we call Persons,) and that each of them is perfecdj,
and in respects, God; and yfet, that these Three are not
a plurality of gods, but the One eteitial *Gbd; and that
one of these Persons on!y, that is the Soil of God the
Logos, assumed human nature, and is truly Man. He
however who shall have come to the knowledge of God
the Father and of the Son by the Word, will soon come
to the knowledge of the Holy Ghoist as proceeding ifrom
the same Father and the Son.
And, as we have said %bove^ as God the Fbtfaeris
the Gqd, Father, aiid Author df as'iill,* inil so, of all the
things in nature that are created;'' S6, (he Son, dje
Logos, W God'th^ Greattor and Father of ill;
and s() il^o, the Hdly Ghost i^'eqtiially Gt^, aiild A^
2J5
Creator or Author, and latlier of ail. And yet, there
is but One God and Father of all. For there is no dif-
ference or distinction of essence. Therefore, whichever
of the Three Persons you name or diink on, you at the
same time name and think on the One true God, or the
whole Godhead : for each Person is the One same eter-
nal, and in all respects true, God. And there is no
danger of falling into error or offence here : for Jesus
Christ the Son of God is not a God, or Creator, or,
Father of all creatures, different from God the Father
and from the Holy Ghost, although he is another Per-
son. And you may rightly say the same also, concerning
the Father and the Holy Spirit.
Hence, it is not only an error and false, but also an
impossibility and a nothing at all, if thou address the
Person of God the Father as ' Our Father/ alone, and
separately from, the other Two Persons, and do not em-
brace in thy address at the same time, and conjointly
with the Father, the Persons of the Son and of the Holy
Ghost also. For by so doing, thou thinkest upon the true
divine essence, or the very Godhead, separately and
dividedly, and excludest from it God the Son and the
Holy Ghost ; which is altogether to be rejected as de-
parting from the faith.
But it is another thing to speak of the personal
Fatherhood, (if I may use the term,) of God the Father,
which is his personal property, and wherein he is dis-
tinctively called God the Fatlier. For in this respect he
is, and is called, the only Father of this only begotten
Son our Lord Jesus Christ, begotten before all worlds.
But he is not in such a respect my father and thine, and
the father of all others ; nor am I, nor thou, nor any-^thers,
hi such a respect, bis children. For there is but One
only Son begotten of the Father before all worlds ; and
that is he of whom it is said Psalm ii. 7, ^' Thou art my
Son, this day have I begotten thee." And yet, this same
Son, according to his human nature and its age, that is,
which was about thirty years old when he was baptize^],
and then became forty, and then fifty years old, and
which has now existed more than one thousand five
236
hundred years since the time when he first a^umed that
nature, — this same Son, I say, who was bom at a cer-
tain time of the Virgin, may be called the Son of the
whole Godhead, or of the Three Persons who are the
same One God.
And, as the works of the Trinity, from without^ are
indivisible, so also the knowledge and worship of the
Trinity are indivisible: and whatever God does with
respect to the creatures, the same do all the Three Per-
sons do and act together without difference; because,
they are the One same eternal God. And, on the other
hand, what we or any creature do towards any one of
the Persons in the Godhead, by believing, by suppli-
cating, or by any kind of spiritual worship, the same we
do also towards the One God, or the whole Godhead,
and toward all the Three Persons without difference.
Because, with respect to us, or toward us, there is but
One, undivided, eternal God : and yet, there ate in that
same One Godhead, Three Persons distinct from- each
other.
Concerning this worship, Christ himself speaks
thus, John xiv. — " He that hath seen me, Philip, hath
seen the Father. Believest thou not that I am in the
Father and the Father in me ?" And also John v. 23,
" That all men should honour the Son, even as they
honour the Father." Again, John x. 30, " I and my
Father are one:" that is, (as we should say in our
mode of expression,) of one and the same eternal nature
or essence, that is, One God, One Lord, only to be wor-
shipped. And it was for these very words that the Jews,
when they heard them, judged Christ worthy of being
stoned^ to death as an awful blasphemer. And again,
when he said, John v. 7, " My Father worketh hitherto
and I work," the Jews (as John says) " sought the
more to kill him, because he not only had broken the
sabbath, but said also that God was his Father, making
himself equal with God."
But I shall now come to a conclusion upon thispffrt
of our subject. — I designed to write but a short treatise;
and I know not how it is that I have gone oat into^argn-
857
ments and discussioDS of such a length. But however,
if any one desires to arrive at the true doctrine, and a
solid knowledge of these things, let him diligently and
attentively read and ponder the (Jospel written by John,
in which the whole of this doctrine is copiously set forth.
So far, then, (to return now to the point from which
we hiave thus digressed,) have we listened to John as
the interpreter of Moses; or rather, have heard Moses
himself testify that he fully, and in all respects, agrees
with John. ITiat is, that in the beginning, or before
any thing was made, was the Logos or Word, by whom
all things were made or brought forth into being ; that
this Logos is not and cannot be a thing created or
made; and that this same Logos is another thing, or
rather another Person, from him whose Word or Logos
be is. For since the Logos is not by nature created,
but all things were created by him ; it must of necessity
follow, that this Logos is the true God himself, the
Creator of all things; because, it is evident that there
can be nothing out of, and apart from all creatures, but
God himself the Creator. And yet, as it has been
observed, this Logos the God and ('reator by whom all
things were made, is a Person distinct from the Person
dittt speaks, or of whom he is the Logos.
Moses therefore is unto us a sure and faithful
witness ; and therefore he confesses, that he subscril)es
also unto Christ, or is a Christian ! For he confesses and
leaches that same thing which we and the church of
Christ teach : namely, that God the Logos by whom
til things were created, was with God from all eternity :
18 John also testifies.
AND now, let us hear for a short time our
other messenger, Paul the Apostle ; that he
nay also call Mosea forth, and place him before us.
Paul, then, in his Epistle to the Colossians, chap. i. 15,
manifestly speaking of Christ, saith,
" Who is the image of the invisible Godj the Jirst-
horn of every creature. For by him were all things
mtatedj that are in heaven^ and that are in earthy visible
and invlxihie. whether they be thrones^ or dumimiom^ mr
princijuilitics, or ftawers ; all th'wgx urre creaied by him
and for him. And he is be/ore all thingSj and by him aU
things consist.*'
it is evident that these words cannot be miderslood
concerning the human nature of Christ ; for it is certain
that he had not the human nature '* before all thiop
were made,'' because it is not above one thousand liw
hundred and forty years ago that he began to be Man.—
And indeed, this is a glorious and memorable testimony of
Paul, that Christ is truly the eternal God, the Creatwof
the whole nature of things ; and that, from the beginning
unto this day, and from henceforth even for ever, all
thiui^s exist, consist, subsist and are preserved by him;
even those; things which are the highest and in the
hii;ht*st degree, either in heaven or in earth, angek or
spiritual creatures, and in a word, '' all things, visible
and invisible/* In which words, the Apostle beautitiilly
aijree^ with the expressions of John, and declares p^^
cisely the same things; as he declares, that, '^ all thinp
were made by him,*' and that *^ without him was not
any thing made that was made/' ^\'hen therefore Moses
hears these wonls, as he had just before by his con-
fession approved the words of John, and declared thit
he held them as the sound truth : so, as soon as be
hears these words of Paul* also, he immediately sab*
scribes to them, and thus gives his vote as if declarii^il
in person — * Thou sayest rightly, Paul. For concemiog
this which thou art now setting forth, I wished to ktvc
my testimony, which I also publicly recorded in mf
writings long ago ; — that the whole nature of die thinp
tliat are created, was created by the Locos, or tbe
Word of him that spoke,' Gen. i.
Moreover, when the same Paul saitb^ 1 Cor. x. 4,
*^ They all drank of that spiritual rock that foUomd
them, and that rock was Christ,'* we must from tloi
necessarily gather, that, if Christ then existed, in thil
very time of the history which is written by Moses, and
if he followed the children of Israel while wanderiBf
forty years in the desert, and they ail drew thdr spntw
259
drink from him and were baptized of him with a spiritual
baptism, that is, believed in Christ who should corae in
the flesh with the same faith as we believe in him as now
manifested ; — then, this Christ is tndy and naturally
the eternal God. For faith in Cxod, can neither centre
in the angels nor in any created thing ; because, such
things cannot be meat and drink unto us; nor can any
thing be so» but the eternal God only.
And again the Apostle says in the same place imme-
diately after, ver 9, '* Let tis not tempt Christ as some
af them also tempted and were destroyed of serpents,**
What then is this that I hear? Moses certainly saith
that this Person whom the children of Israel tempted
was the Lord (Jehovah) liimself: that is, the One
true eternal God : as he saitli, Exod* xvii. 2, *' Where-
fore do ye tempt the Lord?" And Numb. xiv. 24,
*♦ They have tempted me now these ten times." Here,
when Moses writes that he whom the people of Lsrael
tempted was the Lord himself (Jehovah) liow^ can the
same be Christ (you will say) whom Paul represents as
having been tempted by that people? Yet it must of
necessity be that both of them speak rightly and truly,
ami that the one agrees with the other; for the Holy
Ghost no where contradicts himself.
Here then it is established by a certain and incon-
trovertible conclusion ; that this Lord who brought the
people of Israel out of Kgypt, led them tliroiigh the Red
Sea, and conducted them through the desert, going
before them in a cloud by day, and a pillar of fire by
night ; who fed them w ith manna from heaven, and
wrought all those miracles which are recorded by Moses ;
and who gave to them the promise of the land of
Canaan, and appointed for them their political economy,
dicir kingdom, and their priesthood ; — it is established,
I say, by a certain and incontrovertible conclusion, that
the Lord is truly none other than our Lord Jejius of
Na2arethy who was bom of the Virgin Mary ; whom we
Christians call and confess to be out Lord and God,
nod whom the Jews, (who nevertheless glory in their
igin because of the Messiali,) once condemned and
S60
crucified, and whom even to this day, in the midst of
their outcast state, they most awfully blaspheme and
curse ; as Isaiah prophesied of them that they would do,
saying, that in the midst of their straits and calamities,
they should '^ curse their King and their God, and
look upward," Isaiah viii. 2 1 .
And it is moreover certain, that it was this God
that delivered the Ten Commandments to Moses on
Mount Sinai ; in which he said, " I am the Lord thy
God, which brought thee out of the land of Egypt. Thou
shalt have no other gods but me," Exod. xx. S, 3.
Wherefore, this our Jesus of Nazareth, who was made a
victim for us on the cross, and died, is that same God
who said in the First Commandment, ^^ I am the Lord
thy God," &c. But if any Jew should hear diis, or any
Mahometan, how furiously would he rage, and how
would he foam, and exclaim againt it. We however
know, that this is affirmed rightly and truly, and will be
equally true through all eternity, in defiance of Satan
and the gates of hell ; and that every one that will not
believe it shall be compelled to tremble at it, and to
burn in the torments of hell for ever.
For here again Moses is ready at hand as a witness,
plainly declaring, that all things were made by God
speaking; (that is, by the Locos or the Word of God;)
and so is David also. Psalm xxxiii. 6, " By the Word
of the Lord were the heavens made." For, if the
heavens were made by the Word or Locos, it must of
necessity be, that all other created things were made by
the same Locos. Because, the- Creator of one and rf
all creatures is the same ; and he who did not make all
creatures, could not make one creature. — Therefore,
Moses and David agree with John and Paul, who all,
in harmony and as it were with one mouth, say, that all
things were created and made by the Word, or by the
Son.
Wherefore, if " all things were made by him, and
without him was not any thing made that was made,**
as all these four, Moses, David, John, and Paul, plainly
testify, it follows of necessity, that in this word *' all.
S61
"which they use, the leading of the people of Israel
out of Egypt, and all the miracles that were brought
from above, must be included and comprehended, and
cannot be excepted ; nay, every thing that was ever
made from the very beginning of the world, or that shall
be made from henceforth for ever. For these words are
full of weight, when they say, " a ll things were made by
him ;" or when Moses says, ' God said, Let it be
made, and it was so.'
And although Moses does not express the name of
the Son of God, or write Christ in those very letters
and characters; yet, he truly expresses and confesses
this same Logos, or Word of God speaking, by whom
all things were made ; wherein, he plainly signifies, that
in the Godhead, the p)erson speaking, (that is, whose
the Logos, is,) is one ; and the Person who is the
Logos, or the Word that is spoken, is another ; and
yet, that each Person is the One eternal Essence, the
Creator of all things. For as to the more clear ex-
pression of these high things, there was something to
be left for that wonderful revelation which was to be
made under the New Testament, where this mystery was
to be set forth more clearly, and in these very words
themselves : that is, where the names God the Father,
the Son, and the Holy Ghost, were to be expressed
plainly and explicitly : who before, in the scripture of
the Old Testament, were thus designated — *' God said,"
and, "the Word" or Logos, and, " the Spirit of the
Lord."
Therefore, it profits nothing either to the Jews, or
the Mahometans, or to heretics, that, with a great show
of zeal and piety, they glory against us Christians, that
they believe in the One God the Creator of heaven and
iarth, and pay him that great and devoted honour of
falling him Father. For all such honorary appellations
Ire but vain and idle terms, whereby they " take the
lame of God in vain" and impiously abuse it, contrary
D the Third Commandment. And thus, is verified that
rliich Christ declares concerning the Jews among
HMHn he was in the days of Ym flesh, " It is my Father
S62
that honoureth me, of whom ye say that he is yov
(irxJ. Vet ye have not known him/' John viii. 54, ji.
— An<i surely it is no very honourable testimony whidi
is thus left amceroing tliem, that they said thai God
was their Father, and yet knew not who he was !
Thus, if thou shouldst meet with any su€h Jev,
Mahometan, or heretic as this, thus puffed up with t
conceited opinion of his own holiness, and shouldest ask
him to tell thee lionestly, whether or not he believed ia
this One eternal (lod the (.'reator of all things, whose
name he worshipped so religiously and with so modi
Teneration as even to call him Father, — if thou shonldit
ask him, I say, to tell tl)ee honestly, whether he bdiefed
him to lie the eternal Father, and to have a Son apart
from, anil above, all creatures, within the very Godbeid
itself; — what ans^^er sup|M>sest thou he would make
thecr He iiould burn uith that zeal for defending bis
own piety, and wouhl lie so thunderstrock and terriM
that he ^Mmli\ wonder why the uhole fabric of the wocU
did not tremble, touether \^ith himself, at thy blis>
phemies !
Aixi, if thou >1u>iild«t still proceed to ask him.
uliether he l)eiicveii that this >anieCiod the Creator and
I'atlier (A all, (uhcmi they with a lying mouth so deac^
minatc.) wrs truly the Son bom of the Father before iH
wori<ls ; — at surh an expression, he would stop his eta
would tznash his teeth, and would fear lest the earth
should ofien to swallow up both thee and him together!
And, if thou shouldst i^o on farther still and ask hiO)
whether this same One eternal God, Creator, and
Father, (for so they denominate him,) was also the Hdtf
Ghost, who is the Spirit of the Father and of the SoOi
or proceeding from tx)th ; — he would here think it
perilous to stand any longer before thte, and would te
away to some secret comer, as far as pos9ible oil of
thy sight, and would for ever after avoid' thee as tt
emiasar)' of Satan coming from the lowest hell !
Hknce, therefore, it is sufficiently manifest, Alt
they in reality '' know not God/* aa Christ sakh ; aiorilkit
they know not, that he is* not the God "wboniilfaef dl
263
iheir GoU and Father; and therefore, they '* know not
what they say, nor whereof they aflirm/' For, if (Jod be
not he whom the scriptures that are given us from al)0ve
reveal unto us, who is truly and naturally Father, and
truly and naturally Son, from each of wliom proceeds
the Holy Ghost, and yet so, that these Three Persons
are the same One undivided Essence ; — then, there can
be truly nothing of a (lod at all, there can be no God !
And hence they, as far as it concerns their religion, are
altogether '^ without (jod :" excepting that, they impiously
and horribly abuse the name of God, and highly insult
him, and falsely dream of a certain God as their God
and Creator, who is their Father, and of whom they are
the sons. While they are at the very same time robbing Ci od
of that which truly and properly belongs to him as Father,
or to his paternal nature, that is, of his true and natural
Son ; and are robbing both of the Holy Ghost ; which is,
in reality, taking away God altogether, and leaving
nothing but an empty dream, and the falsely fabricated
terms of God the Creator and Father. Nay, they affix
the all-sacred name of God to this their lie or self-
imagined idol, that is, to the devil himself; who, in
reality, is their god and father, as being the only
father and maker of every lie. And yet, they all the
while boastingly pride themselves upon being the only
true and dear children of God, the elect and the saints !
We, however, know it to he sure and indubitable,
that God has revealed himself by the most signal testi-
monies, that he is the One eternal God the Creator
and maker of all things in heaven and in earth ; and
that he the same One Creator and Father of all things
that are created, is truly and naturally the eternal Father
of his only Son, in the Godhead itself. And again, that,
in the same Godhead, the same God the Creator and
Father of all things, is truly and naturally the one eternal
Son of the eternal Father. And finally, that the same
God the Creator and Father of all things, is the Holy
Ghost proceeding from the Father and the Son, and
oo-etemal with each. For these Three distinct Persons
an One eternal God, the Creator and Fatlier of aU
thiogs: and each distinct Person is truly ifaftt ftame One
eternal (mmJ, the Creator and Father of the whole hbnc
of the world.
\\'hi:reture, if under this confession of God, and io
this fuith thou shouldst otler up u prayer, and shooldst
direct thy |)etitions unto Christ in such a form as this,--
'I call on thee, () Lord Jesus Christ, thou One only
eternal und living (iod, the Creutiirand Father of us all,*
— thou wouldst have no cutisc to fear that thou shouldst
give otlence either to tlie Father or the Holy Ghost, ai
havintr taken any tiling from the one or the other whicb
was his own: hut thou mi<zhtrst rest fully satisfied and
a^ibured, that thy pniyer w«is approved of God, and that
the \«hole CicxiheaducknoHledged it and gave testimooy
unto it: ami that, on which one soever of the Three
Persons thou mi^hte>t have called, thou thereby calledst
on ail the Persons, and so, calledst upon the One God.
For no one of tlie Persons can be addressed withoat,
a|>art from, or separately and dividedly from, the resL
Because it is manifest, that the divinity of a/I the Pe^
sons is one and the same undivided, unsundered Essence,
and the divinity of each one distinctly also. And so, on
the other hand, thou canst deny and insult no one d
the 11iree Persons, without denyinji all the Three, aad
so. the One true (i<xl at tlie same time: as it is written
1 .lohn ii. 2:j, ** ^\'hosoever denieth the Son, the same
hath not the Father.'* — Thus then, I say, in calling in
such a manner u|K)n our LonI Jesus Christ, thou errest
not nor doest w ron<!. For so also the church singiog
concendn^ the Holy Ghost, thus directs her prayer
unto him, * Come, lather of the poor, &c/
Hut however, in order to retain the simplicity and
propriety of the doctrine conceminfi the distinction d\
persons, and to follow the example of the apostolic form,
and of that general custom of the church received aad^
mutilateil from tlte apostolic form, it is more coDvenieflt..
to follow and retain that order or series wherein the.
Persons of the Godhead are mentioned ; aiid» vheaevat;
we would oflfer us our prayers or do any thing in tBevi^
of teaching or setting forth ihe confession of jQorifi^
t65
to mention, first, by name, the Person of the Father, ac-
cording to that form which Christ has left U5, ' Our
Father, which art in heaven,' &c. Because, this Person
», as it were, the fountain-spring and fountain-head of
Ae divinity (if I may use such terms) of the Son and of
the Holy Ghost. And therefore, when the name of God
the Father is mentioned, the Son cannot be separated or
left out, but must of necessity be understood as ad-
dressed by name at the same time. And so also the
Holy Ghost, when the Father and the Son are named,
must of necessity be understood to be addressed by
name and to be present also. For no one of the Three
Persons in the Godhead can be separated from the
others, nor be considered apart from them as another
God.
And hence, we find the Apostles Paul and Peter to
•peak thus — *• Blessed be the God and Father of our
Lord Jesus Christ, the Father of all mercies," &c.
Eph. i. 3, and 1 Pet. i. 3. And Christ himself every
where in his sermons recorded in the Gospels, always
nentions or names the Father before himself, and refers
Idmself and all his unto him : and yet, he himself
plainly saith, * that men are to honour the Son even as
they honour the Father,' John v. 23. And again saith
be, " All things that the Father hath are mine," John
x?i. 13. And, " What things soever the Father doeth,
Aese also doeth the Son likewise," John v. 19. Thus
making himself in all divinity equal unto the Father:
ncepting that, he would have it to be understood, that
the First Person in the Godhead is the Father ; and that
4e Son, in that he is the Son, derives that from the
Father ; but that the Father does not derive what he is
from the Son.
And with respect to what is said concerning the
diflSereDce between certain sins; — that some are parti-
eolariy said to be committed against God the Father,
bihers against the Son of God, and others against the
Hhlv Ghost; — this respects the manifestation of those
pHtfeahr Persons ; but there is not thereby, any divi-
%66
sion to be understood as made of the Godhead or of the
essence of God.
Thus, \\hen the Son of God, the Lord of glory, is
said to be crucified; or, when the blood of the Son of
God is said to be trampled under foot, or to be denied,
&c. these sins are riglitly and properly said to be com-
mitted against the Person of the Son, who manifested
himseh^ by assuming the human nature; in Mhicb, be
suffered, died, rose again, and now reigns for ever and
ever.
And so again, when Christ saith, " the blaspheiBj
against the Holy Ghost shall not be forgiven," it is said
particularly in reference to blasphemy against the doc-
trine that is revealed clearly and with the most mani-
fest testimonies, by the Holy Ghost ; for those adver-
saries themselves feel that they are all the while con-
vinced by the most manifest truth. — As this revelation,
I say, is properly _ ascribed to the Holy Ghost, ills
rightly said that the blasphemy is against the Holy
Ghost; because even when the truth of the doctrine is
acknowledged, it is yet obstinately and furiously contn-
dieted. Even as the sin is rightly said to be committed
against the Son, when his person is injured, in which 4e
human nature is united with the divine. But we hafe
spoken something to this point before, and more is bt
quently said elsewhere.
But what shall we have to reply when John tte
goes on to write farther concerning the Son of God or
the Logos, " And the (Logos or the) Word was made
flesh?" Surely this does not agree (one might say) wi(|i
those words of Moses concernincr the Locos or 4e
Word, " And God said. Let there be light;" nor, will
that of David, " By the Word of the Lord were 4e
heavens made," &c. Surely the same Moses, or rather
the Son of God, the Logos liimself, (who revealed hifir
self unto Moses and who was the leader of the peo|ik
of Israel, as Paul saith 1 Cor. x.) when he apekefiiW
Mount Sinai, severely forbad that any image or UtoMMM^
ium should be framed from mag thing that ie ii
«fl7
or earth! And yet John here, does not only frame an
image or likeness, but makes the Son of God to be truly
a creature and man, when he say?, " The Word was
made flesTi ! '' And Paul also does not hesitate to say,
that this Son of God is the Son or the seed of David,
ttod was " made of tiie seed of David," Rom. i. 3. And
again. Gal. iv. 4, he saith, "(iod sent forth his Son,
made of a woman," &c. It must of necessity be, then,
(one might say,) that Moses must be understood as
speaking of some other Word, by which all things were
made: for nothing can be created by a man, who is by
nature a creature himself. And then again, do not John
and Paul contradict each other when tliey affirm that
the Son of God was Man, and yet say that all things
were made by him ? —
"M'OW' then come, let us see whether Moses
will not willingly present himself before us
testifying the same things as John and Paul? For,
RcoitliDg, Gen. iii. 15, the tirst promise that was made to
JDED after the fall, he saith, that God said unto the
serpent.
And I will put enmity between thee and the wonian^
. and between thy seed and her seed: it shall bruise thy
head, and thou shalt bruise his heel.
It is evident first of all, that God, (when the
" serpent'' is spoken of,) is not here speaking concern-
iog any living creature that creeps in the grass, or that
fcds upon frogs or any other such creature of the marsh,
"which we call a snake or a scorpion, but concerning that
serpent which was then tlie most beautiful among the
living creatures, in which there was an excellent spirit ;
aad which not only had the faculty of speech, but also
knew how to dispute artfully concerning the greatest
jBatteEB, that is, concerning the divine will and the
imand of God; displaying a wisdom apparently
( and given from heaven, (things that certainly are
to none but to the angelic or human nature;)
-.sduch indeed could so dispute, as easily to get the
T 2
USB
B'ccndency over man himself^ and to brinK him into \m
run opinion, ^^ho, nevertheless was enlightened iridi
tl)e kno\^leils{e of Ciod as revealed by tiimsdf; aod
H liich also, having under a ^|>eciolls show of tratht and
under cover of the nume of (tod. thus deprived mancf
his ri«*ht mind, could drive him headlong into hin tod
eternal death.
It i^ not therefore a common reptile snake of the
ground uhich devours frogs that is here intended, ta
one that could devour the whole human race at oa
o|)ening of his mouth : namely, it is the very enemy flf
the Son of Ciod, the devil, hIio spoke in the serperi,
and who hy >tn hn>ught death into the world. It is c<b-
cerning this drcudful murderer, this author and franff
of sin, Hnd this destroyer of the human race, that God
sailh, his haul shall be hntisal; thut is, his power; tint
is, thut death shall he destrr>yed, and life and righteoBS*
ness rcst(»rcd. And he saith that this shall be doneiiy
the Sivd of the woman. — That, as it was by the womai^
made troin the- man \%ithout a mother, that the deii
drove the* human race headlong into this miserable tall;
so, this Sti'il iA the woman. Lorn without a man, shooU
again limine the head of the same devil !
'riiis Seed of the wonum, therefore, must of necesffiiy
Ik? truly man, a male ot]**ipring born of a woman. For
by the term humim scaL according to the phraseologT
of the prophetic scripture*^, it is e\'ident that nothi^
else i-^ signilied th.m the race or offspring proceediog
from man. Hut there is in this place this particularfo
be noticed — that this oflspring or this man is called the
sccdoi the utmfiN: whereas otherwise, the term " seed,*
always signities the seed of the man or of the fathn:
that i^, the race proceeding from the man or the father;
as, the " seed of Abraham," the " seed of David;''
and so also every where in the prophetic scripture il
signifies the feed' or offspring of the iTrir/?.— TleRfcn
^Ioses in this place, fully harmonizing with Lote mii
Matthew, plainly signilies, that this woman or okiAp
wovJd be a virgin, who, witbontanj mafc«»ad» vooUte
the mother of her oysn seed, or son. AjbbA^ as diia Wftm
ing' hammnizes iirith the apostoiic writings of the New
Testament^ let us who are Chris^tians admit no other ;
Mcording^to the * rule' above laid down.
- . Id a word then, it is clear, that this Seed of the
iRTOman is truly and naturally man. — And now, it is
aqaally certain, that the same must necessarily also be
truly and naturally God : for if it be not so, then we
Most consider Moses to be, not a true and faithful
Kphet of God, but a lying and idolatrous prophet of
an, for ascribing to this iSeed that power and might
kdnch belong to God only : namely, that he should
(lastroy death in. the human race and him that had the
power of death, and so, take away sin and the wrath of
God also and bring in righteousness and life. — And
Ibis certainly, no one angel of heaven, nor all the angels
im heaven together, can eflect : but it must of necessity
im a' Person greater, higher, and more powerful than all
•agels and creatures together. Rightly, therefore, do
l;*.affirm and repeat, that Moses is to be held an
Idolatrous, damnable, and accursed prophet and teacher,
jChe ascribed the might and power of abolishing sin and
death, and, after these are destroyed, of restoring righte-
ousness and life, to the seed of a woman, which is
Mthing but a mere creature, and not the One only God,
llho alone is the reviver, or giver and author of life ; as
ifltm saith, chap. i. 4, concerning the Son of God or the
|U>oos, '^ In him was life," &c. — For this also must of
Moessity follow, even in the judgment and confession of
EamaD reason, that, he that has the power of abolishing
^th and trampling it under foot, has also the power of
ikitDring life ; because, taking away death, is, in reality,
Mthing more or less than restoring the life that is lost ;
pod the abolishing of sin, is the very restoration of
l^^iteoiisness ; from the possession of which, the serpent,
ifar TBther .the devil, through the instrumentality of :the
prpeot,: cast out as it were our fhst parents together
fefeii aallrJthei3iii^aan: race: tfae^r pgBtetity,. and^ havin|
ifeiiaiedt Acmaliy. affie, dEoVQ';thei]!L;:into:.th!B;QvibjSf ida
■fabitevt^bnd udbath^^isdi: the vqice/of t^vdi^
'^fHAAj dackres;.^^ Id rtfae.da^cthat thoutiateBt 6f
^78
flie tree, thou shall die by death. But here, on the con-
trary, that h'ar and murderer said, * Do ye really think,
then, that this prohibition is put upon you in earnest,
that ye might not eat of the tree ! No ! For if ye do eat
of it, ye shall be so* far from dying, that ye shall be as
God, knowing all good and evil.'
All these things, then, as I have said, were spoken
expressly concerning sin and death, which this serpent
brought upon the human race. And therefore, by these
words of this promise concerning bruishig the head of
the serpent, nothing more or less is to be understood,
than that the works and power of the devil, that is,
sin and death, should be destroyed and abolished : even
as Paul saith that Christ " hath abolished death, and
hath brought life and immortality to light through the
Gospel," 2 Tim. i. 10. And what the Jews or Maho-
metans may here prate with their patched up interpreta-
tions, is nothing lo us. We are firmly persuaded, that
Moses in this place agrees with the scripture of the
New Testament.
And moreover, that our first parents Adam and
Eve themselves understood this promise, (that the Seed
of the w Oman should bruise the head of the serpent,) in
the same manner, is without a doubt. And it appears
fully evident from the very history contained in Gen. iv.
that Eve, after she had brought forth her son Cain,
thought that he, because he was the first that was bora
of woman, would be the most excellent and especial
flower of the whole human race. And therefore she
hoped that he, the same, would be that promised Seed,
and that she was to be the mother or woman, of whom
that Seed should be. And hence, in the midst of so
great a hope, and of her joy at the son that was bora,
she says, * I have, or I have gotten, and now have, a
man [who is] the Lord (Jehovah.)' As though she
had said, * This [Son] will without doubt be that veiy
Lord, concerning whom God spoke unto us ; and whom
we believe is to be, according to the promise, the " seed
of the woman ;" ' that is, she thus spoke,' callibg this son,
or male child, the Lord himself, or God.
271
For, in this passage, that one peculiar proper name
of God, Jehovah, is plainly written; uhich they
otherwise term the tetrai^rannnato7iy and which is
applied to no other, and signifies no other, than God
aione, or the essence of (Joel. And the other term
IsCH, that is, man, when put absolutely and by itself,
without reference to woman, is not a term that distin-
guishes the one sex from the otlier only, as when all
persons of the male sex are called men ; hut, it signifies
some excellent man conspicut)us among many ; just as
we, from the term man (vn^) say excellence in man
(virtus) ; and, from excellence in man (virtus) say man,
(virj) when we would signify that such an one was, or
would be, a great man.
So, in this passage. Eve thus blesses herself — ' Now
God, according to his promise, has made me a mother.
I have now brought forth a son. This son shall be, yea,
this son is, that n)an, [who is] the Lord (iod ; who
shall bruise the head of the serpent, according to that
promise given us from above.' ()thcrwisc, how could it
possibly be, that it should come into her mind to say
any such thing as this concerning her son that Avas just
born — " I have gotten a man, the Lord," if she liad
not fully understood from the promise concerning the
Seed, that he who should accompli^h what (iod had
promised, (that is, bruise the serpent's head,) should be
truly God?
Nor did she alone understand the promise thus.
For Adam had without doubt pondered it over with her
bng before, and talked with her about it ; and both of
them had dwelt upon the promise often and with pious
meditation, and had mutually comforted each other
against those most distressing senses of sin and death ;
botji of which this promised eeed was to abolish, and,
having taken them out of tlie way, was to restore right-
eousness and life: for, if tliey had not supported them-
selves by this consolation during the whole time of their
life, they must soon have been oppressed and swallowed
up with despair.
And since God did not wish nor ever permit his
promises, lYhich^arexevealed id the deare8t*var38,(as
this first promiife also was delivered to tbem,) to be
made known to no purpose and without profit, or to be
epoken to the winds w ithout being understood ; (as it
is written Isaiah Iv. 11, "The word that goeth forth
out of my mouth, shall not return unto me void, bat it
shall accomplish that which I please, and it shall
prosper in the thing whereunto I sent it;") and since
there were in the beginning only these two of the
human race who could bear this promise and understand
it; it was necessary that it should be understood by
them rightly, truly, and savingly, and altogether just as
we Christians understand it now, and as the patriarchs
and prophets understood it long before us.
Hut the pious, yet poor miserable mother, Eve,
erred in this. — In thinking that she should be, and now
was, when her son Cain was born, the mother of this
promised Seed, seeing that there was no other mother
living: and because, from her ardent desire, and fervent
longing, she hoped that this son of hers would be that
promised Seed, and that man, Jehovah. — Because,'
those hopes of hers were premature, and her joy was
hasty and presumptuous: and yet, her desires foond
pardon, yea, even favour, as she desired so fervently ta
be delivered from sin and death, that is, from the
power of the devil. But God had not said to her,
* Thj/ seed (and particularly the first-born) shall breiae
the serpent's head.' Nor had he said to Adam, * Thff
seed of thy woman, or of thy wife, shall do this.' — But;
after he hud pronounced, first, the terrible and sorrowfiit
sentence on Adam and Eve, (the w eight of which all the;
race of men now experience, and will do so even unta
the end of the world,) ho then turned the curse toward;
the serpent, and said, * Because thou hast from horrible
hatred of me, burthened the human race with sin and:
death, who were created by me without sin, and ha3t
made. them slaves unto thee; I therefore will raise ap-*
one out of the human race, one that shall be the Seed w*
the woman, who shall bruise thy bead* Thus, I .Irijl
^^ro9e.^iee a proudi povi^erful^ ipalicious^iiit^bylbei
Q of man; thttthoa in turn shall be orerconie and
xlden uncfer foot by the human race, even as now diis
iserable human nature has been overcome by thee.' —
ad this treading under foot our Lord Jesus Christ ha$
neady tegun and has accomplished, and still goes on to
complish, and still will go on to accomplish unto the
id ; who is, with God the Father, the same Lord of
^hovah ! Amen !
"DUT with regard to this text of Genesis, some
one will perhaps say — How comes all this !
at even unto this time no commentator before, either
nong Christians or among Jews, saw this to be the
eaning of the passage? For all the versions that are
itant read it quite otherwise. And our common ver-
on has it, " I have possessed a man by [the help of]
od." And other Hebraists commonly render it thus,
I have obtained, or gotten, a iftan from God, or, by
he help of J God.' — Here I answer, first of all, that I
ly no regard to all this : for I declared it at the very
itset to be my determination, not to have any thing to
) with other guides, but to give my own opinion con-
Tning the true meaning of the original; and if this
nil not please others, yet, I shall have this satisfaction,
At it pleases myself !
But, that I may make some reply concerning the
lasage in question, for the benefit of those who seek
Kch information with a good intent and to profit
icieby, — there is in this passage the Hebrew particle
TH ; which, as those who have even the ^.lightest know-
dgeof, or acquaintance with, the Hebrew, well know is
a article; which we in our vernacular language render
f an accusative case, either in the masculine or femi-
106 gender; and which the (j reeks also express by
Hi.aDd rypt. As when Moses says at the beginning of his
looks, '^ In the beginning God created the heaven and
le earth:'' which is, in the Hebrew, eth hasomaim
ftETH HAARRz : and which, in the Greek or German^
I'the.pireiixingof the article, is rendered E'v apyijli hoiyjcr^v.
*M^w mfcaf&^ niu riftf 7^! and it is rendered in the'
saime wm^ iiQiversa%. As it is .a]so in this and the
following chapters ; when it is said, " And Adam knew
his wife," T^v ywdiKA ivrov. Again, and, Eve brought forth
ETH Cain, tov Kaiv. And again, she brought forth eth
Abel, tov A/SeA And again, Adam begat eth Seth, m
Jlffi. And Seth begat eth Exos, tov Ev»^. And so oo
throughout the whole chapter. — And it is exactly in the
same manner that Eve saith in this place, when she had
brought forth her son Cain, Canithi isch eth Jeho*
VAH, " I have gotten a man, [%vho is] the Lord," tw
Kvpiov. Because, as I said, she had conceived a hope,
that this Cain would be that Seed promised of God,
who should bruise the serpent's head.
Nor have I the least doubt, that those most aban-
doned of ail men, the Jews who nailed Christ to the
cross, nay, that even men who are worse than those, (for
such there are, w ho even now would crucify Christ more
cruelly than their forefathers, — I mean that scum of the
Jewish race who are now mingled with the Turks at
Buda in Hungary, cenceming whom we have lately been
informed, that joining with those Turks, they have, for
the sake of mockery and insult, carried about for pub-
lic sport a cat or kitten fixed to a cross,) even those
deplorable murderers and tormenters of cats and kittens,
I say, would, if their minds could be brought to believe
the scripture, or even if, destitute of all faith as they are,
they could be brought to declare and plainly to confess
the truth as it appears upon the face of the plain mean-
ing of the scriptures, even those, I repeat, would cer-
tainly make this confession — * Even though we hold ycto
accursed, yet we confess, (if what you maintain could be
true, that the seed of the woman is truly God and man,)
that it cannot be denied that this text exactly accords
with such a meaning, when Eve says, * I have gotten tlie
very man, [who is] Jehovah, or the Lord.' For it must
be confessed that with respect to these words themselves,
they do, without offending or violating any gramma-
tical construction, naturally give that meaning. And,
w hen they now, as they do, give a different meaning to
these words, ' I have gotten a man by [means of] the
W5
Lent!/ or 'from the Lord/ or, 'by [the help of] the
Lord,' it is violently forced and wrested, and conveys a
something wholly foreign to the nature, phraseology, and
genius of the language.' — This confession, I say, the Jews
themselves even the very worst of them would make, if
they could be brought to give such a testimony, and to
declare plainly the conviction which they feel in their
hearts. But now, as they execrate this article, — that
God took upon him human nature from a woman, they
oppose this text and the whole scripture, and do violence
to the plainest words by their forced interpretations.
And the same confession also all other Hebraists
^ould be forced to make, if they would rightly consider
this text and candidly declare what they felt ; and espe-
cially, if they could be brought to believe that this Seed
of the woman is the Lord (Je»!Ovah;) that is, truly
God and ]Man. For, that the Hebrew particle eth, is
a sign of that case which we call the accusative, signify-
ing hunc or kanCy is confessed, and that, without any
doubting, by all Jews and Christians who have the
slightest knowledge of the grammatical construction of
the Hebrew. But that the same particle sigr.-ifies also
by (ab) or from (cle) or with (cum,) has never been
proved by any one, or by any arguments or authorities,
nor ever will be. For as to their bringing examples out
of the Rabbi Kimhi, or out of some particular passages
in the scriptures where this particle seems to be so used
that we cannot render it without a preposition, as in that
passage " the Lord was eth Joseph," Gen. xxxix. 3 and
21, — concerning such passages, we may answer with
readiness and truth, which they also cannot deny, that
the native phraseology of the Hebrew language, has not
been clearly discovered even unto this day, and that they
themselves are ignorant of the force and signification of
ttiany Hebrew words, as fact and experience fully prove :
so far is it from possibility, tliat they should know the
force of any particular />///Y/.vr^//ij7/rf, or idiom. And it
is evident, that they sport their fabricated equivocations
upon certain words and constructions, where there is no
wettsmty for it whatever ; doubting, hesitating, and com-
m
pikmng, just like any^ unskilFtil player upon an in6tni«
roent, I'l ho runs over the same Strings again and agfiin
complaining and attempting, to see what sounds tbey
will give, and wanting those sounds to be considered as
measure and harmony.
Moreover, as, with respect to the Latin language;
all who are acquainted with that language, or who teach
its mode of expression, will confess, that it is one thing'
to speak Latin idiomatically, and another to speak it
grammatically; so,Jn the Hebrew language, there is a
wide difference between speaking it Hebraically, and
speaking it grammatically. — ^That the Jews know how to
speak it grammatically, I would grant: (though they
cannot even do that well, for they frequently err, and
especially so in the very names of things :) but, that they
should speak it Hebraically, purely, properly, and accord-
ing to the native phraseology of the ancient tongue,—
that I consider, now the vernacular use of the language
is lost, to be impossible. For it is certain, that every
language can be much more correctly and genuinely
learnt from domestic use and the daily conversation in
families, and from public places, conventions, circles,
and assemblies, where men use the vernacular language^
than from writings and books only ; which are, for thaV
reason, rightly called dumb masters. For writings m
nothing more than dead words, but vocal convetsa-
tions arc living expressions ; the import of which canii()t'
be so properly, significantly, and fully conveyed in
writing, as by the very enunciation and feelings of
the person who is speaking; (as Hieronymus jusdy
observes concerning Demosthenes and iEschines, and
also Livy ;) for the living voice carries with it a sort of
secret energy.
And that which some of the grammarians fieibricate^
is utterly to be rejected as unsupported either by reason
or proof, — that the particle eth here has the sisilfic^'
tion of the prepositions from (a) of (de) or Ay (ao) ; for
Exod. IX. "when they were gone out of the city, (eth
urbe^y it is manifest that it is rightly rendered ^ Efrj^eui
j[iiiii url/e; as it is also in other places. And with
" jct to that passage Gen, v, 2ii, and vi. 9, " Enoch
ed with (Jod,* KTJi Deum^ and, '* Noah walked
with (fod ; '* ifiey interpret those passages ihos, "walked
with God, cum Deo;'* winch also is absurd and with-
out any sense. For, where, or on what road, are they
to be understood as having walked with God as compa-
nions?— Toward the east or toward the west ! But, it is
rightly rendered and expressed by an accusative ''walked
God, anibulavU Peion,'' Jn tht* same manner as the
Xpatins, in imitation of the Greeks, say He lived a Sar-
danapntus, vivit Sardaimptiliim, And again, Who pre-
tend Curiuses, but live Bacchanals,* qui Curios ifimulartt
et BaccJuimilia vmint. He put oft' the father, exuit
pat rem. Sec. — So, Noah * walked God : ' that is, in the
ways of Ctod ; or, he lived a divine life : he wrought and
did "the works of God/' And Paul also speaks in the
same way. Gal. i, 10, '* For do I now persuade men or
God?*' that is, do I teach human things, or divine? And
9gain, ii, 20, '* What I now live~I live by the faith/*.
And again, Rom. vi, ID, ''In tliat he liveth be hveth
unto God.'' And so again, 1 Pet. iv. 6. — These obser-
fiiftUoiiSy &c* I commend to those who are desirous of
knowing the Hebrew, that they may consider them and
judge concerning them.
/.. And there is that i\ha Gen. xxxix. 2, ''And the Lord
was with Joseph,'' which we cannot conveniently render
otherwise than by a preposition, ** was wiih Joseph," cr^/;
c^m Joseph ; but we do not by such a rendering convey^
the force of the Hebrew accusative, which in the Hebrew^
text is the same here as every where else; and the ex^-
pre&sion is, in its farm, something like that when we
figy, to be for Cesar, es^e a Ccesare; that is, to b^. %^
C^sarian. ^^
* ll may be ohserved. that the Latin examples here adduced are (liuit i
rendered in the most iilrictiy )]l>iirdl way iri cunJormky with the des'ira r
of Lather ^ who oddac^ tbeoi to t^xeinplify the nature asd fortn; of tho -
t cjqireiiloD* to wbicb they ikXQ tocacUy aimUii^.
'£78
But I have now said enough concerning this passage
ef Genesis, wherein Eve^ or rather the writer Moses,
fully agrees with the New Testament, plainly affirming,
that the promised Seed of the woman is the Lord himself
(Jehovah ;) and that it was so understood and believed
by the mother Eve and by Moses ; for had they not so
understood and believed it, they would have used other
words, and expressed themselves in a different h^.
npO this same point tends also that passage of
Moses, GeUi xxii. 18, where God confirms by
-an oath this promise unto Abraham.
And in thy seed shall all the nations of the earth be
bkssed.
The term here read is Goim : by which terra, these
very dregs of the Jewish nation in our day, (if they really
be Jews,) call us, by way of curse, opprobrium, and insult;
for this reason only, — because we glory in the blessing
contained in this promise which God clearly made unto
Abraham in these words, when he says, " In thy seed
shall all the nations (Goim) of the earth be blessed."*
For they, with their haughty brows on account of theff
<5ircumcision and their opinion of sanctity, say that we,
contrary to this divine promise, are execrated and ac-
cursed : and they glory that they only are the blessed
seed of Abraham. But by that very thing, their cursiof
the nations, and being in truth that seed by whom all
nations are cursed, they openly betray themselves as being
the seed, not of Abraham but of the devil ; as Christ
himself says of them, John viii. 44, " Ye are of yoor
father the devil." — For we hear the true and just decla-
ration of God, saying, that the Seed of Abraham should
not curse the nations as they do, but that all natiOM
should be blessed in him : which ever has been done in
truth by Christ hitherto, and ever will be done by hiiB
unto all eternity.
But this promise given from above, and leveakd in
the Son qf Go^t is not a. bipssing after a human MpfiiV
manner ; as when m^ laKisb jpi^ tcsaoh ^Qthfir in ^
P C79 ^^^^M
mad say things in each others favour, and have it not m
their power to do any thing fartlicn Nor is it any ma-
gical or rather diabolical incantation ; as when sorceresses
previously prepare chililren, or catllc, or any otlier kind
of livinii creatures, by certain invocations, that they may
grow up and increase prosperously, and may not be hurt
Uy the incantations, spells, &c, of others. Nor is it a
Jevrish benediction ; such as those w hich they dream are,
ly means of their Schcjnhampherci,s\ as they call them,
•e properly their Scbiimphcres.) and other familiar
icks eftectual, throtiirh certain letters or figures, or
through the name of God the tetra<(rammalon, and able
lo perform I know not what miracles, rendering them
safe against all steel and weapons of every kind. Nor
mre tliey Popish benedictions ; such as those, which, when
their mass-priests have counted over certain prayers, or
fiassed them over with their hands, or marked them, con-
secrKte, (as they sayO vvater, salt, herbs, meats, and other
things innumerable, and cause them to have I know not
fillbat peculiar efficacies, besides their own natural ones
^vfaich were given of God w hen he created them.
But, let us know, that this is properly a divine bless-
JBg; that is, which God only can and will bestow. And
ibis is not a certain vain incantation [ironounced in words
ooly, wherein God signifies that he wishes us well, and
fwuys that all things may turn out unto us prosperously
^Dd happily ; but, it is such a blessing as is truly
effectual, and which freely gives and brings with it all
tliose things which are signified by it. Thus, w^hen it is
Gen. i. that God blessed all the living creatures,
afterwards man also, and said, *' Be fruitful and
illiply ; " — this was not an ineffective empty sound or
but truly effective; so that the reality imme-
diately followed upon the words that were spoken; that
is, all the race of living creatures, and man also, began
lu be fruitful and to multiply, even until they had tilled
the earth. And this very blessing has been effective
continually unto tliis very day, and w ill be so even unto
ite end of the world. For it it? by reason of this bless-
Uig that all we men exi&t, and whatever we are or havo
S80
in body, mind, or estate, together with all which now are
or ever will be.
So also, this divine blessing promised in the Seed of
Abraham is truly a living, ratified, and effective bless*
ing : that is, bringing with it that which it promises and
wills. And it is especially promised and delivered to os
that it might be an antidote as it were against that ter-
rible curse under w Inch we were laid by the subtlety of
the serpent, through the disobedience and sin of Adam.
And this promise concerning the seed of the woman »
thus repeated here, and as it were renewed and esp6
cially confined to Abraham, for this very end— that it
might be manifest, that it is, and is call^, the Seed of
Abraham, as it is afterward also called the Seed rf
David, and at last the Seed of the Virgin, or, a son
born !
Hence by this saying, that all nations should be
blessed in the Seed of Abraham, is plainly signified die
same thing as was spoken to our first parents, — that die
Seed of the woman should bruise the serpent's head:
that is, that by this Seed sin and death should be taka
out of the way and abolished, and righteousness and
eternal life restored. For sin and eternal death are that
very curse to which all the race of mankind were sub-
jected, after the miserable fall of our first parents, and
under which we must all lie for ever, unless we be again
blessed by this Seed : that is, unless there be fredy
given unto us a new righteousness and life, whereby we
may be made holy and saved !
Thus therefore we nations, (who in this promise art
called GoiM,) glory in this blessing which we have ia
the Seed of Abraham, and humbly claim it to ourselves
by faith ; and, relying on that, we lift up our heads, and
with courage despise Satan and his power, and sin and
death, and whatever othet enemy is opposed unto us, as
being all now conquered and triumphed over. Yea, we
joyfully sing this song of victory — that we have, in dnl
Seed of Abraham, of David, and of the woman the
Virgin, the remission of our sins, an eternal washitt
from them, and a deliverance from all sin and deadil
i
28 1
For this seed is become unto us (as Paul saith) our
r^hteousness, our wisdom, our sanctification, our re-
demption, our blessing, our hope, our life, and our eter-
IDal rejuicin^iy! Tor which be praise and glory unto the
eternal God, for ever and ever ! Amen !
SiXCE THEREFOJiF, this Sccd of Abraham brings
with him and freely l>esto\vs this eflicacious blessing to
ftU nations, it mast of necessity follow, that he is not
only Man, and one that, after the manner of men, wishes
us well in words ; but, that he is the One true eternal
God, who has it in his hand and power truly to effect
und freely bestow this blessing. For, to abolish sin and
fe(ieafhf and to restore righteousness and lite, is not the
Work of man nor of an angel, but of the One eternal
God, the Creator of all things, only,
I Again, w hen this very author or giver of this blessing
ta said to be, and is, the Seed or Son of Abraham, and
«iom from his posterity ; it of necessity follows, that he
fias not a divine nature only, but is also truly and natu-
»^ly Man, of the flesh and blood of Abraham; that is,
^Jiat the divine and human natures %vere truly united
together in the One same Person !
And again: as this promised Seed is not the same
^^Person that said to Abraham concerning this seed, *' In
^P^H^ seed shall all the nations of the earth be blessed;'*
^p^ of necessity follows, that this Seed is another Person
™^istinct from the Person that promised the Seed, For
*^6 that spoke these words to Abraham, *' In Uiy seed/*
^kc. most certainly is not that very Seed of Abraham,
Vut one that s|)eaks concerning another who should be
%i& Seed. It fbllo^\ s therefore of necessity, that there are
"fccre t%vo distinct Persons ; and yet, each Person is the
e eternal God in the unity of the divine essence.
And moreover, we have here the Third Person of the
Godhead, manifesting himself also, that is, the Person
of the Holy Ghost, who spoke these things concerning
the iilber Two Persons, in the vocal word by Moses, or
by the angel that appeared unto Abraham ; as we have
oteerved before, that the ministration of the vocal word
i$ ascribed unto the Person of the Holy Ghost ; in
I wbu It. V
scripture, that it was necessary,
promised Seed should be a Virj
282.
which, he reveals himself and wi]||||tave hiifiiBelf acknow-
ledged separately and distinctly ;~ €vep as the distinct aiid
proi)er revelation of the Person of the Son was made in
that human nature which he assumed.
And farther, we Christians are certified from ttus
that the mother of this
^irgin, which should bring
forth this offspring conceived of the Holy Ghost with-
out sin. For, if he had been conceived and bom, after
the general manner of human generation, from the seed
of man, he could not have been bom without sin; as
the 51st Psalm declares conceming all men that are
bom after the manner of human generation, " Behold, I
was shapen in iniquity,*' &c. Wherefore, it was neces-
sary, that he should be born of that seed by which he
might be blessed; that is, free from sin and death;
otherwise, he could not have been himself a blessing
unto us, nor have wrought that blessing effectually
in us.
But however, we have the all-full observation of
Paul upon this scripture, and especially in his Epistles
to the Romans and to the Galatians, where, bringing
forward many things out of the promises concerning the
Seed of Abraham and of David, he teaches us like an
especial messenger from heaven : so that there is no
need for us now to enter upon any farther observations,
concerning this matter, seeing that these things ought to
be familiar with us in our daily callings upon God, io
our constant reading, and in our perpetual meditations.
Here then, see whether Moses does not profB
himself a Christian and join himself unto us, when he,
in so sweet a way breathes, as it were, the same breath of;
sentiment as Paul and the whole scripture of the New.
Testament! And what think ye our Jews would do^
those enemies of Christ, those lovers of cuFSing only, and
that seed, not of Abraham but of the devil, if they
should hear their Moses saying these things? WonW;
they not stop their ears, and cry out that he should bt
stoned to death as a blasphemer? (for they scarcdy
kept their hands off from him in the desert, and tbai.
many times.) Woul3%iose very dregs of mankind hearij
such a preacher, prophet, and teacher as this r Nay,
would they judge him worthy of being heard, or that'
ly one out of the number of the circumcised, that is,
of those most holy of all men that live, should lend his
most holy ears to a spreader of such heresies ? No ! his
TCfy name would be an execration in their eyes, toge-
ther with all the accursed GoiM,to whom he makes
ImoM n from above so great, so glorious, and so blessed
promise,
Tliough Moses by that expression, when he says
** all nations/' does not exclude the Jews themselves.
For in the scriptures even the people of Israel are fre-
naently spoken of under the term * nation' (ooi) ; as in
)eut. iv, 7, ** For what other nation is there so great
who hath God so nigh unto them/' &c. ? But they
idlemselves wilfully exclude themselves from this so-
ciety ; in which, the tirst part as it were was given unto
them ; as David has testified of them, Psalm cix. 1 7,
*T-Ie delighted not in blessing, (diat is, that which was
promised in the Messiah,) therefore it shall be far from
him ; he loved cursing and it shall come upon him. He
clothed himself with cursing as v\ ith a garment, (that is,
an under garment close to his liody,) and it shall
come into his bowels Uke water, (that is, into his veins
id inward parts,) and like oil into his bones,' (that is,
ito his very marrow.)
The words therefore of Christ unto them concerning
Hoses, " Had ye believed Moses ye would have be-
ieved me : for lie wrote of me," John v. 46, are suffi-
riently clear And he does write of him, whenever he
peaks of God or of the Messiah. The same also is that
John viii. 56, ** Your Father Abraham rejoiced to
my day, and he saw it and was glad/' Where did he
it? Where, but in this promise where he heard that
seed was promised him vvho should be God, and
should be bom Man from his posterity, and should bless
nations: that is, should deliver them from sin and
, and should give unto them a new and eternal
(otisness, innocency, life* and joy ; even as we have
V 2
884
heard above, 2 Sam. vii. 1 — 17, that David rejoiced
with the same joy when the same Son, the Messiah,
was promised him.
"DUT let us hear one passage more cot of
Moses, Exod. xxxiii. 19, 20, which is a
very remarkable one, and by no means to be passed
by. — When God, incensed with just anger against Ae
people of Israel on account of their idolatry in the case
of the golden calf, declared that he would not go before
the people through the desert; and when, as it were,
laying aside all care of them he now committed all the
government of them to Moses, so that he said he would
send him an angel which should be the leader of the
people, and that he would no more speak with the
people but with Moses only; hereupon, Moses moA
ardently and instantly prayed, saying, " I beseech thee
shew me thy glory." And God answered,
/ will make all my goodness to pass before thee, mi
I will proclaim the name of the Lord before thee ; and I
will be gracious to whom I will be gracious, and will shew
mercy on whom 1 will shetv mercy. And he said, Thm
canst not see my face : for there shall no man see me,
and live.
Now, only diligently consider this passage, laying
aside all Jewish and Rabbinical (or rather diabolical)
corruption, and see how sweetly, according to the
simple nature and genuine propriety of the Hebrew
language, it agrees with the scripture of the books of
the New Testament. Here, God plainly answers Moses^
praying that he would shew him his glory, that that
glory could not be seen by mortal man : and yet he pro-
mises him, that he will shew him openly, or cause to
pass before him, all his goodness, or, all the goodoesa
that he possesses.
In this passage you hear, first, the Person of the
speaker, that is of the eternal God the Father, and thaC
too, speaking of the Son, who is promised to Moses
and the people ; in whom consists, or rather who hitt-
^_ S85
Aat goodness of the Father ;
by him that he created all things, and, with a goodness
unsfieakable, gathered unto himself an eternal church.
In which he freely gives himself and all the inexhaustible
treasures and riches of his goodness to be enjoyed unto
all eternity. This is h e whom he saith Moses and the
church shall behold ; not in that invisible glory of his
divinity, but revealed to us tor the catching of a glimpse
of him as it were in this mortal life.
For we are to understand from the wonderful
description of this conversation with God, and from all
similar places, that Moses does not bear his one private
■Kr^on of one man, born of a LeviticaJ family from
^Hoaram, but that he is a prophet and ruler culled of
^■nd to be the leader of the people of Israel, holding a
^^blic office and ministry, and representing in his
person the church of this people^ the political economy
of which was ordered by him, and the doctrine of
iihich was made known by him as received from
heaven.
^\ And in this very conversation, there directly, con-
nectedly, and (as we say) immediately follows the words
above-mentioned, another Person ; (not however another
God, but the same Lord ;) who says unto Moses, '* I
nill proclaim in the name of the Lord ;" (for this is the
proper signitication of the words, and propriety is here
most religiously to be observed,) You hear, therefore,
Bp Person of the proclaimer or the preacher, and in-
fad of the Lord himself, who declares that he will pro-
aim before Moses ; that is, before the people of Israel
and during its political economy ; and thtit he will
proclaim in the name of the Lord. What then is the
meaning ot this? And what is intended by it? — * I the
Lord %vill proclaim in the name of the Lord !' Is it not
evident, that we must here understand a distinctioa of
Persons, that is, the one Person of the Lord, who
proclaims, and the other of liim who is proclaimed, or,
in w hose name that Lord proclaims?
r^ According, therefore, to this dispensation of God,
person of the Lord that prochiims must, of neces-
286
shy, assume human nature, and proclaim in that while
it should be among men ; otherwise he could not be seen
or heard, nor be said to be, a proclaimer or preacher^
for God has ever from the beginning, committed this
office of teaching or the ministry of preaching unto men,
as unto the patriarchs, the prophets, and the apostles;
by whose ministry and voice, he willed his Word to be
mounded forth and to be handed down unto us.
And what this wonderful teacher was to f>roclaim io
•the name of the Lord, or what voice he was to utter, is
ishewn immediately after in the text, '^ I will be gradoos
to whom I will be gracious, and will shew mercy on
whom I will shew mercy." — As though he had said, My
preaching and my doctrine shall be of a different kind
from thine, Moses ; to ihee is committed the office of
teaching the law, and thou hast to sound forth and to
inculcate these declarations. * I, saith the Lord, com-
mand thee this day to keep all these my commandments.*
And also, ' These are the precepts and the judgments
which ye are to do : and he that doeth them not, shall
be under the wrath and curse of God,^ &c. — But I,
introducing a new kind of preaching, when I proclaim in
the name of the Lord, will first of all testify that no man
can be righteous and acceptable in the sight of God by
the law ; because, no one can yield that obedience which
he ought, and which the law requires. Wherefore, thy
voice, or the doctrine and preaching of the law, can eflfecl
nothing else than the making all men wretched and
miserable, that is, subject to the wrath and curse of God,
by shewing them their sins in which they are entangled
and immersed : under which sight, they cannot yield the
obedience commanded by the law, but, being tilled nith
the terrors of the wrath of God on account of sin, ibcy
rush on unto death : and hence it is, that this voice <»
ttu^aw of God sounding, is rightly called ' the ministra-
tm of sin' and ' of death,' 2 Cor. iii. 7, and Gal. iii. 10.
But this preaching of mine shall be a new preaching,
and properly mj/ voice^ that is, the voice of the Loid
proclaiming in the name of the Lord : it shall be a
preaching proclaimed by me the Lord at the cwnmand
S87
and decree of the eternal Father : which shall be effec-
tual, through his grace or gift, and power : that is, the
Lord himself will do that which could not be effected by
the law : — ^he will make us righteous and acceptable
before him by a free gift. Here, there will be no glory
of human worthiness or righteousness ; but he that shall
become delivered from sin and the eternal wrath of God,
and acceptable unto God, and pronounced righteous,
shall obtaih that in no other way than as a free gift, or
by the free bounty of a merciful God, or through mercy
only ; and that for the sake of the Son of God, who thus
proclaims in the name of the Lord, having taken upon
him human nature, he himself having been offered up as
a sacrifice for the human race, to appease the wrath of
God and to abolish sin and eternal death. And he who,
mthout any false opinion of, or trust in, his own righ-
teousness, shall look to the grace and free bounty of
God, and shall flee to his gratuitous mercy, and seek
from that only his righteousness, that is, remission of
nns and the inheritance of eternal life ; and who, believ-
bg my voice, shall rest confident that he shall obtain
those things l)ecause of the promise, for my sake ; — such
an one has, most certainly, already obtaineil all those
things.
This, then, is what is meant when he saith, ' I will
proclaim in the name of the Lord, I will be gracious to
whom I will be gracious,' Sec, For this is the immut-
able decree of God. — Not those who have the law, or
who trust in their own ful tilling of it and in their own
worthiness, but, those who flee unto me as merciful, or
who rest in my mercy, — these are they who find me
merciful, pardoning, appeased, and propitious !
For, these words, '* to whom I will be gracious,"
•* on whom I will have mercy," are not to be understood
as spoken to frighten back and involve in doubt the^Cbn-
sciences of those, who, acknowledging their sins, and
feeling that they are accursed and condemned by the
law, struggle under the terrors of the wrath of God.
But these declarations of God, in their true and proper
d^gn, are opposed to that impious and obstinate per-
9818
suasion of, and confidence in, self- worthiness by the
law, which, in the ungodly, works a hardened adamantine
obstinacy and contumacy against God.
You see therefore, what it is for this Lord to pro-
claim in the name of the Lord : namely, that God, by a
fixed and immutable counsel and decree, wills, and will
accomplish, what this Lord, Christ the Son of God,
proclaims ; and he proclaims, not the law, but the free
mercy of God. Thus John plainly saith, John vii. 19,
" None of you keepeth the law." And again, John viii.
24, " If ye believe not that I am, (that is, the Lord him-
self, Jehovah, the preacher who speak also unto you, or,
as he saith also directly afterwards, " the same that I
said unto you from the begipning,") ye shall die in your
sins." And again, still more clearly, John i. 17, "For
the law was given by Moses, but grace and truth came
by Jesus Christ.'*
"VrO W then, compare this passage of Moses with
the scriptures of the New Testament, and
judge for thyself, whether it does not beautifully and
naturally harmonize with them ; and so harmonize, as to
leave no occasion for doing any violence to it by im-
proper, forced, and foreign -interpretations, nor any need
of any thing but an attention to the native signification
of the words. For if we retain the simple propriety of
the Hebrew construction and mode of expression, all
things exactly agree, as instruments in perfect harmony,
with the profession of faith which the church of God
holds ; concerning which, the scripture of the New
Testament thus teaches us ; — That Jesus Christ is truly
the Lord, Jehovah, God and Man, who w as the |)reacher
in the church of that people of Israel ; as Paul saith,
Rom XV. 8, when he calls him t,he ^ minister of the cir-
cumcision," that is, of the circumcised people. And the
Lord himself saith, Matt. xv. 24, that he was " not
sent but unto the lost sheep of the house of Israel." And
hence also, when the apostles were first sent forth, there
was given unto them an especial command, that they
should not go out unto the nations. And so, he here
S89
saith to Moses, " I will proclaim or preach before thee.**
As though he had said, ' I myself or I this person, whom
thou hearest speaking unto thee, will be a preacher in
the midst of this people only, this political Israel, which
have the circumcision ; and especially unto those who
have been alarmed and humbled by thy ministry, that
is, by the preaching of the law accusing them of sin and
denouncing the wrath of God against them;' as he
clearly speaks concerning himself, Isaiah Ixi. ' He hath
sent me to preach good tidings unto the miserable and
afflicted,' &c- This ministry of the Gospel therefore,
is, in truth, nothing else than the voice of the Son of
God sounding and proclaiming grace and mercy in the
name of the Lord the eternal Father, who sent his Son
for this very end, and through him freely bestows these
blessings upon us.
This, therefore, is that passing of the goodness of
God before Moses and his people, as it is expressed in
this passage ; and it is in the same way that he manifests
himself unto us also; and by which it is, that the foun-
tain of all goodness is opened and communicated unto
us.; seeing that, that glory of his divinity in which he
involves himself when he takes upon him the human
nature, cannot be seen naked and w ithout a veil ; fic-
tile sight of that pertains not to this life, but is laid up,
as it were, and reserved for the life that is to come,
when we shall have put olf this life by death; as he
saith, ' No living man shall see me,' that is, no one that
is yet in this mortal life.
It is not by these v\ords declared, that no man shall
see God: but it is rather declared, that a resurrection of
the dead is necessary and will take place, and that there
remains another and new life in which God mav l>e seen.
But it is in reference to this life that it is said '' No man
shall see me and live: " that is. It shall come to pass that
man shall see me, but not in this my passing before him
while he lives in the mortal body: he must first die, and
pass into that eternal life, and then he shall see me :
nay, he even now clearly and fully understands and knows
that I have mercy on whom I will have mercy, and
890
that I do not shew mercy for any worthiness in the
man, on account of his own righteousness or the worics
of the law.
I AM NOT however ignorant, that the judaizing
Rabbins may cavil respecting this text of Moses in this
place ; and say, that the Hebrew word Kara, to preach,
signifies also to call aloud, as we express it, or to name,
or even to read, as Lyranus and Burgensis remark. But
this is also evident — that when this same word is, (as it
is in this passage,) joined in the syntactical constnictioo
with a preposition, it has, properly, the signification of
preaching, as examples from many other passages will
shew. As, Gen. iv. 26, " Then began men to preach
in the name of the Lord." And also. Gen. xii. 8, " And
there he builded an altar unto the Lord, and preached in
the name of the Lord." But, if our contentious Rabbins
and judaizing interpreters will not receive this, that is
nothing to me. It is, as I have before observed, quite
enough for me, when the words of Moses rightly, ac-
cording to the native propriety of the Hebrew language,
harmonize, and, of their own accord, without any wrested
or forced interpretations of the Rabbins, fall in with the
sense of the scripture of the New Testament. And that
they do so, all, even though not Christians by profes-
sion, who are well acquainted with the Hebrew language
and manner of expression, are compelled to confess.
And, if the doctrine delivered in the writings of the
apostles be true, there is no doubt that Moses beautifully
illustrates the very sense and meaning of those writings:
for his words do not properly and sweetly harmonize with
any thing but with their sentiments : so that it is suffi-
ciently evident, that the sense of the one, is exacdy ex-
pressed in the writings of the other.
And it is in this way that I wish to see the text of
the holy scripture vindicated and cleared from all the
calumnious and blasphemous corruptions of the Jews,
and restored to its primitive purity. But, this is not the
work of one man only : nor is it enough that I have by
my example shewn the way to others more learned and
better acquainted with these things than myself: nor that
891
I have thus giveD prodf of my studies and will it this
important matter: — let others, thus invited, themselves
produce something more and better than I have done.
"DUT again, with respect to what immediately
follows in the context of this history of
Moses.
And the Lord said, Behold^ there is a place by me^
thou shalt stand upon a rock : and it shall come to pass^
while my glory passeth by, that I will put thee in a cliflof
the rock, and twill cover thee with my hand while I pass
by : and I will take away ?nine hand, and thou shalt see
my back parts: but my face shall not be seen, —
Here again, we hear two persons speaking, and each
of them Jehovah, or Lord: the one of whom says,
** while my glory passeth by." This is the Person of
the eternal Father speaking of the passing by of his
glory. And the Son himself saith, that he is that Person
that passes by : for all these things are spoken concern-
ing Christ who is (Jod and Man, who came into this
world and passed through it as we have before shewn. —
And then, when he saith '^ there is a place by me," and
when he commands Moses to " stand upon tlie rock,"
and promises that he will " cover him with his hand"
until he shall have passed by ; I understand these things
thus: — that God, for the sake of this rock that should
come, (that is, Christ, who should appear in the flesh
according to the promises,) would defend and preserve
this people of the law, or this Israel, by his iong-sufter-
ing and mercy, even though they did not yield that obe-
dience in keeping the law which they had promised God
they would do : (nor indeed could they do it.) And it
is thus also that Paul understands the passage, when
he say Rom. iii. — that now, the righteousness of CJod
is manifested for the remission of sins that before existed,
(that is, under the law,) through the forbearance of God,
&c. These I say are now manifcstively remitted, since
Christ has been revealed in his ' passing by.'
Bat now, after this passing by, God has removed the
right hand of his forbearance with which he covered and
protected that people. For since ^* the end of the law,"
(as Paul saith concerning Christ,) has appeared, there is
now no need of that forbearance and protection under
the expectation of Christ to come. Nay, let him be ac-
cursed who is yet expecting a Christ to come, and who,
like Moses, is still asking for such a passing by. For
now that passing by has taken place some time ago, and
that stretching forth of the right hand in the passing by;
and the Lord himself has been manifested, until whose
coming, that stretching forth of the hand of God and that
long-suffering were to remain. And now, we behold as
it were the back parts of him having passed by, that is,
what he himself has wrought before our eyes ; for this is
to behold his back parts, or those benefits which he pro-
cured for us and left behind him ; that is, that the Son
of God, having assumed human flesh, became a sacri-
fice for us, was crucified, and rose again from the dead.
So that the human nature itself may not improperly lie
called his back or " hinder parts," in which he manifested
himself to be contemplated and known by us here in bis
passing by, until, in that eternal and immortal enjoyment
of his presence, we shall behold, not his back parts only,
but his face and the glory of his divinity, in open vision !
It is in the same manner also that he introduces
this same Lord in the following chapter xxxiv. 5 — 7.
And the Lord descended in a cloud, (that is, the Son of
God himself Jesus Christ,) and stood by Moses, (or
with Moses,) and proclaimed in the name of the Lord.
And he passed by before him and proclaimed, " O Lord,
the Lord God, merciful and gracious, long-suffering, and
abundant in goodness and truth, who keepest mercy unto
a thousand generations, forgiving iniquity, transgression,
and sin, and before whom no one is innocent ; visiting
the iniquity of the fathers upon the children, and upon
the children's children, unto the third and fourth gene-
rations."
The reading howevei* of this passage, is shamefully
corrupted in the Latin version of the Bible that is com-
monly received, however it was that such an error crept
S93
in. For, instead of that which is delivered to us in the
Hebrew text, that the Lord proclaimed and preached, &c.
some one has substituted the person of Moses, that
Moses called upon the name of the Lord, and that
Moses said, " The Lord, the Lord," &c. This arose per-
haps from an offence being taken at the absurdity of the
scripture language which was not understood ; and be-
cause it did not seem consistent, that it should be said,
that the Lord proclaimed concerning the Lord, (or cried
aloud concerning God:) and therefore the person, who-
ever he was, thought that it would be better to under-
stand it concemincr Moses.
That, however, which Burgensis has observed, does
not displease me : who Judges that this text may from
the Hebrew be rightly read thus — ' And the Lord passed
by before him and called aloud, or proclaimed, or pro-
nounced, *^ The Lord, the Lord God," &c. : or declared
aloud or proclaimed, *' The Lord, the Lord Crod, mer-
ciful and gracious:" or us we commonly express our-
selves, spoke, or held a discourse concerning, " The Lord,
the Lord God, merciful, good, and gracious : " by which
may be signified, the substance or subject-matter of this
wonderful proclamation.
You have, therefore, in this passage, an evident and
remarkable testimony, that this same Lord is called, and
is, the proclaimer, and proclaims in the name of the
Lord. For you hear plainly two called Lord : whereas,
it is evident from the scripture, that there are not tv\ o
Lords nor two Gods. Nay, when he saith that the Lord
proclaimed in the name of the Lord, '' The Lord God,"
you hear the name Lord repeated twice, and God men-
tioned as a third time. There are then Three to be
understood as named, and yet there are not three Gods.
We have moreover shewn above what it is to proclaim
in the name of the Lord : — namely, that our Lord and
Saviour Jesus Christ, the Son of God and the Virgin,
is that preacher, who, in the name of the eternal Father,
and sent by the eternal Father, proclaims concerning the
same Father unto Moses, and so, to the whole of that
people, whom the person of Moses represents when God
S94r
Speaks unto him ; and he proclaims concerning the in-
finite mercyi and free goodness of God ; that is, be-
cause no one can be justified by the law, seeing that
no man can fulfil it.
The same meaning of this proclamation is also re-
peated, only in other words, where it is said that the
Lord "stood by (or with) Moses" and proclaimed. —
For why is he said to stand by Moses, and not to stand
above Moses, or at a distance from him ? . Why ? but to
shew, that these two ministries, the one of the law the
other of the Gospel, must be joined together, althoudi
each has its proper office and peculiar effects. For Ac
ministry of Moses is to preach sin, (that is, to strike
the terror of punishment and of the wrath of God,) and
so, by this same preaching, to kill. But, the ministry of
Christ, is, to proclaim the Gospel of grace, and, by that
preaching, to make alive.
These ministries are certainly quite contrary to each
other. And yet, the ministry of grace cannot be effec-
tual, but then, and in those persons, where sin has been
revealed and felt ; that is, where minds have been tenri-
fied by the preaching and doctrine of the law, sheniDg
them the eternal wrath of God ; as Christ himself
plainly saith. Matt. xii. that he came to preach the
Gospel to the poor, the afflicted, and the lost sheep of
Israel ; that is, to those who, by the preaching of the
law, feel themselves to be lost.
What then does this Lord proclaim near Moses or
" with Moses ? " This, saith he, is the substance or sum
of the proclamation. — He proclaims concerning the
Lord, the Lord God: who is merciful, gracious, &c. :
that is, concerning that God who has revealed himself
in his given Word, by his Son, that, in the Godhead
itself, there are Three co-eternal Persons ; that, before
this One only God, no man can be received or can
stand, trusting in the opinion of, or confidence in, his
own worthiness or merits, (because, such a worthiness
must be false, and a thing that has no existence ;) that
they who are saved, are saved by his mere mercy, and
gratuitous benefits, for his goodness sake, and the.ve-.
racity of his promise? ; and that therefore, it is he who^
forgives all sins, initjuities, and iniasgressions, and that
no one can l>e guiltle^^s in his sight.
This, therefore, is what this divine proclamation
teaches n^ — ^that, if thou wouldst apprehend God
surely, anti call upon him by his true name, according
to this revelation of himself^ thou must acknowledge
him as being merciful and gracious and pardoning sin ;
that before him, no one is innocent, sinless, or without
guilt ; and tliat, there is no room for any man to glory
before liim in his own worthiness, even though it be
Moses, the Uaptist, or any one even beyond these in
g^fts and excellence. Hut thou must confess from a true
heart, with Paul in his Epistle to the Romans, that the
whole world is guilty before God ; and that all have
oonie short of the glory of God ; that is, that no one
can glory that he is, before (iod, innocent and just*
And whosoever does not bring this confession before
God, this f=entence stands against him which is added
at the end of this proclamation, ** Who visits the sins
of the fathers upon the children, unto the third and
fourth generation:' or, as Christ saith, ** He that be-
Iieveth not, is condemned already/'
And it is also to be observed in this passage, that
k il is not given in the same words exactly as in the
^^^yiog of the tirst commandment in the Decalogue. It
^H| there said, * I am God, shewing mercy unto thousands
m them that love me and keep my commandments/
But here, instead of that part^ this negative is added,
•* before w horn no one is innocent ; ** that is, no one of
ali man either loves or keeps my commandments, but
those only, %vho, without any glorying in, or opinion of,
their own merits and worthiness, believe, acknow ledge,
and proclaim me a God merciful and gracious ; and
whit confess themselves to be guilty and unworthy, and
unceasingly pray w ith a true heart that prayer, ' Forgive
our trespasses, as w^e also forgive them that trespass
^ St us/ — And this most certainly is nothing else,
than proclaiming grace and free mercy, — For this does
t shew* us what God demands from us, or what per-
age
fection he requires in us, as the commandment of die
law does, (which we in this life can never fulfil,) but,
what God of his mercy towards us freely gives unto us ;
what benefits he freely bestows, and indeed, has freely
bestowed through his Son ; of which the doctrine of the
New Testament or of the Gospel openly testifies.
We have here then clearly shewn who that divine
preacher is, who talked with Moses and revealed him-
self, and foretold what his future proclamation should be
which should be made by the Gospel in the New Testa-
ment. And it is also clearly manifest, that the event
fully agreed with this prediction; for that which he
foretold unto Moses is now in reality confirmed by the
doctrine of the New Testament ; — that it is not by their
own righteousness, or by any worthiness or merit of their
own, but by the mercy of God only, promised through
his Son and made known by him, that men are justified ;
that is, accepted of God, and made heirs of etenial
life.
AND again, with respect to the prayer of
Moses unto the Lord God, which follows
this part of the history, wherein he begs of God that he
himself would lead the people and go among them, and
not forsake them, but keep them unto himself and pre-
serve them ; and when the Lord answers that he would
do what he requested, and would work signs and
wonders before the people, &c. ; here, Ciod is now ap-
peased, and, receiving again the people into favour,
renews the covenant that he had entered into with
them, and now writes the tables of the Decalogue; and,
in a short repetition, sums up the other laws and rites
that were to be observed by that political kingdom;
but, concerning the free remission of sins, there is here
no mention made whatever, as there was before.
The sum therefore of the contents of this prayer is
this. — After Moses had received the all-sweet promise
peculiar to the New Testament, wherein it was said that
the Lord himself should be the preacher or teacher, and
the ruler among his {)eople; there being now com-
297
jntlted to him the office of teacfiing and ruling over the
pie of Itsraet until the time of the New Testament,
oncerning which tlie i>redictive promise speaks ; he
w prays, that the Lord himseif would attend his office
lat church also, and assist him therein. For, saith
what can I do, or what can I hope to ertect that
I he saving without thee? They are a stift-necked
pie. And, unless thou be with us, pardoning our
ios ajid sparing us through thy mercy and long-
flfering, and patiently l)earing with us until thou thyself
r as the preacher of grace, we can hope for no
ation. And therefore, we have the greatest need to
rotected by thy mercy and long-suffering in this our
ce «nd ruling appointed and delivered to us by thee,
herein thy law is to be taught and enforced ; which,
wever, will never be fuUilied by us.
In a word, Moses here prays for that same thing
bich was promised cliap. xxxiii, concerning Gods
patting fortli Ids hami and covering him while he stood
in the cleft of the rock. For God here answers him,
* I w ill do what thou desires! of me. I will make a cove-
nant l>efore all thy people, and I will do marvels, such
have not l>een done in all the earth among any na-
licms : and this people among whom thou art shall see
tbe Mork of the Lord, how wonderful a thing that is
vrhicb I will do with thee. But, observe thou and keep
rU those things whicli I command thee this day,' &c.
Here, it is quite plain that all these things are spoken
concerning the covenant of the Old Testament, and con-
cuBming the people of Israel under the rule of Moses ;
because, express mention is made of the driving out of
the Amorites, the Canaanites, and the Hittites, Sec;
hich certainly took place under the political dispensa-
tion of the Old Testament.
And observe, how carefully, in all this conversation
with Moses, God avoids calling tliis people *' ?n^
people/' He calls them throughout the people of
Moses : *' thi/ people/' saith he. And again, *" this
people among whom thou art." And yet he adds^ ' I
will J indeed, as I hove promised, defend this people
VOL. II. X
*•" —*'-«• • iHc |)eo|iie oi i^ioa, uMjm
ment. And ^nicc, but of tlic lau ; that is<
fully amr ^^^pg not the |HH>ple of GocI who /
foretold ;.;;^,^^rei| |,y Mo>€», unci hail entered
doctnr ^ ^„j|, (f^j thcrdiy ; cxce|ilini: ihnse.
^^^ *,..«• ;il\\«y> II MDJill company ^u\ ho Ijeh^
**^ Vi'-^" ^^htii the \eil was taken otV; tha
^ ^,1 flie true um* of the tlix:!rine of the law
^4l/ir irnr ronsohilion l»y faith in the prumi:
iiifd. .Ml the re^t of the nitiltitu<le of men w(
iiirh themselves from a persuasion of their <
t*)u^nl'-s, or oh^tinalely ami confidently eslal
ri;^lile()ii>n€?*»s of the law.
MciKf ovfu this i** also here to be obse
ihe A\<inl*' of this passage lio not ol)Scureiv s
thi< LonI who speaks with Mohes, is the inn
.I< «iis riiri-^t, ol ^\hom it wa^ fon?toUI that
canr to \iv a pr«»phet or pR*arlicr of the
liiir.i !it. I'lir here, he plainly hiuI clearly di
///A Pf iM)!) from the Person of (Imi the Fatl
''llial all llii> |u*oplc may si*e the wonderfu
(icKJ : whiiii I. (sailli he,) will do/ Voii he
lit* a-*(rib« - an«i assiiins all these works of mi
(iod : and yet he suth, that //c* will do ther
tho^e -anio vwak- win', h the LonI shall «lo. v
S9I9
*^ certaialy by no means obscufe/ that
agrees with Moses, and Moses
that the words are nearly the
a distinct mention of Two
/and of the Son, as John
^i the Lord (who proclaims
.id of the Lord (who saith that
J.) The divine work of each is ne-
^e, not different ; nor some works of the
if the other. And heoce it must of ne-
lat these Lords are noi different, but the
1 and God.
shortly afterward in this same diapter,
me Lord, among other things, speaks
Bs — " Thrice in the year shall all your
)pear before the Lord, the Lord God of
again the Lord Sjpeaks concerning the
God of Israel. For these are not the
», but of that Lord Mho has been all
with Moses, and is now still speaking
committing to him that Old Testament^
the political people of Israel, whom he
protect and bear with, through his for-
atience, until the appointed time of his
which I have fully shewn above; an4
38t from the whole context, if any one
onsider it.
» the Rabbins and their disciples the
t all these things to other meanings, and
lur interpretations, that happens to them
0 their characters : for it is but tight and
who are the enemies of God, should not
ind any thing of the words of God. And
1 forth upon the whole of this text, is
id filth, that It is not fit tor any other
idples than swine and asses : tli&t is, it
3, ' Like dug, like suckling!' Nor is it
r this master of tlieirs, IVIoses, with the
2 as with hams, so dazdiBB. the eyes, of
X 2
99S
with my ImDd, standing in the cleft of the rock, and I
wilt nioreo\*er do wonders before them, such as never
have l>een done in any nation.' — And certainly, the
facts thcm>olve6 pnne all this. For if thou read the
whole scripture of the Old Testament, thou wilt tiad t
cloud of testimonies witnessing with how many and
great nr.inicles (ioii manifested his presence and wofk
amoni{ this |)cople, from the time of ^foses himself
unto the manifestation of Christ. Though this people
were not pro|)erly the (leopte of God, hut of Moses;
that is, not of grace, ijut of tiic law ; that is, that whole
multitude were not the |>eople of God who had received
the law delivercii by Mo^^es, unci hail entered into a co-
venant with (fod thereby; exceptinq those, (of whom
there \uis itlunys a .«mall com|)any^') who beheld the free
of MoM's when the veil was taken off; that is, who
knew the true use of the doctrine of the law, and held
faht the true consolation by faith in the promised Son of
(iod. All the rest of the multitude of men were pleased
w ith lhemHt*lves from a ])ersuasion of their own riglit-
eousne^^s, or obstinately and confidently established the
rifihteousness of the law.
MouFovKU this is also here to be observed — that
the words of this passage do not obscurely signify, thtt
thi^ Lord ^\ho s|>eaks uitii Moses, is the true Messiah,
Jc^iis ('liri>l, ol* uhom it wa-i fon?lold that he shooid
come to be a pro|»het or |)reacher of the New Te5-
tanuiit. Vnr here, he plainly and clearly distinguishes
/lis I'ersoii from the Person ot God the J ather, sa\ing,
*'riiat all this people may see the wonderful works of
(iod : wliirh I, (saith he,) will do.' Vou here see, that
he ascribes and assit^^ns all these works of miracles unto
(iod : and yet he saith, that he will do them : that B,
those same works whi«;l) the Lord shall do. And this is,
exactly \*hat ('hri-^t saith, John v. If), ** What things
soever the lather doeth, these also doeth the Son like-
wise." A«;ain, ver. 17, '* My Father worketh ' hitherto,
and I work." And aj^ain, ver. 21, " For as the Father
raiseth up the dead and quickeneth them, even so the
Son quickenetli whom he will.'*
Here then, it is certaiiiiy by no means obscure, lliat
the Evangelist John agrees with Moses, and Moses
with John ; so much so, that the words are nearly the
flame ; and there is in each a distinct mention of Two
Persons, of the eternal Father, and of the Son, as John
saith: or, as Moses saith, of the Lord (who proclaims
concerning the Lord) and of the Lord (u ho saith that
fce doth the miracles.) The divine work of each is ne-
vertheless the same, not difierent ; nor some works of the
one, and some of the other. And hence it must of ne-
cessity follow that these Lords are not different, but the
One same Lord and God.
And again, shortly afterward in this same chapter,
vcr, 23, the same Lord, anion}^ other thinf^s, s|)eaks
dius unto Moses — *' Thrice in the year shall all your
men-children appear liefore the Lord, the Lord God of
Israel." — Here again the Lord speaks concerning the
Lord, the I^rd God of Israel. For these are not the
words of Moses, but of that Lord who has been all
riong speaking with Moses, and is now still speaking
inth him and committing to him that Old Testament
government of the political peo|)le of Israel, whom he
8ud he would protect and bear with, through his for-
^veness and patience, until the appointed time of his
passing by; all which I have fully shewn above; and
which is manifest from the whole context, if any one
will diligently consider it.
And, as to the Rabbins and their disciples the
Jews, who wTest all these things to other meanings, and
proudly reject our interpretations, that happens to them
jist according to their characters : for it is but right and
just, that those who are the enemies of God, should not
Bte nor understand any thing of the words of God. And
what they l)elsh forth upon the whole of this text, is
soch a vomit and filth, that it is not fit for any other
readers and disciples than swine and asses : th£tt is, it
must always be, ^ Like dug, Uke suckling!* Nor is it
any naarvel : for this master of theirs, Moses, with the
lays of his face, as with horns, so dazzles the eyes of
V ^'
A Ai
900
their mind^, that they cannot steadfastly behold lua
brightness.
^Ve, however, by the grace of God, steadfiutly be-
holding the face of Moses, perceive him so to sped^
that his wonis, naturally, and according to the nativi
phraseology' of the Hebrew language, beautifully mccad
with the scripture of the New Testament. For ahhoo^
at that time the rule over that people was commitled to
him, who are so often accused of heine perverse tail
stitf-necked ; yet, he at the same time cleariy, and m i
spirit of prophecy, speaks of the Son of God, our Lord
Jesus Christ : that is, that he is truly Man, and also trolj
and naturally God together with the Father and the Hdts
(ihost : and who works and does all those same thin^
u hich the Lord himself is said to work and do : but so,
that there is always preserved a distinction of Persons.
This is abundantly enough for us : and we reg^
not the l)eing accounted fools and senseless creatures h\
the Jeus and Mahometans, nor do we envy thera thai
sweet dreams of having a peculiar wisdom, and of wafr
dering us it were among the islands of the blessed, lad
seeming to themselves to be blessed above all otfaea
And for ought I care, let each one believe and tUil
just us he pleases. 1. however, seriously confess that!
believe, and am tirmly persnadeil, that Closes, with M
consent, so agrees with me and with all who have gives
in their names for (*hrist, that he ought to be hdd i
tnie ChriMian and a teacher of Christians. Xor shooU
he by any means seem less a friend of Christ, because,
in his time, he was covereii with the Jewish hood as J
were, or the cloak of his magisterial office under till
Old Testament dispensation : even as, in these oa
latter times, Bernard, and mamy a holy man like fa^
though clothed in the habit, and attending to the ndei
of monkery, have l)een found to be, in fahfa, tmewld
steady Christians : that is, they were not so devotedli)
the hooded cloak and monastic traditions, as to tT1IS^Bt
them, and to assume to themselves an opinion of ri^*
eousness before God, and of a singular holiness and
SOI
perfection because of them : but they rested in a re-
liance on the grace and benefits of the Son of God, and
believed that they were saved by them as all other
saints are: as Bernard frequently testifies concerning
himself. In the same manner also Moses permits that
multitude of his, tlie Jewish people, to glory in their law
and political economy appointed them from above ; and
he himself also, covered as it were .with the same gar-
menty is, in appearance, a Jew ; yet, in his heart, faith,
and confession, he embraces Christ the Son of God, and
joins himself unto him !
CINCE then it has thus far been shewn, that
Moses himself is an especial teacher and
ruler in the church of God, and gives testimony con-
cerning Christ, there is no doubt that his followers and
disciples, the prophets, will, with full consent, subscribe
to his testimony ; since it is (juite evident, that they in
QO lespect diiier either in doctrine, faith, or profession,
fiom their master.
i But, what room sufficiently convenient and capa-
QQUS shall we find for receiving so great a number of
friends and witnesses, so as to place each as it were in
bis pro{)er seat? The space of this little book is too
narrow and confined ; for it cannot even receive Moses
wholly: let us then rather do this. — Let us go to these
witnesses, [instead of their coming to us,] that we may
(ear them and yield up ourselves as convinced by
diem : for they are much better furnished with rich
ttieat and drink than we are, and have store enough to
entertain us sumptuously and abundantly. Let the
ipquiring reader, then, set these witnesses before him,
and, by a diligent reading, observe where, in their
writings, either the Lord (Jehovah) Jesus Christ is
fEDperly and plainly introduced, with his Person ex-
piessly pointed out, as speaking himself; and where
another [Lord] is introduced as speaking of him.
\ f We have hitherto heard out of Moses, with sufficient
f^tegmess, that it was this same [Lord, Jesus Christ]
wiio spoke with Moses on Mount Sinai^ who went
S02
MuTQ Moses and tlie |>eopte as tlieir leader thranglb tbe
Mildeme^•s, aiici as the head ot tlieir whole ^vemawni,
and y^\\(^ manite^tcii his presence by testimoaies of idh
racle<i. And ahhoimh he uho did all these things, (wiA
re**pect to Per^)!!.^ did them not alone, hot tbeetemi
Father and the 1 Inly (iho^t did tlie same things abo.
and tlio^e thinu^ Mere their s»me common woii; yd
this IVrsnn ot' the Son. (the* Loun,) willed himself tobc
e>i)erially manitc^tt^l in ail thc^e revelations and acts, JhI
so, he niiuht \h: under^'tooii to lie a Person distinct fron
that ot* tlie ctcnud rather, ami yet of the one sttK
divine t->c:Kc and (itMlhcad.
I!(Mri\ hf* uh:) understands and ^ees tliis; (whid
\ery \v\\ do nntierstand and >c"e:) that is, who can secii
thr pn»|»|iftiral KTiptiire \*here any one Person of dn
(ioUheafl i-* ^{K'akini; concerning another Person, or K
another : that i"-, who can see when not one Persoi
only hut more are sit^nilietl: — such an one will sooi
di*-cern which i< the Person of the eternal Father ii
tliosc plact'^, and which is ilie Person of the co-etena
Son. And, where tl)ere is a distinct mention made o
tln'se Two Person**, tliere i« also sitrnitieil the Persona
the Holy (iho^t, that is, \^ho sfwaks hy the scripture, c
it i^ >:ii«l in the Crrrfl.
I\ir example, when it i< said in Psalm ii. 7, " Th
Lonl hath sai<i unto me, Thou art my Son, this dr
have 1 lH*«j:otten thee ;" and in tliat |>a^sapc, Exod. xxui
which 1 have interpreted a little above, ** The Lordpn
rlaiuHHl in the nnme of the Ix)rd;'' and also in tki
(ien. xix. <J4, *' The Lord niineil lire and brimstoo
fnmi the Lord;" it is easy to understand, that by Im
here is ^ii^iitieti the Son of (iod the Logos; — 4hat i
wa^ //<' that rained fn>m the LonI, that is, from 4
eternal 1 ather. For it is evident that the Persoo «
the Son is imm the Father, and not the Father inm
the Son.
And so llosea i. 7, ** Ihit I will ha\'e mercy apw
the house of Judah, and will save tliem bv the LonJ their
(iod ; and will not ^ave them hy ho\\\ nor bv saoirf,
nor l»v hattic, hv horses, nor bv horsemen," &c.—
SOS
And in the same manner, Zephaniah iii. 9y the Lord
saith, ** Then I will turn to the people a pure language,
that they may all call upon the name of the Lord, and.
serve him with one consent."
Again, Psalm xlv. 7, " Therefore God thy God
hath anointed thee with the oil of gladness above thy
fellows." And verse 11, " So shsdl the king greatly
ctesire thy beauty : for he is thy Lord, and worship thou
him."
And again, Jeremiah xxiii. 5, 6, '' Behold, the days
come, saith the Lord, that I wilt raise unto David a
righteous branch, and a King shall reign and prosper,
and shall execute judgment and justice in the earth. —
And this is the name whereby he shall be called. The
Lord our righteousness."
L^pon all these passages, however, we have spoken
more fully elsewhere, and in their place.
But when, in the histories and representations of
scripture, no mention is separately and distinctly made
of one Person from another, but one Person only is
introduced under the appellation of God or Lord ; there,
thou mayest follow that * rule' which is given above,
and interprejt the name Jehovah concerning the Son of
God, our Lord Jesus Christ.
And, for an example let us take that of Isais^h I. 1 ,
" Thus saith the Lord, Where is the bill of your
mother's divorcement, whom I have put away r " —
Here the name Jehovah signifies the Person of the
Son of God, even though it does not point him out
distinctly, or by his proper appellation, (as Lyranus and
others rightly expound this passage.) And the interpre-
tation of Lyra greatly pleased me formerly when I read
it ; because, by a pious confession and bold mouth, he
affirms, against all the corruptions of the Jews, that this
Lord is truly that Jesus Christ, whom we believe and
confess, from the scriptures, to be the Son of God.
And, if you diligently consider the whole of this
ehapter of Isaiah according to this interpretation, (for
die whole context contains the words, not of the
prophets but of the Lord himself,) in the whole of this
904
chapter, I 8&y, you will eee,.tbat tlieiSon of- God our
Xoni Jesus Christ does not speak according to'hisoiiti
proper divinity only, but also according to^ his human
nature also. For he expressly saith, ver. 6, ." I gafvc
my back to the smiters, and my cheeks to them that
plucked off the hair : I hid not my face from shame and
spitting. For the Lord God is my helper," &c. But, read
the whole of that context thyself, and thou wilt soon
understand, that it is the Lord God himself who makes
himself a teacher and a preacher of the heavenly doc-
trine, and who confesses that he suffers and is subjected
to the cross, and expects help and deliverance from the
Lord.
And again with respect to those passages in M*hicfa
there is no mention pf any certain Person distinctly
made, the Epistle to the Hebrews cites themj and property
applies them to the Son of God ; as when it cites in the
first chapter tliat passage from the 97th Psalm, ver. 7,
*^ And again, when he bringeth in the iirst-begotten
into the world, he saith, And let all the angels of God
worship hira. # In this passage from the Psalm, there is
no one particular annexed, which might signify that
these words are to he understood expressly of the Lord
Jesus Christ ; excepting that, at' the beginning of the
Psahn, it is said, " The Lord reigneth ; let the earth
rejoice ; let the multitude of the isles be glad thereof,"
&c. — Which words, no Jew, nor any otiier equally des-
titute of our faith, will easily allow to have been spoken
concerning Christ, nor will he suffer himself to be
convinced.
But the Holy Ghost teaches and testifies this— that
no other person was ever made a king, or received a
kingdom or dominion over the earth, (as it is there said,)
and over the multitude of the isles, and over all those
who shall resist him, but the Messiah himself the Son
of God ; as Psalm ii. 6, had plainly declared, " I have
set my King upon my holy hill of Zion." And also
G Sam. vii. ' I will establish him over my kingdom
for ever.'
And that this same Messiah is truly and naturally
905
God, this 97th Psalm also testified, (and that is what
the author of the Epistle to the Hebrews designed to
shew,) when it says, '' And let all the angels of God
worship him;'' which passage, however, in the Hebrew
Yeads thus, " Worship him, all ye gods :" but the term
gods cannot here signify the eternal God the Creator:
for there are not said to be, nor are there, many gods, but
One eternal God. And therefore, the^e gods are inter-
preted angels; even as in other places princes, governors,
judi^es, or magistrates, are in the scripture called gods;
which nevertheless are in their nature created of God.
•*— To these it is commanded, that, casting away all
idols and other religious worshippings, they should
woi^hip this Lord, their King. This God therefore, the
Lonl Jesus Christ the Son of God, is to be worshipped
by all creatures, angels, and men. Hence this Psalm, as
I have said, is rightly and piously understood concerning
Christ, though there is not in it any distinction of Per-
sons directly expressed.
Moreover in this same Epistle which is written to
the Hebrews, there is this passage cited from Psalm cii.
25, 26, " And thou, O Lord, in the beginning hast laid
the foundation of the earth : and the heavens are the
work of thine hands. ,They shall perish, but thou
remainest," &c. — Here, no distinct mention of any per-
son is made to the reader, especially to him who is not
a Christian, which should lead to the understanding of
these words expressly and distinctly concerning Christ,
or the Person of the Son of God. And it seems, that,
although many other passages more direct and remark-
able might have been cited by the author of this Epistle,
yet, by adducing these as an example, he wished to set
them forth thus, with a design to establish a certain
rule, according to which we might by searching find out
Christ the Son of God in the prophetical scriptures :
nameJy, to shew, that he is called, as indeed he is, the
Lord God himself the Creator, together with the eternal
Father and the Holy Spirit ; that every one may safely
assure himself and know, that he will speak truly and
306
rifi^tiy, whenever he shall say that Christ is the Creator
of all things.
A ND moreover, let this particular be carefollj
attended to in reading the holy scripture —
that we diligently observe and consider, when any dis-
tinction of Persons is signified in the manifestations of
the Godhead, in what words each Person is distinctly
expressed. As for example: (that we may assist those
who cannot at the moment light upon a better passage
to exemplify the point in question :) — In the interpret!!^
of this Psalm, let us take that contained in the above^
mentioned passage, S Samuel vii. and apply to this
Psalm that promise concerning the Son of David who
should build the house of the Lord, and be a King and
Lord in it unto all eternity: from which promise many
Psalms and prophetical declarations were afterwards
derived. And there is no doubt, that the prophets
every where in their declarations concerning Cturist, and
that many other parts of the scriptures, had respect uoto
that promise concerning the "house" and the "Idng-
dom " of the Messiah, and are to be referred unto it as
unto a certain fountain-head. — For this same Psahn
speaks also concerning the building of this house and
kingdom ; and it moreover anxiously and ardently prays,
that the Lord, remembefing his promise, would have
mercy upon his people, and would come and build again
Zion; as it is there written, " Thou shalt arise, and have
mercy upon Zion : for the time to favour her, yea, the
set time is come. For thy servants take pleasure in her
stones, and favour the dust thereof. So the heathen
shall fear the name of the Lord, and all the kinns of
the earth thy glory. When the Lord shall build up
Zion, he shall appear in his glory. This shall be written
for the generation to come : and the people which shall
be created shall praise the Lord." — It is certain that
these things are not spoken concerning that temporal j
Zion or Jerusalem, which was standing in the time cS
David; nor was it that house or Zion which this pro-
S07
mide declared should be built by the Son of David long
after his death, or that he should reign in that for ever.
Nor was it on account of this city or temple that the
nations should be gathered together to serve the Lord*
And we have, moreover, abundantly shewn, that the
builder or architect, and the master of this house, is the
Lord himself, Jehovah, the eternal God, and yet, the
Seed or Son of David.
Rightly and properly, therefore, does the Epistle to
the Hebrews apply the words of this Psalm to the
Person of the Son of God, Jesus Clirist; who, altliough
he is, with the eternal Father and the Holy Ghost, the
One same God the Creator of all things; yet, with
respect to the architecture and building of this house,
yea, and also the government and eternal dominion in
it, he is revealed as a Person distinct from the Father :
and therefore it is, that it is here said, that the builder
is the Lord.
And th£sk again arc particular marks that distin-
guish the Persons — that Christ the Son of God is said
to be, and is, " the seed of Abraham,'' in whom it is
declared tliat all the nations of the earth shall be blessed.
Ag^in, that he should be '* the desire of all nations," or,
that all nations should obey him, Cien. xxii. and xlix.
And again Psalm ii. ' I will give thee the nations for
thine inheritance,' &c. And concerning this very king-
dom among the nations the Psalm l>efore us, the S7th,
clearly speaks also, and, in that particular, expressly sets
forth the Person of the Son.
In a word : the Three Persons are One true God,
One Lord, One Divine Majesty, or One Essence ; but,
the manifestations are distinctly diiferent. At one time
the eternal Father reveals himself, at another the Son of
God, at another the Person of the Holy Ghost. But
whatever Person reveals himself in the manifestation, it
is certain that that Person is the eternal God, and that
the divinity in the Three Persons is the same. — We are
thus rightly to acknowledge the Godhead, lest we should
wander from it as in an uncertain sea, after the manner
xHf the Mahometans and Jews ; or, should follow the
mad dreams of heretics, that God is the sane both m
essence and person ; thus making no distinctioo betwm
Person and Essence. For Ciod cannot, nor indeed wiD
he, be kno\«n according to our thoughts, but he will be
known as he has revealed himself.
And more especially, (iod willed his Son to be
revealed in the scripture both of the Old and the New
Testament, and to be acknowledged by us. — All things
have res[>e(*t unto this Son. For it is on account of
this Messiah, or this Seed of the woman, that all scrip-
ture is (Iclivercd unto us. Becaubc, it was by him that
all thiiii;*^ were to be restoreil >»hich were de*tro\ed by
the serpent, that sin and death should be obolished, tbat
the horrible urath of (iod should be appeased, and a
new rii^httMMisness, life, immortality and joy in the eternal
presence of (WhI, should be brought to light : and that
thus, as Paul saith, Col. i. all things might be united
and broiii»ht together under one Head.
For when the serpent, the <levil, tempted man to
transgress the command of CSod, he used this ait in
|>articular.- lie cndeavoureil to raise in him a contempt
and hatred of the Son of Ctod, when he said to him,
' For (lod doth know, that in the day ye eat of thetite*
ve shall l»c as (Jo*!, knowing good and evil.' — And this
wa> to injure the glorj' of the Son of (lod, to usuipit
to himself, and to wish to cast him down from his seat
F«)r it is his prerogative alone, as the Son of Ciod, to be
equal with (Jod; or, as Paul saith. Col. i. 15, to be
*' the image of the invi>iblc God;" and as it is written,
Hebrews i. :], ** to l)e the brightness of his gh^ry and the
express image of his Person." And before this iM of
man, the devil himself, when he was among the exccUcnl
angels, turncil himself from Clod, wlien he fell in like
manner against this " image," the Son of God. For,
not resting content with being in this excellent natuae,
like the elect angels, the image of God, (yet not in the
same manner as the Son of God, in co-eternal substanee,
but, a cnrateil image,) he dared with horrible pride »
ami at that glory of the eternal image, w hich lies witkii
the essence of the divinity ; as some writers mfonad
S09
that passive, Isaiah xiv. 8» under the name of the king
of Babylon, making it refer to the fall of tlie clcvil, as
though the prophet alludes to that, when he say^, ^ How
art thou fallen from heaven, O Lucifer, son of the morn-
ing ! For thou saidst in thy heart, I will ascend into
heaven. I will ascend al)Ove the heiglits of the clouds,
and I will be like the Most High.' — And therefore it
was, that tliere was a distinct manifestation made of the
Son of^God, and he assumed human nature : that by
him, in the human Hesh, the human race might be again
restoreil, which had rushed upon and offended his divine
nature by its horrible fall.
Therefore, the sum and scope of the whole prophetic
scripture point to Christ the Son of God and of the
Viipn ; as may be clearly understood from those things
which have been hitherto here brought forward. All,
I say, centres in him, all is on his account. And it was
for this purpose e^^pecially that all tliese manifestations
u-ere made, and the prophetic doctrine delivered, — that
we might acknowledge him as the Lord; and that so,
his Person may be distinct : and yet, that by him we
midit know the eternal Tather and the Holy Ghost;
and that we might enjoy the open vision of this One
eternal God for ever and ever. Whosoever, therefore,
rightly knoweth this Son of CJckI, to him the whole of
the prophetic scripture, with all its hidden and secret
mystery, is opened up, the veil being taken away : and
tte more his faith grows in the Son of CJod, and the
stronger it becomes, the more clearly this light of the
scripture breaks forth and the brighter its rays shine
upon him.
When thou hast attained unto the holding fast of
this as a foundation; when thou hast acknowledged
Christ by faith, and hast confessed that he is truly God
and man, according to the doctrine of the scripture; —
then, thou hast need also of diligent care and caution,
that thou judge rightly concerning the natures and the
Person of Christ : lest thou shouldst as it were divide
md sunder the Person ; or, confound the distinct natures,
tho.human and <tivine, into one. For thou must hold,
910
together with the distinction of natures, the indivisible
unity of the Person.
Many have in this very point erred from the truth.
They have either confounded the divine and human
natures^ so as to teach that they are one and the same:
or, on the other hand, of the One they have made two
persons. In the latter error, was Nestorius; in the for-
mer, Eutyches ; and many mad ones have erred in both
points. But those remains of the Jewish dregs in our
day, and, on the other side, the disciples of Mahomet,
as wonders that have come down from heaven since all
that were before them, and as being on that account in-
spired with a spirit much more divine, have drunk unto
a wisdom far more sublime ; in the pride of which, they
laugh at us who profess the name of Christ as bring
stupid in the extreme, and prefer their deep penetration
far before all that we know, — * If, (say they,) your
Messiah be God, how comes it to pass that he died like
unto a man? whereas, the peculiar property of God is,
that he cannot die. And, if he be man, how comes it to
pass that he should, by nature, be the Son of God.^ For
if God be One only, without wife or consort, how can
he beget a son ? '
Thus, while they seem to themselves to reach Ae
heaven with their finger, and to penetrate into the voy
inmost recesses of the divine wisdom ; at the very time
when they are censuring certain things in our wisdom
concerning the Messiah, as being absurd in the eyes of
human reason, and as utterly abhorrent from all human
judgment; at the very same time, they themselves deserve
to be laughed at by all, no less than that frog, which, as
the German proverb goes, having by chance espied a
farthing, sat upon it, and being as proud of it as if it bad
gotten all the riches of Persia, is said to have exclaimed
with the utmost arrogance, * Dignity should always ac-
company money ! ' — We have to return thanks, therefore,
to these most great, most perfect, most wise, most divine,
yea all-praise-surpassing teachers, by whom we poor
miserable, blockish, leaden-headed Christians, (I know
not whether I may say, men, but posts, stones, toad-
stools, and useless cnmberers of the earth,) are to be
tanght this hidden, deep, and divine mystery, — that God
can neither die, nor be a husband ! We congratulate,
therefore, the present age, and all posterity, upon having
these most remarkable, most excellent, all-incompar-
able, most choice, most renowned, all-honour-surpassing
teachers and masters, by whose lessons and demonstra-
tions, we have arrived at such an exalted height of
wisdom, (which we never could have thought of before,)
as to know, — that the divine nature cannot die, nor
have a wife !
Ought we then after this to wonder at any thing ! or
rather, ought we Christians, not to wonder, that, where-
ever any Jew or Mahometan touches the ground with
his foot, the whole earth is not immediately seen to leap,
in an incredible ecstacy of joy, and with an unprecedented
and unheard of commotion, over the very heaven itself
and all that fabric of the upper world ! And, on the
other hand, that all those celestial bodies, the sun, the
moon, and the other lumin^ies and stars, do not imme-
diately, to express their praise of such demi-gods, cast
themselves down at the feet of the Jews and Turks, or
even tumble headlong down to hell and to the region of
the infernal spirits !
It is an immense and incomprehensible wisdom,
truly, to know, — that God has not a wife, and is not
tnortal ! These are things that are far above the capa-
city of the lunatic Christians : nay they are a something
that the mind and imagination of no one can embrace ! —
And how necessary, think ye, this secret wisdom must
be ? that is, what these by far more great, more learned,
and more wise ones, than all the great, learned, and wise
men in the world, have taught — that God cannot die,
and that God is not a husband ! For what are we poor,
miserable, blind creatures, more stupid than asses, and
more dull than toad-stook, who are called Christians !
And when should we ever have attained unto that secret
of the heavenly wisdom, unless poor toad-stools and
aisaes as we are, we had met with these most divine above
all divine teachers ?
312
But however, let us have done with those lo-be-
pitied, rather than to-be-laughed-at, ianatics; and 1^
u$ leave them alone to enjoy their empty dreams of
wisdom. — Let the godly reader, however, hold fieist
immovably the truth of our faith, wljich, resting on the
all-firm testimonies of that wisdom that was delivered
from above, teaches, that Jesus Christ our Lord is
truly and naturally God the Son of the eternal Father,
and truly man the Son of David from the womb of the
Virgin Mary. And yet, that there are not two sons, or
two persons, but One and the same Son in the same
Person, by a true conjunction or union of the two
natures, the divine and the human ; each of which natures,
however, is distinguished from the other by its peculiar
properties.
For, as I observed before concerning the article of
the Three Persons in the Godhead, that we are to
beware, that we confound not the distinct Persons into
One; and again, that we divide not the one same
divinity or essence, as if there were three gods to be
understood ; but, that there* must be held a distinction
between the Three Persons in the One undivided essence:
so here, with respect to the Son of God, thou art on the
other hand to beware, that thou divide not that One
Person into two ; and again, that thou confound not the
distinct natures in the same Person into one, and make,
as it were, two christs : but there must be held a
distinction of the two natures in the wonderful unity of
the Person.
And this, moreover, is to be known, — that, as both
natures are joined or united in the one Person of the
Son of God ; so also, the terms in the language or
form of speech received in the church, or, as th^.aie
commonly called, general expressions, (pradicatOj) which
we use when speaking of the natures separately, apply to,
and as it were, are the same as, those which we use
when speaking of the whole Person. Which forms of
expression we usually call an union of identities or pro-
perties : that is, when that, which is proper to the one
nature and is applied to that separately and abstractedly,
313
is yet, ia a general way of expression, applied to the
whole person. Thus, as we rightly and truly say that the
Man was bom of the Virgin Mary, and was crucified
by the Jews: so, these same terms or general expres-
sions, are rightly applied also to the Son of God : and
it is rightly said, that the Son of God was born of the
Virgin, and was crucified by the Jews : l»ecause, the
God and Man are one Person, or. One Christ the Son
of God and of the Virgin : for there are not two christs,
nor two sons, the one of the eternal Father and the
other of the Virgin, but, they are the One same Son of
God and of the Virgin. Though it is true, that the term
Man, in itself, is properly understood of the human
lature; even as, the name God, (which is proper to the
Jivine nature,) is applied to the divine nature sepa-
rately.
Slow then, if thou wilt deny, as Nestorius im-
piously and madly dreamed, that God, or the Son of
God, Jesus Christ, was born of a Virgin, and was cru-
sitied by the Jews; and wilt contend, that the Man only
was lK)rn of the Virgin and was crucified, &c. — in so
doing, thou dividest the in(livisii)le unity of the Person
rf Christ into two ; of which, the one is made to be
bom of the Virgin and nailed to the cross, but the
other neither to be born nor to suffer. In this way, it
would \ye understood, that each nature is a separate
person subsisting of itself, and no longer One Son, but
two sons: which is exactly the same as denying that
God, or the Son of God, was made Man; and is
making such a sundering of the Person of Christ, as if
the God were a Person to be considered as truly and
individually separate from the Man : and as if, on the
other hand, the Man were individually separate from the
divine Person ; to assert which, is manifestly contrary
to the truth and impious. — The scripture plainly refutes
this, which speaks thus, John i. 14, "And the Word
was made flesh, and dwelt among us." And, Luke i. 35,
" Therefore also, that holy thing which shall be bom of
thee shall be called the Son of God." And our common
Creed, which is called the Apostles' Creed, speaks thus^
VOL. II. Y
314
^ I believe in Jesus Christ the only Son of God, who
was conceived of the Holy Ghost, born of the Virgin
Mary, suffered, was crucified,' &c. It does not say tbit
the Son of God was one, and the Man that was bom,
another; but, that the same who was bom of the
Virgin, and who is the Son of the Virgin still, is the
Son of God.
A ND again: If thou fall, on the other hand,
into the delirium of Eutyches, thou deniest
that this Man Jesus Christ is the (creator of the hea-
vens and the earth and all things, or, deniest that be
is the Son of God, who is to be adored and prayed
unto. — Even as I remember that a certain ftmatic, a
very few years ago, made a great noise and tragic to-do,
dwelling incessantly upon this — how perilously we
acted, who adored the creature instead of the Creator:
whereas, such neither attentively read those thin^ ^
are delivered in the prophetic and apostolic w'ritings,iior
have any understanding of the terms of expression T^
ceived by the church, nor of the meaning of its doc-
trines ; but, whatever doctrines they hatch out of dieff
own crazy brain, and whatever things they dream, under
their mental maladies, concerning such important points,
those they thrust upon the world, not being teacht
** taught of God," but taught themselves.
But, as I have before said, in this delirious error*
Eutyches, the unity of the Person is sundered, and tn
persons are in reality made; the one of the Son of Got
the other of the Son of the Virgin. But yet, this error
of a different form from the other. For Nestoriusf
sunders the Person, as to divide and separate the huiw
nature from the divine; thus tearing apart the co
junction or union, and making of each nature an indi\
dually separate person, to be con^dered apart by itsek
Mhen he affirms, that it was only the separately indiv
dud man, and not God, that is, not the whole Persa
or the whole Christ, that was crucified. — On the cm
trary, EutycL«3s separates and tears the divine natm
from the human, (and thus he also sunders the person-
conjunc^on or union, and imagines two distinct persons,)
while he contends that (lod (that is, Clirist separate
from the human nature,) and not man, is to be wor-
shipped.
But, the prophetic and apostolic scripture, and our
Creed and confession of faith, teach us thus. — That we,
when we worship Christ born of the Virgin, that is, the
Man [Christ], do not worship any pure (as their term is)
and mere man, one different from the Son of God, or a
person who is distinct and apart from CukI, or to be
worshipped out of and besides God ; but, that we wor-
ship the eternal, true, One God, who, with the Fatlier
and the Holy Ghost, is One eternal God ; and one,
who, by taking into union with himself the human
naiture from the Virgin, is One Person, or One Christ.
Whoso has not the true understanding of this article
of our faith, or this doctrine concerning the Son of God,
must of necessity wander as in the open sea, away from
die sense and meaning of the prophetic and apostolic
flcriptures : nor can he ever rightly judgp of those terms
and expressions concerning Christ, wliich are used in
different forms in ditVerent places. How often, in the
prophets, is the Messiah called the " senant" of (Jod ?
as in Isaiah xlii. I, ** Behold my servant — in whom my
soul delighteth,*' &c» And chap. lii. 13, " Behold my
servant shall deal prudently," &c. And what shall we
say, when he is even called "a worm?" as when he
speaks of himself, Ps. xxii. 6, " But I am a worm and
DO man,'' &c. And, (what may appear to be far more
absurd and dreadful,) he is even called a sinner, Ps. xli. 4,
" I said, Lord, be merciful unto me, heal my soul, for
I have sinned against thee:" that is, I am made a
sinner and guilty before thee. And again, Psalm Ixix. 5>
" O God, thou knowest my foolishness, and my sins
are not hid from thee." And directly afterwards, " The
reproaches of them that reproached thee are fallen upon
me." And again, Psalm xl. 1^, '* Iivnumerable evils
have compassed me about; mine iniquities have taken
hold upon roe, so that I am not able to look up : they
V 2
S16
are more than the hairs of my head ; therefore my boat
faiieth me/*
But here, the wisdom of haman reason, the Jews,
and the Mahometans, seem to themselves to do ri^dy,
when they cry out — * How can these things be imder-
stood concerning God, or the divine Person ! How cu
it l)e, that he who is God should be a servant ! And how
can it possibly lie, that he should be a sinner! Who
among men would not be astounded, and feel his eais
and mind horror-struck, at the mention of things 90
absurd and awful ! What race of men more stufmi or
more execrable did the whole world of nature ever pro-
duce, than those who call themselves Christians!* — For
there are no monsters so terrible and deadly as Chris*
tians, in the judgment of those wise ones, those mighty
saints. And they imagine, that they alone are men
indeed, bccaufe they do not, as >»e do, worship the
creature, (nit Ciod himself the Creator.
The reality of the matter however stands thus.—
This is no wonderful dcxrtrine sprung, and brought from,
the deep wisdom of man, as if dug, as it were, out of
darknirss and the abyss of a Trophonian cave; nor from
the Jewh^h puddles the Talmuds, from which they drew
their schanhampheres; nor fnim the chambers of the
Mahonirtaii brothel, in which that filthy fellow who dared
to rail himself a )u*ophet of (roil, exerted himself so
lustily, that be even '^lorieil, with a brazen brow and
obscene mouth, that be received from his god (that is,
the devil, the prince of this world,) such a supply of
masculine strength that would not suffice for ooe
night! — () holy teacher! () pure example of chastity!
Tlie whole of whose book, the Alcoran, every what
tastes and stinks of his filth, worse than any conunoo
shore; and plainly declares, upon its very face, that be
derived his [)rophetic spirit from no other source than
from the stinking and abominable retreats of the B«c^
chanalians. If a man then hear >uch teachers, tod
spend his time in reading such books as those, what
wonder is it, that he should know nothing rightly either
317
concerning God or the Messiah, when the teachers
themselves know neither their own doctrines nor their
own lives !
We however, who follow the Son of God as our
teacher, (whom the eternal Father himself comma ndeil
to he heard, by the most certain testimonies, and by a
voice from heaven,) well know, that this Messiah is the
only and the co-eternal Son of the eternal Father, who
was sent into the world, and who assumed human nature,
that, by the wrath of God being laid upon him, he might
become an atonement and sacrifice for our sins, and
might destroy sin itself and death in us : as Isaiah liii. 6\
plainly saith, " All we Hke sheep have gone astray ; we
have turned every one to his own way ; and the I^)rd
hath laid on him the iniquity of us all." And again,
ver. 10, " Thou shalt make his soul an offering for sin."
Since, therefore, this is sure and certain ; we, with
joyful hearts, glory and preach that the Son of God, the
one true God together with the eternal Father and the
Holy Ghost, was made a man, a servant, a worm, a
reproach among men, and a sinner, or, as Paul s[)eakS|
sin, and a curse for us ! And we also rightly and with
a godly and pious confession say, that God died for us ;
that God was crucified for us ; that God bore our sins in
his own body ; and that God redeemed us with his blood.
For here, God and man are one Person, or, the divine
and human natures are united in one Person ; and
Christ is truly God and Man. Therefore, whatsoever
the Man does, suffers, and says, the same does the eternal
God truly do, suffer, and say. And again, whatsoever
the God does and says, the same does the Man do and
say also : that is, the Son of the eternal God, and of Man
or the Virgin, is one undivided Person, though the natures
are distinct.
These things I say, are to us firm and sure, how
much soever they may be offended at them, who will
not hear the Word of God ; and how furiously soever
either Satan himself, or that filthy tool of his, that patron
of pimpsand brothels, Mahomet, orourSchemhampherist
Jews, may rail and maliciously blaspheme: who shall
518
all, ere long^ endure the punishment of their impurity,
their obscenity, and their blaspheming mouths, in the
lowest hell.
T3UT however, let us now draw to a Conclu-
sion this treatise on the testimonies of the
prophetic scriptures, relative to this article of doctrine,
concerning the Persons in thfe Godhead, and the Son of
God. And I hope I have by these my admonitions at
least wrought this eiVect upon those who read the text of
the scripture in its own language, and who wish to under-
stand the Hebrew rightly, and profitably — that they i* ill
be deterred from following the corruptions of the Rabbins;
and will again wrest, as it were, the true sense of the
scriptures from their hands, (especially in those places
which agree with all the testimonies concerning the Son
of God,) assert them by force, and restore them to their
original purity ; and that they will not at all bear with
their vilely vamped-up and forced interpretations, which
they have thus audaciously formed out to themselves
from a system of grammar which is, in niany instances,
entirely of their own fabricating. — For they often greatly
differ from each other, and have nothing certain to hold
by : and, wherever they can, they endeavour in words
and sentences to seek out an ambiguity or equivocation
of some kind or other, which may enable them to wrest
the meaning to their own deliriums, even when the sense
of the whole context beautifully accords with the doctrine
contained in the apostolic writings. For it is a fixed
certainly w ith us, that this our Lord Jesus Christ alone,
is Lord of all : to whom all the scripture so points, as to
make it manife-t, that it is concerning him most espe-
cially that it bears testimony : that is, that it was on
ac*count of him alone that it was written and delivered.
And I would observe, that I did not think it neces-
sary to bring forward more authorities out of the New
'' Testament or the writings of the apostles, because they
are, as it were, an interpretation of the prophets, and
were delivered for that very purpose, and set forth that
interpretation hi the clearest w ords. And it is for this
315)
very reason that the Jews reject those writings. Though
the certainty of the doctrine contained in them, has now
«n confirmed by the most incontrovertible evidences
r above fifteen hundred years. And tlie Gospel of
>hn, especially, is so full of testimonies, that you can
•carceiy select three words from it, w herein this Jesus,
God and Man in one Person, is not proclaimed.
This John himself, together with Paul and the other
ipostles and writers of the gospels, and with many others
ilso of those who heard them and received their doctrine
nrom them and delivered the same to posterity ; these,
all, I say, were certainly as much Jews or Israelites, and
the seed of Abraham, and born of his blood, and much
more truly so by manifest testimonies, tiiaii these last
dregs of the circumcised, who glory that they are Jews
and Israelites, but of whose origin no certain testimonies
can l)e produced. — If then, we consider that we ought to
believe the testimonies and authorities of the Jews or
Israelites, how much rather should we believe those who
are evidenced to have been true Israelites, and w ho now,
for above fifteen hundred years, have sounded forth the
voice of the Gospel throughout the world, and by it have
^verned all the churches that have been coiistitut(*d ;
who, by the faith and confession of it, have overcome
Satan, the world, sin, and death, and, through an espe-
cial gift of the Holy Ghost, have interpreted and illus-
trated the prophetic scriptures ; and w ho themselves, and
whose followers, have wrought many wonderful works in
the church r V\'e shall much more rightly, I say, l)clievc
such Israelites, than those obscure, new-born, l)ii.stard
ones; who, at least, have most awfully degenerated from
their ancestors, as experience evidently proves ; and who
throughout the whole space of iifteen hundred years,
have been proved by no sign or testimony of any miracle
which they have wrought. Nor have they thrown any
light upon the [)rophetic scripture by their interpreta-
tions, but have every w here destroyed it by manifest cor-
rnptions. And, in a word, they have done nothing that
deserves praise, either in the kingdom or church of God ;
320
but have, concealed in the secret coverts of their syna-
gogues, and through clandestine wickedness, envy, and
craft, as the sons of darkness, that is, of Satan, furiously
raged against, and destroyed, all sincere and real Jews
and Israelites, that is, the apostles and prophets, with
lying and murderous spirits, with the most atrocious
and virulent cursings, execrations, blasphemies, lie?,
murders and plunderings, and, as far as in them lav,
with fire and sword ; and they daily increase this their
fury, and as it were, hand our blood to each other to
drink, till they shall have drunk the whole of it up.—
Hence they are manifestly found, proved, and evidenced
to* be, not Israel, or the seed of Abraham, but a dege-
nerate and bastard race; yea, the most virulent, the
most fuiious, and plainly diabolical, enemies to the real
Israelites and sons of Abraham : and moreover, destruc-
tive robbers, plunderers, and sacrilegious corrupters of
the prophetic scriptures. Wherefore, the holy scripture
is to be vindicated and wrested from their sacrilegious,
plundering, and destroying hands, wherever we can be
assisted by the simply grammatical construction of the
text, and where the interpretation can be accommodated
with propriety to the sense of the New Testament.
Which form of interpreting the prophetic scripture, the
letters of the a[)ostles beautifully teach us, and that, in
many striking examples.
T NOW, therefore, return to conclude my Ex-
position of the '* Last w^ords of David,"
with which I at first commenced ; that thus the end, as
a corollary, may be connected with the beginning. Fof I
have now digressed to a sufficient extent ; and others will
I hope, after my example, pursue the subject more exten-
sively and better than I have done ; and will diligenthr,
and profitably exhibit Christ our Lord, out of the
scriptures of the Old Testament. And there is no doubt,
that he will easily and spontaneously exhibit himself,
and naturally shew himself forth, especially in the Psalms
and in Isaiah. Only attempt the undertaking, acconlii^
to the rule for interpreting that I have laid dowD, and
thou wilt say I am right, and \vilt rejoice and give
tlmok«3 unto God,
I observed, then, at tlie beginning of this exposition
of the " Last avomds of David,'' that they may, by a
^odly and Chri^^tian translation and interpretatioo, be
l|eodered thus :
^m David the Son of Jesse saidy the man who was con-
firmed cofwenihtg the Messiah of the God of Jacobs
d^tiect in the Psalms if Israely said^ The Spirit of the
Lord ^^pake bif //le, and his Word was on my tongue. The
Ginl of Israel said to me, the Rock of Israel ^pake to me,
he that Is a just ruler among men, ruling in the fear
There are here, as I observed before, Tliree Persons
speaking, " 1 he Spirit of the Lord/' ** The Ciod of
" jrael," and *^'lbe Rock of Israel;" and yet, it is t]je
ime Got! speaking. But tliere is addeil a description
"of that Person who is calletl, '* The Rock of Israel/*
** The Ruler among men,' and the Ruler " in the fear of
the Lord/' This Ruler is, without doubt, the Messiab;
and it is interpreted in the Chiiklee or Syriac version.
And, in the Hebrew text, these words, "^ Rock of Israel'^
Wid *' just Ruler,'' or, just ** Ruler among men,'" and a
** Ruler in the tear of God/' are joined together. — And it
is certain that tlie true God himself is called, and is, the
Rock of Israel ; which, in the Hebrew, is Zub, and is
used in many other places, and especially in the Psalms,
and apjilietl to God, as when it is often said, '* the Lord
my strength,'' &c. And here, also, the Messiah is called
by this name ; that is, the man who is the ruler, or
ruling in the fear of the Lord. Fur this word in the
Hebrew^ is Mosel: which is not a name that is pro-
perly ascribed to the divinity, to the Lord or Jehovah,
but, signifies a lord or master; as we call those men
ilords who are in authority, and who are intrusted with
ly government. And wherever you read this term as
►plied to (iod, you may safely and rightly understand
it as referring to Jesus Christ the Sou of God. As
3^2
when Gideon saith, Judges viii. S3, " I wtH not rule
over you, neither shall my son rule over yoa : the Lord
shall rule over you." And also Psalm xxii. 28, " For
the kingdom is the Lord's, and he is the governor
among me nations." And, " The God of Jacob ruleth
throughout all the earth." And so also Micah v. 2, it is
said in the clearest words, concerning Christ who should
be bom in Bethlehem, " out of thee shall he come forth
unto me that is to be ruler in Israel;" as though the
words were taken from this very passage before us. And,
Psalm viii. it is said concerning Christ, ** Thou madest
him to have dominion over the works of thy hands;
thou hast put all things under his feet : " where the same
thing is clearly said which is said here, — that he, (the
Messiah, the man, or son of man, to whom all things
are put in subjection,) is the Rock, (that is, CJod,) a just
Ruler (that is Man, and among men,) o\i&T all the
works created of God : which certainly is nothing else
than to be equal with God, or truly God, and yet, to be
also Man.
And when David saith a "just ruler," or, " ruling in
the fear of God," he signifies that he does not speak
concerning any political or human righteousness; but,
that he is speaking of another and eternal righteousness,
which the Messiah the Son of God brings into the world,
and by which he delivers us from sin and death, and
makes us righteous before God. For he clearly speaks,
(as the words that follow testify,) concerning an eternal
treaty or covenant, which God made with Da\id and
his house. For so Isaiah interprets the promise made
unto David, chap. Iv. " And I will make an everlasting
covenant with you, even the sure mercies of Da\id."
And so Psalm Ixxxix. 2, ' Mercy shall be built up for
ever in heaven,' (or, eternal mercy,) and again, ver. 18,
" My mercy will I keep with him for evermore, and my
covenant shall stand fast with him."
Human righteousness in political government is fer
too weak to effect all this. For even after it has di^
charged all its duties most perfectly (which however is
very rarely the case) in the midst of this human coofii-
*23
sion of the world, yet it can hardly accompHsh even
this, — the nnaintainin^ of proper discipline in external
society, the preserviniz; of tranquillity, the restraining of
the unruly, the preventing of injuries, slaughters, injus-
tice, plunderings, thefts, lusts, &c. And after all; this
righteousness does not recommend us to (fod, nor make
IIS righteous, that is, acceptable, in his sight ; though it
is by such righteousness that our morals are decently
regulated. For although this discipline is necessary, yet,
we are not by it rendered without sin, nor do we satisfy
the law of (jod. Yet God adorns this diligence with
many great rewards in this corporal life ; with wealth,
glor)% victories, power, prosperity, &c. : which, although
they are gifts of God, and necessary, for this life, yet,
before him they are insignificant, that is, frail and
quickly perishing things, which he often bestows more
abundantly^ upon his enen)ies, than upon his heirs that
fear him ; for which latter there is laid up another far
more great and eternal reward that is wholly unknown
to the world.
Theretore, that futile and wholly vain interpretation
of the Rabbins, and of those who follow them, is wholly
to be rejected. I mean of those who imagine, that
David says these things concerning himself — that his
government or ruling would be just, and his administra-
tion in the fear of God, because he was anointed of God
to be king and ruler. But it is a far other just ruler
ruling in the fear of (iod, that is here promised. For
David in all his government never made any one single
man just, nor fearing (rod ; nay, not even hipiself Nor
did ever Moses himself do it, who was the institutor of
the law and the political economy, as Paul affirms,
Rom. iii. But, all those that were ever righteous, and
that ever feared God, were made righteous and brought
to fear God by this Lord or Ruler, Jesus Christ, the
Messiah, or Rock of Israel ; as the prophet Zechariah
aaith concerning this King, " Behold thy King cometh
unto thee, he is just and having salvation ; lowly, and
ridmg upon an ass," &c. chap. ix. 9. And Paul, 1 Cor.
i. 30, saith that he is made unto us " wisdom, right-
9S4
eousness, sanctification, and redemption : that, accord-
ing as it is \v ritten, He that glorieth let .him glory in the
Lord : " (not in his own righteousness and wisdom, &c.)
For this is the government of this King, and it was {or
this that he was constituted ruler; — that he might work
these divine works in men ; that is, might make them
righteous and holy, and obedient unto God ; and that be
might at length restore that state of innocency from
which we fell by and through the fall of our first parents,
who were driven to it by the devil.
It is concerning this righteousness, and this fear of
God, that that doctrine is delivered to us which is beki
forth in the church of God, and which ought to be
thoroughly known by all godly people — that it is for the
sake of this Lord, Jesus Christ, through mere mercy,
by faith, and not for our own virtues and worthiness,
that we are made righteous; that is, acceptable unto
God, and heirs of eternal life. — It now follows in the
words of David,
And he shall be as the light of the morning when the
sun arisethy even as a mornifig without clouds ; when the
tender grass springeth out of the earth by clear shining
after rain.
Here, he compares the rule or kingdom of the Mes-
siah, who shall re-establish and restore righteousness
and the fear of God, to the gladdening aad lovely time
of spring ; wherein, the world, after the dull and gloomy
scene of a long winter, begins to open forth its beauties
again, and to cheer every kind of living creature by its
new appearance. For while, during the winter, the sun
is far removed from us, the earth is as it were shut oat
and confined by cheerless frost, ice, and snow; the
trees wear a miserable aspect, being stripped of their
foliage and verdure, and every thing that grows out of
the earth lies torpid ; there is no trace of any thing
flowery or verdant any where to be seen ; no fruits shew
themselves ; and the whole world is, as it were, dead.—
But as soon as the spring begins to appear, the sun oov
coming nearer to us, opens the earth, which then smiles
3^5
with a new and lovely aspect, and the whole world
seems, as it wei^e, to arise from the dead. For all ever
consider, that the spring is the most delightful time of
the year ; as the poet sings,
Now every tree its leafy pride resumes,
And the year's loveliest season smiles around.
And there are many who have been of opinion, and
have said, that it was in this season of the year that the
world was first created : and that agrees also with the
scriptures, which make the vernal month, that is, our
March or April, to be the first month of the year.
In like manner also, the kingdom of grace peculiar
to this Ruler brings to us the ail -gladdening and plenteous
time of spiritual delight ; wherein, this Alessiah freely
gives unto us righteousness and the fear of God ;
whereby we, as green, flourishing, and fragrant plants,
grow up in him and bring forth fruit. For he is our sun
of righteousness, which now comes near unto us that he
might shed upon us his light and life ; as it is said in
Malachi, " But unto you that fear my name, shall the
sun of righteousness arise with healing in his wings."
And that he might do all these things by signs, it
was his will, to abolish death and to begin this his king-
dom of a new and eternal righteousness by his resurrec-
tion, in the time of spring, when all nature returns to
life : whereas l)efore, he was bom into the worltl in the
middle of winter : which was to signify, that he under-
took for our sakes the dark and dreadful burden of sin,
misery, and death, to which the human race were sub-
jected : and he bore the tempestuous season of this
winter for upwards of thirty-three years.
For as, in this prophetic description, by the time of
spring is signified the saving and life-giving time of the
Kice of God, which has dawned upon us through the
essiah the Son of God : so, on the contrary, by the
time of winter the opposite is signified : that is, the time
of the wrath of God under sin, into which the whole
human race have been plunded by nature since the time
of their first parents, by their fall. And God, under
this order of the times aad seasc^s, has as it were
shadowed and set forth similitudes, whereby to present
unto us these different states of sin and grace ; that we
might, by the different changes of the seasons, be con-
tinually reminded of these things until the last day,
(when there shall be another and a new heaven and
earth, and another order of things,) and that we might
thus be brought to think upon these great matters, and
learn to make a practical use of them each day of our
jiws.— And may God grant, that our eyes and ears
may be attentive to the admonitions which the seasons
thus afford us.
According therefore to this spiritual representation
of things contained in the changes of the seasons, Adam,
the Arst of the human race, may rightly be said to have
first lived in the all-delightful time of spring; (seeing
that, he was created in the very time of spring, as bdng
the time in which the world also was first made;) bat,
by sin, he cast himself into the dreadful time of winter,
until God, by this all-gracious sun, his dear Son, dispelled
the awful winter, and restored this new spring, and a^
established an eternal church, which he still goes on to
gather together, that it may hereafter live in the eternal
enjoyment of God. And now this wonderful change,
or, as the Psalm speaks, these years of the right band
of the Most High, have begun, he who lives in this new
and eternal spring, shall never die: and, he who dies in
that dreadful winter, shall never live : that is, as Christ
saith, ^^ He that believeth and is baptized, shall be saved:
but he that believeth not, shall be damned." For, on
the latter, that eternal sun, concerning which David here
speaks, is gone down and has set for ever : but, on the
former, he arises and shines in his eternal light.
Nor is this the only thing that is intended by this
mention of the spring and the winter : but it more es-
pecially refers to that great secret of the prophetic doc-
trine,— that the kingdom or dominion of the Messiah,
would not be like the political economy of Moses. For
that polity and government of Moses, is the ministration
of the law ; by which, sin is not only not taken away,
327
but is really increased ; or as Paul saitli, becomes '' ex-
ceeding sinfol." Because, the law shews how great and
terrible sin is; and men by it are accused and con-
demned ; a id l>eing by it cast into horrid fears, they not
only begin to hate the judgment of (iod, and the law
itself, by the sentence of w hich they feel themselves so
condemned and killed, but also flee aw ay from God ; as
Paul wonderfully and copiously sets forth this office of
the law, and the efl'ects of it.
This is indeed to stand at the foot of Mount Sinai,
while it horribly shakes and trembles with thunderings
and lightnings, being made to rock from its foundation ;
while there is such a terror produced all around, that
it seems as if heaven and earth were rushing toge-
ther. And in truth the light and rays of the sun were
darkened with far more heavy and thick clouds than if
it had been in the middle of the freezing winter, though
it was then the time of spring to this visible world when
the. light of the sun occasionally beams forth ; but, at
that time, he was so far removed that his rays had no
effect whatever. — So the nations and the ungodly, who
are without the law, and lie buried in the winter under
their sins, live in greater security, and, as they imagine
to themselves, far more happily than the people of
God; because they, even in the time of their springs
endure the terrible tempests of law terrors, which are as
thunderings and lightnings. For when that all-fair sun,
Christ the Son of God, does not shine into their minds
with his splendour, they have none of the joys of the
spring to delight or refresh them ; but Moses tills all
things with terror and death by the heavy tempest of his
law. Thus, the storms and tempests which variously
infest this our air and atmosphere, are to us as [)erpctual
prophets and teachers, shewing us, that it is the same
with the minds and consciences of men, and that the
godly are often thus overwhelmed with the terrors of the
law; who, nevertheless, as Paul saith, are not under the
law, but under grace.
But however, as David saith, after the times of
3128
Moses and the prophets that joyful time of the Mes-
siah succeeds, when the Zur, or Rock himsdf of
Israel reigns, that he might by this free bounty plenti-
fully bestow upon us righteousness and eternal life. This,
I say, is that delightful and joyful season, when the whole
face of things is changed, as in the spring, to a new and
all-gladdening aspect; when, before the clear shining, a
genial shower has fallen; that is, when the sweet and
healthful voice of the Gosp)el is heard, and afterwards
the sun himself, Christ, arises in our hearts, and they are
raised up and enabled to receive the consolation, the
clouds and storms of Moses, together with the thun-
derings and lightnings of his law, being wholly dis-
pelled.— Hereupon, all things truly look green, flourish,
and blossom. There is a new light, and a day full of
new joy, gladness, and life ; like unto which, there is no
time in the whole of this world's year. Now, all that
tempest and winter of clouds, thunderings, sin, death,
and all kinds of terrors, are overcome, dispersed, and
utterly disappear ; and there arises an all-clear and aO-
gladdening day of a new and eternal Passover, or of
victorious rejoicing in our risen, living, and eteroall;
reigning Lord.
This is what David means, when he says, that the
government of the Messiah, his Son, is like unto that
spring day, when, after a rooming of copious aixl
genial rain, the sun rises with a sweet serenity, and
shines forth and clothes all things with verdure and
beauty. And among many other testimonies, Lactantios
thus describes the time of the resurrection of Christ,
Behold ! the beauties of the new-bom world,
Bright from the bosom of the spring, declare.
That all creation with its God revives !
For, as Christ rises from the dreary grave,
, Each tree in foliage smiles ; each waiting bud
Bursts into bloom, to hail its risen Lord
Triumphant o'er the dismal realms of death!
389
For my house isfwtso before God: because he hath
made with me an everlasting covenant ordered in all
things and sure.
It has been before observed, that the meaning of
these words is the same as that which is found in
8 Sam. vii. 18/^^ Who am I, O Lord, and what is my
house?" As though he had said, Surely my house is
not such, nor so great, that it should in the eyes of God
be worthy of so infinite an honour and blessing, as that
the Mes^ah ^ould be bom from it, the Rock of Israel,
the Son of God, the just God, the just ruler among
men ! — ^Thus, in these words, he casts himself with aU
hnmility and self-abasement at the feet of God, as if
wtonisned at so wonderful a gift of God, — that God
sfioald will to effect budi mi^ty things from his flesh
and hisUood*
And, with respect to the everlasting covenant, and
the house of David, and how this promise was fulfilled
in his house, upon these things I have spoken with suf-
ficient fulness in another work, which I wrote concerning
the Jews and their shameless lies : and perhaps some
other occasion, besides the present, may offer for saying
upon that subject
But diose Hebrew terms aruch a and semura, which
found in this place, are not made use of to no purpose :
die former of which signifies ^ ordered,* or, ' righdy or-
dered in all things : ' the latter signifies, * kept sure and
safe/ or, 'become sure and established by fact and
observation/ These words, I say, are added purposely
both for doctrine and consolation. For if one take a
corsoiy view only of the history of the events relative to
die people of God, or the politicd Israd, and consider
diem just as they present themselves at first sight, as it
were, it will seem, as to first appearance, that what is
I^re so grandly declared, was by no means performed to
mst people. Nay, reason and human wisdom will
jadgp just die contrary ; — that God utterly forgot his
covenant, and did nothing that he had promised; seeing
diat, there are so many scenes of confusion, trouble, and
TOL. IX. z
3S0
evit in this very house of David itself,- to say nothing
about the whole of his posterity. And yet ttoit houses
until the coming of the Messiah, was not only actnaHy
visible to external observation, but beautifully contmned
in all its established order and ordinance, and remained
so proof against^ all the opposition ci devils and men,
that it could not be overturned by any one, nor even al-
tered ; but all were compelled, even against their wilis^
to leave that political economy, or the sceptre of Judah,
as it was first instituted, and according to the word cf
the divine promise, until the manifestation of Christ
And, if you look at the visible face of the kingdoa
or church of the Messiah, as to its appearance in the
-world, since the time of his manifestation, there wiD
seem to be stUl greater confusion and scattering; nayvit
will appear that there never was less order, more (fe
traction and misery, or a more deplorable state «f
things in any common government, than in thJB king-
dom of the Messiah the Soa of God. For, on the one
hand, tyrants in power furiously scatter and lay it waste
by fire, sword, and crudty of every kind. And, on die
other hand, fanatics and authors of false doctrines and
sects shamefully divide and sunder it. And moreo^
there appear in the lives and conduct of many who pn-
fess the name of Christ, an open and hardened pf^
sumption and impurity. So that, as I before observed,
in no government does there appear a more niinoas
state of things, or less order, than in this government
For all those external enemies that I have mentioned,
and those internal members, or rather, the devil in faodi,
strives with all his might, that this dominion of Quist
might be utterly destroyed and brought to nou^t, or bi
kept in a state of the utmost misery and turbuloice.
In a word, as I said, Christ appears to be such il
the world, as if he felt no concern whatever for Us
kingdom and government ; as though he had no vish
that it should be manifestly seen any where ; and as if
it were any thing but a kingdom ail-wisely constituted
and happily administrated, or arucha and semuea,
as it is here said. And yet, it is true that it is such tf
331
iLingdom as is here described : and it must of necessity
answer to both these terms in ail things and through all
things. And although it does not appear to be so, ac-
cording to human judgment and human observation, yet,
it is so in the eyes of him who declares concerning this
kingdom, Song. viii. 12, "My vineyard which is mine
is tefore me," And also. Matt, xxviii. 20, " And lo !
I am with you alway even unto the end of the world."
And, again John xvi. 33, " Be of good cheer, I have
overcome the world." — For, when those who fear God
contemplate the church through all this series of time,
they see, and themselves experience, that there ever
was, and still exists and remains among the human
race, a small company collected together by the power
which is from above, who profess and worship the name
of Qirist in true faith and sodliness, who go on to spread
atnroad the true doctrine of the gospel by their teaching
and profession, who hold the true use of the sacraments
and of the * keys * of the church, who experience the
Holy Spirit working effectually in them by his illumina-
tions and gifts, and who stand fast in this kingdom of
the Son of God, invincible against the gates of hell. — It
now follows —
Fer all my salvation and all my desire are nothing.
If, saith he, I may be allowed to glory at all in my-
sdf, — I am a king appointed of God, and have a dignity
bestowed upon me above all other kings. I have often
conducted wars, in which I have fouglit bravely and
gained signal victories ; and, by the help of Crod, have
experienced many wonderfiil deliverances. And more-
over, in my administration of government, I have
done many things that have been beneficial, and
that, with singular success. (This is what he means
by "my salvation.") I have diligently governeti the
state, and have exerted my utmost endeavours that
all things may be done rightly and in order, and that
each one may have his rignt : and I have also sufiered
many things. But all this glory, not of mtf govern-
ment only, but of that belonging to all other kings and
z 2
S3S
princes together, when compared with the kingdom of
this Lord, the Nt^siah, the Rock of Israel, my Sod,
that shall be born of my seed, is nothing as it were biit
a dry tree or branch, from which no bud or shoot can
ever spring forth. — For no king of all the human race
ever was, or ever will be, the conqueror and destroyer of
those evils, sin, death, the devil, hell, and the worid.
Nor did any one ever effect this by his government — tbt
ffiving to his citizens the blessings of righteousness, tbe
tear or reverence of God, and eternal life and felicity ! Hie
government of us all, is poor, miserable, dry and vain,
fiut, this my Son, the Messiah, the Rock of Israel, — he
it is, I say, who alone triumphs a conqueror over death,
sin, hell, the world, and all the powers of adversaries.
He it is, whose government brings with it, and bestows,
this on all hiSj — ^the making them righteous before God,
and giving unto them eternal life and blessedness. And
this is, indeed, a truly flourishing, prosperous, and fruit-
ful kingdom, which never withers nor decays.
But the sons of Belial are all of them as thorns des-
tined to be thrust away, which cannot be gathered with
hands. But, the man that shall pluck them out must ht
fetwed with iron and spears; so that they shall be utterlj
burned with fire in their own place.
Here David is now prophesying concerning his .own
people the Jews, the greatest and most powerful part of
whom would not receive thid Lord and King, the Mes-
siah. These he calls, Hebraically, '^ the sons of Bdial:**
which signifies, wicked and unprofitable men, who are
pf no other use than to do evil and hurt : such as Paul
calls, ^^ abominable and disobedient, and to every good
work reprobate:'' and, who in every government and
political institution are call^ vagabonds, and pests of
the human race.
But David is here speaking of the kingdom of Christ:
in which, such is the appearance bf things, that those
who are the enemies of Uiis Lord and the most noxious
pests to his government, are such, that the world woaki
judge them to be the best of characters, the most holy,
333
and the most beneficial to the human race. And more-
over, they are found among that very company who are
call^ the people of God, and more especially arrogate
to themselves the name and title of the churchy and are
judged to be the most important part of the people of
God, being exalted in power and authority, and in a
s^lf-persuasion of their great wisdom and virtues. And
just such do the sect of the Jews and Mahometans, and
the Papists among us, and also the different divisions
and sects of fanatics, seem to themselves to be; imagining,
that they only are the people of God, and beneficial to
the world, and that they render unto God a most solemn
worship, and unto the world a most signal service, when
they persecute with ail their power, and take utterly out
of the land of the living, the truly godly who embrace
the name and doctrine of Christ. Therefore, they hear
nothing with more indignation than their being called
SODS of Belial, vagabonds, and reprobate: for they
would have themselves considered and proclaimed, per-
sons the most useful and beneficial to the human race.
And in this same way also does Jeremiah speak of
the false prophets, chap, xxiii. 32, *' with their profiting
they shall not profit my people at all : " that is, they are
most destructive in that, in which they boast themselves
of being most profitable. In a word, the truly godly
who embrace Christ, are looked upon as the sons of
•Belial and servants of the devil, while these are con-
sidered to be alone the sons of God ; whatever they do
is judged to be right and just, and they have the appro*
batioD, the applause, and the interest of the whole
world. And so it will go on, until God sitting to judge
them, shall cast them out of the com]>anY of his elect,
and consume and destroy them with the fire of his
wrath and judgment: as was proved by a most terrible
example in those last dregs of the Jewish nation : on
whom, as Paul saith, the wrath of God came unto the
attermost.
David adds, moreover, a striking similitude; com-
paring them to the kinds of thorns which grow up
together with the wheat and corn in the fields; (for he
S34
still carries on the comparison of the gladdening and
fruitful time of spring.) And this is the same kind of
Weeds or thorns that Christ means when he calls them,
with reference to this passage, "tares" {Zzanid): for
although Ambrosins interprets this word as signifying a
kind of degenerate or bastard wheat, yet, I think some-
thing worse than that is here intended by Christ; tluilis,
that he means some kind of weed or thorn thaet is
separated from the wheat in the harvest when the sheaves
are collected, and afterwards burnt, as Christ sajs;
wherein, he expresses himself exactly according to the
Words of David, who says, that these thorns ^udl be
'plucked out' from the rest, and afterwards 'utterly
burned with fire.'
I understand Ztzaniayiheretorey to signify the same
as Koz does in this passage; namely, that more roo^
sharp, and prickly kind of thorns or thistles, which grow
among the wheat itself, find which, in the time of hamst,
are cut up separately with hooks, and afterwards tomap
by the roots with rakes and harrows; for Ihey cannoC
be gathered by the naked hand, nor are they of anj
other use than to light the fires on the hearth; but that
zizania which' they call bastard wheat, is of use as
fodder for cattle.
Such thorns and thistles as these are that generation
of Jews who persecute the Messiah who has been
manifested by the most signal and divine testimonies;
and that with such fiiry and malice, that they could not
be turned from their determination by any ^^cx)dness of
God, nor by any wonderfiil works; nor brou^t to
embrace the Son of God promised and given unto them,
until at last the Roman armies destroyed them with
arms, fire, sword, and slaughteir. Yet even now, they
cease not to burn with rage wherever they assemble
together in their conventicle, though they are now
miserable exiles under the flaming wrath of God.
Thus, then, you see was prSicted by David, the
Titter destruction of that people, because they rejected
this their Lord and King. And this is according to the
words of Luke also, where he saith, xiii. 35, *-* BehoU
335
ycQT house is left unto you desolate." And Daniel ix.,
and Zechariah xiv., prophecy of the same destruction
with equal clearness.
Thus, then, have I sufficiently dwelt upon my expo-
ntion of the last words of Datid, according to
the sense that I put upon this passage of the scripture,
and for which I have given my reasons at the beginning. —
May God grant, that many may be raised up, who shall
<levote themselves to the doctrine which is from above,
and to the Holy Scriptures; and who shall, from the
very fountains themselves, restore unto us a more pure,
and the genuine and mature meaning of the prophetical
writings, and, as it were by a happy recovery, wrest
them from those present malignant possessors, the
Rabbins and their corruptions; — and may they effect it
under a greater and more abundant influence of the
Spirit than I have done. And this they will do, if they
do not devote themselves, as sworn disciples, to following
die Words of the Rabbins and their miserably forcea
grammatical cavillings and interpretations. And if we
seek him thus, shall we be able to find and know, this
our Lord and Saviour the Son of God, rightly, truly,
and clearly. — To whom, with God the eternal Father
and the Holy Ghost, be all glory and honour, world
without end, Ameni
Erraia in the ** Lasi teords of David V
r* f T • ^ r For all my salvation an
me 17, tmeru { ^ ^^^\^^^
^ 264, — 36, — /or mutilated r#arf imitetcd.
n 1AT «• fT • ^ r For all my salvation and aU my desire
Page 197, Ime 17, tmert, | ^ noxhng.
i' t -^.?I i. Ik4^' tfllU jtl ■
i*'
U6
THE
THREE CREEDS OR CONFESSIONS
OF THE
CHRISTIAN FAITH,
USED BY FULL CONSENT IN THE CHURCH.
jllartttt Utttfirr
TO THE GODLY READER.
Although I have taught, and written iafoimer works,
very many things concerning the Christian Faith, —
what it is, and what are its power and eflicacy ; and
altlioiigh I have published to the world my Confession
ol' Faith, in ^\hich I have openly testifiedj what, in what,
and how, I beheve, and in what articles of Faith I rest;
yet, as the devil continually goes on to seek out and
plan new and wonderful devices and sophistical inven-
tions against me, I thought I would also collect together
in one little bundle, as it were^ these three Creeds (as
they are generally called,) or Confessions of Faith, and
send them forth into the world : as they are those which
ihe wliole Church has ever hitherto taught, read, and
■pm^, with universal consent.
nTierefore, I would here again openly testify, thai
I exactly agree in faith with the true Christian Church,
which has all along with universal consent taught and
held these Three Creeds. And, on the other hand, that
I with my whole soul dissent from, and abhor, that false
hypocritical church, which is the most bitter enemy to
the true Church of Christ, and which, neglecting and
obscuring these all beautiful Creeds or Confessions, has
lotrodQCed a multifarious idolatry into the Church. In
Ihc same way it was also, that the Israelites of old,
neglecting the true worship delivered and instituted from
above, and leaving the temple of God, invented a
multiplex idolatry in the vallies, on the mountains, and
under the trees; and yet, still arrogated to themselves
the title of the true people of God; and under that
pretext, I>ittcrly persecuted and cruelly murdered the
holy prophets who openly convicted them of their errors,
aod, at last, the Lord Christ Jesus himself*
340
The First Creed is that of the Apostles; which
excels all the others in beauty and conciseness: because, it
embraces in the most brief and compendious manner all
the articles of the Christian Faith, and can therefore be
the more easily learnt and understood by children and
the more simple ones.
The Second tiBEED is that of Athanasius;
which is somewhat longer, and designed to confute the
Arian heretics. It more fully asserts and illustiules the
article concerning the divinity of Christ Jesus: whom it
proves to be, the only and true Son of God,, and ooa
Lord : whom we worship and call upon with the same
faith as that whereby we worship and call upon die
Father himself: as we confess in the first Creed, 'I
believe in God the Father Almighty, and, in Jobs
Christ his only Son our Lord,' &c. For if he were BQi
the true God equally with the Father, it would not
become us to ascribe unto him the same honour of fiiidi,
worship, and prayer, as that which we ascribe unto the
Father. This is th6 article, therefore, which Athanaans
contends for, and enforces,. in his Creed; and it is, as it
were, a pillar of the first Creed, that of the Apostles !
The Third Creed is ascribed to Ambrose and
• Augustine; and is said to be that which was sung after
the Baptism of Augustine. But, whether that be so or
not, I consider it of no consequence at all. It is a very
beautiful Creed or Confession, (whoever was its author,)
composed in the manner of a hymn : in which, there is
not only a beautiful Confession of the Faith, but God is
therein, wonderfully proclaimed and celebrated.
341
THE
FIRST CREED OR CONFESSION
Is that generally and well-ktiown confession of the
Apostles; in which is laid down the foundation of the
Christian Faitlu It is thus, —
I BELIEVE in God the Father Almighitf Maker
of heaven atul earth
And, in Jesus Christ his ofdtf Son our Lord;
wtho was conceived o/* the Holtf Ghost ; bom of the
Virgin Alary; siiffered under Pontius Pilate; was
m^icijied^ dead^ and buried; He descended into hell;
the third day he rose again from the dead; He
ascended into heaven a7id sittelh on the right hand of
God the Father Almighty ;'from thence he shall come
io Judge the quick and the dead,
I BELIEVE i/i the Holy Ghost ; the Holy Catliolic
mkurch ; the communion of Saints ; the forgiveness
of sifts; the resurrection of the body; and the life
everlasting. Amen.
k
THE
SECOND CREED OR CONFESSION
Is called the Creed of Athanasius; because it was
drawn up by him against tlie Arian heretics. It is
thus, —
Whosoever will be saved; before all thUigs it is
necessary that he hold the Catholic Faith.
Which Faith^ except every one do keep w/tole and
utute/iled, without doubt he shall perish everlastingly.
342
Ami the Catholic Faith is this: that wt wonUf
ame God in Trinity^ and TVinity m Unitg.
Neither confounding the persons; nor dividing
the substance.
For there is one Person of the Father^ another ^j
the Son, and another of the Holjf Ghost.
But the Godhead of the Father, of the Son, ad
of the Holy Ghost, is all one: the g'lory efuid, tk
Majesty co-etemal.
Such as the Father is, such is the Sam, and md
is the Holy Ghost.
The Father uncreate, the Son umcreate, and tk
Holy Ghost uncreate.
The Father incomprehensible, the Son ineomfn-
hensible, and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal, and tk
Holy Ghost eternal.
And yet they are not three eternals; but oneetenJL
As also there a/e not three ineomprehensibks, wu
three uncreated; but one uncreated, and one imeam-
prehensible.
So likewise the Father is Alnughtjf, theSm
Almighty, and the Holy Ghost Almighty.
And yet, they are not three Almighties, but m
Almighty.
So the Father is God, the Son is God, and tk
Holy Ghost i« God.
And yet, they are not three Gods, but one God.
So likewise the Father is Lord, the Son is Lori
and the Holy Ghost Lord.
Anil yet, not three Lords, but one Ld^rd.
For like as we are cofnpelled by the Christies
verity, to acknowledge every person by himself to he
God and Lord;
So are we forbidden by the Catholic religum, tf
say, there he three Gods, or three Lords.
The Father is made of none: neither created, mr
begotten.
The Son is of the Father alone: not wmde^ nor
created, but begotten.
943
The Holy Ghost is of the Father and of the Son:
neither made, nor created^ nor begotten, but proceeding.
So there is one Father^ not three Fathers; oneSon^
mot three Sams ; one Holy Ghost y not three Holy Ghosts.
And in this Trinity none is afore or after otlier:
none is greater^ or less than another.
But t/ie whole three Persons are co-eternal toge-
gether: andco-equal.
So that in all things, as is aforesaid, the Unity in
Trinity^ and the Trimty in Unity, is to be worshipped.
He therefore that will be saved; must thus think
of the Trinity.
Furthermore, it is necessary to everlasting
salvation, tliat he also believe rightly j the incarnation
of our Lord Jesus Christ.
For the right Faith is, that we believe and confess,
that our Lord Jesus Christ, the Son of God, is God
and Man.
God, of the substance of the Father, begotten
before the worlds: and Man, of the substance of his
Mother, bom in the world.
Perfect God, and perfect man: of a reasonable
soul and human flesh subsisting.
Equal to tlie Father, as touching his Godhead:
and inferior to the Father, as touching his Manhood.
Who although he be God aiid Man; yet he is not
two, but one Christ.
One ; not by conversion of the Godhead ifUo flesh,
but by taking of the Manliood ijito God.
One aJtoget/ier; not by confusion of substance,
but by unity jof Person.
For as the recuonable soul and flesh is one man :
so God and Man is one Christ.
Who suffered for our salvation, descended into
hell, rose again the third day from the dead;
He ascended into heavcfi, he sitteth on the right
hand of the Father God Almighty, from whence he
shall come to judge the quick and the dead.
At whose coming all men shall rise again with their
bodies: and shall give account for their own works.
And they that have done good^ shaBgo into life
everlasting; ,aud they tlkot have done eviT^ into ever-
lasting fire.
This is the Catholic Faith: which except a \
believe faithfully^ he cannot he saved.
THE
THIRD CREED OR CONFESSION,
WntCH is generally ascribed to Ambrose and Au-
gustine, is that well-known hymn — "Te Deum.** —
Wz praise thee^ O God: we acknowledge thee to
be the Lord.
All the earth doth worship thee; the Patkor
everlasting.
To tMe all angels cry alaud^ the heavens^ imd all
the powers therein.
To thee Cherubin andSeraphin^ continually do crg^
Hohfy holy J holy^ Lord (xod of Sabaoth;
Heaven and earth are full of the Majesty of tig
The glorious company of the Apostles^ praise thee.
The goodly fellowship of' the Prophets praise thee.
The noMe army of martyrs praise thee.
The holy Church throughout all the world dotk
acknowledge thee.
The Father of an infinite Majesty.
Thine lionourahlcy truCy and only Son.
Also the Holy Ghost the comforter.
Thou art the King of Glory, O Christ.
Thou art the evertasting Son of the Pother.
When tJiou tookest upon thee to deliver num^ thm
didst not abhor the Virgins womb.
When thou hadst overcome the sharpness qfdealk%
thou didst open the kingdom of heaven to all believers.
Thou sittest at the right hand of God^ in the
glory of the Pat her.
S45
We belieise that Ihou shall couu to.be our Judge.
We t/iere/bre pray thee lielp thy servants whom
thou hast redeemed with thy most precious blood.
Make thetn to be numbered with thy Saints ifii
glory everhistihi* .
O Lordj save thy people^ and bless thine heritage.
Govern them and lift them np for ever.
Day by day we maifuify thee.
Ajid we worship thy name^ ever world without end.
Vouchscif'e^ O Ltordj to keep us this day witltou^
sin.
O Lordf have mercy upon us, have mercy upon u^^
O Lordy let thy mercy lighten upon us\ as our
trusi is in thee.
O Lordy in tliee have I trusted^ let me never be
cou/buuded.
T HAVE remarked this in proofs of fieurt, and
have observed it in all the histories of Chris-
tianity,—r- that those who have believed and taught truly
and incorruptly die principal articles of faith concerning
Jesus Christ, have afterwards stood in the true Christian
faith safely and firmly. And that, although they may have
had their certain errors and sins, they have yet been saved
in the end. For, he that believes this article, that Jesus
Christ is truly God and truly man, that he died for U9
and rose again, and holds fast that faith, will acquiesce
in, and heartily assent to, all the other articles. — ^^So
true is that which Paul saith, that Christ is the greatest
and principal good, the foundation or basis, and tne sum
total ; under whom, and to whom, arc drawn and ga-
thered all things. And as he saith also in another place.
"In him are hidden all the treasures of wisdom and
knowledge." And Christ himself saith, " He that
abideth in me, and I in him, the same bringeth forti)
mach fruit." And again, '^ lie that is not with me is
agpuQst me; and he that gathereth not with me scat-
tereth." For, saith Paul, it is so decreed that in Christ
Jeaiis should dwell all the fulness of the Godhead bodily,
or .substantially.
VOL. II. 2 a
34&
Hence, tie that does not find and apprehend Ood in
Christ JesuSy will never find and apprehend God any
where out of Christ, even though he should mount up
above the heavens, or descend to the lowest hell, or, in
a word go out of the world after him. For, saith Ood,
It is here, here, in the human nature of Christ, born of
the Virgin Mary, that I will dwell. If thou wilt believe
^his, thou shalt be blessed : but if not, go where diou
Wilt and do what thou wilt : yet, thy unbelief shall nei-
ther alter nor invalidate my decree. And most certainly,
Christ, together with all his believers, will directly with-
stand thee, as they have hitherto ever widistood all the
power of the devil and of the world.
And again, I have ever observed this — that afl
eirrors, heresies, idolatries, offences, and abuses, aiid aO
ungodliness in the church, have principally arisen ftcn
the contpmpt, or neglect, .or utter loss,, of this article or
jwt o^ ^e Christian fai^ cohcerriihg Jesiis Christ And
i| any one will consider the matter cloSely, he will find,
mat all errors directly militate against this saving aitHtt
CQdcemi^g Christ JesuSr Even as Simeon prophi»ied
of KimyJ mat he Wajs^set for the rise and fall of many io
Xsmel, and as a si^ that should be spoken i^nst'
And Isaiah, jong'before, predicted, * That he should be
a stone of stumbup^J and a rock of offence.' — For whrf-
ever. stun^bles pr is ojffended, must stumble and be
oiPPended at this one Stone : he it is, that is the sturih
bling-stone in the way of all such, and that is "rejected*
of me ^* builders;" as Christ himselif shows in dirf
lIB^h Psalm. And therefore, John also saith in hi*
epistle^ that there is no more certain mark whereby to
distinguish lying and antichrist spirits, than the denyiK
pf,Chi7St.j For all heretics have attempted to gain to
inctpry and so triumph over this Christ ; but they hate
gotten noting but shame and confusion for their pains.
. Some of these have attacked the Divinity rf
Chri3^ and tthat, not in one way piily. For some, have
stripped liim of his Divinity altogether, and have cmh
tended that he was nothing more than a'man. Otheri
have contended that he is the same person with die
IJAI
347
er, and have asserted that it was ^the Father himself
that suffered for the human race. Others, again, ha-v*
lifiirentively made him a creator far more elcelknt than
EmM tiic angels, and would have him called ^ucb a<iod
M made all the other creatures, and yet, not toruly and
uraiiy the eternal GoJ tojjether with the Fatlier, »*-
Acute men have stretched their itivenlions upon tim
nt ill wonderful ways, and have jeoparded all their
cowers and faculties, that they might not be compelied
to lieheve, that Christ is truly and naturally God; and
lave tried their utmost to fmd out and comprehend "^ly
their own reason the whole scripture, and more espe-
:ially this article, and to bend tliem down to tJieir own
inione. This article however has, a^ a rock, stood
able, while they have fullen headlong to- de*
tion* Though the devil continued to scatter im
P~ fion in the hearts of the unajodly and unbelieving
m unto the times of Mahomet, who tore away the
St. a great part of the world, from Christ. ► ^^^ ^ ^ttu
Others, again, have attacked hiB^ *Htimamt^f
md they also have sported with their inventionfi in «.
iptroderful way. The delirium of the Maniehees^ \i?ai^
fata: — they considered Christ to be a certain shadow
miy which passe<l tliroygh the Virgiit Mary, like a kifirf
if spectre, which has neither a real body nor>a*.real'Soni^
i— Others denied that he had a soul, and imagined tha|:
lip Divinity governed his body in the stfead of a eonh^i^
'i " dreamed that he was not truly and fiatura^ly
M^^ * wii of the Virgin Mary,^ — And the Jews think th»t
hey display a singular wisdom, in daring to assert that
Ml WU& begotten of Joseplh And some of -them have
poken so protanely, irreverently, and filthily of hi$
lOnceptioD, that what they have said is too bad to be
repeated t 5 .-:/m
- The Jews have, as they imagine, brought the matter
io a needle^a pointy when* they argue, that there cannot
pe Thret distinct Persons in the God^head. For (««y
tiiey cannot be brothers or kins^mei^; aad therafofjgj
irannot, upc^ toy grounds of reason, be cdnsidewil
be Three equal Persons.— O, how acute and wonder-
2a2
348
fully wise are such | who wish to judge of the mscru-
tabie and eternal nature and essence of God by these
mortal faculties of men, or rather of beasts.
In a word, the rage of the devil has never ceased at
any time, whensoever and wheresoever that artide of
of the creed concerning (/hrist, that he was truly God
and Man, and died for us and rose again, has sounded
forth in the church. For he is that blessed Seed of die
woman which bruises the serpent's head, and in wboBe
heel, in turn, the serpent dashes his poisoned teetk
And therefore, this enmity will remain unto the find
judgment
And again, what have we new-formed and exalted
saints under the Pope thought of Christ Jesus? Wc
have indeed confessed, verbafiy, that he was truly Grod
and Man, and that he was our Saviour and DeUvenr,
and died for us and rose again, &c. But we hafi^
actually, not only continually denied those things, bil
have fought agpinst them with all our power and mali^
and have not ceased to do so unto this day. — Sodm^
have taught that he died only for original sin : and Ai
we are to make atonement for our actual sins oursdvei
Others again, have affirmed, that if any fall after bip*
tisip, Clmst no longer profits them any thing. Aod
hence have proceeded prayers to saints, pilgrimafcii
purgatory, masses, monasteries, and numberless ouier
enormities of the same kind, whereby we have cb*
deavoured to appease Christ and gain him over, n
though he were not our Mediator and Intercessor bcftit
God, but an inexorable and angry judge.
And, at this day, those very persons who more ef-
pecially wish themselves to be accounted ChristiaBi^
who boast of the name and title of the church, and iritt
destroy the godly with fire and sword, and sprinkle and
satiate themselves with the blood of the innocent,—
those very persons, I say, think that alone to be tU
true and only right doctrine, when they teach, that mea
obtain grace and eternal salvation by their own worb;
and that the only honour that is due unto Christ, is,
that he begun the work of our salvation ; but that we
347
Father, and hiwe asserted that it wasithe Father himself
^ that sutferecl for the iiiimaQ race. Other.*, ag^n, ha^«
Linventively made him a creator far more eJtceilent than
nU iho an;i5els, ami would have him called such aOod
h^inade all the other creatures, and y^ "'^^t truly and
^Bkiraily the eternal God to;jether with the Kather. »^
Acute men have stretched their invent ions upon thw
loint in wonderful ways, and have jeoparded all their
Miwers and faculties, that they might not be compelled ^
to believe, that Christ is truly and naturally God; tod
lave tried their utmost to find out and comprehend ^ fey
their own reason die whole scripture, atid more espe-
bially this article, and to bend tliem do^n to tJjieir own
opinions. This article however has, as a rook, stood
OUDovable, while they have tallen headlong to de^
ftroction. Though the devil continued to scatter im
n in the hearts of the ungodly and on belie viog
unto the times of Mahomet, who tore away the
a great part of the world, from Christ, * * '^*w
Others, again, have attacked \n% ^ HuTmnlty f
they also have sported with their inventione in a
mlerful way. The delirium of the Maniohees waft
: — thev considered Christ to be a tertain shadow
which passed through the Virgin^ Mary, lik^ a kind
ipectre, which has neither a real body noi^a^eah'Botiiv
then?^ denied that he had a soul, and imagined 4lha|:
Divinity governed his body in the stfead of a gmih^ii-
dreamed that he was not truly and tiatumKy
of the V^irgin Mary.^ — And the Jeu-e think thait
display a singular wisdom, in daring to assert that
begotten of Joseph. And aome of *them have
so protkneiy, irreverotitly, and filthily of hi$
eption, that what they have said is too bad to be
pealed • #. m -n»
The Jews have, as they imagine, brought the matter
a needle's point, when they argue, that there cani»dt
Three distinct Persons in the God-bead, For ^lay
y) tliey cannot be brothers or kinsmen ; and therefbrifti
canmjt, upon any grounds of reason^ beconstdenftd
be Three equal Persons.— O, how acute and wonder-
2aS
holy ChristiaD church, -will test ib her tMli ail
di«eei^tfhs()'Jdects/'«IMr9V*h6i«9ies> kndnMbinlik
6lxiBt"ia'?ihe?'churtftifp^aB thcM^ the ddijUllit
€tospel ttMlf ^bMld be«odteiMiledBb*cdwHF«ilie0a4Ui^
Christian church.— 19»^ AM* immierMfy 'tHfieMMt
trtily, who want to tdttAf titb Holy @hoft» himtf inr
h^l^u|httc>'gov«frhia<d'mdlagB^hi#^1]i^ "^
' ' If the wiM «de^Jdidil6l«Sfiri^,*t>F did notdan^'t
bite thd'h^l of Ghl4st,'«iMliF «V^nc^rtl di«d*^« fe^
easily be established in the church. > But, as Ar eW
carries on Wcur against Christ, atid is ever feraMtoff
IMiCti^Jin his chttrdr, makhig sects, anfd e^cciihig' sefr
tim^, theV certainly do the church a'^great idjury, ute
kryiiijjSKM hei^theblatne of all these tumults end distte-
tidnsf; wili(!h,i she is bo fer^fronr fermenting h^rs^, d»i
«he is < compelled utiwillirigly to endure them.^lhe
i^not^bift eiiisrt'tuaiiilts aAd distractions fn the dnri^
whH^ dhd refiisds tw KsteH to the enemy of her ddiM*
J«M^^hH^?' fiut iirhat can she do ? The seipcsitifl
Mt ^a^ frdni biting^^ heel of Christ, ii«>r ever poii
Ms 'ebimy''^ be In' peiace : nh6r on the other hmt,
Chlriftt cantiot'betfrthe bitings of the serpent. '
^ • >fitetnard, Mpoundfhg that part of the prayer of Ii^
zekiah, '' Behold for {)eace I had great- bitteHiM^"
Isafiah xxxviii. 17, says,' ^'Ifce church is never ma
#M^'<stA(6;^ thffiti MA^n it lift in quietness and peact*
Aftid it a a ifidmondrie laying and fiiU of troth. Sor
rt^tbrk; ale in^^ bad state^wben Chris^ns are net atM
wMi' this' 'Serpent, 'tfie 4ev^: fbv itis a^ure proof that^
4£Vil 48*^itig, Id iquietneSs and pieece, jast whttke
plto^l6^.' But witen'kfe is iji>a rage, and bulling all tldf
Hgb^^d low- intoi^confteibn, it is a certain sign diitb
idf^tCftrifagtip«)ii bi^JitfiroEie, alid at the point of beilg
Van^ished, attd that Christ is^ storming hispakce.
Uib^, ht that beholds tfie Christian chunji e
this view, or who wishes to find it a church that is abo-
getfierfiieie ifrom the cross, from heresies and sects, and
^ee^tf»M^-dbd^ui6t,-^'4)ew^^ never seeh. Or,iie
IMI tM^.mMa of'the tMedhiireh of Christ, a hk
3il
church of the devil. — Christ himself says, ** It must
needs be that offences corne ; but wo unto that man by
whom the offence cometh/' Matt, xviii. 7., And Paul
saith^ " For there must be also heresies among yod,
that they which are approved may be made manifesl
among you," 1 Cor. xi. 19, j
And indeed, if the church is to be always quiet
then wc must take out of the way the Lord's Prayer
itself: in which we pray, * Hallowed be thy name:
thy kingdom come : thy w ill be done : lead us not
into temptatiuo/ &c* But when there shall be no more
a blasphemous doctrine existing under cover of the
name of God, then, we may cease to pray ' Hallowed
be thy name : thy kingdom come/
But these hypocrites will not hear these things, and
are mor^ and more offended at tliem ; and they try and
andeavour to make the state of the church such as they
ttfeeoiselves dream of, and wish; namely peaceful and
quiet. On the other hand, God pays no regard what*
ever to their being offended, but lets tliem go on to be
otfended as far as diey please; while he, nevertheless,
still goes on as he began, and establishes and rules his
church according to his qnn will : until at length these
hypocrites retain neither the substance, nor even the
fonD of the church : just as it happened to the Jews
with their temple at Jerusalem*
Such, theretVjre, must of necessity pray the Lord's
Prayer in this manner, ' Thy name is hallowed : thy
will is done,' &c. That is, * We are now saints and
perfect: we have no farther need of the remission of
sins, nor of any help against temptation.' For they will
have their church to be free from all offences, sects, and
tumults, and they w ill have no serpent in their parddise,
nor any devil among their sons of God, Job i. 6. — But
let us away with sucli and leave them alone to ** walk
after their own hearts lust/' as it is said, Psalm bcxxi,
1 2, and let us return to our Creeds, and devote our-
selves to declaring their contents.
We Christians, however, are not such madmen and
stupid creatures as the Jews consider us to be^ who take
as t& be nothing more than 'a set of silly ducks or
geese, as neither understanding nor considering how ab-
surd a thing it is to believe that God is man, and that
there are in the unity of the Godhead Three distinct
Persons. But we, by the favour of God, well know,
that this doctrine is placed far above the reach of all
human capacity, nor have we any need of the sublime
reasoiungs of the Jews to prove that unto us. — We
knowing^ and willingly believe, and confess, and also
experience, that unless the Holy Ghost put a new li^^
intaour hearts above that of reason, this article cannot
be comprehended, believed, or held fast. And there-
fore there remains, of necessity, in the minds of the
Jews, a proud over-curious reason that lifts itself on
high and laughs at this article, and thus sets itself up as
a. judge of the divine nature, which, nevertheless, it
never saw, nor ever can see, nor does it understand anj
thing of it, so as to form a judgment, to enter into a medi-
tation, or to speak concerning it. — For God dwells in i
liffht where no one can approach unto him, and fras
Wheinoe he must of necessity come unto us; yet stiO,
hidden and concealed, as it were, in a secret ; as Joiio
i. 1 8, '^ No man hath seen God at any time : the onl?
begotten Son, which is in the bosom of the Father, hie
hatli declared him/' And God said by Moses kng
before, " There shall no man see me and live," Eiod.
x'xxiiij 20.
•■'il ■'.■.- ■
^ >> T £T us then bring forward and collect some
of the passagesof the scripture, whereby tt)
bonlhin this Article, and especially that part of it where
Athanasius distinguishes the Three Pennons in the God-
bead thus-r—
7%e Father is inade of none: neither created^ mar
begotten.
The Son is of t lie Father alone: not made^ nor
created, but begotten.
The Holy Ci host is of the Father avid of the Skm:
neither made, nor created, nor begotten^ but pro-
ceeding.
353
The Bcriptiiie describes the Son as batten of the
Father, ** llie Lord hath said unto me, Thou art my
Son, diis day have I begotten thee," Ps. i. 7. — And
Christ thus describes the Holy Ghost, John xv. 26,
*• When the Comforter is come whom I will send unto
yoo from the Father, even the Spirit of truth, \^ hich
proceedeth from the Father: he shall testify of me."
This scripture testifies, that the Holy Ghost pro-
ceeds from the Father, and is sent by the Son. And,
he that proceeds is said also to be sent. — And as* the
Son is begotten of the Father, and yet comes not forth
out of ^e Godhead, but remains in the one and same
divinity with the Father, and is, with him. One God ;
8o also, does the Holy Ghost proceed as sent by the
father and the Son ; nor does he come forth out of the
Godhead, but remains in the One and same divinity
with the Father and the Son, and is, with them both,
Oiie God.
Therefore this nativity is far different from the nati-
Tity of man, and this proceeding is far different from the
proceeding of man. For man born of man not only be-
comes a person individually separate from the Person of
the Father, but another and individually separate sub-
stance ; nor does either the Son remain in the substance
of the Father, or the Father in the substance of his
Son. But this Son is begotten into another Person,
and yet remains in the Essence of the Father, and the
Father also in the Essence of the Son. Hence, they are
distinct Persons ; yet so, that they both remain in the
one same indistinguishable inseparable Essence.
In the same manner also when man proceeds and is
4ent fix)m man, not only are the persons separated, but
the substance is separated also, and the one is divided
far asunder from the otlier. But, this Holy Ghost pro-
ceeds from the Father and the Son, (even as he is also
sent from the Father and the Son,) and is separated
indeed unto another Person ; yet, he remains in the
Essence of the Father and of the Son, and the Father
and the Son remain in the Essence of the Holy Ghost ;
Si4
that is, all the Three Persons remain in j^iOne same
godhead. ^ . .>,v ... ...... > ^ d*iT , ^,
Anx) hence divines have termed' this natiri^ of
the Son an iiv-abidmg nativity : not comsog forA offisd
the Godhead, *but only proceeding £rom th^ Fadier,
and still remaining in the Godhead.-rr-And so also tfafij
have termed the proceeding of the Holy Ghogt^ an 19-
abiding proceeding : not proceeding forth out .of the
Godhead, but only from the Father and. the Son, aad
still remaining in the Godhead.
But haw this is, must be apprehended by faith : for
it is inscrutable even unto the angels themselves, who
are ever beholding it. with unceasing joy. And,.aD
those who attempt . to fathom and compr^ood this
mystery by human reason, only precipitate themsdves
into perdition.
It is enough for us to be able to apprehend, by
faith, a distinction of Persons: that is, — that tJie
Father is begotten of none, — that the Son is begottoi
of the Father, — and that Ae Holy Ghost prmwdt
from the Father and the Son. For by this proceeding
is meant, a sending as an ambassador is^.sent, events,
by the nativity of the Son, is meant, a being bom ai t
son is born of a felher.
This SAME distinction do the Son and the Holy
(ihost retain also in their names : wherein, they reveil
themselves from out of the Godhead unto us creatuiCB.
For the Son is born corporally, .of his mother, and is
thus said to be a Son bom: yet, he is the same. Sod of
God in both nativities* And so also, the Holy Gboit
proceeds forth corporally in the shape of a dove, in
fiery tongues, and in a mighty rushing .wind^ and is
thus said to proceed, or to be sent :. yet, he is the same
Holy Ghost in each proceeding, and not the Father,
nor the Son^
Wherefore, it was sweetly becoming, that that me-
diate Person, who was begotten before from all etamil^,
and who was a Son, and not the Father, nor the Holy
Ghost, should also be boro corporally. . And so ako^it
955
wad sweetly becoming, that the Holy Ghost, who pro-
ceeded before from all eternity, and who was not be-
gotten, nor the Son, shoald proceed corporally.
And thus, the F'ather remains in himself, that all the
Three Persons may dwell in the divine Majesty. Yet
tJO, that the Son has his Divinity from the Father by* his
eternal in-abiding nativity. And the Holy Ghost has
hiB Divinity from the Father and the Son, by his
eternal and in-abiding proceeiling.
And thus also, the Son, by his corporal nativity re-
veals his eternal nativity. And the Holy Ghost, by his
irorporal proceeding reveals his otcrnal proceeding. And
each, has a certain external similitude or image of his
internal Essence.
Thus is the dif^tinction of the Persons delivered to
us in the Gospel. But if any one will exert his thoughts
upon any thing beyond this, he may do it for what I
care ; but sure I am, that he will find out nothing certain
beyond this. Therefore let us hold these things as simply
B8 possible, and be in the meantime content with them,
until we arrive in that place where we shall no longer
have to hear and believe these things, but shall ail-
clearly behold and know them.
A ND the Epistle to the Hebrews gives us a
beautiful and striking similitude of the dis-
tinction of the Persons of the Father and the Son,
where it says, chap. i. 3, " Who being the brightness of
his glory and the express image of his person (or sub-
ftance.'') And though it does not fully satisfy the
SKlly, in that it does not shew at the same time, that
ne Person of the Godhead is the Person of the Son,
and a Person begotten ; yet, in other respects, it most
beautifully shews, that this Second Person is of the
One same divine Essence, and not a distinct and sepa-
rate creature.
And this similitude of the distinction is, without
doubt, borrowed from the sun and his brightness : for
nearly all the saints have in the same way compared the
Father to the sun, the Son to his brightness, and the
S56
Holy Ghost to his heat: that by thia , eternal, plain,
and visible similitude^ or image, uuexp^Eienced and
simple Christians may be the more easily instructed and
brought to comprehend this Article.
The text, then, in the Epistle to the 'Hebrews, says,
*' Who being the brightness of his glory." — Now the
scripture said), that the created light rose from no where
else but out of darkness, that is, from out of nodiing.
Thus it is written, Gen. i, that when darkness was upon
the face of the deep, the light was made out of darkness,
(or out of nothing,) by the Word of God. And Panl,
2 Cor. iv. 6, saith, '^ God who commanded the light to
shine out of darkness," &c. Light, therefore, is a certain
brightness or shining out of darkness, (if I may so
speak,) for the darkness sent forth the light by the Word
of God : but the darkness itself was nothing.
But the text saith that Christ is a '' bri^tness," nol
shining out of darkness, nor which darkness sent forth,
nor shining out of nothing, but shining and beaming
forth out of -the very splendour of the Father ; that is^
out of the internal and natural Essence of his Divini^.
— And thus, the origin of this brightness or light is the
divine essence itself. Therefore, it is impossible that it
should be a creature. For the scripture does not speak
pf any creature as being the brightness of the divine
Essence or splendour.
Moreover, the word " brightness " proves that be
is truly God, begotten of the Father. For by brightnesi
here is meant the divine Majesty and glory itself. And
to be the " brightness " or light of this divine Majes^
and glory, is to be of equal power and glory with the
divine Majesty and glory itself. For if Christ were not
the brightness of that divine Majesty and glory wholly,
but in part only, he could not be " the bri^tness of Im
glory." Because, the glory and Majesty of God are one
undivided Majesty, which Christ must have wholly, or
not at all. If, therefore, he is the brightness of the di-
vine glory or divine Essence, he must of necessity be
the brightness of the whole of that divine Essence, and
357
as great ad the splendour or divinity of the Father itself
is, and altogether of an equal power with him.
And again, if he arose neither out of nothing, nor
out of darkness, (a» all the other creatures did,) but out
of the natural and eternal essence of the Father himself,
it of necessity follows, that he is truly and naturally the
One God with the Father, and not separately existing
out of the Godhead or the divine Essence, as all other
creatures are.
Hence it is by these words most effectually taught,
diat Christ is the One true God together with the
Father, and of an equal power, without difference.
This particular only excepted, — that he is of the Father,
and not the Father of him : even as, the brightness of
the divine glory is of the divine glory and essence, and
not the divine glory and Essence of the brightness.
And so also, when the text saith, " And the ex-
press image of his substance, (or person)," it most
effectually proves, that Christ must be truly and natu-
ndly God : and yet, that there are not many gods, but
only One God.
We in our day commonly call that an image, which
18 a representation in all things like unto the thing re-
presented. But, all images are deficient in this one
thing, — they neither have, nor are of, the same essence
or nature of the thing which they represent, but are of a
different nature or substance. Thus, when any painter, or
writer, or statuary, represents on his canvass, or on his
wood or stone, in the most expressively exact manner,
any prince or king, so that the eyes of all who behold it
we instantly taken with it, and they are constrained to
•exclaim. Behold, this is such or such a king, prince, or
man : — such may indeed be an image or likeness, but it
18 not the nature or essence of that king, or prince, or
man, but is simply an image or representation only,
having itself a different substance. For its own nature
or substance is stone, or wood, or canvass, or paper ;
and he that beholds or handles it, does not behold or
handle the substance or nature of the person repre-
ifead* And there is no one but will say, ' This is a
35S
wood, or sMne/or canvass, or paper iiepreaentatioir, bm
not a livii^, natural, and human substance/ nBeouise
its nature is wood, i stone, canvass, &c.' and has not in
itself, as I have-saidythenlKtuTeof theking, cmt prince; or
man. And therefore' it. cannot be said to be, oor is it,*
the image of the substance of* the than.' So 'Aat k
would be more properly caHed, and would be, the
image of the man, or rather, an image made in the
likeness of the man : but it cannot be the image of his^sob-
stance or natture : nor is it of hm nature, nor proeeeding
from his nature. Therefore, it remains, and* is can-
pelled to remain, an image made in the likeness of
man, but of a different substance or nature.
• But here Christ is so the " express image *' ^cwr like^
ness of the Father, that he is the image of his divini
Essence ; and not made -of a different nature, but i& tk
very divine image, which comes of Ood and has the diri-
nity in itself. And though man and the angels were mail
or created in the image of God, yet^ they were not imaflh
of his substance or nature, nor were they made, nor «
they come, of that divine nature. But Christ wasof tfait
divine nature of God from all eternity, the express
image of his substance; not artificial, or made, or
eroated, but having in himself all .the divine natmre, ani
being of himself all the divine nature, not made* or
created by another ; even as$ the divine nature itBeMj ii
not made or created by another. - For if he had notil
the divinity of the tather in iiimself, iUid were iM
peifect God, he neither would be, nor could be caUei^
^^ the express image of his Substance (or person) : " far
the Father would still have a something in <whiofa the
Son would not be bke or equal unto him. And .dius, fai
w6uld be altogether unlike the-^Father, and any iiai%
but ^* the 'express image of his' svbstanCQ." Tor- the
divine Essence is, above all things, atOne unpartiMe
invisible -^Essence : so that, where it is it must of necef*
sity be wholly, or it cannot be at all. f. v -n
These two terms therefore declare, diat the Fathv
and the Son 'are Two distinct Persons^ but One insq*
Table Essence. For the term '^ imag^ " shews that the
$69.
Son is not the Father, but the ^' image '' of the Father,
and another Person. And the term '' substance "
shews, that, with respect to his nature, he is not distinct
firom the Father, but of the One same Divinity and
Essence with the Father.
And i^in, he is so the image of his substance, as
diat, he was not made, not began to be so at any time,
bat existed so from all eternity; even as, the divine
Essence itself was not made, nor liad any beginning,
but existed from all eternity. — For if Christ, with
respect to his divine Essence, had begun to exist at
any time, he would not be the " imatre *' of the divine
** substance." Because, in that case, me divine Essence
would have existed long before him, as being from all
eternity, and would be a something far different, to
which he would be altogether unlike, and of which he
would by no means be the image. For the divine
essence is eternal ; but that, whose existence has a be-
rinning, is temporal. And, that which is temporal, and
mat which is eternal, are infinitely different from each
other : and the one can by no means be the image of
tUe other: so far is it from possibility, that the one
should be the image of the substance of the other.
Therefore, the conclusion or sum, and the true
meaning of this passage in the Epistle to the Hebrews
is this, — that Christ Jesus is the true, natural, and eter-
nal God ; not made, nor created, but existing from all
eternity another and distinct Person from the Father;
not another God from the Father, but equal unto him,
and of the One same eternal divine Essence. — This is
the iaith : this is what faith teaches : and on this it is
diat faith stands : I mean that Christian fe.ith whose
foundation is the Holy Scripture !
But, he that will not believe the scripture, but will
fioUow his own reason, let him follow it on to what ex-
tenCy and as long as, he pleases. But, if he will listen
to admonition, he will leave that ass together with the
aenrants in the bottom of the valley, as Abraham did,
dnt it ascend not up into this mountain; for, as
Moses saith, whatsoever shall touch this mountain shall
be surely put to death: — thou must either beUeve, i
|>crish ! 'lliis Adani t'xperienceil first, and the same f
all cx|>erience after him.
nrillS Article the prophets under the 0
Tc^tument believed also, and clearly uiuk
stcHKi : and tiioii^h, on account of tlie obstinacy, UDb
lief, and malice of tlmt people, they did not deliver iti
clearly and explicitly as it is revealed in the NewTesti
mcnt. Y^t thc\* set it forth in a manner sufficiai
forcible.
For, first of all, Moses thus begins his book, '1
the l^e^innintr (iod created the heaven and the earth,
Cfcn. i. 1. .Vnd it is evident, that the word ELOinist
the |>lural numlier, and that, not one, but many are f^
nified. So that, grammatically, it should be rendeR
thus, *' In the bei^inning Gods created the heaveou
the earth.* — And yet, again, as he does not say, * I
the l)eginning (toils created (crvavertmiX as if the
were many, but, " (iod created (vreavii)^ as if it «iei
one only, in the singular numboT, he clearly shews, thi
there is but One (Jod the Creator. — Vet again, ask
says (iwls Ki.orM\ he>hcws tliat there are in that(^
divine L»ence a plural number: and thereby, heguiti
our faith, that \\\i should not believe in any other Go
out of the (iiMihead, but, in this One eternal Go
only: and yet, that uc should learn, that thereaivii
this One (lodhead more than one Person.
Hence, throughout the whole scripture, (Jod i
called Kloim; that is, (lods. And hence, diis saw
term is applied to those creatures also who act %&f^
as in I'Aoil. \\v. and Psalm Ixxxii. 1, '^ God standcd
in the congregation of the mighty, he judgeth iMVlj
the gods.'* And again, ^^ I said ye are gods/*
And again, (len. L S6, '^ And God said let U9Wtk
man in our in)uge, after our likeness/* Here Got
terms himself '' us/* He does not say, * I will mkt,
as if he were one. Though he speaks in the latter «ij
in general ever\' where else, as he does a liule d»
wards, chap. ii. Ifl, where he says, '^ I will make mfl
36J
"an help meet for him;" lie does not here say, " Wt
'"will make him a help meet for him." And so again
^ aftsr this, ven xx. " The Lord Ciod caused a deep sleep
to fall upon Adam,'* &c.
Thus the scripture continually speaks of God as
One, who creates, makes, and does all things alone;
and yet» it speaks also of him as more than one, who,
liays when speaking of himself " we'' and **our,'* &c.,
And this is, that it might shew^ to those who believe^
that there is but One God ; and yet, t^at in that One
Godhead there are more Persons than one.
And then, chap. iii. 22, after the faU of Adam, it is
' And the Lord God said (disH^ as if he were one
iy») Behold the man is become as one of w^/' (as if he
were more than one.)
And as to what the Jew s maUciously object here,— -
that God was talking with the angels when he said,
" Let us make roan in our image," that is absurd, and
oot at all to the purpose : for the scripture no where
countenances the idea that the angels created us and are
CHir gods, or that we were made in their image, or that
we sliould worship and adore them as gods, or be
called their creatures. There is One God only, and
One Creator.
And still more absurd is their labouring and sweating
ill this gloss,— that God spoke to the earth when he said,
** Let us make man,'' because we were made of the
dust of the earth. Thou errest, O blind Jew ! The earth
did not make us, as thy gloss would expressly declare ;
nor are we the image of the earth ; for the earth itself
is subjected to the service of man.
But, the most absurd of all, is, that when they find
fbemselves manifestly convicted by such texts as these»
;tll^ pretend that God is speaking of himself, and ad-
<lfrases himself in the plural number by way of honour ;
id the same manner as kings and princes at this day
fpeak of themselves in the plural number. But all this
a new invention of human reason, and never used liy
king in the holy scriptures, nor even by any heathen
And even God also speaks of himself in the
VOL, If. 2 n
36ft-
lingular number in the scriptures^ and not always in
the plural.
And though such idle dreams and scape-^ps pie-
vail ever so much among men ;< — ^must I theitsfore be
forced also to believe the Jews, when they rashly affinn
that the scriptures should be so understood ? and espe-
cially, when I have those clear scriptures before my own
eyes in such plain and expressive words, that they hold
my conscience so captive, that. I could not believe an
angel from heaven, timt should affirm any thing to the
contrary ! — What ! shall I leave the plain text of
scripture, and rest and build my heart and conscieuce
upon those vain and futile inteipretations of the Jews?
when Moses himself says of them, that they were al-
ways, from the beginning, a disobedient^ stiff-necked,
and malidous people, and could never bear to hear any
one prophet that tau^t the troth! — ^Yet these siM
would teach me to twist and interpret the scripture and
the prophets according to their deliriums !
But again, Moses writes, Gen. xviii. 1, •* .^idliie
Lord appeared unto Abraham in the plains of Mamie;
and he sat in the tent-door in the heat of the day.
And he lift up his eyes and looked, and lo, three imb
«tood by him : and when he saw them, he ran to meet
them from the tent^oor, and bowed himself toward tbe
ground. And said. My Lord, if now I have fouod
favour in thy sight^ pass not away, I pray thee, fiom
thy servant.- Let a little water, I pray you, be fetched,
and wash your feet, and rest yourselves under the tree,*
&c. — Here, God talks with Abraham, and Abraham
with God in both ways, both as one and as more» (ot
he says both " thee " and " you." And yet the text ex-
pressly says, that this appearing or vision was ^' the Lord**
himself, who appeared to Abraham as he sat in tbe
tent-door in the heat of the day. For those two aagcis,
who, chap. xix. 1, came to Sodom, ape diflferentfioB
these Three who talk aiid eat with Abraham as One
God ; as is manifest from the whole of that chapter,—
Here agaiti, the delirious fancies and cavillings of the
Jews avail nothing. For the text is plainly clear; whidi
'ftays, that it was the " Lord'* who appeared onto him'
In Three Persons; and that he worshipped all these'
iThree as One. Therefore, Abraham had here a clear'
llroowledge of the Holy Trinity ; as Christ also declares
John viii. 56, ' Abraham saw my day/
Again, Moses writes thus, DetiL vi, 4, '* Hear^ O
I Israel, the Lord oar Godx is One Lord/' — This also W
\wm all-clear text ; shewing, that that One Lord (which
liiaine, aR the Jews themselves well know is never given
I but unto the One true God ♦) is ** aurGods,^' or eloim;
and thai there is here only One God in Essence, but
yet Three Persons,
And Joshua also said unto the people, chap, xxiv;
I9i '* Ve cannot serve the Lord, for he is holy Gods.'^
Here^ we not only have ^* Gods,^' (eloimJ but "holy"
plw : signifying, that there are more than One : and yet
!he says, that the Lord is One God.
And farther, David in his prayer to God, 9 Satn.
wii. 23, shews the same thing, '* And what one nation
in tlie earth is like thy people, even like Israel, whom
God went to redeem for a people to himself/* &c. —
"me ag^in he calls God ^' Gtnis,^" and* says ** went,"
{inernnL) as if he were speaking of more than one.
Anil yet, he immediately adds, to redeem for a people
ito " A/w.fe//," as if it were one only that went. And
in, which thou redeemedst to " thee '* from Egypt
Once more it is written, Gen. xix. 24, ** Then the
rained upon Sodom and upon Gomorrah brim-
e and fire from the Lord out of heaven/' And
Zechariah iii* 2, *' And the Lord said unto Satan, the
Lord rebuke thee, O Satan/' — Here the Lord is raining
from the Lord, and the Lord is speaking of the Lord ;
Wid thus he is represented as One only, and yet, as
than One.
And hence it is, that David also saith in the
psalms, '* The Lord said unto my Lord, Sit thou on my
nigbt hand/* And again, Ps. ii. 6, *' Thou art my Son,
this day have I l>egotten thee : " he does not say,
** This day have I created thee/'
And ther€ are numberless other passages df this
£ B 2
384e
D^uie in Isaiah and the rest of the prophets ; where
the kingdom of Christ is described as being equal to
that of the Father, and altogether one and the same.
VrOW then, if the Jews are so virulent as to
attempt to pervert and elude these and
like passages of the scripture, and are not at all mo^
by them, their virulence amounts to nothing : for their
contradictions are nothing more than a self-wrou^t
persuasion in their own minds without any scripture
testimonies, and only invented for the purpose of
ehiding those testimonies. But however, here stands
the all-plain text and the all-i^ain scripture, whidi wiB
not so easily suffer themselves to be perverted.
And, if they contend from the testimonies of die
scripture that there is but One God, we contend also
with equal firmness that the testimonies of the scripture
are no less clear that there are in this God more than
one. And our assertions are as much incontrovertible as
theirs ; seeing that no one letter in the scriptures is written
with temerity or in vain. But as to their wantii^ to
take upon themselves the interpretation of the scriptorei
which are on our side, — that we will by no means per
mit,.nor is it lawful for them so to do« It is the scqi-
ture of God, and the Word of God, which no man
whatever must or can interpret just as he pleases.
When they object that the scriptures teach, thai
there is but One God, this we also simply confess, and
do not attempt to interpret any thing to the contniy.
But when we affirm that the saijie scriptures teach, (ai
we have proved from the passages already adduoedi)
that there are more than One Person in the Godhead
that they will not simply cmfess, but want to set aboil
interpreting the scriptures for themselves. Bat wfait
'^ evil spirit " commanded them to tack on their inter
pretations, when this part is also the scripture of God^
as well as that part where it is taugjht that there is tart
One God. They want to take the interpretation of Mr
part of the scripture into their own hazMls, and wiD not
allow, uatp interpret their part of the. aoripliirea in «ar
way. But, rather, let no interpretations be tacked on tal]
either part of the scriptures : but let all, as we do,
simply confess, that there is but One God ; and yet,
that there are in that One Godhead more than one
Person; for both these things the scriptures teach.^ —
But let what has been thus said upon the subject
suffice for the present occasion.
THE NICENE CREED,
We will now add to the end of these Three Creeds
Ae Nicene Creed : which also, like that of Athanasius,
is composed against Arius, and is sung in the service of
each Sabbath-day. It is thus,
I BELIEVE IK God the Father Almighty; Maker
of heaven etnd earthy and of all things visible ami in-
visible.
And in One Lord Jesus Christy the only begotten
Son of God: begotten of his Father before all
worlds : God if God : light of light : very God of
Tery God: begotten not made: being of one stibstance
with the Father: by whom all things were made:
who for us nun and for our salvation came down
from heaven : and was incarnate by the Holy Ghost
of the Virgin Mary : and was made Man : and was
trucijieti also mider Pontius Pilate: He stiff ered
tmd was buried: and the third day he rose again ac-
mfl^ing to the Scriptures : and ascended into heaveH^
mm siiteth on the right hand of God the Father^ :
ht shall come again with glory to judge both the
^iek and the dead: whose kingdom shall have no
end.
And I belietw in the Holy Gkostj the Lord and
J^rer of life : who proceedeth from the Father and
f/ie Son : who with the Father and the Son together
H trorshipped and glorified: who spake by the
prophets.
And I believe in one catholic and apostoHc
IrihrrrA ; / acknowledge one baptism for the remission
366
efrins: and I look for the resikfYicHon df ike dead:
and the Ufe 6f the tOorld to come. Amen /
I ihall here bring nothing forward out of the New
Testaihetit : for therein are found all-clear and all-
certain tiestitnotiies concehiing-the Holy Trinity : which
in the Old Testament is not so plainly and conspi-
cuously set forth, though it is there demonstrated also
with a sufficient force of evidence.
FINIS.
AN
EXPLANATION
or
THE APOSTLES^ CREED. .
There are in, the Apostles' Cheed Three Heads:
even as, the Three Persons of the Holy Trinity ait
therein enumerated. The First Head refers to the
Father, the Second to the Son, and the Third to the
Holy Ghost. And, the article concerning the Holy
Trinity is the most important of all the articles of thie
Christian faith; upon which all the other articles
depend.
Moreover, we are first of all, and before all things,
to be reminded, that there are two w ays of believing.
The one, when I believe that God is, and know that
those things are true which are spoken of him. Id die
^ame manner as I know that those tilings are true
which are said of the Turk, of the devil, or of hell. But
this kind of faith should be called a certain indetinite
knowledge, or opinion, rather than faith.
The other way pf believing is when I believe U
God : that is, when I not only believe that those
things which are said of him are true, but vihen I place
all my trust and hope in him, and so stay my mind
upon him as to have no doubt of his gracious good-will
toward n^e ; and whea I moreover b^ve> that be wilL
367
perform all those things in me which are gloriously said
and proclaimed of him. This is a far different kind of
belicrvii^ from the former. This is the faith which
alone, in every peril of life, and in the very hour of
death, still firmly persuades the man, that all those
things are true which the sacred scriptures say of God.
This is the faith that makes a man a Christian : and,
whatever such an one asks of God he has. It is impos-
sible that this faith should be in the heart of any impure
man or hypocrite. And this is the faith that is com-
manded in the First Precept, when it is said, " I am
the Lord thy God, Thou shalt have ncme other gods
but me."
Therefore the particle m here is not an unmeaning
word or sound. It is this that we are especially to look
to. For it is one thing to say I believe God the
Father,. or, I believe concerning God the Father, and
quite another thing to say I believe in God the Father,
in Jesus Christ, and in the Holy Ghost. We should
therefore by no means lightly regard this particle in.
And, as this faith or trust of heart can be set in no
one but in God, and yet, as this same faith and trust of
heart are set in Jesus Christ and in the Holy Ghost
also, it is a conclusive proof, that Jesus Christ and the
Holy Ghost, are of the one same Divinity as God the
Father. For as the same faith is set equally in all
Three Persons, they are therefore all of equal Divinity.
THE FIRST
ARTICLE OF THE CREED
CONCSBNINO
THE CREATION.
/ believe in God the Father Almighty^ maker of
heaven and earth. — That is,
I renounce all evil spirits, idolatries, magic arts, and
every thing that arises out of unbelief. — I set my hope
$6B
and trust in no .man ; nor even in^ myMlf; my powtr,
ii^y leaimSotg, my wisdom, my righteousDess, my fortanet
hor any thing that belongs to me. — I trust in no crea-
ture either in heaven or in earth. — I commit mysdf
unto, and I believe in, the One invisible God only, the
maker of heaven and earth, and the Lord of all crea-
tures. And I do not fear the arts and deceptions of all the
evil spirits together : for my God is greater than them all,
and they, are all under his command. And though all
men should forsake and even persecute me ; neverthe-
less, I have all my hope and confidence set in God.
Nor shall my poverty, nor my ignorance, nor any
want of righteousness, nor even the contempt of all
hinder me Irom believing. Nor shall my sins turn aside
my faith. For my faith is far above all these things. It
rises Hbove sins, worthiness, and unworthiness, and all
such things, and nakedly hangs on God alone : as the
iirst precept demands of me mat it should do.
Nor will I ask any signs of God, nor at all tempt
him by so doing. I trust steadily in him, however lonff
it may be before he fiilfils all my desires. Nor will I
set him any limits, measure, or time. I leave all to bb
divine will and pleasure as being full of mercy : being
firmly persuaded that he will fill me with all blessings.
Almighty.
Since therefore he is Almighty, what is there thai 1
can long want, when all things are in his hand and
power.
Alaker of heaven and earth.
As he is the Creator and Lord of heaven, earth,
and all things, who can. hurt me or take any thing from
me ? Nay, when I am in his favour whom . all things
obey, all creatures cannot but promote and work my
good. — And moreover, as he is God, he knows how, and
is able, to deal viith me in that way which shall be best
and the most to my profit. And, as he is Fathar, his
will is that my good should always be considered by
hinr: nor is there any work that he so willingly under-
369
taka^ as to help men. — And farther, as I doubt not at
all cODGeming all these tilings, and as I rest all my
hope and trust in him, I am persuaded, that I am his
ion and his servant, and that the inheritance shall
come unto me« And in a word, as I believe so is it
done unto me.
THE SECOND ARTICLE CONCERNING
JUSTIFICATION.
And in Jesus Christ his only San our Lord. —
That is,
I not only believe that Jesus Christ is the true and
only Son of God, who, as he was begotten from all
etemi^, is of the same eternal and divine nature and
snbstance with God the Father. But I believe this
also« — that the Father hath given all things into his
'power; and that, with respect to his Humanity also, he
is Lord of all those thin^ which he created together with
the Father in his Divinity.
I believe, that there is no way of access whatever
mito the Father, nor any believing in him, neither by
learning, nor by works, nor by human reason, nor by
any creature either in heaven or in earth ; but that
Jesus Christ only is the ** way " by which we come
unto the Father ; and that, that way is found by be-
lieving in the name of Christ, and in the kingdom which
'he holds. -
Who was conceived of the Holy Ghost,
I firmly believe, that he, for my sake, was con-
ceived by the Holy Ghost, without any seed of man ;
thkt'he might puri^ my impure, sinful, and damnable
conception, and that of all who believe in him ; and that
he mi^t, through the mercy of himself and the Father,
bejg^t us again entirely anew.
Born of the Virgin Mary.
I believe also that, for my sake, he was bom of the
570
Virgin Mary; and so^4hat her vif^^tyf^ia^tpuri^re-
XDained unsullied. For so had the noei^ctfiii father de-
creed, that, by that means, he should purify my -ood-
demn^ and sinful birth, and that of -all who beheveia
him ; and that he should bless: it, that it mi^t be no
hinderance to our salvation.
Suffered under Pontius Pilate.
I believe that he underweat his sufferings and the
cross for my sins, and the sins of all who believe ; and
that by his sufferings he has made all our afflictions
pleasing unto God ; and that now, they not only do not
hinder our salvation, but bring us under his saving and
all-full promises.
Was crucifiedy deadj and buried.
I believe that he died and was buried, that be
might make an end of, and bury, my sins and the sins
of all those who believe ; and that he might take away
this death of our body, and make it, from being an evil,
profitable and the greatest blessing.
He descended into hell.
I believe that he descended into bell, that he nudbt
overcome and subdue under himself Satan, together
with all his powers and devices, that he mi^t have no
more power to hurt me nor any other that believes;
and that he might deliver me « from the torments of
hell ; which are no longer hurtful, but, by being felt,
bring the godly within the reach of the greatest pro-
mises.
The third day he rose again fi'om the dead.
I believe that he rose again tjie third day ihxn the
dead for the salvation of me and of all that believe,
that we, being quickened by his spirit .and grace,
might enter into a new life, and might not live in sin,
but serve him alone in holiness of life, and fulfil Us
commandments.
S7l
He ascended into heaven.
I believe that he ascended into heaven and received
of the Father glory and power over all angels and
creatures.
And sitteth on the right hand of God the Father
Almighty.
I believe that he sits also at the right hand of God :
that is, that he is made King and Lord over all the
works of God that are in heaven, on earth, and in hell ;
and that he can therefore be at hand to succour me and
all others who believe, against all our adversaries and
enemies.
From thence he shall come to judge the quick and
the dead.
I believe, that he shall come from thence in the last
day to pronounce sentence both on the living who re-
main, and on the dead who died before. And I believe
also, that ail men, all angeis, and all devils also, shall
stand before his tribunal and behold him face to face.
And that all these things shall be done, that he might
for ever deliver me and all who believe from death and
from all other calamities of every kind : and that he may
lake eternal vengeance on his adversaries, from whose
tyranny we shall then be free for ever.
THE THIRD ARTICLE CONCERNING
SANCTIFICATION.
/ believe in the Holy Ghost.
That is, I not only believe that the Holy Ghost is
God together with the Father and the Son ; but I be-
lieve this also, — that there is no way unto the Father
through the life, sufferings, and death of Christ, but by
the leading ^d governing of the Holy Ghost It is by
him that God the Father and the Son quicken, call^
move, and draw me and all who believe. It is he who
87«
through Christ and m Christ gives us life^ and iandifies
us tibat we may come unto the Fadier. It is this Spirit
by whom the Father works all his works in us throng
and in Christ, and by whom he administers unto us life.
The Holy Catholic Church.
I believe that there is but one holy church of
Christians throughout the whole world : that is, a com-
pany or united multitude of saints, or riditeous and be-
lieving men: and that the same is ^mered together,
sanctified, and governed, by the same Holy Ghost ; and
enlarged and inct^eased daily by means of the woid
and sacraments.
I believe that no one can be saved who is not of this
company of believing men; who does not think die
same as they do, and who does not profess the same
gospel, sacraments, hope, and charity. And that no
Jew, Gentile, heretic, of sinner, will be saved, unless he
be brought into this church by grace, be reconciled
unto it, and think, do, and teach, the same as it does.
The communion of Saints.
I believe that in this company of saints all things
are common, and that no one has any thiiig that is his
o\^Ti : and that, therefore, all the godly prayers, all the
good works of others are for my profit, and defend and
establish me at all times, whether I be living in safety,
or whether I be at the point of death : and that thus, the
one bears the burthen of the other, as Paul admonishes
them to do.
The forgivaiess of sins.
I believe that the remission of sins is no where to be
found but among that company of saints. I believe also,
that no works, how great and splendid soever they may
be, can profit any thing towards the remission of sins,
if thou be found out of this company. Even as, on the
contrary, if thou be of this company, there are no sins
or crimes, however great, but will find remission. And
that remission of sins is eternal. For when Christ deli-
373
leered die keys to his diurch, be said, ^* Verily I say
unto you, Wnatsoever ye shall bind on earth, shall be
bound in heaven," Matt, xviii. i8. And he said unto
Peter separately, who was therein a type of the one holy
Church, '^ Whatsoever thou shalt bind on earth, shall
be bound in heaven," Matt. xvi. 19.
The resurrection of the body.
I believe that there will be a resurrection of the»
dead : in which this same Holy Ghost will raise up all
flesh : that is, all men according to the body and flesh,
both godly and ungodly : and so, that the same flesh
which died, was buried, putrified, and consumed in
various ways, shall return to life and live again*
And the life everlasting.
I believe that, after that resurrection, there hiU be
an eternal life of the righteous, and an eternal death of
the wicked. — And, I hold no doubt, that all those things
which I have recounted will take place through the
Father, Son, and Holy Ghost. And therefore there is
added. Amen : that is, these things are certain, and wiU
sorely thus come to pass.
FINIS.
0l&vtin %utbtt^
EXPLANATION
OF
THE LORD'S PRAYER,
FOB THB
SIMPLE AMOX6 THE PEOPLE.
37^
PREFACE.
IThcre was no need that my EKposittons and Serioorif
should be every-where spread abroad throughout the
whole world J as there were so many books in ouf
hands, that were so useful and proper to be »et before
ihe people. But I know not by what permission of God
it is that it has fallen to ray lot, that my words should
be every way caught hold of and handed about; by
frame through friendship, and by others through enmity.
Wherefore a certain coincidence of circumstances in-
duced me to publish abroad also this my little Com-
mentary on the Lord's Praveh; which before was
put into the hands of a few friends only, who were good
men. And this I now do, that I might the more fully
make known my sentiments, and, if possible, serve
those also who are my rivals : for it was always my
maxim to profit all, and injure no one*
k
j^F When the disciples of Christ asked him that he
r would teach them how to pray ; he said. Matt. vi. 7 — 9»
[| ** W^hen ye pray, use not vain repetitions as the heathen
do : for they think that they shall be heard for their
much speaking. Be not ye therefore like unto them ;
for your heavenly Father knoweth w hat things ye have
need of before ye ask him. After this manner therefore
pray ye,
Our Father which art in heaven^ hallowed be thf
name.
From these words of Christ, we learn both the
words and the manner: that is, how we ought to pray
and what we ought to pray for.
VOL. u* 2 c
*7d
And FIRST, concerning the manner in which we
ought to pray. This manner is, — that we pray in few
words, but with a true and deep sense or feeling sra-
sation. The fewer the words th/e ^n.ore real the prayer.
And, the more the words, the Jess real the prayer. To
pray with a few words and with a deep sensation, is to
pray as a Christian. But, to pray in many words and
with little sensatiop, is to pray as a heathen. Therefore,
Christ saith, " When ye pray, use pot vain repetitioo^
» the heathen do.** Ahd, John iv. 3d, he sait!^ ^' The
tru^ worshippers shall worship the Fadier in spirit and
Ip tc^th, for the Fathei; seeketh such to worship him.'^—
Aprf the prayer ** in spirit,*' or spiritual prayer, is here
mentioned' in contradistinction to diat which is bodily
only : and the ^yer ^ ii;^ tru A " to thfitt which is oidj
mi ft^^Qed wonte. Fbr fbi^ed. or bodHy prayer is tfiat
exterpal; IO^nnuriQs or rehoeu^itig whijc^ is penbmiedby
the month only^ wimout anj ^m^ sensation : it is seen
outwardly by m^, i^d \$ performed by the bodlh
fl)pi)th, but is opt prayer. ^* ip truth,** Bt|t spiritutt
iprayer is prayer ^ in tnirfi,*' ai^d is that inward desire^
groan, and expectation which proceed from the heart,
rae fbrmer, makes a vain and secure spirit ; the latter,
makes a man a saint and a faring son of God. — Bot
we may here observe the different kinds of external
prayer.
V^Jk:^ i& tb^t whkb i^ o£ Q)^re obedience : like
ti|At o| ^^ priest^ ^d iQonl^s. when thiey sing vA
g$^^.fi^d perfon9»,llM^ eqjpipQd p^nanc^e and devoled
i>pmids of piiayers.
Thq sf^otidy i^ thi^t wb^^hi is without obedieooQ^
Vifgii #yeQ ag^i9^b the wiU^ and which) is b^rtily napi
^f^t^ aiidi i» p^ifonmsd: eitheri for th^ sake of moDfl|i
honour, or applause. Such prayer had far better bi
1^^ ^lope ^tQgeth^r.thap tp be thus bawled, forth menly
for the sake of getting a little pecuniary gain, w(mMK
property, or temporal honour, with which. thhig^GU
Inwards his bond-servants, nojt his sons.
Hie tkirdy is that which te attend^ with a heailMt
sensation. Then, the external fbnn 6t wonfe
truth, flEnd the external act an internal etercise. Nay it it
the internal " truth " expressed outwardly, and shining
forth in the external form. But it citnnol be that on#
praying thus spiritually and inwardly should use many
worids : for while the mind is attending to what is
^K)ken, and employing its thoughts in an attention W
words and things, it finds thfe necessity, either of disrd*
garding the words and attending to the feelings, or, on
the contrary, of disregarding the feelings and attending
to the words. And therefore, these verbal prayers are to
be understood and considered no farther than as being
certain incitements and exhortations to stir us up to a
feeling sense of, and to draw out the afleetion of thtf
mftid after, those things which the wbrdsf conti^.**^
Hence it is, that most of the Psalms have this Inscrip^'
tion or Title,—' Of Victory,' ' Hallelujah,' &c. Which,
although they be expressed in few words, yet they aw?
designed to stir up and quicken the mind to the medi-
tating on, and desiring of, something good. — And some'
of the Psalmd also are divided into difTet^nt parts by
the matk-word * Sela ! ' which signifies * r6st,' and is'
fiehher read nor sung, but is intended to be as a word* of
admonition, whereby die people, wher^ M^ thing ptattt^
ruhn'ly worthy of notice occurs, are desittrf to stop of
rest for a time, and omit the reheai^l While they fAMM
for luedifation.
But SKCOXDLV, we have here the to^rdlf in which
we ought to pray. The words are these, " Our Fathetf
which art in heaven," &c. — As this Prayer has its origiti
from Christ, it ought undoubtedly to be considered the
neatest, most excellent, and best of all prayers ; for if
mat most perfect and faithful Master had known any
pMyef that wa[s better, he certainly would have tau^t it
ttt. Not that we are to understand by this, that othei*
Mkyen which are not after this form of words are bad.
xRfcatise, very maiw saints put up prayers b^foi^ tbts
ittSEvil^ of Christ who had never heani of thede wotd^ alt
iffi. / But all thbse' prayers are to be ^spected wHidk' dd
diOft contain and timbraccf the inward spirit, desigit, tM
MSi^mde of thii^ prtiyili THar, iffl thef PiOAit al»
tcfi
380
prayers ; which, though they do not so exactly express
the peculiarity of this prayer, yet they embrace all its
substance. But they err who consider any other piayeis
equal to this Prayer, or prefer them to it.
This Prayer men is divided into two parts. The
b:irst is the Preface^ or the Beginning, or a ceitaio
Preparation. The second contains Seven Petitums.
THE BEGINNING.
Our Father which art in heaven.
, This certainly is a most excellent beginning or pre-
paration, whereby we are led to know, how he to
whom we are about to pray should be named, ho-'
noured, and addressed ; and how every person shoukl
approach him, that he may be gracious and inclined to
hear.^ — Of all the names of God, therefore, there is no
one, the using of which renders us more acceptaUe
unto him, than that of Father : and it is a most lovely^
^w:eet, and deeply comprehensive name, and full of
mental affection. It would not be so sweet and con-
soling to say ' Lord,' or * God,' or * Judge ;' because, tbc
name of Father (in natural things) is ingrafted in ns,
and is naturally sweet. And for this reason the same
name is pleasing unto God, and greatly naoves him to
hear us. And also, it brings us into a knowledge of
ourselves as the sons of God ; by which also we gready
move the heart of God ; for no voice is sweeter unto t
fether than that of a child. — This is farther discoveivd
in what follows.
Which art in heaven.*
By which words, we plainly shew our miseiibk
straits of mind, and our exUed state, and are powerfiiB}
moved to pray, as well as God to hear. For he who
begins to pray ^ Our Father which art in heaven,' and
does it from the inmost recesses of his heart, dieien
confesses, that he has a Father, and that it is he who ii
in heaven : and he confesses also, that he hiniself is ai
exile^ and leift (p travd here upon earth. And hempoa^
981
there must of necessity follow an inward affection of
heart, such as that son has who is living far from his owa
country among strangers, and in exile and calamity.
For it is as if he should say, * O FaAer, thou inde^
art in heaven, but I thy miserable son am far away
from thee upon earth ; that is, in exile, perils, calami-'
ties, and straits, and amid devils, enemies, and various
difficulties. He, therefore, that thus prays, has his heart
directed and lifted up toward God, and is in a state to
pray and to obtain grace of God.
But, so high and deep are the contents of the name
Father, that the nature of man can by no means bring
it forth and use it, unless the Spirit of Christ be in the
heart. For if we weigh and examine the matter deeply,'
there is no one arrived to such a perfection as to be able
to say, in truth, that he has neither father nor any thing
eke upon earth, but is an utter stranger, and has no
other parent but God : for such is the malignity of sinful
nature, that it will seek out any thing upon earth for
itself, so long as it believes it has not a God to flee to in
heaven.
The use of this name, therefore, evidences great
confidence in God : which conlidence in him, we
"onght above all things to hold fast: because, beside
this one parent, there is no one that can aid us in
coming to heaven : as it is written, *' No man hath as-
cended into heaven, but he that came down from
heaven : even the Son of man who is in heaven : " on
whose shoulders and wings only it is, that we can
ascend to heaven. — Othen^ise, all work-mongers may
say this Lord's Prayer; who, nevertheless, kn'ow not
what the words of it signify. But what I consider to be
prayer, is that which proceeds from the heart rather
Jduui from the mouth.
And there is another kind of persons in the church,
jrho turn over a certain number of pages, or murmur
over with a great deal of noise a set of religiously-worn
jbeads; but in all this their heart is wandering far enough
from that which they utter with their Jips. This cer-
tainly cannot be called prayer : for God saith to such a
tupjiUcM^ |>y th^ prc^het l^i^ " This people hg^
iPHf^ QAe ff^ith their lips, but their hetrt h hr ftcai
And moreover, there are thoae prieats and monks to
be found, who hurry and b^wl over certain prayers at
s^ted hours, without arvy fediqg or engagraieni of
bieart whatever; and afterwards, dare impudeotly to
say, ^ Ah ! dow I may enjoy myself, for I have psr-
formed all untp the Lord.' And Uiey imagine that thej
in this way satisfy God. But I tdl thee in answer,—*
—Thou mnyeat perhaps have satisfied the precepts of
the cjhurch, but God will say unto thee, " This people
bpnoui^th me with the^' lips, but their heart is far from
m^."— Hence it is, that those who pray the least, may
bQ fpund to pray the most ; and, ^n the contrary, tboee
who pray tho most, may be found to pray the least
But some one may say,r— ' Is it not written hake
jiv^i. 1, '^ That men ought always to pray and not to
feint?"* — I answer: Mark those words diligentfy.
Christ does not say that pages are to be turned over,
that religiously-worn beads are to be told,^ and many
words used, 3^c. ; bpt that ^ men ought always to pray,
and not to faint/ And what it is to pray we have
already shewn. — But there were formerly certain here-
tics called Proseuchittey or petitioners, who set about
putting Uiese words of Christ into practice literally,
and w^hed to pray day and night ; wherein, they cU
nothing else b^t expose their folly ; not seeing, thit
5hey were forced to omit their praying when they ate,
diftpk, or slept. Hence, these words of Christ wet
sppken concerning spiritual prayer, which may be exer
cised at all times, even when the body is engaged in la-
hqur : though no one can wholly fulfil this command of
Christ. For who can unceasingly keep his heart lifted
up unto God. Therefore, these words of Christ are set
before usi as a mark, to which we ought to aim : add
when we find that they cannot be fulfilled by us, k^ m
fronfipas ourselv^ to be weak and sinfiil creatures; and,
being thus humbled, let us beg grace of God to supply
ow weakness a^d helplessness.
*83
All true tMchers t>r the Holy Scriptum deHM ttih
nature and meaning of prayer, to be nothing moi% o^
les8^ than a lifting up the mind or heart unto Ohi. If
therefore the nature of prayer be this lifting up of mlnrti
it follows, that every thing eiae that doel not lift dp tfas
mind and heart, is not prayer. Hence, all tho«e cnant*
ings, rounds of forms, and noises of organs, where the
lifting up the heart to God is wanting, are no more
worthy to be called prayer, than scare-crows and effigies
that are placed in gardens to frighten away the binis,
deserve to be called men. There is, indeed, the name
and the shape, but there is neither tmth not reblity.
And yet, I do not myself altogether rejett vocal
prayer, or a form of prayer, nor ought any orte to
reject it ; but rather, to receive It with gratitlrtle fes a
great gift of God. But what is to be rejected, i^ the
words themselves not discharging their office, and ndf
being attended with their fruits, mat is, the raising the
affection of the mind : Init die hope \% placed in A de-
ceiving confidence in this only, — thkt the whole has
been murmured or muttered over, without any fruits or
advantage, nay, leaving the heart in a worse stilte than
it was before.
And yet again, let each one take care, when he con^
eeives a spark of mental affection, or engagement of
heart, (be it either with or without words,) tmit he fall
not into the poison of the old ^rpent, that is^ destroying
pride ; and say to himself, ^ Ah, now I pmy with my
heart and mouth too, and I experience such an engage
ment of heart, as I think is difficult for my other to ib*
tain unto, that he should pray as I do now ! ' TheM
thoughts the devil breathes into thee ; and in this wtty^
thou wilt come off worse at last than if thou hadst not
prayed at all. Nay, such a suggestion is not far from a
revUing and cursing of God. Therefore, see that thou
praise not thyself, but God, in all the good which thgu
teelest, or unto which thou attalnest.
And finally, we should observe how carefully ChrisC
ordered this rrayer : because, he did not will that any
should pray for himself only, but for all men. F6r hi
884
4id not teach us to say, *Mj Fftther/ but, /Our
Father/; For prayer is a spiritual and common Ueasing;
of which no one oudit to be. deprived; and so, not even
fm enemy. For as God is the Father of us all ; his wiU
is that we should be as brethren, live together in love
and friendship, and pray for each other as for ourselves,
THE
DIVISION OF THE LORD'S PRAYER.
There are found in this Prayer Seven Petition:^.
I. Hallawed be thy name.
S. Thy kingdom come.
S. Thy will be done in earth as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our debts, as we forgive our
iehtors.
6. And lead us not into temptation.
7- But deliver us from evil. Amen.
These Seven Petitions may also be called as maoj
good doctrines and admonitions : for, as the bishop and
martyr Cyprian said, they are seven marks of our exik
and want ; by which, a man being brought to the know-
ledge of himself, may see how perilous and miserable a
life he lives here upon earth ; which life, is nothing bat
a continued scene of offending the holy name of God|
rebellion against his will, and banishment from his
kingdom ; a region of hunger and the want of the
bread of life, and a sinful conversation and wandering
filled. with perils and all evil ; as Christ himself partial-
larizes in this Prayer, and as we shall see in what
follows,
FiEST Petition.'
Hallowed be thy name.
O great and inconceivably deep petition, when it
proceeos from the true affection of the heart ! It is
short indeed as to the words, but there is no one of the
Other Petitions equal in greatness to this, wherein we
pray,—' Hallowed be thy nameV
Tot observe, in the first place, that the name 6^
385
'God is bdv in itself, and cannot he made more holy by
M : nay^ that it is the same name that sanctifies all
dungs, and all us also : and yet, (as the good Cyprian
iays,) the same name ought to be sanctified by us : that
dms God might be macfe all in all, and man himself re-
duced to nothing. And it is to this point, and to this
end, that all the other Six Petitions are directed, — that
the name of God may be sanctified. When that is
done, then all things are done rightly ; as we shall hear
fipom what follows.
But however, that we may see in what way the
name of God is sanctified in us, we will first see how it
is profaned and dishonoured in us : and then, we shall
have matters before us more plainly, and shall be able
to speak more fully to the point.
The name of God is dishonoured by us in two
ways. First, when we abuse it unto sin. Secondly,
when we steal it and take it away by robbery. Just in
the same way as any holy vessel of the church, may be
profaned in two ways. The one, when it is employed by
Ikbuse, not unto the worship of God, but unto carnal de-
sires. The other, when it is taken away by theft and
xobbery.
And again, the name of God is in an especial
manner profaned by abuse in us, when we use or assume
it, not unto any thing serviceable, beneficial, profitable,
or tending to establish the uprightness of our hearts,
hat unto me fulfilment of their lusts and desires ; as it
often and variously happens in the cases of blessings
pronounced, oaths taken, curses denounced, deceits prac-
tised, &c. as is shewn in the prohibitions of the Third
Commandment, * Thou shalt not take the name of the
Lord thy God in vain.' But to sum up the whole in a
few words, — when we do not act as becomes the sons of
God.
The nature of the sons of God.
First : He is said to be a right and true son, who,
being bom of true and honest parents, imitates and
cppies the same in all things : such an one truly de-
wirves to inbeht «od poesess Che natiM iemd.iwip^tj ef
feat parents. So, ite Christians are regcnttatet^agdl aaadb
^ sons of God. If, therefore, we follow on after 4»
native |)erfections of oar Father, his name and hh^swy
will be given xmto as for an everlasth^ inheritanofe
Moreover, this our Father is merciful and kmd; ai
Christ saith, ^^ Be ye merciful, even as your FiOfaw
which is in heaven is merciful." And again, '' Learn of
me, for I am meek and lowly in heart" For God ii
just, pure, true, firm, simple, upright, wise, &c. Andtl
these are the appellations of God. They are included in
these words ** thy name." For Ae names of all virtues
are the name of God.
Since, therefore, we are baptized, consecrated, and
sanctified, in this nanie, and as this name is now made our
name, it follows that all the sons of God are, and.oa^
to be called, kind, merciful, chaste, just, true, simplo^
benevolent, peaceable, and sweetly afiectionate in beiiC
towards all men, even towards those who are tbor
enemies. For the name of Grod in which diey are bap
tized exercises all these virtues in diem. May, sod
ought CO pmy unceasingly, that the name of God may
be thus in them, work in them, and be sanctified in tfaem
He, thefore, who is passionate, morose, envious, bitter,
malevolent, cruel, lustful, a railer, a liar, a rash sweara;
a defrauder, a backbiter, — such an one dishonouiv, dii-
graces, and profanes die divine name in whidi be ii
blessed, baptized, called, numbered among Christiaofl^
and joined unto the people of God : or rather, under
the name of God, he honours the name of the devil, who
is himself a liar, impure, a backbiter, envious, &c * Fcr
they will follow him (says the wise man) who ai« on his
side.' Behold, such are like the priest who should give
a sow drink out of the sacred cup, or fill the same witb
dung and filth. For just in the same way do these ma
treat their souls and bodies, in which the name of God
dwells by which they are sanctified. For they entertain
devils therein. All which things, shew their contempcof
the divine name by which they are sanctified.
Behold then! you here see what it is i9 smmtiff
GM's iiMM, and to be a saint. It is nothing more or less
fhm a full mundation of all those things : by whieb
Mbundation abuse is turned into holy use : even as a
chunch is dedicated, and set apart for the use of divine
winrship only : So also we oa^t to be sanctified in the
whole of our lives, that there may be found in us no use
of any thing but of the name of God : that is, of kind*
meUy righteousness, truth, &c. — Therefore, the name of
God is either sanctified or profaned, not by the tongue
only, but by all the powers of the sou) and body.
SecorMy: The name of God is profaned by theft
and robbery. And although this way of profaning the
name of God, by those who are of a lofty mind and ima-
gination, iSfComprehended under the former head, yet it
is of a d^per and more subtle nature than can be well
understood by the simple. For this way is peculiar to
the proud, who, being in their own judgment the best of
men, and saints^ do not consider that the name of God is
80 disgraced by them as by the fore-mentioned charac-
ters : for they take to themselves the name of righteous-
ness, holiness, truth, he. And thus they rob God of his
name audaciously, and without any fear, by theft and
plunder.
Which are the most pernicious and M-oRst
SORT OF MEN AMONG CHRISTIANS.
Firrt: Those who have always in their mouths, and
boastingly arrogate to themselves, these things — * O how
flood is the intention which I always have fixed in the
mward recesses of my heart ! Such and such an one
doea not do as I do ! I am ready at all times to divide
my heart in pieces and give it unto them ! ' But beware,
beware thou, of such wolves as these who walk thus in
riieep's clothing. They are only the thorns of roses.
They bear no figs, but are thistles only. And therefore
Christ saith, ** by their fruits ye shall know them." By
ndiat fruits ? By their thorns and briers, which scratch,
tear, and offend only, without shewing forth any good
ipord or work.
398 '
Secondly : When such hear all these things of nvhichive
are speaking, — that the gioiy of his name and hoDOuraie
to be ascribed unto God only : then again, they begin.to
t^e a self-conceited view of themselves, and by lookiiig
at their external appearance, deceive themselves sdU
more deeply : and say, diat they do seek the honour of
God only in all that they do ; and they even dare ta
affirm by an oath, that they do not seek their ovn
honour in what they do ; — so subtle, hidden, and deep, is
their malice.
But here, examine them more closely still, and you
will find, that as often as their opinion and judgment
are effectually frustrated, they break out into murmor-
ings and wonderings, and are wrath with every one,
And then it goes ill with all who come in their way.
Nor do such know how to lay aside and forget their in-
dignation. And they will siffirm, that the honour of
God is hindered, and the good which they sought and
had in view, prevented. Nor will they be able to re-:
strain the accursed pest of their rashness of judgment,
and their abuse. — Thus, by closely examining their in-
tentions, we perceive, that they are enraged, not because
the good they pretended, and the honour of God, are
hindered, but because their Judgment and the intention
. which they planned did not succeed : as if the judgment
which they formed could not be wrong, and as if the in-
tention was so good that God himself could not find
fault with it. For if they had not imagined to them-
selves something of this kind, they would not have been
chafed at their purposes being hindered.
' ^ Thirdly^ if at any time it is proclaimed and de-
clared, that the honour of God and die glory of his name
are therefore to be ascribed unto God, because he created
all things, and all things are his : then, these same wise
ones want no preachers at all for their part ! Nay, not
even the Holy Ghost himself, nor any other teacher to
instruct them ! They want not to be brought down to
a school-tuition ! Pshaw ! (say they) who knows not aU
this ! For they imagine that they understand all those
things perfectly well. But when any tiipe comes that
their honour is plucked, and they are brought to degre*
dation and contempt ; or wheo they lose any thing of
their private property, or any other adversity comes
upon them ; then, behold, all their art and wisdom im-
mediately fail them, and the thorn-beds bring forth all
their fruits ; that is, prickles and briers. Then the
ass's ears begin to appear through the lion's skin. Then
they say, * O thou who art in heaven, look down from
above and see how great an injury is done me/ For
they fall into that state of madness, that they even dare
to say that there is great injury done them before God.
— ^Where now then is all that great wisdom of yours,
whereby ye said that all things were of God, and from
God ? For if they be CJod's only, why, O miserable
wretch of man ! shall he not take away, give, and dis-
pose of tliose things as he pleases^ without being called
to any account for so doing ? If w hat thou hast of
good be God's, stay thyself, and permit him to do what
be will, and as he will, with his own. For when he
takes away that which is his own, no injury is done to
thee !— Thus, that saint, Job, after the loss of all his
substance and children, says, ** The Lord gave, and the
Lord hath taken away, blessed be the name of the Lord,"
Behold here a righteous man ! No one could take any
thing from him, because he had nothing that was
his own.
But thus you may always find, that the honour of
God, and the glory of his name, is by no means purely
sought, especially by the proud ; who w ill be, and have,
something of that which belongs to God only.
But y^ou will say,—' If these things be true, it follows,
. that there is no one in the world who truly sanctifies
ths name of God, and that all are unjust w ho contend
with any noise whatever of civil judicature, either for
tlieir private property, or honour, or on any other ac-
count'— I answer in they^r*^^ place: It was for this very
reason that I said before, that this First Petition greatly
exceeded all the rest, and was by far the greatest in im-
portance, and comprehended them all For, if there
were any one who fully sanctified the name of God,
590
such an one would have nro need whatever of ptayhl^
the Lord's Prayer, being possessed of such purify, at
nefer to arrogate to hhnself any thing of the crntiiM
or honotrr of God. And such an one would be pM^
fectly pure, and the name of God would in him be fiodj
am! p^ectly sanctified. — ^This, however, belongs not ler
the present, but unto the future and heavenly life. Ani
thierefore, we have need to pray, and fervently to desbe^
as long as We live, that God would sanctify his name in
us : because, there is no one who is not convidied ti
being a profkner of the name of God, some more anti
some less, though those proud ones of saints disdain fff
believe this.
And hence, as I said, this petition contains not on^
a prayer, but a salutary doctrifte, and a certain repnh
sentation of this our calamitous and damnable life opooi
earth: which representation, thrusts man back, and dbvnr
into the knowledge of himself. For when we beg 4
God* that his name might be Sffiictified in ns, it is of
evidently consequent argument, that his name is notyrf
sanctified in us : for if it were sanctified we should haM
no need to beg of him that it might be sanctified. Ab4
from this also' it still more extensively follows, that «e
insult, dishonour, treat with irreverence, execrate, and
profane the name of God as long as we live; and theiv*
fore, we testify by our prayer, and by our own mond^
that we are dishonourers of God.
In short, I know not that there is in the whole scr^
tare- any doctrine that so forcibly and fully holds upoBT
life to contempt and vanity as this petition does. 'Whi
therefore, would not wish to die as soon as poosibie,
and profess himself an enemy to this life, (if, that is;
he be from his heart a friend of God,) when he so piainl^
sees; that his life is, from the nature of things, in thtt
state, that the name and glory of God are therdbt
continually dishonoured ? Indeed, he that andeiSlooa
nothing else well, but this Lord's prayer, wonUTb
possessed of doctrine enough against all sins and' tieo;
and especially against pride. For who can remaiti fflM
up or proud, w1k>, from the LovdV prayer, tndy^ftK&rii
Motf such great and terrible siob ? — ttiat he dishonoum
^JAm^ of Gody and acts daily a^nst tiie Third Cob>-
■tfliiieQt of God by taking his name in vain r
1 1 ao5wer ia the second place: The noise of the civil '
■cature is not Uie best of tilings : it were better if
n wera no such thing at all : yet, to avoid greater
k, these civil courts and laws are permitted for the
le ol* the imperfect, who cannot lay aside every thiog
b and devote themselves wholly unto God, Never*
fms^ there is in this petition a mark set before us,
Ip w bich we are to strive : that is, that we may day
I day, through exercising ourselves therein, be in-
Bcted in sanctifying the narae of God, and in giving
ek unto him his honour, and our goods and all things
II are taken from us ; that we may thus sanctify his
me wholly.
k This Prayer, then, is thus formed and delivered unto
I that we may exercise ourselves therein, and without
■niiission, desire with all the affection of onr minds,
■I the name of God may be sanctified* It^ therefore,
k Christian be deprived of his property, his honour,
f friends, hi* safety, his wisdom, or any thing of the
Be kind, he is not to think it '' strange:' for it must
Ibi end come to that ; and all that is man's must be
pught to nothing ; and man himself must be cut off
mx all things, before ever he can become a saint, or
■ctify the name of God ! For as long as he has any
■g to hold by, so long will he have a name of his mvn !
E Nothing, therefore, must remain to man, that God
■De^ and his name, and all that is his, might remain.
■91 will it appear to be true, when the righteous are
ktfoe scripture called ** fatherless," and ''destitute;'*
pt is, such as those, who, being deprived of their
■Wts, have no comfort whatever from any quarter.
I But you will say again*— ^ As there is no one
pong aU men, who sulficiently sanctifies the name of
pdt we are all under hell-deserving sins, and consigned
BC to damnation' — I answer: All sins are alike Iiell-
HiMlg and subject to damnation, if God should
Itar strictly into judgment mth us. For he can
39«
endure do sin whatever, how light soever it may
Yet, there are two kinds of men. Some, acknowMgif
and grieve that they are not able to sanctify the name of
God: And therefore, they pray from their hearts that
they may be enabled: and they fully confess this their
wretched state. And such characters it is, whom God
hears in all things: and because they judge and condemn
themselves, he justifies and acquits them, however in-
sufficiently they sanctify his name. — Others, are tho8c '
incorrigible and awfully vain spirits, who consider these
their sins as light and insignificant, and commit them to
the winds, or do not perceive them at all, nor everponr
out any prayers. Such in the end find, how great thit
sin is which they considered to be light: and Aey aie
damned that in which they supposed they shcKda fisMl
the most of their salvation. And thereforo it is, thit
Christ says unto the hypocrites, that they shall, for their
long prayers " receive the greater damnation/'
Behold, thus does the Lord's Prayer teadi theep
first of all, to know the greatness of thy state of aSk
and damnation, and that thou art a dishonoar to God;
for thou art here brought to tremble by thine own pnj*
ers, if thou attend to what thou prayest. For it most
be true, that the name of God is not yet sanctified by
thee. It must be true, that the name of God is (b-
honoured by him who does not sanctify it. And fiosDy,
it must be true, that dishonouring the name of God is
an awful sin, and deserving everlasting fire, if God pw^
nounce his sentence upon it. — Where then wflt thoe
here flee to? Thine own prayer condemns thee, with-
stands thee, accuses thee, and convicts thee ! Heie
thou liest ! Who shall bring thee help ! Yet behoU,
when thou art truly brought to this casting down of
mind, and humbled under a sense of thy exiled stfete;
then, there arises out of this, in the second plioe,t
comforting doctrine, which may lift thee up: — wfakh
is, that this Prayer teaches thee these things, to the aid
that thou mayest not despair, but desire the grace tai
help of God. And thou oughtest here most sorefy tai
.firmly to believe, that God has permitted thee thus t>
S9d
pray, that he might hear tliee. Thus this Prayer .^vee
unto thee a sign, tlrnt God will not impute thy sta^ unto
thee, nor enter strictly into judgment with thee. —
Moreover, (jod accounts those good men only, whd
truly know and feel that they bring no honour to the
name of God, and who continually pray that his name
may be honoured. But, it is impossible that those
should be saved, who^ trusting to their own knowledge^
do not believe that the name of God is dishonoured by
them. They are as yet incorrigible, awfully secure^
proud, and destitute of the fear of God. Nor are they
as yet among the number of those to whom Christ
speaks, when he says, '' Come unto me, all ye that la-
bour and are heavy laden, and I will refresh you.'' For
they understand not the Lord*s Prayer, and therefore
know not what they say when they pray it over.
To conclude: The sense, meaning, and sum oi
this Petition are this. — ' O dearest Father, grant that
thy name may be sanctified in us.' That is, ^ Alas I
confess that I have dishonoured thy name, and still<
continue to dishonour it unto this day, by my pride, and
by seeking my own honour and name.' Therefore,
through thy grace help me, that, throwing away my
own name, I may be reduced to nothing ; and that thou
only mayest overpower me by thy name, honour, and
glory.'
I ho[)e also that you fully understand, that these
words, " thy name," signify honour and glory : be-
cause, in the scriptures, a good name signiiies honour
and glory, and a bad name, disgnice and infamy.
By this Petition, therefore, is meant nothing else^
than that the honour of God should be sought before
all things, above all tilings, and in all things, and that
the whcde of our lite should be directed continually and
CM^y unto the honour of God, and not unto our ad-
vantage and salvation, nor unto any other good either
temporal or eternal ; but only unto the honour and
glory of God as its ultimate object. Therefore, tliis Peti-
tion holds the first place, because, seeking the honour of
God is the first, greatest, and highest worship we can
VOL, n. 2 D
S»4 .
pay hinii beyond wlrich he exacts and requires nothing oC
tts. Nor is there any thing else that we Can retnm him:
because^ he* confers upon us all other ffood thin^, hat his
honour and ^ory he keeps to himself alone. Therefore,
aU our nnderstanding, our conversation, our singii^ oar
hfe, our works, and all that *we do or suffer, aie ad
nuMiy proofs diat all things are God's alone, in oonfir-
vuHon of that soripture, Psalm cxi. 3, '' Honour and
j^ry are his work, and his ri^teousness endorelh for
ever." Which words understand thou thus — ^that God
dwells and lives in the hearts of some men, and thai
idl the works of these do nothing else than ^ve praise
and glory unto Godj Whom they acknowledge as die
author of all the good things they enjoy.
Hence, such a man b; not hurt or distreseed. at
being dishonoured and despised, for. he knows that this
is ri^teous and just. And if he be not despised and
dishonoured, he considers it to be against him ; nor caa
he with ease endure the praise and honour thus put upon
hkn. And therefore, he is therein righteous, ascribing to
God what is his, and to himself what is his own : duit is,
honour and all things unto God, but shame and nothiof
anto himself. This is the righteousness which endmeth
forever; and is that which pleases, not the men of this
temporal life, like the lamps of the foolish vir^ns wd
the imaginary holiness of hypocrites, but which pleaaes
the eternal God, and which will abide in his presence
for ever and ever !
Hence you see tbBLt diis Petition strikes at the root
of that detestable pridlbwhich is the head, life, and die
wh^e substance, of ali sins. For as no virtue can exist
or be in a proper stiate where pride is ; so, on dieodier
hand, no sm has any life, nor can do any hurt, when
pride, is not^- Wherefore^as no one is free from pride
and seeking after his own name and honour ; so, tlMe
is no one to Whom this petition is not most
and useful.
1
99i
Second Petitiok.
Thif kiiigdmn come.
This Second Petition, like all the re??t, does two
hings, — ^it humbles and it liits up. It humbles us, m
:hat it forces us to confess with our owii mouths the
Ireadfiil calamity of our exiled state. But, it lifts us up,
II that it instructs us how to conduct ourselves in this
Mir humiliation. And thus, every word of God has this
>eeiiliarly effective nature^ — it terrifies and consoles,
rounds and heals, breaks down and Imilds up, roots up
uid plants, humbles and exalts.
It KiHST humbles us, that we may fully know,
bflt the kingdom of God is not yet come unto un,
iVTiich reality, when truly meditated on and felt in the
nmost soul, and breathed out in prayer from the real
ieelings of the heart, is terrible, and may well fill thefe-
ftost recesses of every honest heart with distress and un-
|>eakable anj^uish. For it thence follows, that we are
Iriven into an exiled state, and are stillliving among
batful enemies, and deprived ofthebestofall countries,
Vhieh two evils are horrible and miserable.
The^r.?/ evil is, that fJod the Father is robbed of hfe
ingdom in us : and he who is, and wilt bfe the Lord of
U things, does not, thr(Hjg!i the impediment of our sin,
ojoy as he ou^^ht to do this part of his power and
fdr^ : which hinderance of sin does not in a small d^
fee dishonour him, making him to be as it wer^; a Ibfd
without his power arid aathority, and as if w^' 1*M
I contempt the* right of his universally proclairned
oirer m^d dommioff over tis.^ — Such a state must of
acessity be a subject of griirf to all who love and
uroctr God. And it must, moreover, be a cause fot
!rmr when we reflect that we are they, who, by oilt
edpSsin^and hindering through sin, oppose the king-
mt of God. Whereas God could, if he pleased, strik*
j^with the most terriblejudgments, and condemn us M
lemies and plunderers of his kingdom. '' **
The second evil respects ourselv^ ; seeing that, y^^
S dS
I
I
m
u
9$$
he as strangers and exiles ia captivity amoDg the wnt
numerous and dre^M^enomi^, VorM it.be conaAidi
a horrible and lamentule state, for the son jtf Hf
earthly prince, or for a #lide aatioiiy to be bnm^wto
captivity under theTari£a» to !# knided wid
tortures, and at last to b« put tg a niQst.
death : how much more Jondly: i^Kmld wa ■
being in exile in the ni^t.m malicioua apirii^ mi
Irnving just cause to expect ^vary monaapt ymmfiaSt
both of body and soul, and in tm and etooial daatk:.ii
which state, each one^slife, if ha could see lAtfaiigp
as they really are, may justly be a greater canae of torn
than a thousand deaths.
But SECONDLY, after this deep reflecticm shall hive
humbled us, and shall have truly shown ua oar cdi-
mity, then follows the consolation: wliich lies, ia w
kind master Christ haviiHg tau^t us to pray, tlialic
.might be delivered out of tiiis exiled state, and tfaatu
might not despair. For those who know and ftdthH
they have thrown hinderance in the way of the kiii!glai
of God, and who in sorrow and distress piayt that thU
kingdom mi^t at length come unto than, — to m^
because they thus grieve and pray^ God will notioprie
this their sin, which, otherwise^ he might justfy pmi
But as to those awfully presumptuous and untxidieil
spirits, who are touch^ with no concern about tk
kingdom of God nor where it is, and do not piay fc
its coming with any feeling sensation of heart,— Wk^
God will most certainly judge with all severity alfl^
with the tyrants and des^yers of his kingdcxn. — Siaoi
therefore every one has need to put up in prayer this pt*
tition, it follows, that no one is free from the oioierf
doing injury to die kingdom of God. To the fiudier i^
derstanding of which, we must be informed, that tfaea*
a twofold kingdom.
The FIRST is the kmgdom of the detH^ whom At
Lord calls in the Gospel '' the prince of tiiis wcufld.'' W
is the kingdom of sin and disobadience : wUdi lo^
dom ou^t to be esteemed by those who follow ate
focttiness, the greatest stat^ ct exile and the imst ^
397
IS ; for io it has been figuratively represented iiiJ
case of the Children of Israel ; who, in days of old^ (
Egypt, were compelled with great labours and
-ies to boild up that country, when they at the same I
^*^Cme gained no profit whatever from their toil, but their '
«in and destruction were sought after the more. In the I
me manner, he who is under the pow er of the devil
id serves him, must suffer a great deal, especially in
^^ conscience, and gains nothing at last by all thi$|
^Hrvice but eternal death. And in this kingdom we all]
^He, until the kingdom of God comes unto us. But yet]
Hftere is a difference. '
For those who are following after godliness, are
daily, while under the power of this kingdom of the
5vil, fighting against sin, and firmly and perseveringly
listing the pleasures of the flesh and the allurements
the \vorld, and also the suggestions of the devil. But
lough we may thus follow after godliness, yet still,
structive pleasure will exercise something of its domi-
>n in us, and is ever greedily striving to get full domi-
>n over us, and to have all power in its own hands.
bus, the kingdom of God is ever warring against tlie
)gdom of the devil. —Those who in this manner follow
ker iiodliness, will attain unto blessedness and be
red. And these are they who put up this petition in
>rds, in heart, and in deed. And hence it is also that*
Paul admonishes us, ' That we let not sin reign ia
Ir mortal bodies, that we should obey it in the lusts
gfeof* As if he had said, Ye shall indeed feel and
dure the power of ungodly pleasure, love^ and indig-
nation to wTath, lasciviousness, luxury, and other tilings
■■f tlie same kind, which will try hard to allure you into
^Be kingdom of the devil; (that is, into sins; which
^Kriiig fn)m thence, but which are nevertheless evils in
^Remselves;) but ye ought by no means to follow these
ilicements to evil, but rather, enter into battle with
and resist them, as the Israelites did the Jebusites
Amorites, &c* ; that thus the kingdom of God,
fhich is the real land of promise, may be enlarged. ,
But there are others in this kingdom of the devil^
398
who so remain there as to be ddighted th^^in; and
who follow all the desires of the fle^, the world, and
the devil ; and they would, if they could, remain thereb
for ever. These,, under the influence of the devils
lightly esteem an4 even Uiy waste the kingdom of God.
And therefore, they .scrape together riches^ i>uild mag-
nificently, and search after all things that the world tw
to give, as if they wished to remain here for ev^ ; (mt
they never rememba:, that, as Paul saith, '* we havt
bere no continuing ci^/' Such utter this Petition with
their lips, but 4ght against it in their hearta ; ■ like tfai?
pipes of a rattling organ, which sound loud noises eveiy
where throughout the church, but yet, have neither
sense nor understanding.. And 4)erhaps those same
organs are permitted tQ be a figure and representation of
such chantings and prayers.
The Second is the kingdom of God : that is, a
kingdom of rig^teousu^s and truth : concerning which
Christ saith, ^^ Seek, ye fir3t ,the kingdonv of God and
his righteousness." And what is the righteousness of
God, and of his kingdom ?-r-That by which we are
made free from all sia : and under which all our mem-
bers, strength, and powers, are made subject unto God
and brou^t into bis service : so that we are enabled to
say with Paul, ** I live : yet not I but Christ liveth io
me." Gal. ii. 20. And again to the Corinthians, '' Ye
are not your pwn, ye are bought with a price : therefoie
glorify God in your bodies, which are his." 1 Cor. vi. SO.
As if he had said, Christ bought you with himself;
tnerefore ye Qught; in right, to b^ his, and to permit him
tq live and r^ign in you. And that is done, when no
sin,^ but C^s(. only and his grace, has dominion over as.
And thus the ki^sdom of God is nothing more or less
than peace, lowliness, humilityj pureness, love, and
other virtues of the s^ipe kind ; and where there is dp
wrath, no hatred, qo hitterkkesf», no lust, nor any other
such destructive passion. . •
.Here thqn let ev^ one well examine himself
whether he belong to this side or that: thus shall be
kqow in which of ^fs two. kingdoms he stands. Though
999
there b no one who does not feel in himself something
of the kingdom of the devil : and therefore it is, that he
has need to pray ' Thy kingdom come/ For the king-
dom of God only begins here : it is consommated in the
life to come.
In a word, this Petition, ' Thy kingdom com©/
means, permit us not, O dear Father, to remain afly
longer in this lite ; in order that thy kingdom may be
perfected in us, and that we may be wholly deiiverei
irom the kingdom of the devil But, if it be thy will
that we should yet live longer in this exile, give unto us
thy graccj whereby thy kingdom may be begun and con-
tinually carried on, and the kingdom of the devil
utterly destroyed.
And now observe, that there are in this matter twa
great errors.
The om error is of those who run here and there,
&ome to Rome, and others to saint James, that they
may become holy, and fit to procure to themselves the
kingdom of heaven, and to be saved. This one builds
a church, that one a something else, and another a
something else, and yet none of them are willing to come
to the grand and central point of the matter ; that is, to
yield themselves unto the service t>f God from the im
most recesses of the heart, and to be made his kingdom.
These persons do many such external works, and
shine brightly in them ; but inwardly they remain filled
with all evil affections, wrath, hatred, pride, impatiency,
lust, and other crimes. ^Vnd it is against such that
Christ spoke, when, being asked when the kingdom of
God should come, he answered, '* The kingdom of God
Cometh not with observation : neither shall they say, La
here, or lo there : for, behold, the kingdom of God is
within you.*' Luke xvii. 20, 21* And again Christ
saith, ** Then if any man shall say unto you, Lo here is
Christ, or there, believe it not. For there shall arise
false Christs and false prophets." Matt. xxiv. 23, S4;
A» if he had said, * If thou wouldst know which is the
kingdom of God, thou hast no need to go far in search
of il, nor to go on pilgrimages after it : for, if thou be
^
400
;.williQg, the kingdom of God, is ni^ th^, nay, not oolt
ni^.ttiee, but also in thee : because, k>wlines8 of mincC
huinlUty, truth, pureness, and all virtues, (whidi truly
are the kingdom of God^) are obtained by no one from
beyond the seas, but must be found in the recesses of
his own: heart Wherefore, we are not to pray thus, * 0
dear Father, let osfind out and come onto thy kingdom;
{as if w&were to run about after it ourselves ;'; but, * Let
iby kingdom come unto us/ For the grace of God and
ihis kingdom and all virtues must of necessity come
unto us,' that we may thus obtain that kingdom : seeing
that, we have no power whatever of coming unto it of
ourselves: even as Christ descended from heaven unto
us on earth, and we did not ascend from earth imto him
in lieaven.
The other error is of those, who, in saying over this
Petition, are only anxious about getting to heaven that
they may be saved ; thinking, that the kingdom of God
is nothing else than joy and pleasure in heaven ; whidi
is all that they can imagine under their sensual deares.
Whence it comes to pass, that they are always in fear of
hell, and therefore, only seek in heaven their own adTBo-
tagjB. — Such know not diat the kingdom of God is
nothing else than a state of perfectness, humility, purity,
godliness, humble-mindedness, and of the exercise of all
virtues and graces : a state wherein God possesses in us
what isi properly his own, and wherein he atone lives and
reigns in us.
This is the state that ought to be desired by us abofe
and before all things : for this is to be happy, when God
reigns in us and we are his kingdom. And^ as to joy,
|deEi3ure, and all other things ^t can be desired, they
are not to be sought, asked for, nor anxiously inquired
after ; because, aU these things will follow of ihemsdves,
and will ever accompany the kingdom of God. Foras
excellait wine cannot be drunk without bringing wMiit
a pleasure even unsought for, and its own peculiar sweet-
ness, without any prevention or^ impediment; so, nracb
more, where the grace of God and the accompanymg
virtues (which are the kingdom of God) are wroi^h^i
401
there must of necessity naturally and freely follow,
without any industrious concern of ours, joy, peace, sal-
vation, and every delight. And hence Cfhrist, to turn
into another direction that eye which is evil and always
fixed upon its own advantage only, admonishes us to
seek after and desire, not those things that accompany
the kingdom of God, but the kingdom of God itself.
Whereas, the characters abovementioned, seek first after
that which is posterior and consequent, and regard not
that which holds the first place : or, if they do seek that
which holds the first place, tliey do it for the sake of getting
•that which holds the second place : and therefore, they
attain unto neither : for those who do not rightly desire
the first, will by no means attain unto the second.
Third Petition'.
Thtf will be done in earth as it is in heaven.
This Petition also works those two things which we
mentioned under the preceding head. Namely, it humbles,
and lifts up : it manifests the ungodly, and makes the
fiodly. For the Word of (Jod at all times works both
judgment and righteousness ; as it is written, * Blessed
are they who always do judgment and ri<jhteousness.' —
Judgment is nothing else, than a man's knowing, judg-
ing, and condemning himself. And this is true humility,
inasmuch as it is not a feigned humbling of ourselves. —
And righteousness is nothing else than a man's truly
tiesiring and seeking (after having been thus brought to
a knowledge of himself) the grace and help of God, by
which things he is lifted up and exalted before God,
By a view of these two things in this Petition we see.
First, that we judge and condemn ourselves by our
own words, and confess that we are disobedient unto
God, and do not his will. For if we were in that state
that we did the good will of God, this Petition would
be given us in vain. And therefore, this is a thing
terrible to be heard, when we say, * Thy will be done.'
For what can be more awful, than that the vnW of Gor'
is not done in any of our actions, and his commands not
Mgufded ? Yet this is what we confess openly against
409
ounelveg in this Petition. For it muj^t \fe true, that i
do noty and never have done, the will p£ God,
that we pray that it nmy now be done.. .Since therafaqe
this Prayer is^ to be used by us even tinto the veiy omI
of our lives, it follow;s9 that we are found, even unto ov
death, to be transgressors of the divine will. Whp dien
can here take pride unto himself, or have a vain coniE-
dence in the merit of his prayere, by which he findi
himself to be, and in which he contesses^ himself with
his own mouth to be, guilty of disobedience : fcH* Mrhkli
he may justly, should God judge him according to tbe
strictness of his judgment, be reprobated and damned
every moment of his life ! Thus does this Petition worii
the deepest humility, the fear of God, and self-condem-
dation, so as to bring a man- to rejoice when he is de-
livered from this judgment of Gt)d, and saved by grace
and mercy only. This is for a man to judge himsw*, to
exercise judgment upon himself in the simt of God, to
know himself, and to accuse himself of those thiii|^
which are comprehended in this Petition.
Secondly^ we see what is righteousness. — ^That, after
we have in this manner deeply examined and judged
ourselves. Me should not despair on account of the
judgment of God, (which we find by this Petition ic
justly deserve,) but rather, flee junto the grace of
God, and most firmly believe and trust in him, diat
his will is to deliver us from disobedience and die traos-
gression of his will. For he is righteous before God who
humbly acknowledges that his rebellion and transgres-
sion have merited the strictest judgment of God; and
who, on that account, seeks grace with all his heart, and
doubts not that he shall receive it. And thus, tbe
apostle also teaches us, that he is a righteous man vho
can stand before God in the faith and trusting confi-
dence, not of another, but of himself: and whose refagi
and comfort are, not his own works, but the mere matf
of God. — Only observe, therefore, what a pow^oibiovr
the present Petition gives to this firail and miserafale
life ; — that this same life can be considered as nothiql
eke bu^ a state of rebellion against the will of Qed|«ri
40S
therefore^ a state of the most certain damnation ; our
only hope lying in our acknowledging this, grieving on
account of it, and pouring out prayers in sincerity from
our heart. — He that in this way diligently meditates on
this Petition, together with the rest, and deeply revolves
them in his mind, will not be much taken with the
namerous pleasures of this life ; and he who is still
entangled in and carried away with those pleasures,
plainly manifests, that he neither understands any thing
of the Lord's Prayer, nor of the perils with which his
life is surrounded.
If it be asked what it is do the will of God. — To do
die will of God is undoubtedly nothing else than to keep
his commandments, for it is by them that God has made
known his will unto us. — Here therefore we must consi-
der what the commandments of God arc, and how they
are to be understood ; which is a subject that may
employ a very extensive explanation. But, to express
the matter in few words, all these commandments enjoin
nothing else than that the *' old Adam" be killed in us :
M the apostle teaches us in many places. And, the
'' old Adam" is nothing else than those inclinations to
wrath, hatred, lust, pride,, ambition, and other things of
the same kind, which we feel working in us. For these
wicked motions and aflbctions are hereditary evils, and
W0fe transmitted to us from our first parent, and engen-
dered in us from our mother's womb : from which evil
motions and afiections, arise all crimes, impieties, mur-
ders, adulteries, thefts, and the like transgressions of the
commandments of God : and thus by disol^ience the
will of God is not done.
- • Hence then learn, with what great, necessary, and
s^ous perseverance, and, in a w*ord, with what feeling
sense of heart, this Petition is to be put up ! And how
gjppat a thing it is for our will to be mortified and the
i|qttl of God done ! It is in this way that thou must
know thyself, and confess that thou art a sinner, who
ijBSistest such and so great a will of God ; and thou must
beg help and grace that God would forgive thee that
whereia thou hast failed, and give thee help to do what
Im requires of tliee. Fdr it oflist; df neeaiHtf bti teff
tfie will of Groid begone, oar will mu8fioaiie*tti tt«j^
because these two are contrary tfie OncT'to dM MliflfP^
See an example of this in Chrfet onrljard, who; ^NiMll
prayed unto his heavenly Fafliar in liie flnte^^ti
tibe cup may pass from mm/* yet add6d» ** Neftt<klll|
tiot my will but thine be done.^ And if tiMB Will of €Hl
is to be disregfurded, (winch withoat doittbt wm-j0^
nay, ever the most perfect,) that the divine wil iM
done; how shall we poor miserable itatnMi attb^ffi
maintain and have our own wfli, which is never fiee fan
sin, and always such as ou^t to be prevanted? — Botto
enter into tins more fully, it must be understood, 4i
our will is evil in two ways,—
First, When we cpenfyj without any doak, aid nH
our whole will, are carried on to the commission of tti
which is in the sight of all an oflfence and scandal : ssA
as being filled with rage, deceiving, lying, injoriiif sir
neighbour, indulging lust, and doing any thi^ of lb
same kind. This ready inclination of the wifi to ti
dispovers and manifests itself in every man, and eq;Mdd^
when in the act of the perpetration or < iwmniiwn
Against this will we have to pray, that die will of Gil
may be done ; who wills, that all should be peace, txdk
purity, and kindness.
Secondly, When we do it secretly and andor Ar
appearance of good. As James and John did, LsksiL
when they said, f^ainst the Samaritans who wooU art
receive Christ, ^^ Lord, wilt thou that we cemmsBd in
to come down from heaven and consume them, cfvoaH
Elias did ? But he turned and rebniced them, andniit
Ye know not what manner of spirit ye are of. For Ae
Son of man is not come to destroy men's lives^ bat*
save them." — ^This is the spirit of whidi all men W^
who, under the unrighteousnesis or folly whidb coai*
upon them or others, rusli on headlong (as we savj flrf
want to have whatever they have presumptuously phasrf
in their own minds done immediately. For they ooaqMk
saying, ^ O. how good, faithful, and npririit, was af
intentionl O how I wished to help the vHhob d^lf
"rented
counsel ; but the devil would not j>ermit it ! Thui
they imagine that they act righteously and justly, because
they are wrath and morose, and because they put them-
Mlves and others In a tumult, and thus spread abroad
jlhe report that their «;ood intention is hindered and pre-
Whereas, if they saw the matter in its true
t, they would find that all was mere pretence, and
t they, by that good intention of theirs, souglit nothing
[but their own profit and honour, or at least, the pleasing
pf themselves. For it cannot be [jossible that any good
U'ill or intention, if it be good in truth, should be dis-
turbed by any w rath or disquietude, if it should meet
with hinderance or prevention* Do thou therefore diU-
_ ntJy observe ihis^ — ^that it is an undoubted proof of an
[evil will or intention, when it is indignant tbat any impe-
ent should be thrown in its way : for this indignation
lat very fruit w hereby you may know that this good
was full of pretence, deceit, and innate depravity.
se» when any realty good will meets w ith impedj-
ts and is resisted, it always prays thus from the very
heart, 'O God, I thought that this good intention which
1 had conceived would have been accomplished, but
liiQce it is not to be so, thy will be done/ For
wherever this indignation of a chafed mind boils up,
, to a certainty, is no good, iiow good soever it
seem-
>; But above and besides these tw o-fold w ills, there is
ther lawlul and good w ill ; but yet, evefi that must
be done. — Of this kind was the will of David when
ttempted to build a temple unto God ; for which he
praised from above, though God did not permit his
to be accomplished. Of the same kind was also the
will of Clirist in the garden, w hen he prayed that the
may pass from him ; yet, it w as necessary that even
good w ill should be disregarded.
And thus, if thou couldst convert the whole world,
the dead, and mount up thyself, and carry others,
heaven, and do all miracles, yet, thou oughtest to
to do none of these things, till thou hast first found
t and preferred tlte will of God to thine own vvill, hast
A06
seen- thine own will brought to nought and subservieM
to his will, and hast been -enabled to say, * O my good
Lord ! my judgment considers &uch and such a thmg
to be good and ri^t; if it please thee^ let it be done;
but if not, thy will be done.' •
This kind of good will of which we have been speaking
God will destroy also even in his elect ; that no fekeor
deceiving will might creep in upon us und^ the appear^
ance of a good will ; and that we may learn that oor wffl
however good, is of unspeakably less value then the w9)
of God. Hence it is just, that the vanity and vileneBS
of such a good will as this should yield to the infinite
value of the will of God, be made subject unto it, and
be accounted nought in comparison of it.
But here it will be objected — What ! has G<xi then
not given unto us a power of Free-will ! — I answer:
God has indeed given thee a Free-will; butwhydosl
thou make that will' to be thine own right ? Why d«f
thou make a slave of it, and not permit it to be finee?
For when thou abusest that will according to thine om
lust, it is no longer free, but rather remains as a slave to
thy appetites. Whereas God never gave a will to thee
nor to any one else, that it should be made thine own right
That right had its origin from the devil and our fist
parent ; both of whom, made that Free-will that ntfl
given of God, their own. But a free-will is that which
has no will of its own, but commits itself Avholly to the
divine will ; by which also, it remains free^ being fixed
and bound to nothing in particular of itself.
To conclude : Observe^ how God in this Petition
commands us to pray against ourselves; wherein he
teaches us that no one is a greater enemy than we are to
ourselves. For our owrf will is a certain mighty enemy
in ourselves against which we ought to pray, and sijs^
* O Father, suffer not things to come into that state- dnC
I should do any thing according to my own will. Rather,
break and defeat my will, and prevent the purpose ef
my heart. And however the matter may turn xyatvjM
me, yet, let it not be done according to the purpose of
my will, but according to thy will only : for so it is in'
407
heaven where there is no self-will whatever : and let it
be so also on earth/ This Petition, however^ and even
this state of things, is greatly galling to nature. For our
own will is the most secret and most powerful evil in u»;
nor is any thing dearer unto us than our own wilL
Therefore^ nothing more or less is sought by this Peti-^
tion than the cross, martyrdom, and adversity, and \vliat*4
ever other evil may come upon us for the mortification
of our own will. And hence, if the lovers of their own will
truly conisidered this, that they pray against all their own
self- pleasing will, they would either hate the Petition
altogether, or would be brought to tremble at it indeed.
Here then let us draw these first three Petitions
under one view. — ^The first is, that God s name may be
sanctified, and his honour and praise may be in us. And
unto this no one can attain, unless he be perfect and
established in the kingdom of God ; because the dead
and sinners cannot confess unto God, as David saith in
the 6th Psalm, And again, no one can be perfect
unless he be free from sin. And we are only free from
ain when our will is wholly rooted up and the will of
God only reigns and rules in us. For when the will,
wbieh is the head and principal of all the members, is
lieitfaer our own nor evil, then, all our members are
neither our own nor eviK And therefore this Petition
strikes at the very head of all evil ; that is, not our
bands or our feet, but our very will, which is the head
fountain-spring of all iniquity.
Fourth Petition.
Give tis this day our daily head.
Hitherto we have been dwelling upon the particle
thy : but now, we shall come to the particle our. Let
us look into the reason of this, — -When God has heard
us in the first Three Petitions, and begins to sanctity
his holy name in us, he receives us into his kingdom,
and implants in us his grac^, which begins to make us
perfect. And when this grace begins to do the will of
0€>d, it experiences the re&istance made by the old
40ft
Adam : even as Paul, Rom. vii.^ complains that he did'
not do what he would : because his own will which he
received from his first parent, together mth all his
members, warred against his good inclination. Then the
grace in his heart cries unto God agiainst this same
Adam, and says, * Thy will be done/ For a man in
this state feels himself pressed down with the burden of
himself. But when God hears such a cry as this, he is
ready to bring help to his own beloved grace, that be
may enlarge the power of his kingdom thus begun : and
he immediately with his determined and effectual power
attacks the head of iniquity, that is, the old Adam, and
brings upon it the weight of various troubles and evils,
breaking off all its purposes, blinding it, and quickly
bringing it into subjection. And this is wrou^t wheo
he brings upon us various troubles and adversities : to
accomplish which, malicious tongues, and wicked and
mdicious men are compelled to lend their aid, and if
these be not sufficient, the devil himself, that thus il
last our own will together with all its evil affectioiii
may be slain, that so the will of God may be
done, and grace may maintain its kingdom, and the
praise and honour of God reign triumphant. But while
this is going on to be accomplished, the man is weig^
down with heavy pressures and straits, and thioki
within himself, that the state he is in, is any tlung but t
doing the will of God, and that he is utterly given op of
God, and left in servitude to the devil and evil men ; it
seems to him that there is no God in heaven that will
deign to acknowledge him or hear him. And this is die
true thirst and hunger of the mind in w*hich the man at
length bethinks himself and turns to comfort and hdp^
This hunger is far more afflictive than the hunger of Ae
body. And here it is that we begin to get into our r^
place — to seek a relief for our necessities^ and to pnj^
* Give us this day our daily bread.'
But how shall this be done ? — God has left us wUf
troubles in this world, and,with them no other consols-
tion than that of his divine Word ; as Christ has df-
dared unto us, saying, '^ These thii^ ham I spdM
> .*-^
409
mato you, thst in me ye might have peace. In the world
ye shall have tribulation," John xvi. 33. And therefore,
let him who has once turned his mind to wish that the
Jungdom of God may fully come, and that the will of
God may be done,-^et him guard against trying to
obtain any subterfuges, and against seeking any ways
of escape, for all such attempts will be in vain. The will
of God is done when thy will is not done : that is, the
will of God is done the more, the more adversities thou
safferest, and especially in the point of death. These
things indeed sweetly harmonize together, and are im-
mutably decreed to be the lot of every Christian, — ^tri-
bulation in the world, and peace in Christ !
In these straits also the wicked are separated from
the good. For the wicked, who soon fieill away and leave
the b^un kingdom of God, understand not the will of
God. They know not what profit straits and tribula-
tions of this kind bring to the man, nor how they ought
to behave themselves under them. Therefore, turning
back a^n to their own will, they reject the grace of
God; like disordered stomachs that cannot contain
food. And some, falling into impatiency, revile, curse,
and accuse, and are driven into utter madness. Others,
ran to this place and that seeking human comfort and
counsel, so that they may get rid in some way or other
of their present troubles and difficulties, and overcome
and get the better of their adversaries, and, in a word,
that they may become their own helpers and deliverers,
being unwilling to wait for a little time until God shall
ddiver them from their cross. Such bring upon them-
jidves an unspeakable loss, in that they will not bear the
saving and good hand of God, but fall back, and still
ivtain their malicious and inveterate will, that is, their
ewn will : nay, like the Jews of old, thej loose the
.wicked Barabbas, but as it were kill the grace and in-
fiDcent Son of God : as it is said of them Psalm cvii. 13,
^ They waited not for his counsel."
'^, . But the godly and true Christians are wiser. They
jveU know, how good the will of Ciod is, that is, a series
4^ tiouUes upon troubles. They know, moreover, what
VOL. II. - K
410
it 18 their duty ftp do, ac, how they ought to beh&ve
Xhemdelves under trouble. For they are weil persaaded,
that no enemy is ever conquered by him who betates
faimsdf to flight ; and that,>dierrfore, neither advenitio^
nor straits, nor death itself, can be overcome by impit*
tifoncy, by flight, or by any sought-oat human consola-
tion, but onhr by firmly resisting and persevering; nay,
by actively fitting against the very events of adversity
themselves. For diere is a true proverb, 'He that fears
hell is surely hastening to it/ ' And so, he that is afifaid
of death is swallowed up by it for ever : and he that
fears adversities is overcame by them. Such a fear as
this never brings any good : and therefore, in all such
evils there must be a lively, bold, and firm witfa-
But you will say, who can do this ? — ^This is what
the present Petition teaches thee. It shews diee hov
th^ou iQayest find comfort, or turn such tribulatioB as
t^us into peace. — ^Thou art to pray, * O Fathtf, gwe ai
tiiis day our daily bread/ 'Riat is, O Fath^, coDSole
and comfort me a poor miserable creature of a man,
thrown into tribulation by the divine power of thy Woid
I cannot endure this hand ; which, nevertheless, farings
me to damnation if I endure it not ; therefore, comfort
me that I mig^t not despair. Tlius it is the wiU of God,
that when under his will, that is, in our straits and tri-
bulations, we should never haste, nor look to any thing
but unto God himself, by no means desiring to be deli-
vered in our own way, (for that would bring us loss and
destruction, and would be a hinderance to the divine wfl
and our profit,) but to be comforted only, and finaHy te
brou^t to do this will of God. For as no man caa
endure fear arid death just as he would without God|
and unleiBs he be comforted under die same ; and as Da
creature, especially mdn, either singly or wi^ many to-
gether, can bring any help or comfort when it is soonlit
or needed, but rather must bring desolation, uid a
weakening of powers ; therefore, it is the Word of God
sciely and only, or, "our daily bread'' wfaerel^ wemvA
and can tilone be comforted ; as God himself speaks hj
411
Isaiah, ** The Lord God hath given me the tongue of
the learned, that I should know how to speak a word iti
season to him that is weary,'* ehap. 1. 4. And again,
Matt. xi. 28, ^^ Come unto me, all ye that labour and
are heavy laden, and I will give you rest/' The Holy
Scriptures abound, and are stored, and full of testimo-
nies of this kind.
But you will ask again by whom, and through
whom does this Word come ? — It comes in two ways.
Firsij by man; when Grod makes his Word of con-
solation to be heard finom the preacher in the church, or
from agy other person ; which so comforts him that
hears it, that he can feel in his mind that which is said,
'• Fear not ; be strong." For the Word of God, when
it comes in truth, gives " a certain sound " in the heart.
And therefore, all old women, and old women's pratings
and fables, are to be kept and driven away as far as
possible from sick and dying beds ; who will say, * My
clearest father, my dear John, there is no farther
danger. You will soon get well, and will come off quite
ivrfe, and become prosperous.' By which kind of words
hearts are rendered fearful, weak, and unstable. Whereas,
it is written concerning the Word of God, * that it is a
bread that strengtheneth the heart of man.' I therefore
would say to those thus comforted, * My dear father,
go on to feed upon and swallow down your miserable
asks. I expect a daily bread which strengthens my
heart.' And it is in this latter way only that those that
are weak are to be comforted and powerfully strengthened
i^gainst death, and confirmed in all tribulations, and ani-
mated more and more unto the enduring of greater
troubles. And if they should object that they should not
be able to endure greater, this Petition is to be set
before them, that they may beg of God, (who will be
inquired of for all these things,) to give them that
wlUch shall be sufficient for them.
Secondhf, it comes from God himself, when he
diflRdses abroad in the man's heart labouring under these
iMrrclens the comfort of his Word, whereby he is sup^
2 E 2
41S
ported and enabled to endure all things ; because the
Word of God is of a power above all things.
But what word of God is this, (you may ask) when
there are so many? — I answer : No one can determine
to a particular certainty what Word it is : for as oar
sicknesses and burdens are manifold, so are the words
of God manifold also. One word is indeed to be used
in dealing with the fearful, and another when dealing
with the hardened and presumptuous : we are to alarm
the latter, but to comfort the former. But as we are
now speaking of those in whom the will of God is done,
that is, who are oppressed with tribulations and straits,
we must bring forth those words which may strengthen
them ; as Paul does to the Hebrews in his 14th chap-
ter. But since the Word of God is not in man's power
either to bring forth or to handle profitably, but in die
power of God only, it is therefore necessary that we ask
him in order that we may obtain it; beg^g of him,
that he would grant unto us his holy Word either by
himself or by some man. — And now it will be evident,
that he who has never yet been exercised with any
burdens, and has never yet experienced the i>owerof the
Word of God, and how effectual it is to administer
comfort, is altogether ignorant of what is asked in this
Petition. To such an one the Word of God can have
no savour at all, because he knows nothing about any
other comfort or help, and has never tasted any odier,
but that of cfeatures and of his own producing. — But
now let us take each of the particulars in their order,
and thus search out the inward and real contents of this
Petition, for it is very deep. — We take then,
Thejfirst particle^
" BREAD."
The holy Word of God, on account of its number-
less virtues and efficacies, goes by many immes in tbe
wriptures ; because it is indeed itself all things, and
has a power over all things. It is called " the sword of
the Spirit," whereby we resist the devil and all spiritMl
413
I'
enemies. It is called a light, early and latter rain, hea-
venly dew, gold, silver, medicine, an ornamental gar-
ment, and it goes by many other appellations of the
same kind. And so, it is also called ** bread," because
the soul is by it nourished, comforted, sustained, and
fettened. Nor are we to understand by the term bread,
in this place, bread only. But as the scripture by the
term, bread, for the body, means all kinds of food for
the body, how exquisite soever it may be ; so, by spiri-
tual bread, it signifies all the nourishments of the soul;
which are innumerable, Ijecause, tliere are many different
souls upon earth, and each one has a different want,
and is in a different state ; and yet, the Word of God
can abundantly supply, and administer to, the w^ants of
all these souls. For if the various meats of all the kings
that ever have been, or ever will be, should be all
gathered together in one place and in one heap, they
cotild not In the least be compared to the least of the
words of God. Therefore, the Lord Christ calls it in his
Gospel * a kind's supper/ and by Isaiah **a feast of fat
things," a delicious and choice feast.
What then is this bread, or this Word of God ? —
This bre-ad, this Word, this fuoti, is none other than our
Lord Jesus Christ himself; as he himself says, by John,
chap, vi. ** I am the bread of life that came down
from heaven and giveth life unto the world/* Therefore,
let no one suffer himself to be led into error by words, or
by any outside show of hypocrisy. All sermons and
doctrines which do not bring with them Jesus Christ,
and set him before us, are not a '* daily bread," nor
any food for our souls, nor can they afford our souls
the least help under the least necessity or temptation.
The second partick^
** our/'
This w ord shews, that the bread which we princi-
pally ask is not that common bread of which even the
Heathens eat, and which God without being asked
gives unto fdl men ; but that peculiar bread of the sons
(which sons we are) of the heavenly Father. We ask,
414
tbepefor^ ROt the eartUy breads but the true heaVe&ly
wd spiritual bread; ana we do not ask it of an earthly,
but of our heavenly Tather; which bread is ours, and
belong3 t0| and k necessary for, ujs heavenly sons. If
these things were not so, it would be superfluous lo say
^ Our daay bn^ad.' Because the bread jfor the bodj
would be abundantly expressed by these words only,
' Give us daily bread/ But God would teach us, 4S
his sons, to have a greater care for the soul than for die
body : nay, he forbids our being careful about those
things that are to be eaten and drunken by the body.
The tJiird partieley
« DAILY."
This particle '' daily " is in the Greek of this passage
€niovaiovy which is variously rendered ; some translating
it ^ superessential,' others ' choice and peculiar,' and
odiers, hebraically, ^ to-morrow's bread:' that is, that
which shall be ready U> supply tlie necessity of to-
morrow. But these various renderings need raise i
scruple in no one's mind, for they all tend to the same
thing, if the genuine meaning and nature of this bread be
righUy set forth.
First y it is called superessetUial bread ; because, the
Word of God refipcshes man, not according to the
nature of this body in its mortal state, but immortally,
superessentially, and far beyond this state^ unto so
eternal life ; as Christ saitb, ^ He that eateth of this
bread shall live for ever.' Hence, the meaning of thb
Petition is, ' O Father^ give unto us superessential, im-
mortal, and eternal bread.
Secondly y it is called ckoice^ softy and savoury bread;
which is full of all pleasure and of the most sweet taste
And, as it is written of the heavenly manna, that " It
was serving to the appetite of the eater, and tempered
itself to every man's taste," Wisdom xvi. SI; sOj this
our heavenly bread, is far more noble, delicate, and
savoury, and more full of all virtues and excellencies thai
earthly bread. Nay, it may moreover be called select
bread, ae being excellent, peculiar, and proper : that is*
415
peculiarly and properly set apart for, and given to, lis
tbe sons of God; and as the Apostle saith to the
Hebrews, " We have an altar whereof they have no
r^ht to eat which serve the tabernacle/' Heb. xiii. 10;
so, we have, in the same manner, a peculiar and proper
bread.
And, thirdly, it is called hebraically, to-morrow's
bread. It is a peculiarity of the Hebrew language, that,
what we call to-day's they call to-morrow's. And more-
over, that is called daily, which is prepared and ready
to hand day after day, even though the same may not
be in continual use. Thus, we are accustomed to say,
Such and such a thing is necessary for me to have to-
day, or to-morrow, or every day, so that, if I have any
occasion for it, it may be ready at my hand, because I
Irtiow not at what hour I may want to use it. And it is
just the same meaning that the Hebrew idiom has in
tiie words to-morrow or to-rtorrow's. Thus, Jacob said
to Laban, Gen. xxx. 3S, '^ So my righteousness shall
answer for me to-morrow:" that is, to-day, or to-
morrow, or whensoever it shall be necessary, my right-
eoQsness shall answer for me and shall give satisfaction.
And therefore, the sense of this Petition' is, that we
pray, * O God, do thou condescend to give us superes-
sential, peculiar, proper, and daily bread : daily bread,
I say, that we may have it always at hand as need
shall be; and that, if any straits or tribulations shall
happen unto us, (which is what we ought to expect
every day,) we may have wherewith to be comforted,
lest perchance we be overcome, and, from the want of
diat bread, despair, waste away, and finish in eternal
death.'
Here then, take notice how rich we Christians ought
to be, how great a provision of this bread we ought to'
have, and how ready and prepared we ought to b6, that
tfie Word of God may be daily ready to our hand dnder
every temptation, whereby we may comfort both pur*
selves and others, according to those examples which we
ia the letters and lives of saints. And, it is our own
4)6
fc^ult, when, because we do not beg this bread of God,
w^ have none at all. Hence it is also^ that we are com-
pelled to have all those ignorant bishops, priests, and
monks, who have nothing whatever whonewilh to feed
U3. And when this is the case, then, what was bad, we
make still worse ; we hate these, and revile and slander
them. Behold, therefore, into what a state the wradi of
God has brought us.
The fourth particle^
" GIVE."
No one can of himself obtain Christ Jesus, who is
the bread, either by study, or by learning, or by hearing
or inquiring, or searching. All the books in tlic workl aie
too few,^all teachers ipeffectual, all the powers of rea-
son too feeble^ to attain unto the knowledge of him: be
must be revealed by the Father only, and freely givco
unto us : as Christ himself saith, John vi. 44, '' No
man can come unto me, except my Father which bath
sent me draw him." And again, verse 65, ^' No man
can come unto me except it were given him of my
Fatlier." And again, verse 37, " All that the Fadier
giveth me shall cotne unto me." And tlieretbre also, the
same Christ now teaches us, that we ought to pray for
this saving bread daily, saying, * Give us this day,' &c.
But this our bread, which is Christ, is given unto os
two ways,
Firsts externally, by men, as ministers and teachers.
And this also is done two ways. First, by a sermon ;
secondly, by the sacrament of the altar ; of which two
ways, much may be said. But, to be brief, it is a ceitaiB
great gift of grace, when it is granted of God, that
Christ should be preached and taught. Though nothing
else ought to be done throughout the whole world, than
the preaching and proclaiming of Christ, and the
begdng of God that daily bread. Christ is received in-
deed in the sacrament, but that sacrament is in vain, un-
less there be a distributing and teaching of the Word at
the same time. For it is tlie doctrine of the Word that
417
t)riiigs Christ fbith unto the people, and makes him
known to their hearts, without which, he can never be
understood in the sacrament.
Secondly, internally, when God himself sheds abroad
the power of his own doctrine. There must be this in-
ternal communication of the divine Word added to that
which is done externally, or else all the external act of
preaching will be attended with no fruits. But when the
external act is rightly performed, (as it ever ought to
be,) then the internal eft'ect will not be wanting ; be-
cause, God will not permit his Word to pass by without
being attended with fruits ; for he is ever present, and
teaches that within, which is brought forth by the mi-
nisttir without ; as he himself saith by the Prophet
Isaiah, " As the rain cometh down, and the snow from
heaven, and retumeth not thither, but watereth the
earth and maketh it bring forth and bud, that it may
give seed to the sower and bread to the eater : so shall
my Word be that goeth forth out of my mouth : it shall
not return unto me void, but it shall accomplish that
which I please, and it shall prosper in the thing where-
unto I sent it,*' Isaiah Iv. 10, 11. Hence they who
know Christ and feel and taste him by inward expe-
rience,— such are made true Christians !
But you will say, What is it to know Christ, and
what does that knowledge signily and comprehend ? — I
answer : To learn Christ, and to apprehend him by
knowledge, is to understand and know what the Apostle
saith of Christ, 1 Cor. i. 30, " Who of God is made
onto us wisdom, righteousness, sanctification, and re-
demption." And this thou then undcrstandest when
tbou art brought to know, that all thine own wisdom is
damnable foolishness, all thy righteousness damnable
imrighteousness, all thy sanctification damnable un-
cleanness, and all thy redemption miserable damna-
tion : for in this way and by this knowledge thou wilt
find thyself, in truth, one that is a fool, a sinner, un-
clean, and damnable : and then, thou wilt declare, not
mly in words, but from thy inmost soul and by thy
works, that thou hast none other consolation and salva-
4id
tion left but that which God has m^.Qhri^t to be «M)9
thee': in whom, thoii wilt see the aec^ssl^.of bdieving,
and thus, of partaking of the blessii^ in hitt; diat
thus, his righteoumess done may save thee^ Aad for diis
righteousness thou wilt . call upon him, and j^aee tfaj
whole trust in him : nor wilt thou have any other eonfi-
dence but in the eating of this bread :> as Chrbt ttidi
by John, " My Father giveth you the tme bredd fiom
heaven," chap. vi. 32.
But you will say, Who knows not that we are
nothing but sinners, and are saved by Christ alone? — I
answer : It is indeed a great grace to be able to know
this, to confess it in words, and to hear of it. But,
there are few of those who know and confess these
things, whose knowledge is attended with the reality and
feeling sense of them. And this, experience proves. For
if at any time they be held up to contempt, or looked
upon as fools and sinners, they cannot bear it. Th^
immediately find out some wisdom and some mond
goodness of their own, out ^f Christ ; and especiaify,
when their conscience accuses them either in life or ia
death ; and then, it is entirely gone from their eyes dial
Christ is their righteousness ; and therefore, they ^y to
this thing and that, in order to deliver and comfort tbdr
consciences by their own works and virtues ; and when
they find these bring no help, (which they in reati^
never can,) then they fall down into the gulpb ci
despair.
You see, therefore, how much ought to be said upon
these things, and how all sermons ought to set ttiose
points forth. For if Christ were set forth in this wat,
and that excellent bread thus distributed, their aous
would embrace him, and would endeavour to exeidBe
themselves in the use of him under all those tribulatiooi
which may come upon them by the divine permissioB;
and thus they would be filled with confidence apd
strength, and would fear ndther t&eir own sin^ tiieir
own conscience, nor the devil, nor dec^th. — You aaf;
therefore, what effects: are wrought by this daily breads
which is trulyjChrist himj^elf. But thOu canst draw oa
4i<;
utility, aor derive any advantage whatever Arom hitti,
uide&s God set him K)rth before thee in the Word, so
that thou mayest be able to hear him, and understand
and know him. For what will it profit thee to know that
he sitteth in heaven, or that he is signified under the
figure of bread ? He must be distributed to thee, s^t
before thee, and brought unto thee in the Word, — that
Word which teacheth inwardly while it soundeth out-
wardly. Behold this i?, in truth, the Word of God !
Christ is the bread — the Word of God is the bread ; —
and yet, all are one, and one bread ! Because, Christ
is in the Word, and the Word in Christ! And, in
a word, to believe in the Word, is to eat this bread.
And, to whomsoever God givcth this bread, he shall
live for ever !
The fifth particle,
" us."
Here every one is admonished that he should most
widely open his heart unto all Christians, and pray bodi
for himself and all men ; and especially, for ministers
who handle the Word of God. For as in the Three Pe-
titions which form the First Part, we seek after and de-
sire those things which are God's, tliat he would con-
descend to restore and maintain his kingdom in us ; so,
now we pray for all Christians. For nothing is more
iteeessary and useful to Uie whole of Christianity, than
daily bread ; that is, that (ioil would condescend to
rt his ministers the grace of instruction, and cause
Word to be preached and heard throughout the
whole world. For in proportion as the priestly dignity
and the Word of God flourish in their proper state and
holiness, so, Christianity thrives and flourishes. And he
himself has enjoined us to ask tliis of him, where he
fays, " Pray ye therefore die lord of the harvest, that
lie would send forth labourers into his harvest." Where-
lore, according to the right rule of charity, we ought
above all things to pray for all Christians : in which, we
do a something greater than in praying for ourselves
ffiiy^ For as Cfa^ostom says, ' He thal^ prays for ail
420
Christians has his prayers repaid by the prayers of all
Christians : and therefore in the same prayer in wbidi
he prays for all Christians he prays for himself.' And
indeed it is not a truly good prayer, in which any person
prays for himself alone. I would have thee tfierefoie
think aiid consider, that it was not in vain that Christ
taught us to pray for all men thus, * Our Father.' He
does not say, My Father. And again, * Give ns this day
our daily bread.' Not,- * Give me this day my daily
bread.' And he puts also in the plural numb^, as a
noun of multitude, "owr debts," " our debtors," "lead
us not," " deliver tt^," &c.
The sixth particle j
" THIS DAY."
This particle teaches us, (as we have before ob-
served,) that the Word of God is not in our own
poller. Here therefore all false confidence, all acutenesi
of mind, all reason, all skilfulness and wisdom, most
fail and give way. For in the time of temptation God
must speak to us himself, console us with his own Woid.
and keep us safe. For even if any one were funiisbed
with such an abundant knowledge of the scripture that
he could teach the whole world, being himself in peace
and quiet, yet, if God did not come to him when the
storms and waves began to rise, and teach him inwanBj*
by himself, or speak to him by some other man, die
whole would be in a moment cast into oblivion, and Ids
ship would at length sink and be destroyed : as it is
described in the 107th Psalm, " They reel to andfro^
and stagger like a drunken man, and €u^ at their wits
end." That is, their wisdom is so wholly swallowed np^
that they seem to have no understanding whatetar
left. — Since, therefore, this our life is fiill of perils, tfd
we have to expect at all times various tribulationa, nd
also the straits of death and pains of hell, we oa^
always to go on in fear, and pray that God would not
delay his Word, but that we may have it to-day, cf«i
immediately, and daily, and continually close to us^ and
that he woul^ by it give us our ^^ daily bread ;" and, as Ptfl
4S1
saith to the Ephesians, that he would grant, that Christ
may be in us and may dwell in our inward man ; not to*
morrow only or any time afterwards, as if we wished to
pass to-day in security and without fear, but to-day
also. Nay, that it is better said to-day than to-morrow,
experience itself teaches us, if at any time an occasion
happens wherein the will of God is done in us, and all
enr own self-pleasing will is driven to destruction by the
most pressing straits. Then, we in truth wish, that God
would give us that bread, not only th^t day, but in that
hour and moment.
To conclude this Petition, then, the sum of it is
this. — * O heavenly Father, as no one is able to endure
thy will, and as we are all too weak to destroy effectually
our own will and the old Adam, we beg of thee that
thou wilt feed us, comfort us, and console us by thy holy
Word, that thou wilt give us thy grace, and that thou
wilt, by the preaching of the Word, diffuse abroad that
heavenly bread Jesus Christ throughout the whole world,
Ihat we may hear of it and known it in our hearts, and
tfaatatlengdi all pernicious, heretical, erroneous, and all
homan doctrines may cease, and thy Word alone, which
is the true bread, be spread abroad.'
But you will say. Do we herein pray also for the
earthly bread ? — I answer : Most certainly, that bread
which is necessary for the body may also properly be
imderstood as comprehended in this Petition : but it is
principally Christ the spiritual- bread of souls that is
pere intended. And therefore, he has taught us not to
he careful about the food and raiment of the body, but
to think only about the necessity of the present day's
Ibod ; as he himself saith Matt, vi., ^^ Take no thought
for the morrow, for the morrow shall take thought for
Ae things of itself: sufficient unto the day is the evil
jtlMreof." And this would indeed be a good exercise of
JIHth, a a man should learn to pray for to-day's bread
iaeiyf and should know how to trust God for all things
Jyendes. Not that we ought not to labour for our tem-
l^iQval food and profit ; but that an over-anxious care
Jlmy Akoi distress us; as though we could not be fed
4«d
without our being filled with cares and straits about k.
That thus, our labour itself may be more a service of
God, and undertaken to avoid idleness, and t/o fulfil tfMl
commandment which God gave unto our first pareati
* In the sweat of thy brow shall thou eat thy bread ;'—
It should be rather thus, I say, than that we shoskl be
filled with cares and anxieties about the way in whidi
we are to be sustained : for God will property provide
for that, if we do but labour simply and according to fas
commandment.
The Fifth Petition^.
And forgive us our debtSy as toe forgive our dtkan.
This Petition may be understood two ways. — First,
God pardons the faults of some secretly, when thej
themselves have no experience of the same : even as k
imputes the sins of many unto them and reserves then
for punishment, while they neither know nor care wkj
thing about it.— Secondly, he pardons them openly, uA
experimentally : even as he marks out the sins of maif
experimentally and openly, they themselves knowiif
nothing of the same.
But you will say. What is the meaning of all this?—
I answer, it is this : God most lovingly favours some
men, and forgives all their sins from his gracious heart,
and yet, says nothing to them about it, but so deals wilk
them both outwardly and inwardly that they imagine to
themselves that they have any thing but a gracious GtA^
and that God will damn them both temporally and etff-
nally, as he is thus striking them from without, and JSJIiBf
them with terror from within. One of these was Dm
when he says, Psalm, vi. 1, " O Lord, rebuke me not ii
thine anger, neither chasten me in thy hot displeasuie."*-*
And so also, on the contrary, he reserves the sins of Baaj^
as being their enemy. And yet^ he tells them oottiag
about tnis; so that they may think > within themselM
that they are his dearest sons. They live happily wftfc
out, and all is joy within, and a certainty of hmntk
felicity. These are described, Psalm x. 6, <' He kw
423
said m his heart, I shall not be moved, for I shall not
be hS adversity from generation to generation." I know
(saith he) that no one will ever drive me away with any
violent force, or hurl me out of my place. I shall be
free from all peril and adversity.
But again, Grod sometimes condescends to shed
abroad freely in the conscience the experience and con-
solation of joyful confidence in his grace, that the man
may be comforted by that grace, and fully trust in his
comforter when he comes into any straits of conscience.
— On the contrary, God sometimes permits the con-
science to be terrified and cast down with sorrow, in
order that the man may learn to fear God even in the
time of prosperity.
The first of these pardons is more bitter and afflict-
ing to us ; but it is, in truth, the more noble and gracious.
The latter is more simple and easy. Christ gives us an
example of both in Mary Magdalene. — Of the first,
when he turns his back towards her, and yet talks with
^imon, and says to him, " Her sins which are many
are forgiven her." But at this time she was destitute of
peace. — Of the second, when turning his face towards
her he said, " Thy sins are forgiven thee, go in peace."
Here she was made partaker of peace. Thus by the
former we are clean ; but it is the latter that brings
peace. The former is attended with labour and distress;
the latter with quietness and peace. And yet, there is
between these an immense difference. The former stands
in naked faith ; the latter in experience. God uses the
jbnner in dealing with men of a great spirit ; the latter
m dealing with those that are weak, and as yet labouring
in their beginning.
Being therefore thus taught by grace, we are to be
under the persuasion, that every man is a sinner against
God, and has also others sinners against, or debtors
toy him.
' First J we are sinners against God, and that in great
wpA damnable sins from which few of us are found to
lie free. And even if any one be of such a moral good-
that he be not as yet polluted with these greater
424
MD«(, yet, he is still a licljtnr to God: for he does no
ftiltil the prt-cepts of God L^cyond what they reqaiic
nor indeeil does he show forth one duty, so as to leten
the lt'ii>t LDratitude or thanks unto Crod for all the gift
anil k^netits that he has received above others: vhc
neverthcle>s, has sutTicient reason to praise Crod for th
ccmt or (Inak that he wears every day, (to say nodiiD
alKiiit iii^ lite, his health, his honour, liis riches hi$ os
of reason, his friends, and numberless other beoedts c
(i(Mi.) And tliL-rcforo, if G(xl should contend withhin
that which Job saith would lie proved to be true. *Tlu
man cannot answer (rfxi one of a thousand.' Job ii. i
And he wouhl then find, that it would lie better for hii
to put up this prayer unto a gracious judge that Davi
did, when ho said, *' Knter not into judgment with th
servant, O LonI, for in thy sight shall no man living b
justified," Psalm rxliii. 2. For there is no man s
morally gixnl and perfect, who has not some of thestin
and dn'UN of the old Adam remaining; on account c
Mhich, (iimI might jusily reprobate him. And hence, i
is humility abmc that keeps e\en those safe who liv
under grace*; \\ho^4; own sins are not imputetl uni
tluin, Ucau-c llicy jutli^c and condemn them>elvcs am
supplicate for pardon, and mercifully panion thei
dcbtf»r*-.
Sicoful/u, there arc also debtor? unto us. For thu
does (ioi! |)rrmit, in his management of things, that^om
one (»r other >li«»nld ri-ic up who may trouble or iDJur
our |)n)pirty, or tame, or any thing else of the sam
kind iH'loni^iiig unto us ; and thus give us an Oceania
for r. pcnting of our >in< and panloning our debtoc
And cv(*ii if a |)cr<on ha< none of his troubles artsio
from injury done him by others, (which is by no mean
a favourable sign,) yet, he finds in himself some feeling
of disgu'^t, sus|)icion, and U)athiniv with which be i
movL'tl airainst others. And as the blesseii Augastini
saitli, ' Kverv man is a debtor unt(» Cio<i, and hasnuB
a debtor unto bin).* And if any man believe that be ha
not a debtor, be i^ blinded in mind, and does not rig
know himself
425
ere then, belioltl what a picture this calaniitouii
life presents unto us : that there is neither food, comforti^
nor help for the soul to be found in it : as the precede
ing Petition plainly shows us. And to this vve are to
add our own state l)y nature, which is diligently to be
considered, and on account of which we are fully de-
serving of damnation : which will come upon us, if we
be not sustained by this petition and refreshed with the
ffeeiygranted mercy and grace of God. And thus the
majesty of the Lord's Prayer shows unto us the whole of
thb life as full of disgraceful sins and shame ; so that
we are well nigh being weary and tired of it.
And here also, calumniator, do ihou attend* Turn
thy judgment upon thyself, and commune Mith thine
€iwn heart. See who and what thou art. Put thine
hand into thine own bosom, and then thou wilt forget
mil the evils of thy neighbour, because thou thyself wilt
find both thy hands full of, yea ninning over with^ thine
own evils.
Sixth Petitiox.
Lead us not into temptation.
From this short Petition w^e again iearn how miser^
i able this lite upon earth is, seeing that, it is a state of
temptation only. And therefore, he that promises to
himself peace and security therein is the greatest of mad-
ineD, because he can never attain unto them. And
even if we were all tired vvith this desire of peace, and
all directed our etforts unto the attainment of it, it would
be to no purpose : this life is a state of temptation, and
80 it will remain. Hence, we do not say, ' Take away
from us temptation,' but ' Lead us not into temptation/
As if it were said, We ore surrounded with temptations
OD every side : but O, our Parent, be thou our help, tliat
we be not led into them : that is, that we consent not
unto them, and thus be taken and overcome by them.
For he that with his will inclines and consents unto sin,
is a Slinner, and made, as Paul saith, ** the servant of nin.**
Hence, agreeably to the words of the bleined Job,
VOL. iL 2 r
4S4
8ins, yet, he is still a debtor to God : for he does not
fulfil the precepts of God beyond what they require,
nor indeed does he show forth one duty, so as to retem
the least gratitude or thanks unto God for all the gifts
and benents that he has received above others : who,
nevertheless, has sufficient reason to praise God for the
coat or cloak that he wears every day, (to say nothiif
about his life, his healdi, his honour, his riches, his use
of reason, his friends, and numberless other benefits of
God.) And therefore, if God should contend widihim,
that which Job saith would be proved to be true, *Tliat
man cannot answer Gtxl one of a thousand.' Job ix. 3.
And he would then find, that it would be better for him
to put up this prayer unto a gracious judge that David
did, when he said, ^' Enter not into Judgment with thy
servant, O Lord, for in thy sight shall no man living be
justified," Psalm cxliii. 2. For there is no man so
morally good and perfect, who has not some of the stink
and dregs of the old Adam remaining ; on account of
which, God might justly reprobate him. And hence, it
is humility alone that keeps even those safe who live
under grace ; whose own sins are not imputed unto
them, because they judge and condemn themselves, and
supplicate for pardon, and mercifiilly pardon their
debtors.
Secondly, there are also debtors unto us. For thus
does God permit, in his management of things, that some
one or other should rise up who may trouble or injrae
our property, or fame, or any thing else of the same
kind belonging unto us ; and thus give us an occasioD
for repenting of our sins and pardoning our debton
And even if a person has none of his troubles arisiif
from injury done him by others, (which is by no meaos
a favourable sign,) yet, he finds in himself some fediDgi
of disgust* suspicion, and loathing with which he ■
moved a^^ainst others. And as the blessed AugastiDe
saith, ^ £lvery man is a debtor unto God, and has m0
a debtor unto him.' And if any man believe that he has
not a debtor, he is blinded in mind, and does notii^i^
know himself.
425
Here tben, beliold what a picture this calamitous
life presents unto us : that there is neither food, comfort,
nor help for the soul to be found in it : as the preced-
ing Petition plainly shows us. And to this we are to
add our own state by nature, which is diligently to be
considered, and on account of which we are fully de-
serving of damnation : which will come upon us, if we
be not sustained by this petition and refreshed with the
iieely-granted mercy and grace of God. And thus the
naajesty of the Lord s Prayer shows unto us the whole of
this life as full of disgraceful sins and shame ; so .that
we are well nigh being weary and tired of it.
And here also, calumniator, do thou attend. Turn
thy judgment upon thyself, and commune with thine
own heart. See who and what thou art. Put thine
hand into thine own bosom, and then thou wilt forget
•11 the evils of thy neighbour, because thou thyself wilt
find both thy hands full of, yea running over with« thine
own evils.
Sixth Petitiox.
Lead us not hito temptation.
From this short Petition we again learn how miser*
able this life upon earth is, seeing that, it is a state of
temptation only. And therefore, he that promises to
himself peace and security therein is the greatest of mad-
' men, because he can never attain unto them. And
' even if we were all fired with this desire of (leace, and
' all directed our efforts unto the attainment of it, it would
*^ be to no purpose : this life is a state of temptation, and
^ ao it will remain. Hence, we do not say, ^ Take away
; from us temptation,' but ' Lead us not into temptation.'
'. Affif it were said, We are surrounded with temptations
on every side : but O, our Parent, be thou our help, that
we be not led into them : that is, that we consent not
'«ito them, and thus be taken and overcome by them.
■Sor he that with his will inclines and consents unto sin,
^ iBi m SiBner, and made, as Paul saith, " the servant of sin."
Hence, agreeably to the words of the blessed Job^
VOL. II. i V
4^6
this life is nothing ebe than- a state of war&re and of
ilii^tmsBing conflict with din^ where that hellish dngoii-
assaults as wi&out cessation^ and endeavours to devow
us in his unsatiable ^wsv And therefore Peter saith,
'* Be sober, be Tigilant: because your adversaiy the
devil, as a roaring lion, walketh about seeking whom he
may devour/' Here observe^ how otnr bdoved father
and faithful shepherd Peter tells ud, that we are sou^
after by this our adh^rsaiy, and that, not in one pbne»
but in^ all places esad er^ery where. And this is doiM^>
\Vhen he 6tir» upv puts in motion, and urges on, oar
members and- senses^ in*9ratdly by evil su^estions aod
outwardly by eirtieihg foftms and images, and also by
words, by actions bearing a bad example, by men, sat-
by all creatures ; when, I say^ by aU these means^ snd
in this way, heexcites us «id stirs us on to lost, toanger,
tb pridey imd to dovetodsness ; wherein, he dtttws the
man on with the whole consent of hid will. When, there-
fore, a man sees and feels these things, he ou^ im-
mediately to lift up his eyes unto God and say, * Behold,
O God and Father^ how I am moved and urged on
unto these shameful things, and am thereby prevented
from doing the good work which I have before me.
Drive away these things, O dearest Father ; assist me by
thy help, and permit me not to yield and be overcome.
O how blessed would be the man who should always
exercise himself in such a form of petition, and pmy in
such a manher! But tinere are not a few, who ate
busied in endeavouring to know whether or not theyne
tempted, and what they^ ought to do under temptatioiL
But you may ask, what is temptation ?— Temptatte
is. twofold.
The otie kind of temptation is from the kft Am4
which drives us on m wrath, hatred, bitterness, sld^
disgust, and impaUence; and particularly so, wtaiM
are in ill health or in poverty, when we are treated yfrtt
disrespect, or when we are odd^ any of those tfaiiig^
which bring grief and distress td the mind ; but sme
especially, when at any time our wiil is opposed «r oar
purpose broken off, or when our opinion, couneelf
Tenailiont or any one o( our action^, h reprobat^tl and do-
spi^. For ull tbo9€ thiii^^s are common id this life,
and GckJ permits them to take place by mear^ of raa-
licioMs m^p, or of the tlevil himself. And, wl^en any
mqtion of this kind begins to be stirred up in ns, we
have need of the wisest circuraspet^tion ; nor should any
OM be filled with wonder, seeing that this is the mature
of the present Hfe ; but rather, player is to be poyred
forth, and every grain of these various motions is lo [)€^
csmiakklly watched, and we are to pray, ?i4^ying, * O
Father, tills temptation comes upon me I know by tby
permission ; send ntc help, that it qvercome me not nor
drmw me away/
Under this temptation men foolishly err in two
Vft^. — In the one, when they say, I would willingly
devote myself to holiness and piety, and avoid anger, if
I could do it peaceably and f(uietly.— In the other, when
they cease not to weary both God and hia saints with
pestering prayers, until they are dehvered from tlieir
temptation. One want*? his leg cur^d ; another u^ai>t$
to be allowed to retain his own righteousness; another
wants his wealth increased- Nor do they ever c^a^e to
im by all possible means, both by themselves 4b4
through others, that they may be e^trkaied and deliveiyi^
out of theif present evil^ ; thus becoming 3lothfuJ3 ba3f
deserters, and cowardly soldiers, who are unwilling
either to be tempted or to fight, and who therefore are
pot to be crowned : nay rather, they tall into tlmt tem^
lation which is froni the right h^nd, of w hicii h e ^UaU
ppoak pre^enily* Wl>erea^, if q)a^ters were rjgfct wUh
them they would not with inpunity endeuw>f|i: ffy g0
fid of and avoid tenepf^aaon, but mther, propose to
ibeiD^elves a conquest over it by hard warfare : for such
die charactefs u^ wliom that saint, Job, alludes when
ho ae^ ' The life of man i& a w^iof^ (or te^apta^oii.)'
Jabi vii. 1.
But there aire othars» ajo^, by whom temptation i#
jMJtber overcome nw taken away; biit into wliich th^y
tieing led deeper and deept^r grow furious with anger»
iPMie away with hatred, become mad with impatience,
2 F 2
438
and give themselves up wholly to the" devil ; proving,
both by their words and actions, that thev are Sieves
and robbers, revilers, backbiters, cursed children, and,
in a word, the perpetrators of all evil, because temptation
has overcome them : they follow the whole bent of their
depraved will in all things, and call not upon God.
Since therefore our liife is called a temptation even
by God himself, and since we must of necessity be
exercised with adversities and injuries in our body, our
property and our honour, we ought to bear these adver-
sities patiently, and conduct ourselves prudently under
them, saying, ^Well! this is the nature and peculiar
state of tne present life ! How can I alter it or make it
otherwise? It is a temptation, and a temptation it will
remain. This life cannot be, and ou^t not to be,
otherwise. Help me therefore, O God, that the temp-
tation may not so move me as to entirely overcome me.*
Thus, behold, -no one can be free from temptations ; but,
a man may easily resist these evils, and wisely escape
them ; though it must be by prayer and by imploiiiig
the divine aid only. — We have it related in the lives rt
the ancient fathers concerning a certain younger brother
among them, that he expressed his desire to be free fnm
the plague of his evil imaginations. To whom one of
the elders replied, * Thou canst not, my dear brotha*, pre-
vent the birds in the air from flying over thy head, bat
yet, thou canst prevent theni from building their nests in
thy hair.' And again, the blessed Augustine saitb,
' We cannot avoid temptations and adversities, bat we
can, by prayer and calling upon God for his divine aid,
take heed that thq^ do not overcome us,*
The other kind of temptation is from the right hofi,
and is that which drives us on to lust, pleasure, pridi^
avarice, and vain-glory, and, in a wwd, to all those tfaiiip
which are sweet and pteasantto us : and this tempt^fioB
is the strongest, when any one is left to do wiAbit
restraint whatever he pleases, according to the indiutiop
of his will ; when his words, opinion, and worb are
praised ; when honour is paid him, and he is made of
the greatest consequence. This is the moat destracfive
429
temptation, and most properly represents the times of
Antichrist ; concerning which David saith, Psalm xci. 7,
^' A thousand shall fall by thy side, and ten thousand at
thy right hand." And tnis temptation universally pre-
vails in our times. For now, the only things that the
world seeks after are riches, honours and pleasures : and
being wholly intent upon these things, in this our day,
it learns not to resist lustful pleasures and temptation ;
and therefore, it easily falls and is overcome. But that
is accounted no disgrace, because the \^hole world is
every where filled 'with the jests of play-houses, with
amourous songs, and with pimps and harlots, as if all these
things were right and proper. All which, things ought
to be looked upon as signs of the terrible wrath of God,
who thus permits the world to be led into temptation, be-
cause no one calls upon him. This kind of temptation
is indeed iK)werful and too much for youth, when the
devil, breathing into their whole flesh, inflames their
very marrow, their bones and all their members, and
also allures them outwardly by sights, by gestures, by
dancings and lascivious motions of the body, by dress,
by conversation, and by the enticing appearances of men
and women : for, as Job saith of the devil, " His breath
kindleth coals," chap. xli. 2 1 . Thus the whole world now
is arrived to a pitch of madnei>s in dress and ornaments :
but it is not impossible to overcome all these things if
any one give himself unto praver and calling upon God,
in such a way as this : ' O Father, lead us not into temp-
. tation.' And in the same manner also are we to pray
under temptation to pride, when we are exalted with
praise or loaded with honours, when our riches are in-
creased, or when we are filled with, or atx)und in, any
other worldly pleasures.
But you will ask, why does God permit man to \)e
tttlged on to sin by temptations. — I answer : That man
iniQr thereby come to the knowledge of himself and of
God; and may arrive at that knowledge of himself
which may convince him, that he can do nothing but
JHU and do evil, but that the grace of God is mora*
powerful than all creatures ; and that he may at IcngUi
430
learn to abhor himself, and to .praise tod laud die grace
bf God. For there have been somb who have endea-
voured to Vai-\vitfi and subdtie lu^ in^eir own strength
by fasting and labbur, and yet, 'fiiey cooki iiot effect
what they wished, evi^ though they eKhaii^ted all the
powers of thehr body, and left themselves thin and mi-
serable. For there is tiothing but the heavenfy ^ws and
showers of divine grace that cah^l, subdue, and extin-
guish, the burning flame of natore^S lust.
To conclude. After <jrod has forgiven xis our debts
there is nothing that we have so devotedly to watch and^
guard against, tts that we %lI1 ^ot again tnto the same
filth. ISnce therefore, as David saith, Acre are in die
great and exten^e^ of this Worid " things creeping
innumerable;'" that is, temptations and adversitief,
which strive to bring us tfnder debts again ; we have
tieed to pray Without intermission from the inmost re-
cesses of our heart, * O Falhdr, lead us not iilto tempta-
tion. I pray not that 1 may be utterly delivered from aO
femfptatrop, for that would be a fearfiil state, (for it is
far more destructive than ten other temptations When a
temptation arises from the right handj) but that I may
not run and fall against thee, nor transgress against my
neighbour. And it is in the same way that James exhorts
us, saying, " My brethren, count it all joy when ye fall
into divers temptations/' chap. i. 2. And why? Be-
cause they exercise man 'and teach him humility and pa-
tience, and make hith acceptable unto God as a dearest
^n : and blessed are they who can Teceive this doctrine
into their hearts. But alas } we all in this day seek after
rest, pleasures, peaCe, and our own advantage in the
whole of ourlivfes. ^Wherefore, the power of Antichrist
is at our doors, if it be not come already !
SEVENTH AND LAST PETITIOX.
But deliver us from bvfl. Amen.
Here, carefully observe, that it is at the end, that we
Wert by this pl-ayer, and are taught to avert, the evil^
tfaetnselves : that is, fires, seditions, iamine, wars, pesti-
4S1
ience, diseases, hell, and, in a wjord» all tormenU of
mind and body. For we may beg of God that these evils
may be averted, but yet, the petition must be in its due
tHtler, and in the last place. And why ? Because there
are not a few who honour God and pray unto him only
that they may be delivered from evil^ and that is all they
seek after. Such never think any thing about the First
Petition, — that they are to prefer the honour, name, and
will of God to ewry thing else. And therefore, they
seek their own will only, and thus pervert the whole
order of this Petition, commencing at the end, and
never coming up to the beginning at all. They want to
be ^delivered from their troubles whether God will or no,
and whether it is to his honour or not. Whereas, a truly
God-fearing man prays thus, * O dearest Father, the
affliction of this evil that is come upon me burdens and
distresses me much, and I suffer much -adversity and
disquietude of mind : and, in a word, I aiki under fears
of hell also. Deliver thou me therefore from these evils :
and vet, in no other way than in that .which may redound
to thy glory, honour, and praise : not my will, but
thine be done. For the honour and will of thy divine
Majesty are dearer to me than all my own p^ace or ad-
vantage, either temporal or eternal.' Behold, this is a
consistent and right prayer, which will witliout doubt be
heard in heaven : but if thou pray in any other w ay, or
from any other motives, such a prayer will neither
fdease God nor be heard at all.
Since therefore the present life is nothing else than
a state of misery and evil, from which also temptations
iflpring innumerable, we ought to pray to be delivered
Aom evil unto that end, tliat temptation and sin may
cease togetlier ; 'that thus, the will of God may be done,
and that his kingdom may come, unto the praise and
-glory of his holy name.
Cmicerning the partidej
'* AMEN."
This particle Ameti is an Hebrew woni, and si^iiaes
' certainly * or / truly.* k is a term worthy of pavticuliar
4SS
notice, because it is expressive of faith, which faith it \i
necessa^that we have in all our petitions: for Christ
said, " Therefore I say unto yoti, what things soever ye
desire when ye pray, believe that ye receive them and ye
shall have them,'- Mark xi. 24. And again, in anodier
place, '^ And all things whatsoever ye shall ask in
prayer, believing, ye shall receive," Matt. xxi. 22. And
thus that gentile woman received what* she asked for be-
cause she did not cease from prayer, and because she
firmly believed : and therefore the Lord said unto her,
" O woman, great is thy faith, be it unto thee even as
thou wilt," Matt. xv. 28. And thus also James saitb,
" If any of you lack wisdom, let him ask of God, that
giveth to all men liberally and upbraideth not, and it
shall be given him. But let him ask in faith nothing wa-
vering : for he that wavereth is like a wave of the sea
driven with the wind and tossed. For let not that naD
think that he shall receive any thing of the Lord^*'
chap. i. 6 — 8. And therefore, as the wise man saith,
* The end of prayer is better than the beginning.' Be-
cause, when at the end thou sayest Amen with a heart-
felt and full persuasion and faith, then, most certainly,
thy prayer is accepted and heard. Hence, he that is
about to pray, ought to try and examine himself whether
he believes or doubts that he shall be heard. If he
finds himself to hang in doubt, and to fluctuate in an ao-
certainty of mind, then he may be sure, as much as if
he knew the event, that his prayef is come to nooght
For how shall it please God, who has most certainly
promised us that we shall receive whatsoever we shall
ask in prayer, if we by our unbelief make him a liar,
and, in the whole of our prayer, act within against the
prayer itself, and deny that truth of God on which wc
call in our prayer?
This particle Ajnen therefore signifies * certain!}/
* surely,' ' firmly,' and is a term expressing a solid soul-
faith : it is as if one should say, I do not doubt, O divine
Father, since these things are certain for which I have
'^'prayed, that they will be done and accomplished : not,
however, because I have poured out my prayer for
43i
these things, hat because thou hast commuided that
they should be prayed for, and hast promised that thou
wilt bestow them. Therefore, I am certain that thou art
true and canst not lie. And therefore also, it is not the
worthiness of my prayer, but the all full persuasion of
thy. truth, that makes me to believe, and to be persuaded
.beyond all doubt, that all is, and will be, Amen.
Here some greatly err : they do not come up to this
in their prayer, but pour out multitudes of prayers
from their tongue, though never from their heart : and
that, because they will not believe before they are
beard, and will not know and judge whether or not they
haye prayed rightly : and thus, they build upon them-
selves and upon the sand. All such characters are
under condemnation : for it is not possible that such
prayer can in itself be worthy of being heard of God,
bec^se all prayer must most firmly rest upon the truth
and promise of God : for if God had not commanded
as to pray, and had not promised us before hand that he
would hear us, all creatures together could not obtain
one single grain of profit by all their prayers, how urgent
soever they may be. — Therefore, carefully observe, that
prayer is not good and right because it is much, qr
long, or pleasant, whether it be put up for temporal or
eternal things. But, because it most firmly builds, and
most confidently believes, it is therefore heard, (how
common, plain, and unworthy soever it may seem) be-
cause of the all-true promise and pre-declaration of
God. It is the Word of God and his promise, and not
thy devotion, that makes the prayer good. In such a
right prayer, the faith rests upon the Word of (iod, and
the posture of mind is right ; without which things, aJl
other states and strainings of mind in prayer are mere
errors and deceptions.
A SUMMARY OF ALL THE PRECEDING OBSERVA-
TIONS IN THEIR ORDER.
Soul. — O our Father who art in heaven, we thy
children upon earth are driven into exile from thcc : for
4M
ikt&ce k a 'grMt dntOs between <tl0e 4Md twl O "bM
6ha!l we 'ever vcftimi unto tbee and^mM Cmr-ooMHy.!
GW. — ^^ file *wn %oiiowe1fa tis faAnsr, and 4]ie«a>-
^^^ont his maator. if Aea -I be a ^eitier, wheie v behm
fionoor? and 4f I %e a master, Whejpe !» my fear?'
'*^ And iny name ^eotithiarily 6>?6ry dvf is blasphemei
both by you and among you/' OMalachi^i. S, laaitth'liiS.
Saul. — Alas ! Itis^ue, O Faliiei, and we^tonfess
our fault. But do thou condesoend to be»anto ua^ner*
ciful Father, and enter tt6t into judgment nor 'Omitaii
with us, but grant us thy grace/ihat our life mi^be sudi,
that thy most holy name may be sanctified in us. Fler-
mit us not to tmnk, speak, do, have, ^r prQpoae ai^
thing but that which 'has for its objects thy glory aad
honour ; that thus, before all things, thy honour and the
giory of thy name, and not our own vain honour and
name,- may be sought ^by us. Grant unto ub, that as t
son loveth his father, so we may love thee, fevennoe
'thee, and fear thee !
God. — How can^my honour and name be sanctified
in you when ye are captives under iniquity, and when
the motions and imaginations of your hearts are prone
to evil ? No one can sing any song in a strange land !
«Sbw/.— These things, O Father, are true. We fed
by experience that our members are prone to evil, and
that the world, the 4esh, and the devil, wish to 'have the
dominion over m ; that they may thus drive away tfay
honour, and the iglory of thy name. Wherefore, we pray
that we may be delivered from this state of exile, and
that thy kingdom may come 'unto us, that, sin bdi^
driven away far from us, we may become hofy, pure,
and well*pleasing unto thee, and tiiat thou alone raayest
Teign 'in us, and we mc^ be made thy kingdom by the
obedience of all our powers both oiltward and inwani.
God. — Whom I design to help, him I first destroy;
and whom I design to make alive, happy, rich, and holy,
him I kill, reject, hring to want, and reduce to nothing.
But this my counsel and work ye will not endure. How
.then shall Ibring you 4)e)p, or what more ought 1«> do?
Soul. — We ^vefpeni of these oar -daadQ^-^dMit we
435
fieifher understand nor Mdurc thy saving hand. OWt
us grace, O Father, and bring us help, that we may
sulror the will of thy divine Maje^ to be done in us.
9toA do thotr, how painful soever it may be unto as, go
4m Witfi what thou art -doing, — convince ns, prick ns,
4m us, bum us ! Do what thou wilt, that thy will, and
n6tt>ura, inay ever be done. Resist tis, 'O Father, and
do not suffer us to presume under our temp^tation,
iJor to accomplish our own judgment, will, or counsel.
9tir thy will and ours always oppose each other. Thy
MnR is only good even when it docs not appear, but
otir will is on^ evil even when it appears in its brightest
CMOUTS.
Gad. — ^It'has dften happened that many liave loved
ihe 'With thieir mouth, and lied unto me with their
tongue, while their lieart was ndt right with me, but far
tcway from me. WTio, when I took them in hand, re-
volted and went back again, as you read in the 78th
Psalm, ver. 9, '* They turned back in the day of battle.**
These, though they began well, yet turned back from
fee, and fell anew into sin and into the dishonouring
of my name.
Soul. — Ah, Father! all these things are true. " Hy
strength shall no man prevail," 1 Sam. ii. 9- Who can
Maxid before thy power, if thou dost not thyself comfort
tind rtfresh us M-ith consolation? Wherefore, most
loving Tather, take us into thy hand, and accomplish all
thy wU intis, that we may be made thy kingdom to the
^ory and praise of thy name. Give us, () dear Father,
*»trtogth under all this thy work ; and by the sanctifying
■power of thy Word give us our daily bread. Impress
oipon our hearts the image of thy dearly beloved Son
Jesus Christ, the true heavenly bread ; that, 'being com-
ibrted through hhn, mc may be enabled to beiar and
take joyfully the destruction and mortification of our
•will, and the accomplishment of thy good-pleasure. Yea,
-give grace unto all Christians : send unto us priests
'and preadiers that excel in doctrine, who in their teach-
ing, may set 'before us, not Imsks, and chaff, and tlie
436
mad dreams of old wive*s fables^ but; the holy doctrhie
of thy Gospel, and Jesus Christ himself.
God. — It is not good and holy to take the children's
bread and cast it unto the dogs. Ye daily practise
iniquity. And when I myself have sent unto you the
preaching of my Word^ and it has been before you ni^
and day, ye neither hear it, nor practise what ye h^,
and thus my Word is set at nought ! .
Saul. — O Father, we are implicated in this fault,
but grant us mercy : and do not, on the account of dial
our sin, deny us the blessed bread. Alas, we repent
that we have notdone thy holy Word, and we bc^ of
thee to have patience with us thy miserable children,
and forgive this our debt : and enter not into judgment
with us, for in thy sight shall no flesh living be justified
Remember thy promise according to the dunectioD cf
which we have from our hearts forgiven our debtors, and
in which thou hast said, that thou wilt formve us iriio
have thus endeavouned to forgive others. Not that bj
this our forgiveness we are worthy of the grace of tl^
promise, but because thou art true, and hast by the
preaching of thy Word promised that pardon to all who,
with free kindness forgive their neighbours : in which
promise we confidently trust.
God. — I do freely forgive you and grant you deli-
verance, but ye by no means constantly persevere. Ye
are of little faith : ye cannot watch and endure with mc
one moment : and ye quickly fall into temptation.
Soul. — O Father, we are weak and destitute of
strength, and there is a great and various temptatioD
from the flesh and from the world. O dear Father, pre-
serve us and do not permit us to fall into temptation and
to sin again ; but give us grace to persevere and fight
manfully unto the end of our life ; for without thy
grace and help we can do nothing.
God. — I am righteous, and my judgment is just !
and therefore, sin cannot remain without punishment
Ye must therefore endure evil, that there may arise there-
from a sufliiciency of temptations. But all this happens
437
from your own faults, which force me to punish and
withstand.
Soul. — Since then evil affords a cause for transgres-
sion and temptation, O dear Father, deliver us from it ;
that, being freed from all sins and evils, we may be able
to become thy kingdom according to the good-pleasure
of thy divine will, and may praise thee continually, bless
thee, and declare thee to be all-holy. Amen I-— And
since thou hast taught and commanded us to pray thus,
and hast moreover promised to hear us, therefore,
O most loving Father, we hope that thou, for the sake
of thy glorious truth, wilt in goodness and mercy grant
us all these things !
But here, after all, some one may perhaps object,
But what if I cannot believe that I am heard ! — I answer :
Do as the father of the possessed son did, Mark ix.
US, 24 ; who, when Christ said unto him, '^ If thou
canst believe, all things are possible to him that be-
lievcth," immediately exclaimed, " Lord, I believe, help
ihou my unbelief 1 "
A TREATISE
CONCERNING
GOOD WORKS,
HRST WRITTEN IN GERMAN BY THE AUTHOR.
ANKO DOMINI
1580.
hh
DEDICATION.
Martin TjUther op Wn tkmberg, of the Augiis-
TINK ORDKII, TO THE ILLUSTRIOUS PrINCE AISID LoRD,
John Duke of Saxony, Landgrave of Thuringa,
Marquis OF Misnia, his kind Lord and most de-
voted patron in the 8ACRED CAUSI£, SENDKTII GREET-
INa, AND WISHBTH HAPPINESS.
Illiistrious Prince, and kind lord ! I woyld long ago
have given your kind Grace proofs of that obedience
which becomes my humble station, and of those duties
which arc due from me in my ministerial capacity, had
I not, when I considereil my poverty, always found it
too great to hope, tliat it would ever be enabled to find
out any thing that should be worthy of being offered to
your illustrious Grace. But since that my most gracious
Prince and Lord, Frederic Duke of Saxony, Archmarshal
of the sacred Roman Empire, Elector and Prorex,
Landgrave of Thuringa, and Marquis of Misnia, the
brother of your ilhii>trious Grace, did not only not
despise a little work of mine which I dedicated to his
most illustrious Grace, but most kindly received it, and
afterwards, (which was a thing that I never thought of,)
printed and published it; I took courage from so gra-
cious an example, and persuaded myself, that as your
Graces were allied, and the same, in princely blood, so
I should fmd you also a princely mind, in benevolence,
and in goo<i and gracious kindness; and therefore I
hoped, that from your sameness of blood and of
kindness, this my poverty, how great soever it may be,
would not l>e contemptible in the eyes of your illustrious
Grace, For how insignihcant soever this little treatise
may be, it is |>erhaps more importantly worthy of being
published than any of my other works or sermons which
I have pnxluced ; since tliere lias arisen such great and
Iransceiidently important questions concerning good
VOL. IK 3 G
448
WORKS. In which questions, as there are found by far
more numerous arts, deceits, and frauds, than in all
other creatures put together, so the unexperienced and
simple man is easily dieceived by them. And hence it
was, that Christ our Saviour commanded us to beware
of false prophets, who come unto us in '' sheep's
clothing," but who inwardly are " ravening wolves."
For neither silver, nor gold, nor jewels, nor any other
precious thing, may be made so pure and valuable, or
Boadulteratea aiid worthless, as good works. Becau^
they are of that nature, that they must be of the one
same unadulterated goodness; for without that, they are
mere false colouring, outside show, and crafty deceit
I know there are many, and I daily hear them, who
despise my poverty in point of good works, and say, that
I do nothing but put together a few poor commentaries
and sermons in the German language for the com-
monalty and laity. Though that does not at all move me:
for I would that I may be able with the labours of the
whole of my life, and with all my powers, to be tiseftil but
to one of the laity unto his salvation ; I should then be
content, and, would give thanks unto God, and willingly
permit all my poor productions to be accounted nou^t
For whether or not it be profitable to the kingdom of
Christ to labour out with art a number of huge books,
let others judge. I however am persuaded, that if I shoold
set about compiling a load of huge volumes, according
to their art, I should find it a task much hiore easy to
accomplish, (God granting me health and strength,)
than they would find it to compose one of my little ser-
mons after my manner.' For if it were as easy to surpass
as it is to persecute, Chrtst would long ago have been
cast out of heaven, and God hurled from his throne.
But however, though all cannot do the w^orks of others,
yet they will judge. And let them have, for aught I
care, all the glory of their great deeds ; I will willingly
give it up to them, and will still go on, not feeling thfc
least shame, to write and preach in German to the poor
laity. And though I can do that but in a very simple and
1gnoi*ant way, yet I am persuaded that if this kind of
443
teaching ever had been (Jown to this time, and still
should be hereafter, more frequently found, a much
greater increase of Christian faith would have followed
it, than ever has been produced by all those highly
learned and great volumes and treatises which are
written and handled in the schools only. But I have
never entreated or forced any man either to hear me or
read my books. I have freely laboured for the service of
all, according to the gift which I have received from
above : and he that does not like my productions, let
him read and hear others. It is enough for me, yea,
more than enough, that some of the laity, and those the
most excellent among them, have submitted themselves
to read my sermons. And if there were nothing else to
encourage me, this woul<l bec|uite sufticient, — that these
little works of mine in the German language please your
illustrious Grace, and that you are most desirous ot un-
derstanding the nature both of Good Works and of Faith :
whom, it became me to serve with all humble submis-
sion. Wherefore, I entreat your illustrious Grace, that
you would receive this little work graciously, how insig-
nificant soever it may be, until, having by the good gift
of God obtained time for so doing, I shall have clearly
set forth the whole of faith. It is my design upon the
present occasion to teach how faith ought to be exer-
cised in all good works, and that we ought to considef
r faith itself as the most excellent of all works. And if
God permit, I will at some other time treat of faith se-
parately, and show how we ought daily to pray and walli
according to it. — Thus, illustrious Prince, I commend
myself to your Grace.
Wittemherg,
ike ^ih day of Marth, 15^0.
Q g3
A TREATISE,
8HOWINO
IN WHAT WAY, AND FROM WHAT MOTIVE, EVERT
CHRISTIAN OUGHT TO EXERCISE AND PERFORM
GOOD WORKS.
By martin LUTHER.
CONCERNING THE FIRST COMMANDMENT AND
ITS WORKS,
Thou shalt have ftone other Gods but me.
I.
We are to know, first of all, that nothing is a good
work, but that which God has commanded : and again,
that nothing is sin, but that which God has prohilnted
and forbidden. And therefore, we have need of nodiing
else unto the understanding and doing of good works,
than a knowledge of the commandments of God.
Hence, Christ saith. Matt. xix. 17, ^^ If thou wilteDta
into life, keep the commaiidipents." And again, when
the young man, Luke x. 11^, asked him what he should
do mat he might inherit eternal life, he set before hfln
the Ten Commandments. Hence, we must learn to dis-
tinguish between good works, from the coaunandmeiits
of God, and not from their external appearances of the
works diemselves, or from their magnitude or multitude.
No! nor even from the opinion or judgment of men;
nor after the manner of human laws, inventions, or tra-
ditions; nor from any reason that is obvious to oar
natural views; as it has ever been the case hitherto,
1 *
I 445
and ever will be, if we follow our own blindness^ to the
grral contempt of the commaiidments of God.
II.
The first greatest and most exalted of all good works
is faith in Christ: as he himself saith John vi, 29^ For
wlien the Jews asked him saying, '* What shall we do
that we may work the works of God," he answered,
*' TJiis is the work of God, that ye believe on him whom
he hath sent." But we, when we hear this or preach of
it, pass over it in a hurry, thinking it a trifling matter
and easy to be done ; whereas, we ought to make a
stand, and duly weigh the point and meditate upon it;
for all works must, if they be right, spring from tliis
work, and from thence derive as from a fountain all
their goodness. We most therefore set this forth in a
full and particular manner, that it may be clearly under-
stood. For you will find many who fast, build, and do
this work and that, and live a gomi life before men ; and
yet, if you ask such men whether they be cerUdn that
their works please God, when they live in this manner,
they will answer that ' they do not know/ or that ' they
are in douljt about it/ And moreover, there are some
teachers who corrupt and seduce such, and say, that
there is no necessity for their being certain upon this
point ; and yet, such do nothing else all the while but
teach gocKl works. Behold, all such works are done
without faith ! For such as a maivs faith and conscience
are toward God, such are his works. And where there
is no faith and no good conscience toward God, there,
the main thing in all the works is wanting, tind all such
an one's life and goodness are nothing at all ! Hence it
comes to pass, that when I make faith to be of such in-
finite importance, and reject the works of all those who
are destitute of faith, many quarrel with me, and accuse
me of prohibiting good works ; whereas, there is nothing
that I so ardently desire, as to teach the good works of
faith!
III.
Again, when you ask such persons further whether
1
446
dAtey coa&ider and ^teem that to be -a good work, \vheo
they perform any work with th^ir hands, when they stand,
walk, eat, drink, ot sleep» pr do any thing of the same
kind, either to the nouris^taent of their body, or as a
duty to the state; and whether, th^ believe that they
please God in those works; you wUl find them say,
no ! and they will so degrade and set at nought these
■works, that they \fill acknowledge none to be gpod
works but praying in the churches, fiasting, giving alms,
and assisting the poor ; lliey look Upon all other works
as vain and of no account, and consider that God pays
no regard to diem. And Jthus; by the most damnabie
• petfidy, they rob, stt^ip,' and platider God of his service
and worship ; bedaiise, he is served by every thing that
is o^ faith, whether it be a work or a thought : for tha:>
he has taught us Eccles. ix. 7, " Go thy way, eat thy
bread with joy,, and drink thy wine with a knerry heart:
for God now accej^th tiw works. Let thy garments be
' alw ays White, and let thy nead lack no ointment. Live
'* joyfully with the wife wiiom diou lovest, all the dayi of
/the life of thy vanity; Which he hath given tiiee under the
sun/' — Here, having our garments always white, signi-
fies, all our works being good, of whatever difiemt
^tiame or kind mey may be. For then are my garmeob
white, when I am certain and believe that all* my works
• please Gdd. And 'thus Also myionrsiiead will never
lack the oil of a glad dnd joyful conscience. And hence
It wa« that'Chmt said, John vlii.fi9, ** 1 do aiwmf^
'ttiose 'fliings that please hiin." How could he do those
things alwiys^ wh^niie at their proper times ate, drank,
and slept? And'hence again, John saith, *' Hereby we
k^ow that we are i6f (he truth, aad shall assure oor
liearts l>efore him. For if bur heart condemn us, God
fs greater than our heart and icnoweth ail things. Be-
Ibved, if otif heart condepin us not, then have we oob-
fidence toward God. And whatsoever we ask we leome
t)f him : because we keep his commaadments and do
those things that are pleasing in his sight.'' 1 John iii.
19 — S2. And again, " whosoever is born of God, '
j(tbat isy fvho beUev^ and trusteth in God) ^'doth not
447
commit sin/' and cannot commit sin, 1 John iii. 9-
And again, ^^ None of them that trust in him shall be
desolate/' Psalm xxxiv. 23. And again ^' Blessed are
all they that trust in him/' Psalm ii. 12. And if this
iie true, then it must of necessity foUow, that whatsoever
they do is good, or that, if they do any diing that is sin,
it is immediately pardoned and forgiven them. Here
then, behold again the reason why I so much excdt faith
and refer all good works unto it ; and why I reject all
those woc^s that do not spring from it.
IV.
Hence, every one may easily examine and know
ivhen he does any thing good, and when he does not do
any thing good. For when he finds in his heart that
confidence, that he can believe that he pleases God, then
llie work is good, even though it be so small and incon-
siderable an act as picking up a straw. But if this
cxMifidence or hope in God be wanting, then the work is
not good, even though the man should raise the dead or
g"ve himself to be burned. Thus Paul has taught us
om. xiv. 33, " Whatsoever is not of faith is sin." For
we are adorned with faith, and no other work, that we
may be called Christians, being denominated as it were
£rom the chief of all works : because, even a Heathen, a
Jew, or a Turk, that is a sinner, may do every other kind
of work : but, to be persuaded and to believe firmly
that he pleases God, is not possible to any man but to. a
Christian illuminated and established by the grace of
God. And the reason why treatises of this kind are so
rare, and why I am accused by many heretics on ac-
count of this particular, is, because they, following blind
reason and heatlien science, have placed faith, not above,
but on a level with, all other virtues, only attributing to
it a peculiar and proper work separately from the works
of all other virtues. Whereas, faith alone, both makes
all other works good, and also acceptable and well-
pleasing unto God ; b^ause it trusts in him, and doubts
not that whatsoever the person doeth is well pleasing unto
him. Nay, these characters, have not permitted faith
448
to be a worky but (according to their term) have made
it a habit : whereas, tlie whole sacred scripture calls do
work whatever divinely good, but faith only. It is no
wonder therefore^ that these same persons are made
blind and leaders of the blind. For this fiuth, as it
immediately brings with it love and peace, so it brings
also joy and hope : for he that believes and trusts in
God, to him is immediately given the Holy Spirit : as
Paul testifies to the Galatians, where he saith, ^ Ye re-
ceived the Spirit, not by your works, but by believii^
the Word of God.'
All works that are done in this faith, are equal and
alike, and the otie the same as the other. Here, there-
fore, all distinction between works falls to the ground,
whether they be great or small, long or short, many or
few. For the works are not pleasing unto God in them-
selves, but because of the feith in which they are done,
which is the same, and lives and works without any dis-
tinction in each work and in all works, how many and
different soever they may be ; just as all the members
live, operate, and have their name from the head, and no
one member can either live, operate, or have its name,
without the head. Hence also this farther follows^—
that a Christian who lives in this faith do^ not want any
teacher of good works, but does whatsoever comes into
his hands, and all his works are then good. Thus we
read of that saint, Hannah, the mother of Samuel^ Ihit
when she believed the priest Eli holding forth to her the
grace of God, she returned home in joy and peace, and
her countenance was no more sad : and then, ail thii^
whatsoever she did after that were equal and the same.
And St. Paul also saith, * that all things are free where-
soever the Spirit of the Lord is.' For faith does not
permit itself to be bound by any works, nor, on the other
hand, any works to be taken from it : but it will, as it is
written in the first Psalm, " bring forth its fruit in due
season :" that is, wheresoever it comes or turns.
449
VI.
Let us set this forth by a plain example drawn
from carnal things, and we shall clearly see its nature.
— If any man or woman can persuade themselves that
they shfiJl receive every thing that is kind and affectionate
from another, and if they firmly believe that, whom do
they want to teach them how they are to conduct them-
selves, what they are to do or not to do, what they are
to say or not to say, or what they are to think ? Their
affection and confidence alone will teach them all
things, and are more than necessary ! And then also,
such an one makes no difference l)etween his works. He
does things great, long, and many, as willingly as he does
small, short, and few. And, contrary to every thing that
. is on the other side of the question, he is of a glad,
peaceful, and sweetly persuaded heart, and of a mind
entirely free. Whereas, where there is any thing of
doubt, there is a disputing about which is the best work
among the whole, and then a difference of works begins
to be made, and there is an inquiry about which are the
best means to obtain grace; and moreover, the man
Alters upon all this like a captive with a heavy heart,
feeling it a troublesome task, and is more than half in
despondency and despair, and often becomes quite an
idiot under his toil. But the Christian who lives in this
hope and confidence in God, knows all things, can do
all things, and undertakes all things that he feels he
Mght to do : and does all these things with gladness
and in liberty, not to collect and heap up a stock of
merit and good works, but, (which is his heart's delight
and greatest pleasure,) to please God, and to serve him
purely, freely, and gratuitously ; content and happy in
this cdone, — that he pleases God ! Whereas, on the
other hand, that man cannot walk and be in harmony
with God, who doubts whether he pleases him or not,
and who is ever inquiring and anxiously considering,
how he shall be able to satisfy God and to move him by
a multitude of works. Such an one, is ever running to
St. James, to Rome, to Jerusalem, to this place and
4foU
that, and up here and down there, saying over the
prayers of St. Brigitta, and this prayer and fliat, fasting
^this day and the other day, .confessing here and con-
fessing there, and inquiring of this man and that ; and
yet, he can find no rest rior quietness, for he does aU
these things with toil, doubt, and indignation of heart
And therefore, the scripture calls all works of this kind,
in the Hebrew amal aven ; which you may interpret,
labour and toil. And after all, these works are not good,
but all. lost, all vain, and all a thing of nought. And
hence, many have grown so mad with rage under them,
that, from anguish of mind, they have fallen into every
[kind of calamity: and thqy are thus spoken of in the
Book of Wisdom, '' We have wearied ourselves in the
way of wickedness and destruction : yea we have gone
through deserts where there lay no way : but as for the
way of the Lord we have not known it : and the sun of
rignteousness hath not shined upon us," Wisdom v. 6.7.
VII.
And since faith is considered by theoi "to be so vile,
unimportant, and weak a thing in these their works, let
us ask them farther, whether, when they are pressed
with calamity and adversity, either in their bodies, their
property, their honour, their friends, or any thing else
that they possess ; — let us ask them, I say, whether
when under these circumstances, they still believe that
they please God, and that it is he that sends upon tfaem
all these calamities and adversities, whether grea^or
small, in a way of mercy ? For this is the next degree and
property of real faith, — for all our senses and our under-
standing to have a good confidence, even when God is
shewing himself angry, and to promise to ourselves
better things of God than his present carriage of himself
towards us would outwardly seem to indicate. For God
is ever hidden : as the spouse saith in the song, " Be-
hold he standeth behind our wall, he looketh forth at the
windows, shewing himself through the lattice," Som
ii. 9 ; that is, he stands hidden behind sufTerings and fA-
versities, which, like a wall or partition, seem to strive
431
to separate us from him, but yet, he never leaves us, but
still has his eye upon us : for he there still stands ready
to help us by his grace, and permits himself to be ob-
scurely seen through the windows of faith. So Jeremiah
saith, " He doth not afflict willingly, nor grieve the
children of men," Lament, iii. 33.— -But of this faith
they know nothing at all, who consider that tliey are
/orsaken of God, and tliat God is their enemy. Nay,
they rather think that these evils are sent upon tliem by
men, and by evil spirits : and thus, they liave no conlj-
dence whatever in God. And therefore, the calamities
and sutferings of such, as they are ever offensive unto
them, are also a loss; nevertlieless, they still go on
4oing tlieir good works, as tliey consider them to be, yet
jmying no regard whatever to, nor caring any tiling
^out, this faith. But those who, under all such evils and
calamities, still believe, and maintain their confidence
that tliey please God, — to such, these their evils and
adversities are things the most precious, and the most
valuable of all blessings, though esteemed so by none
others of mortal men. For faith and conlidence in (lod,
make all things that come from him most precious,
though they be in the estimation of all other men most
destructive. Tlius it is written concerning death, '* Pre-
^\;ipus in tlie sight of the Lord is the death of his saints,"
.j^salmcxvi. 15. For the more pure, the higher, and
the stronger this kind of faith and confidence are, by so
. much tlie more valuable are all sufferings that are borne,
j^nj^ all the works tliat are done in the same faith. —
Tdqs works and suflecings of this kind are inconceivably
.different from those on the other side of the question,
and are of a more exalted kind, degree, and value.
A^IIL
But farther : the highest degree of faitli, is, when it
' mests in God, not under temporal evils and suflbrings
only, but in deatii and under the pains of hell, and when
sin is punishing the conscience and almost denying
Wace and mercy, and a[)pearing as if it would rage and
damn for ever. But these are things that few men expc-
45S
rience. Yet David, Psalm vi. 1, qmnplains thus, " 0
Lord, rebuke me not in thine anger." And, to believe,
when in this state, that we please God, is the greatest
work that can be done by, and in, the creataTe: (rf
which, all justiciaries and holy work-mongers know
nothing whatevef. For how should they promise ta
themselves the goodness and mercy of God in sudi cir-
cumstances as these, when th^ doubt and hesitate in
the least matter of faith? Behold, then, these are the
reasons why I have ever so much spoken of, and so ex-
tolled faith, and why I have ever rejected all works dnt
are not done in this faith ; and have maintained, dutt
men are to be called away from those false, fe^ned,
Pharisaical works done without fetith, (with whia all
monk-herds, temples, houses, and all religious orden,
high and low, abound and are full,) unto works that ue
righteous, true, fundamentally good, and done in fiuth.
In which work, no one runs against and opposes me,
but unclean beasts, whose hoof, (as the law of Moses
saith,) is not divided, and who will not suflfer any distiiic-
tion to be made between works. For su<^ win so ndi
on, according to the impulse of their nature, that Aqf
will have that every thing is good where there has been
a certain portion of praying, fasting, building con-
fessing, and making satisfaction; althou^ there w»
not, in the doing of all these things, me least fiiidi
whatever in the grace, goodness, and mercy of God.
Nay, they rather consider those to be good works ody
which have been many, great, and long. And beace,
they do not hold that we are to seek alone the pleasiDg
of God in our works : — they do not place tl^ir confi-
dence in the divine grace, but in their own wcnrkiiig:
that is, they build upon the sand : whence they must it
last meet with a terrible fall ; as Christ saith. Matt vfi.
27. But it is the good-will and favour of God on whidi
our confidence ought to stand; which good-will wbA
favour the angels proclaimed in the night of our Lord's
nativity, singing, " Glory to God in the highest, and oo
earth peace, good-will towards men ! "
4i3
IX.
Behold ! this is the work of the First Command-
ment, ^Thott shalt have none other gods but me/
Which signifies, Since I only am God, thou oughtest to
place all thy confidence, hope, and faith in me, and in
no other. For that is not having One God, if thou
mention his name outwardly with thy mouth only, or
adore him alone with bended knees and other gestures.
But, having One God, is, trusting in him from thy
heart and soul, and promising to thyself grace, good-
will, and all good things, not less under sufferings and
adversities than when doing good works, not less in
death than in life, not less in hard and bitter times than
in times that are pleasant and joyful: as the Lord
Christ saith, John iv. S4, to the woman of Samaria,
.^God is a Spirit, and they that worship him, must
worship him in spirit and in truth." And this con-
fidence, hope, and faith of heart, is the true fulfilling of
this First Commandment : without which, there is no
work whatever that can in any way fulfil it. And as this
is the first, the highest, and the greatest of all the Com-
mandments from which all others flow, from which they
all proceed, and according to which they must all be di-
•lected and ruled ; so, its work, that is, a hope and con-
fidence in the grace of God, is always the first, highest,
and greatest of all works; out of which all the rest
arise, and according to which they must all proceed,
coi^ue, and be directed and governed. AH the other
works therefore without this, are, just what all the other
Commandments would be without the First : for then,
diere would be no God ! And hence that saint, Augus-
tine, gready saith, ^ The works of the First Conmiand-
ment are, to believe, to hope, and to love.' Nay, if we
look into the matter in its true light, love is the first
work ; or at least, it is equal with faith. For I cannot
trust in God unless I think that his will is to be merci-
fiil unto me, propitious, kind, and tender. For it is then
iiat I am led to love him in return, to trust in him from
454
my heart, and to persuade myself that I shall receivf
every best thing from him.
By this time then you see, that all those who do not.
at all times trust in God, and who do not promise to
themselves his grace, favour, and good-will, in all their
works and sufferings, in life and in death, but who sed
what they want from something else, or from tbeiiH
selves ; — you now see, I say, that such do not kfeep the
First Commandment, but follow a real idolatry ; and
that they would not keep it even though they should do
the works of all the rest of the Commandments, and haft
all the prayers, the -fastings, the obedience, the {Mttience^
the chastity, and the innocence, of all the saints put toge-
ther. For they have not the principal and grand wcnrfc,
without which, all the rest are nothing whatever but
mere outside glittdringi^how, and colouring : cortcaning
which characters, the Lord has given us a cantioD,
Matt. vii. 15, " Beware of false prophets which coaie
to you in sheep's clothing, but inwardly they are raven-
ing wolves." And such are all those who, by their
many good works, attempt to conciliate God (as A^
term it) and make him their friend : thus bargaining as
it were with God for his grace and favour : as if God
were a trader, a hawker, and one that would sell Ml
wares for any thing to get a penny by them, and who
would never give away his grace and favour gia^
These are the most perverse of all mortal men upon
the face of the earth,- and who can with difficulty, or
never, be converted to the rigjht way. And the seme
likewise are those, who under their calamities and ad-
versities, run here and there and this way and thati^i
seeking every where counsel, help, and cc^mlbit ; fc«i»-
ing God entirely out of the question, from whdib th^
are especially commanded to seek these things. Sad
characters the prophet Isaiah rebukes, chap. it. 1$
* This foolish people tumeth not unto him that smiteA
them : ' that is, the Lord has smitten them and sent ob
455
them suflferings, calamities, and adversities, that bound
them in every way, that they might run unto him and
trust in him ; but they run unto men, at one time into
Egypt, at another into Assyria, and sometimes even
unto Satan himself and an evil spirit. Concerning which
idolatry, many things are read both in the same prophet
and also in the Books of Kings. And in the same ^ay
also do all these holy hypocrites act in our day : for
whenever they are oppressed with any adversity, they
do not run to God, but from him, and shun him, think-
ing only about this, — how they shall, by themselves, or
by human help, be delivered n-om their distresses ; and
yet, they all the while, not only account themselves
to be good men, but permit themselves to be so ac-
counted by others.
XL
This is the sentiment of Paul in many places, in
which he ascribes so much unto faith : — he says, " The
JBStshyi live by faith," Rom. i. 17. For fiiith is that
very thing because of which a man is accounted right-
eous before God. If therefore, righteousness stand in
faith, it is evident, that it is faith alone that fulfils aH
the Commandments of God, and that makes all works
ri^teous. For no one is righteous but he who fulfils aH
the Commandments of God ; and, on the other hand,
no works justify a man without faith. And therefore it
is, that St. Paul rejects full-mouthed all works, and
commends and extols faith. So that some may say,
• Well then ! we will do no good works at all ! ' But he
rebukes such, as erring, and by no means understanding
the matter. And so it is at this day. When we reject all
those great and splendid works that are done without
laith in this our day, they say that all they have to do is
to believe, and that they have no need to do any good
works at all. For what they.-call the works of the First
Commandment in these our times, are chanting, read-
ing aloud, thumping the organ, or doing or celebrating
wnnething divinely appointed; praying over matins,
vespers, and prayers at stated hours ; founding and op^
45^
hamenting churches, altars, and monasteries; increase
ing the number of bells, garments, ornaments, and trea*
eures ; running to Rome and to different saints ; and,
clothed in these fine garments, falling on the knees
and praying over rosaries and psalteries; and doing aD
this, before the holy cross, or before some images of
saints which they have made ; — all this, I say, is what is
cidled worshipping and adoring God according to the
First Commandment, ^ Thou shalt have none other
gods but me!' Whereas, usurers, adulterers, aind sinnen
of every kind can do these things, and really do then
every day. — When we do these things in £uth, and
believe that they please God, then, they are laudable;
not for what they are in themselves, but because of the
faith in which they are done; by which, all works, (as we
have before observed) are equal. But when we are in
doubt, or do not think that God is merciful and pro-
pitious unto us, and that we please God, then, ail these
things are but mere cheats, impostures, and deceptkxis;
a worshipping God outwardly, but inwardly making
ourselves our own idols. This therefore is the reason
why I have frequendy spoken against the pomp, osten-
tation, and multitude of all such works, and wbj I
wholly reject them : — even because it is evident and mi-
nifest, that they are not only done in doubt and witboot
faith, but that there is scarely one man out of a thoosand
who does not put his confidence in them ; persuading
himself that he shall because of them obtain the grace
and favour of God, and shall be beforehand with fab
grace, and make a market of it. But this is what God
cannot bear, because he has promised that he will give
his grace freely, and wills that we should begin by his
grace to trust in him, and in the same confidence do
all our works of what kind or denomination soever tbej
may be.
XII.
Do thou then from these things consider, what t
wide difference there is between doing and fulfillii^
the First Commandment by external works, and doing
457
and fultiliing it by internal faith and confidence ! For it
is the latter that makes us the true children of God : the
former, makes the worst idolatry and hypocrisy that is
practised by all the idolaters and hypocrites upon the
face of the earth. The latter characters moreover lead
thousands of mortals into their ways by their blaze of
external show, and permit them to remain without faith;
and thus, most miserably deceive them, leaving them to
lest in external noise and appearance. Concerning such
Christ saith. Matt. xxiv. 23, **If any man shall say unto
you, Lo here is Christ, or lo he is there, believe it not."
And again, John iv. 23, " Woman, believe me, the hour
cometh when ye shall neither at Jesulalem, nor yet in
vthis mountain, worship the Father. Rut the hour
Gometh, and now is, when the true worshippers shall
worship the Father in spirit and in truth, for the Father
aeeketh such to worship him." — Scriptures of this kind,
as they moved me, so ought they to move all, to cast away
all that Papal pomp, together with the bulls, the seals,
the standards, the indulgences, &c. by which the mi-
aerable commonalty are drawn on to building churches,
lo almsgiving, to founding, to praying, &c. ; whereas
frith all the while is suppressed and passed by in
silence, yea, utterly opposed and persecuted. For, as
fiuth makes no' difference between ^\orks, one work
cannot, according to that faith, be greater than another,
how pompous and mighty soever it may be. Because,
fiuth only has for its objects the worship and honour of
God ; nor will it allow any work to have any name or
honour, but that which it (faith) gives unto it itself; and
this honour it gives, when the work is done in and
by faith. — This evil of works without faith is shown
iorth in the Old Testament, in the Jews deserting the
temple and offering up sacrifices in other places, in
groves and on mountains. And the same do these in
our day : they are busied about, and ready to do, every
kind of work, yet, all the while, never do this principal
work of faith.
VOL. II. 2 H
45«
XlII.
Where are those then, who viill yetinquire, whatgwtf
ivorks they ought to do, and how they are to beoone
righteous r Nay, where are those who will now say,
that when we preach faith, we do not teach works, nd
have no heed to do works ? Does not this First Cam*
mandment set before us more works than ever any oae
will be able to do ? For if one man were a thousand
men, or all men, or all creatures, yet this Commaofl-
ment would give him enough to do, and more than he
could ever perform ; namely, that he is always to live,
and to do all things, in faith and confidence in God, aod
to place his faith in no one and no thing else, and thus,
to have but One God ! — Since, therefore, human life
and nature cannot be one moment, without either beiog
employed in works, or doing nothing; (for we see tbt
this life is never in a^ state of utter non^entity ;) leteMj
one, who would be righteous and full of good wfari^
reibain continually in this faith ; let him learn perp^
tually to do and omit all things in this faidi and cooi-
dence ; he will then find how much he has to do, per*
ceiving that all things stand in faith; and he nilliee
that no one can be utterly without any thing to do^ht-
cause the very omission of works must be an exeime
and work of faith. And in a word, nothing can lab
place in us, or be done by us, nothing can oeoseir
be d6ne away with, without faith, if we believe thatil
we do should please God.: and when all things m
d6ne thus, then they must be :good. Thus St. ftri
saith, 1 Cor. x. 31, "Whether therefore ye eaior
drink, or whatsoever ye do, do all to the ^ory of God:"
but, all these things cannot be ' done to the same eti^
Unless they be done in the same faith. And agdpifae
saith, Rom. viii. 28, " We know that all things woik
together for good to 4hem that love God." ThereAr^
for men to say that we prohibit good works, wfaeo ire
thus preach faith only as the principal thing, is just m
if, when a physician should say to a sick man, ' When
459
thoo hast gotten health thou wilt have all the works of
thy limbs, but without that the works of all thy limbs
WiU be nothing at all ; ' the man should understand
him as prohibiting all the operations of the limbs by so
aaymg : whereas, his meaning is, that health is the
mntain-spring of all operations; and that it is this
bealth that pcarforms all die operations of all the limbs.
Urns also, faith ought to be the agent, the doer, and the
guide, in all works : and without that, the works are
ooChing at alh
XIV.
Why then, have we so many ktws sacred and
fro&ne, and so many ceremonies of churches, monas-
Uries, and states to move, urge, and allure men to good
works, if fieuth fulfils all things of the First Command-
OMDt? — I answer: For this very reason and for no
other — because we have not all faith, and do not regard
it. For if we all had that, we should have no need of
tny laws, but should, every one of us, always do good
iprorks, even as that same faith and confidence would
toadi us. For there are four sorts of men. — The first
Mtt are those already mentioned, who have no need of
foiy law : concerning whom Paul saith, '^ The law was
not made for a ri^teous man :" that is, for one that be-
lievies, 1 Tim. i. 9- Because, such men as these, do in a
tkbe .spirit, whatever they know is right and can do,
■iowred of this from a firm and stayed confidence —
llttit ihe grace and good-will of God smiles upon them,
ftod assists them in all things. — ^The second sort of men,
are those who will abuse this liberty, and who, falsely
ndying upon it, and trusting to it, grow indolent : with re-
>feience to whom Peter saith, " As free and not using your
liberty for a cloak of maliciousness, but as the servants
<tf God," 1 Pet ii. 16. As though he had said. The
liber^ of faith does not give a licence to sin, nor does
itiftfibrd any cloak for sin, but it gives the liberty of
doing works of every kind, and of suffering all things,
jiist as they shall come into our hands. So that, no one
i»f.ocmfined either to this, or; that, or any peculiar or
2 h2
460
particular work or works only: as Paul also saith, **For,
brethren, ye have been called unto liberty : only, use not
liberty for an occasion to the flesh." Such as these,
therefore, are to be dealt with by laws, and to be guarded
by doctrines, admonitions, and exhortations. — ^Tbednd
sort, are ungodly men, who are always given to evil and
sin, and who must be compelled and curbed by laws,
bodi sacred and civil, as we would bridle unbroken
horses or fierce dogs ; and if this will not do, they most
be summarily punished by the temporal sword ; as St
Paul saith, Rom. xiii. 3, *' For rulers are not a tenor
to good works, but to the evil. Wilt thou then not be
afraid of the power ? do that which is good, and dum
shalt have praise of the same : for he is the minister of
God to thee for good. But if thou do that which is cffl,
be afraid, for he beareth not the sword in vain/* — ^Tlie
fourth sort, are those who are as yet rude, and cbildreD
in the understanding of this faith and spiritual life:
whom it is necessary to invite and allure as children, by
external words, ceremonies, readings, prayings, fastings,
chauntings, or any thing of the same kind, until they
themselves have come to the understanding of £uth.
Though we must in these matters, hold a complete dis-
tinction, when princes and magistrates (as is the case,
alas, in these days,) enforce the observance of sad
works and ceremonies, as if they were really good
works, and all the while leave faith entirely out of the
question, which thcfy ought always to teach together
with these things : just in the same way as a mother sets
before a child milk and other food of the same kind,
until it is able to eat stronger food, and to feed itself.
XV.
As we are not all equal and alike, men of this sort
must be borne with and suffered, and we must obserte
and attend to those things which they observe and
attend to. Nor must we despise such, but teach diem
the true way of faith : as St Paul tells us, Rom. xiv. I,
* Him that is weak in the faith receive ye, to inslioct
461
him/ And this Paul himself did, 1 Cor. ix. 20, *' And
UQto the Jews I became as a Jew, that I might gain the
Jews : to tliem that are under the law, as under the
law,, that I might gain them that are under the law.'*
And Christ himself. Matt. xvii. when about to pay
tribute, which he had no right pay, disputed with Peter,
asking him, ' Whether the sons of kings ought to pay
tribute, or whether it belonged unto the sons of
strangers only to pay it ? ' And when Peter answered,
that the sons of strangers only ought to pay it, Christ
said, "Then are the children free. Notwithstanding,
lest we should offend them, go thou, to the sea and cast
an hook, and take up the fish that first cometh up ; and
when thou hast opened his mouth, thou shalt find a
piece of money ; that take, and give unto them for thee
and me." Here we see, that as all works are free unto a
.Christian, by his faith, so are all things also : and that
he will bear and endure with the unbelieving, those
things which he is not compelled to do. But this he
does in liberty, being sure, and fully persuaded, that he
therein pleases God. And all this he will do willingly,
as he would undertake any other work of freedom,
seeing that it falls into his hands without any seeking or
purposing of his own. For he is one that desires nothing
else, and seeks nothing else than that he may so work
in faith that he may please God.
XVI.
But as we have purposed in this Treatise to teach
•what WORKS are truly good, and as we are now
speaking of the greatest of all works, it is manifest that
we are not speaking of the Second, the Third, or Fourth,
sort of men, but of the First ; for all men must be made
like unto that First description of men, and must be
taught by tliem and be borne with by them. And there-
: fore the men of the last descri|)tion, who are weak in
fiEUth, but who are willing to do good, and to learn better
: diingSy and yet, are so simple that they cannot compre-
: hend nor understand what is better, are not to be dc-
46*
Bpised in their ceremonfes, if they Wieve that they are
lost men in themselves. Let the blind leaders of these
simple ones be rather accused, who have never tang^
them faith, but have dragged them thus deeply into works.
But let those weak ones Uiemselves be led gently and bv
degrees out of works into faith, as we would treat sia
t>ersons ; and let them be permitted to cleave for a time
unto sotne of tlieir works for conscience sake, and be led
and drawn on unto wholesome doctrine, until they Mi
rightly embi^acd faith ; lest, if we should attempt to
tear them too sharply and severally from works, tbcir
conscience should he cast down and confoutided, and
should err and wander in uhcertainty, neither bdding
faith not works. But as fdr those stiff-necked ones, who
are stupified with works, and obstinately cleave mitt)
them, caring nothing about faith, nor what is said of it,
nay, even fighting against it, — such are to be left akii^
that the blind may lead the blind; as Christ both
taught and did.
XVII.
But thou wilt say— -How shall I to a certainty per
suade myself that all my works please God, when I m
the mean time, perhaps, sometimes speak more than I
ought to do ; or eat, or drink, or sleep more than I
should do ; or, it may be, depart from what is rig^
which I find it sometimes impossible to avoid? — I
answer : This question of thine proves that, as yet,
faith is not considered by thee as any thing more than a
common work, and is not held a^ a matter above all
other works. Whereas faith is the greatest of all worb;
and on no other account than this ; — because it endures
and extinguishes all venial and daily sins — ^because it be-
lieves that God is favourable towards thee, atid passes
by all daily accidents and defects of this kind. Nay, if
any great sin overtake us, still faith rises again, uA
doub^ not that such sin is immediately blotted out : as
John saith, *' My little children, these things write I
unto you, that ye sin not. And if any man sin, we hafc
an advocate with the Father, Jesus Christ the righteoos:
46»
«id he 19 the propitiation for our sins : and not for ours
Qis^, but also for the sins of the whole world/' 1 John ii.
1, 8. And again, Wisdom xv. S, '^ If we sin we are thine,
kiiowing thy power : but we wUl not sin, knowing that
we are counted thine." And again, Prov. xxiv. 16, "A
just man falleth seven times and riseth up again." Nay,
this faith and confidence must be so high and firm, that
a man must feel that all his own life and actions are
nothing but damnable sins in the sight of God : as it is
Mid Psalm cxlii. S, '^ In thy sight shall no man living be
justified." Nay, we must be thus brought to despair of
altour own works, that we may believe that they cannot be
good, but by that faidi which persuades us that there is
po judgment of God against us, but pure grace, favour^
fjQod-will, loving-kindness, and mercy towards us : as it
it is written. Psalm xxvi. 3, *' For thy loving-kindness i$
before mine eyes, and I have walked in thy truth." And
Psalm iv. 6, 7, " Lord, the light of thy countenance is
lifted up upon us : (that is, we have the knowledge of
thy grace by faith) and thou hast put gladness in my
heart." For, as thou believest and art persuaded, so
fihall it be done unto thee. Behold, therefore, it is not
of their own nature, but of the mercy and grace of God,
that works are unblameable, acceptable, and good,
through the faith that rests in that mercy and grace.
Hence we are to be afraid of our works, but to draw
icomfort from the mercy of God : as it is written,
Psalm cixvii. 11, ''The Lord taketh pleasure in them
that fear him, in those that hope in his mercy." Thus
we pray with full confidence, ' Our Father which art in
besaven,' yet nevertheless pray earnestly, * Forgive us
our debts.' We are sons and yet sinners. We are ac-
cepted, and yet never do enough. And this is the place
to which faith in God always brings us, where it is at-
tended with a confirmed and well-grounded confidence.
XVIII.
And if you ask where this faith and confidence are
to be found, and from whence they are to come, that is
464
indeed a matter above all things most essential to be
known. — First of all then, it undoubtedly does not
come from thy works or merits, but only from Jesus
Christ, who freely promises and gives it : as Paul saith
to the Romans, " But God commendeth his love to us
in that while we were yet sinners, Christ died for us,''
chap. V. 8. As though he had said. Should not this work
in us a strong and invincible confidence, — that Christ
died for our sins, before we asked any such things ? nay,
before we felt any concern about sins whatever ? nay
farther, while we were yet going on in sin ? For it then
follows, " Much more then, being now Justified by his
blood, we shall be saved from wrath through him. For
if when we were enemies, we were reconciled to God by
the death of his Son, much more being reconciled wc
shall be saved by his life." Behold, it is thus that thoa
art to consider, and to see Christ to be toward thee, and
how (lod thus, in him, sets his grace before thee, and
offers it unto thee, without any preceding works or
merits of thine own ; that, from this samq setting forth
of his grace, thou mayest draw both a faith and confi-
dence of the remission of all thy sins. — ^Therefore failh
does not proceed from works, nor do works produce it;
for faith must sjiring and stream forth out of the blood,
wounds, and death of Christ. And when tliou seestthtt
God is so propitious toward thee, that he even deli-
vered up his Son for thee, thy heart will of necesaty
fed such a sweetness, and will be so affected in return,
that it will love God. And thus, thy confidence will rise
out of the mere grace and good- will of God toward
thee, and thy affection towards him will rise out of the
same. Thus also we read, that the Holy Ghost is never
given to any one that works, but always unto those who
hear the Gospel, and bow to the mercy of Christ : and
it is from the same Word that faith must proceed to
this day, and from none other : for Christ is * the rock
from which the butter and honey are to be sucked,' as
Moses saith, Deut. xxxii. 13.
465
CONCERNING THE SECOND C0MMAND3IENT * AND
ITS GOOD WORK.
Thou shalt not take the name of the Lord thy God
in vain.
1.
We have hitherto, been treating of the First Work,
and the First Commandment ; but, in a very brief and
plain way, and as it were by a mere glance at it, for
much more may be said upon it. We will now, there-
fore, speak upon Works more widely, in going through
the remaining Commandments.
The second and next work, then, after faith, is that
.of the Second Commandment, — to honour the name
of God, and not use it in vain ! Which work like
all the rest, cannot be done without faith ; for if it be
done without faith, it is nothing more than mere hypo-
crisy and outward show. — After faith, we can do no
greater worit than to praise, declare, sing, and in every way
extol and magnify, the glory, honour, and name of God.
And although I have said above, and which is true,
that there is no difference between works where there is
faith, and where faith is exercised, yet that is to be un-
derstood as applying where faith and works are com-
pared together. But when works are compared with
works, they have a difference, and one is greater than
another. And even as the members of the body, with
• respect to health, have no difference, and the health
operates as much in the one as in the other, but yet, the
operations of the members are diverse and separate,
and the one is more high, noble, and serviceable than
the other: so here, to praise the name and glory of
God, is better than the works of the other Command-
5 ments : and yet, that Mork, as well as all the works of
the rest of the Commandments, must be done in, and
• It is to be observed that Luther, in dividing the Ten Command-
ments, according to the manner of the divines of his day, blends the
first Two into One, and makes Two of the Tenth. Hence, the Second
Commandment of the oUl method, fornjs tlie Third of that now in use :
and to on throughout.
4Q6
proceed from, faith. But I know that this work is lightly
esteemed, nay is become almost unknown. We will
therefore look into it carefully, contented to have shown,
that this very work, when done in faith and confidence,
is most acceptable unto God, and ought to be per-
formed. Nay, there is no one work in which you may so
evidently and effectually gain confidence and faith, as
in worshipping the name of God : for it is a wonderful
help unto the increase and confirmation of faith.
II.
As the First Commandment prohibits our having
any strange gods, and at the same time, commands us
to worship the One same true God by a firm faith and
confidence, by a willing inclination, and by hope and
love, which are the only works whereby we can hav8,
worship, and hold,* the one true God; (for God can
neither be held nor lost by any other works than bj
fi^ith or unbelief, confidence or despair ; for do odier
works whatever reach unto God;) so in the Second
Commandment and Work, we are prohibited from
taking the name of God in vain. Which however is not
enough, for we are commanded by the same precept to
worship his name, to call upon it, to proclaim it, and to
praise it. Nor can the name of God possibly remain
reverenced, where it is not truly worshipped. For al-
though it may be honoured by the lips, by a bending of
the knees, by an offering of kisses, or by any other ffs-
tipulation3 of the same kind, yet the whole is but a ce^
tain o^tside show, a colouring of hy()ocrisy, and a mere
pretence. — And now, only observe how many good
works a man may do at all hours in obedience to this
Comoiandment, if he will. Or, most certainly he has oo
need to gp on long pilgrimages, or to visit holy places to
do it. For, tell me, what moment can pass by, in
which we do not either receive good things from the
hand of God, or suffer heavy adversities? And what
else, are the good things and the adversities that cooe
from God, but perpetual admonitions, invitations, and
causes to praise, worship, and bless God, and to call
467
upon him, and apon his name ? If therefore thoa wert
to do nothing else whatever, and wert to omit all other
works, wouldst thou not have enough to do in this one
Commandment only, — in continually blessing, singing
tx), praising, and worshipping God? And unto what
, other end were the tongue, the voice, the mouth, and
language formed? as it is written, Psalm li. 15, "O
Lord, open thou my lips, and my mouth shall shew
forth thy praise," And again. Psalm Ixiii. 3, ** My lips
shall praise thee." And indeed, what are the employ-
ment and work of all heaven, but the doing of this
Second Commandment ? as it is written, Ps. Ixxxiv. 4,
" Blessed are they that dwell in thy house : they will be
praising thee for ever." And thus again David saith,
Psalm xxxvi. 1 , " His praise shall be continually in my
mouth." And St. Paul, 1 Cor. x. 31, saith, " Whether
therefore ye eat or drink, or whatsoever ye do, do all to
the glory of God." And again, Coloss. iii. 17, " And
whatsoever ye do in word or deed, do all in the name of
the Lord Jesus, giving thanks to God and the Father
by* him." And indeed, if we should fully keep this
Commandment, we shoald have the kingdom of heaven
here upon earth ; nay, we should have more to do than
ever we could perform ; even as it is with the blessed in
heaven.
III.
And here we may observe the just and to-be-ad-
mired judgment of God, — that sometimes a poor and
needy man, whom every one despises, shows forth
many and great works in himself ; joyfully praising God
in himself or in his family, either in prosperity or ad-
versity, and calling upon him with a fulness of conii-
doice; and thereby performing a much greater and
more acceptable work, than he who fasts much, prays,
bdilds churches^ goes on pilgrimages, and wearies him-
self in this way and that with many works. For at the
auxie time this infatuated votary, while gazing imd
doting on his great works and perfonnances, is so
whc^y blinded, that he never ta.kes ssay notice of this
468
great work : and the praising of God is, in his eyes, but
a very trifling work in comparison of those mighty
doings and performances that he forms out of his own
mind : in which perhaps he praises himself more than
God, or at least takes greater delight in them than he
does in God : and thus, by these his good works, he^
fights against the Second Commandment of God and
its works. — All such characters as these, are set forth
by that parable of the pharisee and publican in the
Gospel. For there the poor sinner, the publican, in the
midst of his sins called upon God, and praised him bj
touching upon the two highest Commandments, faitl^
and the honour of his name. But the pharisee ddng
neither of these things, made a show of himself in other
kinds of good works, whereby he gloried, not in God,
but in himself, and trusted more in himself than in
God. And therefore he was justly rejected, while the
publican was justified. All wluch proves, tliat the more
truly great and good the works are, the less show and
display they make. And moreover, every one of those
Pharisaical characters presumes to himself that he cao
do all such works with the greatest ease. For we see,
that none so much pretend to praise the name and
glory of God, as those who never do it at all 1 And io
that very boasting of works, where the heart is without
faith, they cast a contempt upon this precious work of
praising God. And therefore the holy apostle Paul does
not hesitate to declare freely, Rom. ii. 24, that those
most especially blaspheme the name of God who boast
tliemselves in the law of God. For to name the naaie
of God, indeed, and to describe his honour upon paper
and upon the walls, is easy enough : but, to praise his
- name from the heart, to bless him for all his acts of
goodness, and constantly to call upon him in all adversi-
, ties, — these are rare works, and the greatest of all works
after faith. So that if we could really see how few there
are of these characters throughout all Christendom, we
might well die with grief. But these wonderfiilly g^eat,
highly beautiful, and all-bright works that are the meie
inventions of man, still go on increasing, which; though
469
they have an outside show in appearance like unto
those truly good works, are inwardly, really, and fun-
damentally, wholly destitute of faith and confidence in
God, and have no good whatever in them. For thus
the prophet Isaiah, chap, xlviii. 1 , " Hear this, O house
of Jacob, which are called by the name of Israel, and
are come forth out of the waters of Judah : which
swear by the name of the Lord, and make mention of
the God of Israel, but not in truth nor in righteoift-
ness.*' That is, they did not this in true faith and confi-
dence in CJod, which is truth and righteousness; but
they called upon God, and praised his name, trusting in
themselves, and in their own works and strength ; which
never will do together.
IV.
«
The first work therefore, of this Commandment, is,
to praise God for all his benefits, which are innu-
merably many : so that there ought to be no intermis-
sion nor end to this praising and giving of thanks. For
who can praise him perfectly even for this natural life,
to say nothing about all temporal and eternal benefits ?
Thus, by this one part of this Commandment only,
man is abundantly loaded and furnished with good and
precious works, which, if he perform in faith, he will
not be unfruitinl. But in this matter none of mortals
sin more awfully than those who appear outwardly to
be the greatest sciints, who are highly pleased with them-
selves, and who, without any check to the contrary, glory
in themselves, or at least delight in hearing their own
praises, honours, and excellencies, proclaimed before
the world. — And therefore, the Second Work of this
Commandment, is, to shun and avoid all temporal
honours, glory, and praise, and by no means to seek
our own name, praise, and celebrity ; that is, that all
men may sound abroad and speak of our greatness.
Which is by far the most perilous, and yet the most
common of all sins : though, (with pain be it thought
on) it is seldom considered to be so. For all want to be
esteemed the greatest, and nobody is willing to be the
470
least, how low and meim soever he may be in condi-
lion. So deep is the depravity of nature in self oponioii
and self confidence ; in opposition to the First and
Second Conmiandments ! And: now, indeed, ^is most
enormous <^ all iniquities, is considered by the world to
be the greatest virtue. On which account, it is most pe-
rilous, for any one to read or hear the histories and
books of the heathens, who is not well instructed and
experienced in the divine Commandments, and in the
ancient histories of the Holy Scriptures: for all the
books of the ancient heathens and gentiles, are filled
with this poison of seeking self-applause, praise, and
honour : in which we are taught, that none are graat
and noble men, but those who are fired with the dem
of praise and honour: and that they are the greatest
characters who seek praise and honour, at the contempt
of their own bodies, liv^, relations, properties, and all
things. Thus, all the holy fathers complained . of tUs
"vice, and with one consent, have declared that it is the
last of all sins that is overcome. And St. Auguttiae
saith, that all other sins are committed in the doing of
bad works, and that self-honour and self-pleasing is the
only sin that can be committed in the doing of good
works. Therefore, if a man had no other works set
before him to perform, besides this second work of dus
OommandmenVhe would find employment and labov
enough for his whole life, in warring against this one
•sin ; so subtle and obstinate is it, and so closely does it
stick to him who would cast it away ! Whereas nov,
leaving all these good works, we employ ooirsdlves aboit
ina;ny other kinds of good works, that are of far lesaMr
^portance. Nay, in truths by other good works .we stl>
h^ert this one, and drown it in oblivion. Hence by oar
own cursed name, our self-pleasing, our seekmg iAv
(honour, and our ambition, the. hdy name of God is
taken in vain, and held in irreverence: whereas, il is
ihat name alone that is wortl^, fand'that.oughttobe
worshipped and honoured. And this difihcmoniiiif ^
«name of God, is a greater isin in.his.'si^tJlianiniiiider
«atidiadudtery.: but the:m»fiilnf»aof iitjig amtiaD^igagif
471
perceived as that of murder and adultery, on account of
its subtlety: for it is not seated in the gross flesh, but in
the spirit.
V.
There are some, who think it to be profitable unto
youth, that they should be stimulated and moved on to
do good, from the expectation of gloij, honour, and
praise on the one hand, and from the rear of disgrace
and infamy on the other. For there are many who do
good, or avoid evil, from the fear of infamy, or the love
of praise ; who, if these views were not before them,
would neither do the one, nor avoid the other. But all
such I leave to their own judgment ; for I am now in-
quiring how truly good works are to be done : and all
who are willingly inclined to such kind of working will
not want as a stimiilus, either the fear of disgrace, or the
desire of praise ; but will have and ought to have a far
nobler and higher impulse : that is, the fulfilling of the
commands of God, the fear of God, the good pleasure
of God, and their own faith and love towards God !
and as for those who have not this impulse, and who
know nothing at all about it, but permit themselves to be
influenced by honour or infamy, " verily they have
their reward ;" as the Lord saith. Matt. vi. 5 : and such
as their impulse is, such is their work, and such their re-
ward : but neither the one nor the other, is any where
dse than in the sight of the men of this world. Whereas
I judge, that a man not yet arrived at the age of nian^
hood, may act in the fear of God and according to his
Commandments. And where this cannot be attained
unto, we must bear with them for a time in their doing
good and avoiding evil, on account of the honour or
disgrace attending it : nor can we do any thins else
lierein but tell them that their works are not of faith, nor
Dghteous before God : and thus bear with their man-
ners until they shall have learnt to do good from the
fisar of God. — In like manner also there is a custom of
persuading children to pray, fieist, and learn, by gifts and
promises : which nevertheless has nothing good m it,
472
nor would have, even if it were to be done throo^out
their whole lives, unless they should learn to do good in
the fear of God : and it is a thousand-fold worse when
they are taught to do good with a view to praise and
honour.
VI.
This however is true, — that we ought to have a
good name, and honour. Let every one therefore so
conduct himself, that nothing evil can be said of him,
and that he may offend no one: as Paul saith, Rom.
xii. 17, * Provide things honest, not only before God,
but in the sight of all men.' And again, 2 Cor. iv. 2,
** Commending ourselves to every man*s conscience id
the sight of God." But here we have need of great di-
ligence and prudence, that this honour and good name
do not go too far, and that we do not seek therein, self-
love and self-pleasing : for here will come in that word
of Solomon, " As the fire and fining-pot try gold, so is
a man proved by the mouth of him that praiseth him,''
Prov. xxvii. 21. Therefore, it is quite manifest that
there are but very few men, who are so highly spiritual,
as to preserve themselves thus free and equal, in tbe
midst of praises and honours; who take nothing of all
these things to themselves, nor please themselves in
them, but remain wholly free and uncomipted, ascrib-
ing all the honour and name unto God only, aod
referring all the excellence they may have unto bim
alone ; who devote themselves unto no other end but
unto the glory of God, and the profit of their neighbour,
but never unto their own private gain, advantage, «
pride. For such men take nothing unto themselves inaH
their honour, nor exalt themselves above the mosl
poor, low, and humble of mortals that ever lived upoo
earth; but they acknowledge themselves servants of
God, who is the giver of ail such honour, unto his own
glory and the profit of their neighbour ; just in the
same way as if he had committed unto them a certiin
number of pounds to be distributed among tbe poor in
his name. Thus Christ saith, Matt v. 16, "Let your
T
473
l^t so shine before men, that they may see your good
works, atvl glorify yoyr FatheV which is in heaven/'
.He does not say, That they may glorify yoo, but, Tliat
your works may serve them unto their profit and beoelit,
that for these things they may glorify God both in you
aiid in themselves. For tliis is tlie true end of having a
good name and honour, when God is honoured thereby
and others are profited. But as tor those men wlio
would trlorify us, and not God in us, let us not sutfer
such, but exclaim against them with all our powers, and
shun them as the greatest of all sinners and plunderers
of the honour of God,
VIL
Hence, it often comes to pass, thai by the permis--
sion of (lod, a man falls into foul sins, yea sometimes
lies wallowing in them, tlmt he may become infamous
both in the eyes of himself and others; who otherwise,
perhaps, might have perished in this enormous sin of
vain-glory and self-applause, if he had remained safe in
the midst of his great gifts and virtues. For God will
Oppose this sin by ntlier great sins, that his holy name
may keep unto itself all its honour. And thus, one sin
* becomes the remedy mu\ medicine for another, on ac-
count of our pen^erse depravity ; which not only follows
all that is evil, but also abuses all that is good.— Here
then, only observe how much there is set before a m^n
to do» who wishes to do good works I His hands w il be
always full and rurming over ! And yet, (with grief be it
spoken,) while he is surrounded with all tliese thiQgs,
through blindness, he suflers these to remain untouched,
and seeks and follows after others, according to his own
inclination and will : so that no one can sufficiently ex-
claim against Uiis sin,i^r shun it with sufficient hatred:
4or this exclaiming was the work of ajl the prophets, and
it was for this that they were slain; — merely because
they rejected and condemned all selt-chosen, self-und^r-
^taken, and setf-imagiued works of this kind, aiid preached
and enforced the Commandments of Gpd only. Of
iwJtiom Jeremiah saith, chap. vii. 21— S3, ** Thus s^th
VOL, II, ^ I
474
the I:.otd of hosts the God ci Israel : Pot-jour fam*
ofierings unto your sadritioes and eat Aesh. Fer I qpdb
not unto your folhers dcm' oomiiHuided tfaem in diedij
that I broudhit them out of the land ci EqfP*^
ing burnt-oSferings and SBCrificea. But xm A
manded I them, saying^ Obey my voice :
your God, and ye shaU be my peof^**
not what seems just and iMitaEntoyoOy butiHlMtlciH-
mand you, and walk m dl the way wfaicfa I conami
you, that it may be welt with joa. And agun, BbiL
xii. SS, ' What thing soerer I command you, that do
unto the Lord : thou shalt not add thereto nor diiniiiaii
from it.' These, and numberless other passages of tiie
Holy Scriptures are recorded, to deter man, not oaly
from sin but also from works dut are good and ri^hleoiB
in his own opinion, and to lead hhn by a plain way imto
die ccHnmandments of God, that he mi^t r^gsrd mi
<ibserve them only, always and with all culigence: «l
is written Exod. xiii. 9f *' And it shall be a »gD into
thee upon thine hand, mA for a memorial betweenllBe
eyes : that the Lord's law may be in thy moath.** Aid
again. Psalm i. 2, ' *^ And in his law doth he mediMe
day and night** But the evil spirit, who can never lerti
if he cannot draw us aside unto evil works, w31 al-
lure over unto the right hand, unto those setf-chosen
good works that carry a great show with them : aguBSK
which Grod has given commandment, Deut. xiviiL nd
Joshua xxiii. 6, ^' Be ye therefore very courageoos Id
keep and to do all that is written in the law m MoseSi
that ye turn not aside therefrom to the i^it hand orlo
4heleft
VIIL
The third work of diis Commandment is, to ad
upon the name of the Lord in all times of trouUe. For
God considers that, sanctifying, magnifying, andiw*
shipping his holy name, when we make mention of it
and caU upon him under persecutions and disties»
'And, in short, this is the very reason why he brii^v
imo various necessities, suflferings, persecatioDS, wA
474
teYi death itself, — ihitl l*y tlieni he may force ua to run
ito him, to cry e*arnestly unto hiin, to call u(>rm his
iio\y name, and thus to fulfil this work of the Second
Commandment: as it isurilten Psalm 1. 14, 15, *' Offer
into God thanksgiving, and pay thy vows unto the Most
jb. And call upon me in the day of trouble: I will
ret thee, and thou sludt glorify me/' And this is Uie
wherein a man finds salvation. For in the doing of
this work, a man understands and exj>eriences what the
ime of (j(k1 is» and how powerful and a!)le it is to help
lose that call ujmn it. And from this way of proceed-
»g» faith and contidence spring forth in a wonderful
lanner, by which it is that the first and greatest Com-
lamtment is fultilled. This David experienced when he
lid, *' I will freely sacrifice ynto thee r I will praise
iy name, O Lord, tor it is good. For he hath delivered
out of all trouble, and mine eye hath seen his desire
3n mine enemies,** Fsalm liv. 6, 7. And Gml saith
imto him, Psalm ix. 14, '* Because he hath set his love
upon me, therefore will I deliver him* I will set him on
high because he bath known my name/' Therefore, be-
Jd DOW and see what man there is upon earth, that has
enongli set before him to do in this Commandment,
for what single hour is there that is free from tempta-
s? For, to say notliing about the temptations oi af-
Ifctions, which are innumerable, there is that most pe-
rilous of all temptations ;— I mean w here there is no
temptation or affliction at all, but every thing goes on
just according to our wishes. Here is the peril, lest the
man forgetting God^ and becoming high-minded, should
abuse all things and times prosperous and adverse. In
such a state of his ati'airs, a man requires twofold more
crallitig upon Gml, than in the time of adversity. For we
most manifestly see from daily experience among men,
that their vices and sins are more numerous and great in
lite time of [)eace, abundance, and prosperity, than in
"Jutes of error, pestilence, disease, and every calamity.
\nd therefore Moses' fear was, that his people would
lien more especially, forsake the Commandments of God
when they should become full, fat, and quiet from war
*2 I 2
476
and evil: as he himself saith, Deut. xxxii. 15, ^^ Bat
Jeshurun waxed fat and kicked ; thou art waxen &t,
thou art grown thick, thou art covered with fiitnetfi:
then he forsook God which made him, and li^tly
esteemed the God of his salvation." And therefoie it
was, that God permitted many enemies and oppoMs
still to remain in the land which he did not drive oat,
that they might not be wholly at rest, but mi^ exerase
themselves in keeping the Commandments of God : as
we read Judith iv. And he deals with us in the sasie
way, brindng upon us adversities of every kind. So
careful is he of us, that he leads us, and teaches us to
worship and call upon his name, that we may attain
unto faith and confidence in him, and thus ccmdc unto
the fulfilment of the First Commandment.
IX,
Here, therefore it is, that foolish men act p^iloualy,
^d especially those self*holy ones and work-moifgers,
and all such as arro^te to themselves any thing of a
singular sanctity. For one learns to bless himsdf ;
another defends himself by learning; another runs to
enchantments, diviners, and witches ; one seeks diis
method, and another that, to escape adversities and
obtain a life of safety. For it is impossible to describe
what a powerful influence all those arts of the devil have
upon us, such as his enchantments, his adjurations, and
his superstitions : all whidi things are wrou^t in men,
when they forsake and do not trust in the name of God;
and by tnem the greatest irreverence is done to the
name of God and to the First Two Commandmeots:
because that is sought for in the devil, or man, or scane
creature, which should be sought for and found in God
by pure, simple, and naked faith and confidence, at-
tended with a gladdened boldness in calling upon bis
holy name : only therefore take this into considenilioo,
and see if it be not the height of folly and perveise-
ness, that men should believe in the devil, in man, and
in the^ creature, and expect the best things from tbem
with all faith and confidence? (for. without this £uA
^
477
and confidence all would l>e nought and unavailable.)
For what has tlte rij^hteous and merciful God done, thai
he should not be believed and trusted in, as much, and*
with much more and greater contidenee, than man or-
the devil? For God does not only promise help and
certain assistance, but commands that ue shoidd thus
trust in him, and brings about all kinds of causes for our
so doing, and even drives us to put this faith and confi-
dence in him. Is it not therefore lameutable and awful,
that the devil or man, who commands and brings about
nothing of this kind, but only holds out and promises,
should be placed above God who promises, brings
about, and commands ? and that more honour should be
given unto the devil than unto God r —Well mif^ht we
be filled with shame and grief when we duis bring forth
examples of those who trust in the devil or in man !
But, even if none of the adversides and calamities
above-meotioned, should urge us to call upon the name
of God, and to trust in him, yet even sin alone is suffi-
cient to keep us in the exercise and performance of this
work* For sin besets us with a three- fold army. The
first of which is our own flesh, the i?econd the world, arwl
the third the evil spirit : by which we are perpetually
harassed^ driven, and oppressed. Thus, by the permission
of God himself, we have unceasingly, abundant cause
for doing good, that is, of fighting against these enemies
and sins. The flesh is ever seeking pleasure and ease :
the world seeks after riches, applause, power, and ho-
nour: and the evil spirit seeks after pride, boasting,
self-love, and the contempt of others. All which things,
are so powerful, that each one of them have force
enough to attack and overcome man. Which things we
cannot indeed overcome, but by calling upon the holy
name of God in firm faith: as Solomon saitli, ** The
name of the Lord is a strong tower^ the righteous
runneth into it and is safe,** Prov. xviii* 10. And David
saithy " I will take the cup of salvation, and call tfpon
the name of the Lord,'" Psalm cxvi. 13. And again,
478
" I will call upon the name of the Lord, who b worthy
to be praised, so shall I be saved from mine enemies,''
Psalm xviii. 3. But all these works, and the power of
the name of God are alike unknown to us, because we
haive not exercised ourselves therein, nor been engaged
in war against sin, nor felt the need of his name. And
all this is because we have been employed in our own
works only, which we could do in our own strength.
XL
Moreover the works of this Commandment are,
that we swear not, nor curse, nor lie, nor deceive, nor
use enchantments, under the holy name of God, nor
commit any of the like abuses: which are enormities
that are great and well known to all. For these are the
sins that are most especially set forth and forbidden in
this Commandment: in which is also comprehended,
that we prevent others from lying, swearing, deceiviog^
cursing, using enchantments, and sinning in other ways
by' the use of the name of God. By which things we
are again furnished with many causes, both for doing
good works and preventing of evil works. But the
greatest and most important of all the works of this
Commandment, is, defending the holy name of God
against all spiritual abuses, and promoting and magiri-
fying it amon^ all men^ For it is not enough, that I
praise and call upon the name of God myself, and in
myself, both in adversity and prosperity. But I must
go forth in magnifying* the glory and name of God,
ttiough I thereby bring on myself the hatred of all men :
as Christ said to his disciples, " Ye shall be hated of all
men for my namesake/' Here, we must offend oar
father, our mother, and the best of our friends. Here, we
must oppose magistrates, both Sacred and profane, and
superiors, temporal and i^piritual, and be apprdiended
as obstinate, disobedient. Here, we must have the rich/
the learned, the holy, and whatsoever else is of the
world, moved against us. And, although they to whom
the preaching of the word is committed, must mcwc
especially meet with this ; yet every ^private Christian is
479
called UDto it, as place or circumstance requires it. For
the name of God we must be given up an<i lose all that
"we have, or can do : and we must prove by fact, that
the name, honour, and praise of God, are dearer unto us
than all things else ; and that we trust in him abovp all
things, and expect all good things from him ; and thus
confess and show, that it is accounted by us as the
greatest good, and that we are ready to leave and lose all
things for his namesake.
XII.
Here moreover, we must war against all injuries and
iniquities, where either truth or justice is endangered,
and where either is likely to suffer violence. Nor are we
here to have any resjiect of persons ; as some have, who
oppose injury done to the rich, the powerful, and their
fiiends ; but who, when any such thing happens to the
poor, the mean, and their enemies, let it quietly pass by
unreg^ed. Such, do not behold the name of God as it
b in itself, but view it as it were through coloured glass,
and measure truth and justice accordinor to persons:
never perceiving that their eye is evil, and that it looks
at the person, more than at die circumstance itself.
Hiese characters are hypocrites and flatterers in grain,
who have nothing but the outside colour and mere ap-
pearance of defending truth and justice. For they well
know that they are free from all danger in standing by
the r'ch, the powerful, the learned, and their friends,
and that by so doing they ensure their favour, in de-
fending and standing by tnem in return. And you may
with equal ease oppose the injuries done to popes,
kings, princes, bishops, and the rest of the great : for
every one of these endeavours to be most' upright in re-
tufnmg the favours he has received. O ! how secret is
the deceitful Adam with all his subdety in the pursuit of
1^8 own profit ! How speciously does he conceal his own
avarice and self-seeking under the pretence of defend-
ing truth, justice, and me name of God ! But when any
evil happens to a poor, mean man, then his evil eye
perceives that there is not much profit to be gotten there,
484
CONCERNING THi$^ THII^D COMJfl^MDlinAriB AVU
IDP8 WORKS.
ReMetnber that Wda keep holy the Sabbathrday.
We have now seen ^h&t are the good woirks of tbe
Second Commandment of God :. which, however; are
not good of themselves^ ludeae they be done in loveaad
confidence in, and praceeid from love* toward God.
And, how much is set before us to do, even if w6
would observe this Commandment only: and yet, (widi
grief be it spoken,) many are wholly busied about other
works, and utterly regardless and ignorant of this.—
Now follows the Thifd Commandment, ' Thou shak
keep holy the Sabbatb-da^.' And these Three Cob-
mandments compnehend t^ First Table of Moses, ia
which are written those precepts, which are to direct bbm
on the right hand; that is, in those things, whidi respect
God, and in which Grod comnmnicates and holds VDSast-
course with him, and he has communication and iniar-
course, with God, without any intermediate creatue.-*
The first works, then, of this. Commandm^dt are of t
common and general kind, which we may call divine f»
vice. Such as receiving the sacrament, praying, heaiu^
sermons on festivals, &c. But according to this view at
the matter, there are but a very few works belongmg la
this Commandment. And, moreover, if tl^ae be not
done in the gmce and love of God, and do not proceed
from faith and confidence in htm, they are nothing tt
all ; as we have shown above. And therefore it woaU
be much better if there were much fewer festival days;
for the works done on those days, are for the most part
far worse than those that are done on coomion dajs
that are not festivals ; such as taking ease, gonoandia-
ing, drinking, sporting, and other evil practices. And
moreover, masses ana sermons are bmrd withoot mj
good or profit whatever, and prayers said over widiMt
any faith. For we generally think it quite »kmi^
when we have seen the mass with our eyes, and have
uttered a few prayers with our lips :. thus, just toadiai|g
I
465
t
these things with our fingers, (as we coinEionly say,) we
never think about what is to be felt m our heart, what
of the doctrine is to be realized in our own experience,
nor what we ask for, require of God, and expect from
our prayers. Though here, there is the greatest blame
resting w^ith the bishops and priests, and those whose
office it is to preach the Gospel, that they do not teach
men how they ought to hear sermons, pray, &c. And
therefore we will here set these things fortli in a few
words.
11.
n
It is evident, that sermons are notliing more or less,
than the proclamation of the Gospel anil New Testa-
ment of our Lord and Saviour Jesus Christ. Cut who
can hear where there is no preacher? For now, even
those who preach tliis Gospel do not understand it: and
therefore in their sermons they fly and wander away
into fables of vanity: and thus Christ falls into oblivion,
and that happens \iiiUy us vvhicli is written, ^ Kings
•vii 19, " Behold, thou shalt see it with thine eyes, but
thou shalt not eat thereof." For we see our good, but
cannot enjoy it. Concerning which also the Preacher
saith. ** There is an evil which I have seen under the
sun, A man to whom God giveth riches, but giveth him
not the power to eat thereof, this is a great evil/*
Eccles. vi. 1,2. Whereas, where the Gosj^el is well
preached, it always follows that it is well heard, re-
creived, held fast, and often spoken of; and faith is
thereby confirmed against alt temptations of sins past,
present, and to come* Behold, this is the only cere-
mony, the only exercise, that ^as instituted by Christ,
imd for which only, we ought to assemble, meet together,
exercise ourselves, and unite. And Christ has not left
this, a mere empty ceremony like all others, but has
placed in it a most abundantly rich treasure, to be freely
distributed and given to all who believe in this Testa-
ment and Gospel. And by a preaching of this kind,
the sinner who is contrite under his sins, is fired with
fi^be desire of partaking of this treasure. And hence.
484
CONGBBKINO THS^ THIRD COM Wb^MPintViB AVD
ItTS WORKS;
ReMember that tftdu keep holy the Saibathrdin/.
We have now seen what are the good wocks of tfae
SoGond CcHnmandment of God:, which, however, iie
not sood of themselves^ ludess tliey be done in love and
conndence in, and proceed frotti love toward GodL
And, how much is s^t before us to do^ even if we
would observe this Commaiidment only: and yet, (with
grief be it spoken,) many are wholly busied aboot other
works, and utterly regardless and ignorant of this.—
Now follows the HhkI Commandment, ' Thou shall
keep holy the Sabbath-daiy.' And these Three Ckn-
mandments comprehend the First Table of Moses, k
which are written those precepts, which are to direct bm
on; the right hand; that is, in those things. whidi respect
God, and in which Grod communicates and holds inte^
course with him, and he has communication and imv-
course, with God, without any intermediate creatue.—
The first works, then, of this Commandm^it are of t
common and general kind, which we may call divine 8e^
vice. Such as receiving the sacrament, praying, hearipi
sermons on festivals, &c. But according to this view af
the matter, there are but a very few works banging lo
this Commandment And, moreover, if these be not
done in the grace and love of God, and do not proceed
from faith and confidence in him, they are nothii^M
all ; as we have shown above. And therefore it womd
be much better if there were much fewer festival days;
for the works done on those days, are for the most put
far worse than those that are done on common d^s
that are not festivals ; such as taking ease, Kormradii-
ing, drinking, sporting, and other evil practices. And
moreover^ masses ana sermons aie beard widioiit any
good or profit whatever, and prayers said over witlMNit
any faith. For we generally think it quite enon^
when we have seen the mass with our eyes, and have
uttered a few pmyers with our lips : thus, just toochiDg
465
these things with our fingers, (as we commonly say,) we
never think about what is to be felt in our heart, what
of the doctrine is to be reahzed in our own experience,
nor what we ask for, require of God, and expect from
our prayers. Though here, there is the greatest blame
resting with the bishops and priests, and those whose
office it is to preach the Gospel, that they do not teach
men how they on gilt to hear sermons, pray, &c. And
therefore we will here set these things forth in a few
words.
IL
It is evident, that sermons are notliing more or less,
than tlie proclamation of the Cio^pel and New Testa-
ment of our Lord and Saviour Jesus Christ. But who
can hear where there is no preacher? For now, even
those who preach this Gospel do not understand it: and
therefore in their sermons they fly and wander away
into tables of vanity; and thus Christ falls into oblivion,
and that hap(>ens unto us which is written, 2 Kings
^'ii. 19, *^ Uehold, thou shall see it widi tliine eyes, but
thou shalt not eat thereof.'' For we see our good, but
cannot enjoy it* Concerning which also the Preacher
saith. ^' There is an evil which I have seen under the
sun, A man to whom God giveth riches, but giveth him
not the power to eat thereof, this is a great evil/*
Eccles. vi. 1, 2. Whereas, where the Gosfiel is well
preached, it always follows that it is well heard, re-
ceived, held fast, and often spoken of; and faith is
thereby confirmed against all temptations of sins past,
present, and to come* Behold, this is the only cere-
mony, the only exercise, that was instituted by Christ,
and for which only, we ought to assenable, meet together,
exercise ourselves, and unite. And Christ has not left
this, a mere empty ceremony like all others, but has
placed in it a most abundantly rich treasure, to be freely
distributed and given to all who believe in this Testa-
ment and Gospel, And by a preaching of this kind,
the sinner who is contrite under his sins, is fired with
the desire of partaking of this treasure. And hence,
d
486
the sin of those must be great who will not hear the Gos-
pel, and who despise this treasure and this all-rich feast,
unto which they are thus invited.
Ill,
In the next place we are to pray, not as we geneially
do by counting over many leaves and beads, but to take
our calamities with us and pray under them with all oar
hearts, and in the midst of them so exercise faith aod
confidence toward God, as not to doubt that we aif
heard by him. Thus St Bernard used to teach his
brethren, saying, * My dearest brethren, do not despee
your prayers. For I tell you of a truth that before you
have tinished your words, your prayer is written in
heaven. And fully persuade yourselves of one of these
■ things,— either, that your jnayers will be answered ac-
.■ cording to what yon have requested, or that, if they be
not thus atnsw^red, it is the better for you that they be
-not.^ Thus true prayer is an especial exercise of iaitfa,
which assures the man that his prayer is acceptable onto
God, and that what he has prayed for he shall certaidy
have, or that something better will be given him. Tbns
St. James saith, " If any of you lack wisdom, let bim
ask of God, that giveth to all men liberally and op-
braideth not, and it shall be given him. But let bun
ask in faith nothing wavering: for he that waverediis
like a wave of the sea driven with the wind and tossed.
For let not that man think that he shall receive any thing
of the Lord." Epist. i. 5 — 7. Is not this a clear scrip-
ture, plainly promising that he who believeth shall le-
ceive ; and as plainly declaring that he who doei not
believe, shall not receive, either that which he asks for,
or any thing else better.^ And to excite this faith Christ
himself saith, Mark xi. 94, *^ Therefore I say unto yon,
what things soever ye desire when ye pray, believe that
ye receive them, and ye shall have them. And again,
Luke xi. '^ And I say unto you, Ask and it shall be given
unto you : seek and ye shall find : knock and it dttll be
opened unto you. For every one that asketh receivedi :
and he that seeketh findeth : and to him that knockedi ii
487
shall be opened. If a son shall ask bread of any of you
thai is a father^ will he give him a stone ? or if he ask a
fish, will he for a fisli give htm a serpent? or if he ask an
^TO ^^'"' '^^ 6^^'^ ^^^^ ^ scorpion ? If ye then being evil
know how to give good gifts unto your children^ how
much more sliall your heavenly Father give the Holy
Spirit to them that ask him ?*'
IV.
Who then is of so hard and stony a heart, whom the
power and effucacy of such words, do not move to pray
unto God jnyfolly and freely, and with all confidence?
But, how many of our prayers in the present day must
be reformed^ if we woultl pray rightly ? For now all
churches and monasteries are full ancl overflowing uith
prayers and chant ings. But what is the reason, that no
JpTofit or benefit is derived from them all, nay, that things
' go on to worse and worse ? None other is the re^ison,
than that which James shows, when he says, * Ye ask^
but do not receive, because ye do not ask aright/ For
if faith and confidence are wanting to the prayer, the
prayer is dead, and nothing more than a heavy, Ixxiily
toil and fatigue : for w hich, if any thing at all be given,
it is nothing more than a little temporal advantage,
without any benefit or profit whatever to the soul : nay
rather, there are great injuries done to the soul, and an
increasing of its darkness. From which practices pro-
ceed men, that mutter a great deal with tlieir mouths,
but never regard whether they receive any thing in answer
to their prayers, or whether they have any confidence
that they shall receive or not And thus they remain
obstinate and hardened in this blindness, (from its becom-
ing the worst of all habits,) against the exercise of faith
and the nature of prayer. — Hence it follow s, tliathewho
truly prays, does not doubt that his prayer is certainly
heard of God and pleasing unto him, even if he should
not obtain that for which he prays. For we are to lay
our troubles before God in prayer: and yet not to set
any manner, or w^ay, or measure, or time, or place, or
limit, for Inm to go by: but to leave it all to him, whether
488
\ie shall be pleased to give us what we ask of him, or
any thing better which Mreqonld, never have thou^of:
as St Paul saith, .Eph^.iiv 20, " Who is able to do
exceeding abundantly above all that we can ask or
think." So that, there is no doubt that 3uch {»ayer is
acceptable unto .God and heard: only the time, phoe,
manner, and limits must be left to him : for he wfli
manage and accomplish the whole in the best w^.
Such are the true worshippers, who worship God
in spirit and in truth. For those who do not believe
that they ^e heard, sin on the left hand against this
• Commandment, being turned aside by unbelief. And
.they also who set up any standard or maoner for
pod to go by, sin on the right hand, falling into a
tempting of God. Whereas, God h^s prohibited UA
, these sins,«thaX we turn not either unto the right hand
or to .the ieft ;. th^t jf, neither into unbelief nor u^
,a tempting of God ; but that we remain by simple fo^
m the right way, trusting in him, but setting him so
. bounds or limits.
Hence w.e see that this Commandment, like ^
Second, ought to be nothing but an exercise in, and a
fulfilling of, the First Commandment : that is, an exer
cise of faith, trust, confidence, and hope in God, and
love towards him. And thus, the First Commandmeot
is the great leader and head of all the other Command-
ments, and faith is the main-spring and life pf all worb;
without which, as we have before observed, they cannot
be good, works. But perhaps.you will say. But what if I
cannot bejUeve that my prayer i is heard and pkasii^
j^QtoGod ? — I answer : faith, prayei^ and cdl other good
. works, are for i^at very, end commanded, that tboa
. mayest come to the knowledge of what thou canst do.
. and what thou canst not do ! If. thou find that thou
. canst not believe and do as they command, then take
^'lieed that thou humble thyself bei^re God, and complaiD
. Vi^to him and tell him of this : thus, beginning with this
. Ji^tlQ »re^ pp^Xik pf fajih, and exerci;aingt^.aaiDe«4iii
489
thy life and works, thou wilt increase it daily to thy
establishment and comfort. For there is no one in all
the world, who has not a very great portion of this de-
ficiency of faith ; that is, a deficiency in the fulfilment
of the First and greatest Commandment. And even the
holy apostles under the Gospel, and especially St. Peter,
were weak in faith : and therefore they prayed unto
Christ, saying, " Lord, increase our faith." And he
himself also often rebuked them, because they were " of
little faith." Therefore, thou hast no need to despair.
Thou needest not cast away thy hands and thy feet,
. whenever thou feelest that thou canst not believe strongly,
.nor as thou wouldst do and oughtest to do, in prayer or
. in any other of thy works. Nay, thou oughtest to give
thanks unto God from thy heart, that he has shown
. thee thy weakness, and has thereby shown thee and
admonished thee, how necessary* it is for thee, that thy
faith should be exercised and confirmed daily. For how
. many dost thou see praying, chanting, reading, working,
.and shining therein as if they were great saints ; and yet,
such never attain unto this, — to know how deficient
they are, in that first and greatest of all works, faith.
And therefore, being thus blinded, they deceive and
seduce both themselves and others, thinking that all is
done well by them ; whereas, they are all the time
resting and building upon the sand of their own works,
without any faith whatever, and not upon the grace and
promise of God, by a pure and firmly believine trust
therein. Hence, we have as long as we live, (\^liicli is
but a very short time,) enough in our hands to do, only
to attend to the First Commandment and to faith in all
our works and actions, and not to depart from them.
For there is no one living that knows how great a thing
it is to trust in God alone, but the man who is beginning
to learn these things and to do these works.
VI.
Now then, again see, whether prayer alone, even if
there were no other work commanded, would not be
sufficient to employ a man's whole life, to exercise the
VOL. II. S K ' '
490
same in faith. Thus, formerly some of the old fadiers
prayed day and night. Nay, there is no mortal man who
ha3 not continually a time presenting itself imto ium,
wherein he ought to pray. — But I am now speaking of
spiritual prayer. And there is no One so entfardy soQr-
rounded with labour, but that he can at the same time
talk with God in his heart, lay before him ^dier his
own troubles or those of others, and b^ and entreat of
him help, and exercise ialnd confirm bis midi in all tbese
things. And this is what the Lord mdant, Luke xviiLl,
when he said, ^ that men oudit always to pny.*
Though, Matt, vi. 7, he forbids ttie using manywoids
and long prayers : wherein he reproves die pluufisees
and hypocrites. Not that a Vocal and long prayer is bad
in itself: but because that is not a true prayer, wfakh
can be put up at any time, and which is not the intenal
.prayer, but is wholly destitute of fatdi. For exterml
prayer also is to be exercised at proper times, and espe-
cially in public service, as is required by this CornmaDil-
nsent; or whenever it is accompanied with intennl
prayer and faith, either at home, or in the field, or intbe
midst of this and that work : concerning which it is not
my design to say more here : for this rather belongs to
the lx)rd's Prayer, in which all petitions and Tocal
prayers are comprehended in a few words.
VIL
Where now, then, are those who desire to know
what are good works and to do them ? Let diem set
before themselves prayer only, and they will find that to
be true which the holy fathers have said — • that diereis
no labour so gi^at as that of prayer ! ' It is easy enough,
indeed, to mutter over a something with the Ups, or at
least it seems easy : but, to pray seriously and from die
heart, so that the words shall be attended with an inter
nal piety and devotion, that is, with a corresponding de-
sire and faith, so that the heart shall really fed the
want of, and desire, that which the words express,
nothing doubting that it will be heard ; — diis, I say, is a
greatworkinthe sight of God. Fw bere diedevQop-
r
poses and resists with all his powers. Oh, how often
does he endeavour to damp the pleasure of prayings
; and put a hinderance in the way by preventing time and
\ place ! Nay, he often works desperation in the raan, sug-
I gesting to him the question, whether he be worthy to ad-
dress so great a majesty a& that <jf God, in prayer. Ar^d
he after prayer so w orries a^d bewilders him, that the ma^n
knows not w hether he was really and seriously in earnest
when he prayed, or whether all was not quite the con-
trar)' : and whether it be possible that his prayer should
be acceptable unto God : and many such suggestions as
these does he infuse intt.) his mind : for he well knows
hffw powerful, how effectual, how useful, the faitliful
fervent prayer even of one man is: and therefore he will
not permit the spirit of prayer to arise without opposi-
tion. Here, indeed, a man has need to be wise, and not ^
to despair by thinking either that he or his prayer is un-
worthy or unacceptable before the great majesty of God.
For he is by no means to rest on his own worthiness,
nor, on the other hand, is lie to omit any thing on
account of liis unw^orthisness : but he is to observe the
Commandment of God : and this is what he is to cast
in the teeth of Satan, and with this he is to meet hixn :
paying, ' I can begin nothing on tlie grounds of my ow^i
worthiness ; and yet, I will omit nothing upon Uie
grounds of my unworthiness. It is upon these grounds
only that I pray and work, —because God of his pujje
mercy and gQodness has promised to hear, aqd give
grace unto, all the unworthy. Nay, he has not only
promised those things, but has, upon pei^aUy of his
eternal indignation and wrath, commanded us to pra^
' unto him, to trust in him, and to receive from him* If
H therefore, it ,be not too much for the highest of all
I lipajesty thus to bipd his unworthy worms unto prayqr,
f ,to trusting in him, and to receiving from him ; J^Cfjsy
I shall it be too much for me to receive such a coaani^fl
I ^irith all joy, whether I be worthy or unworthy ? ' Thu^
r are wc to overturn the suggestions of the devil, by the
I Commandment of God, And in this way, lie will cea^
I ||Vpm his attempts upon us and in no other.
492
VIII.
But what are the causes, troubles, and necessities,
that are to be laid before the Almighty God, and to be
complained of unto him, for the exercising of oar
faith ? — I answer : In the first place, these troubles are
each person's calamities, temptations, and adversities:
concerning which David says, Psalm xxxii. 7, " Thoa
art my hiding-place: thou shait preserve me from
trouble : thou shalt compass me about with songs of
deliverance." And again. Psalm cxlii. 1, 2, "I cried
unto the Lord with my voice : with my voice unto Ac
Lord did I make my supplication. I poured out my
coinplaint before him : and showed before him nqr
trouble." And thus ought every Christian man plainW
and freely to pour out his troubles before God, and tell
him what he feels to be wanting in him, and what he has
too much of : and this he ought to do honesdy with
weeping, grieving, and sighing, and with . all the sdf-
humiliation possible, as before a most faithful Father
who is ready to help him, — But, if thou either knowest
not or feelest not thy wants, or if thou be without
temptations and persecutions, then be assured that
matters are in an awful state with thee. For this is the
greatest of all temptations, when thou feelest thyself to
be so stupid, hardened, and insensible, that thou art
moved by no temptation. And there is no better glass,
wherein thou canst behold thy necessities and defici-
encies, than by looking into the Ten Commandments of
God : in which thou findest what is wanting unto thee,
ttnd what thou oughtest to seek. Therefore, when thou
findest in thyself a weak faith, a fainting hope, and that
thy love is little toward God, and that God is not
praised and worshipped by thee, but that thou art fond
of thine own praise and glory, that thou dost not with a
true willingness hear sermons, that thou art slothftd and
backward in prayer, (in which things there is no one
who is not deficient, and in which he does not err,) —
when, I say, thou feelest these deficiencies, thou oughtest
to consider them of more importance than ail corpoial
losses and deficiences in temporal goods, fame, honour,
or person ; and so great as even to be worse than all
mortal diseases, and even death itself. And all these
things thou oughtest with deep concern and religious se-
riousness, to pour out before God and to complain of,
and to beg help against ; and this also thou oughtest to
do with all confidence, and to believe that thou art
heard, and shalt obtain that grace and help. — And then,
foing to the Second Table of the Commandments of
7od, see how disobedient thou hast been and still art to
thy father and mother, and to all magistrates and su-
periors; how thou hast offended thy neighbour with
anger, hatred, and abuse ; how unchastity, avarice, in-
justice, have tempted thee to act against thy neighbour^
and what thy words and actions have been against him.
Then thou wilt undoubtedly find thyself to be full of all
ddamities and miseries, and wilt feel that thou hast
sufficient cause to weep, if it were possible, even tears
of blood.
IX.
But I know that there are many who are so foolish,
that they will not pray and beg for such things until
they shall first find themselves pure ; thinking, that no
one lying in his sins was ever heard of God. And this is
what all false preachers hold forth ; who teach, that
we must bedn, not from the grace of God, and from
faith, but irom our own good works. But hear, O
wretched man ! when thy leg is broken, or when the
peril of death hangs over thee, thou then callest upon:
God, and dost not wait till thy leg is well, or till the
peril of death is gone. For thou art not such a fool as to
tiiink that no one is heard of God who has a broken leg^
or who is in the peril of death which is coming upon
him. Nay, thou thinkest that thou art then more espe-
cially heard of God, when thou art in the greatest peril
and calami^. Why then art thou such a fool, when an
tibspeakably greater necessity and peril is upon thee,
where eternity is concerned, as to be unwilling to ask
for faith, hope, love, humility, obedience, modesty, kind-
494
qess, peace^ and righteousness, until thou art at last
^Iled with all unbelief, doubt, despair, pride, disobe^
dience, impudence, covetousn6ds^ and unrigtittiDU^ess?
tVhereas, the greater sinner thbu firidest thyself to be m
these things, the more thou ou^test to pray> s^d tbe
more itiightily thoii oughtest to cry unto God. Bflt,
such is our blindness, that,, in coiporal calamities and
diseases we run unto God ; bvti in the diseases of tfie
soul we all run from God, unwilling to return tinto
nim unless we first become perfectly pure 8tnd soohd:
as if the God who heals the body, ahd the God who
heals the soul, were different befngs : of as if in spiritnal
calamities, (wriich are far greater than corpdral,) te
wished to be our own helpers. But this is a devilish
counsel and determiqation. Therefore let not thines be
so, my fellow man ! If thoii de^irest to be healed of thy
sins, withdraw not thyself from God, but run to bim
and pray to him much more confidently, than if any cor-
poral calamity or persecution had ^llen upon thee.
For God is no enemy to sinners, excepting to the on-
believing ; that is, to those who will not acknowledge
their sins nor complain of them, nor ask of God bdp
against them ; but who, wishing in their own pride and
presumption first to purify themselves, will not stand io
need of his grace, nor permit God to be God, who gives
to all, but receives nothing in return.
X.
. All these observations have we made concenung
.prayer under private ^nd public calamities. But, tbe
prayer that belongs more particularly to this Cgb-
mandment, and which is called the prayer of tbe
Sabbath-day, is the much greater and more impcHtiiit,
as being offered up for the whole Christian worid, and
for all the calamities of all men, both friends and ene-
mies^ and especially for those who live more imme-
diately around us : for thus did St. Paul charge his dis-
ciple Timothy, saying, " I exhort therefore that first of
dl supplications, prayers, and intercessions, andgivbtfi
of thanks be made for all men : for kings, and tor aU
496
that are in authority, that we may lead a quiet and
peaceable life in all godliness and honesty. For this is
good and acceptable ii;i the sight of God our Saviour/'
1 Tim- ii. 1 — 2. And in like manner ako, Jeremiah
xxix* 7, commanded th^ people of Israel, that God
should be prayed unto for the state and kingdom of Ba-
bylon, because the peace of that state was also for their
peace. And hence ulso Baruch i. 11, IS, "And pray
for the life of Nebuchodonosor king of Babylon, and
for the life of Balthasar his son, that ^heir days mi^ be
upon earth as the days of heaven. And tlie Lord will
give us strength and lighten our eyes, and we shall live
under the shadow of Nebuchodonosor king of Babylon,
and under the shadow of Balthasar his son, and we
shall serve them many days, and find favour in their
sight." This common and public prayer is precious
and most effectual; and it is for this also tnat we assemble
together. Hence, the church is called " the house of
prayer ;" that there, considering all our own c§la^ities
and those also of other men, we might lay the whole
before God, and call upon him for his grace. But this
must be done in truth and with a true feeling of com-
miseration, that we may be really moved by all these
evils and calamities of all men, and may pray unto
God to have compassion upon them, in true faith and
confidence. For, how else shall it be consistent for us
to assemble together in one body in the "house of
prayer," (whereby it is signified that we are to call upon
God, and pray to him publicly, for the whole body of
foithful men,) if nevertheless our prayers be so scattered
and divided that every one prays for himself only, and
no one cares or is concerned about others, nor feels
aoothers' evils ? How can such a prayer be useful, flood,
acceptable, and common ? or how can it be otllea the
work of the Sabbath-day and of the public assembly,
where one prays for this thing only, and another for
, that| and directs all his prayers solely to his own private
gain and advantage } For this God hates.
496
XI.
Of this public prayer, many examples remain in '
those who have gone before us from the earliest periods,
which serve as so many instanced proofs : where, in
their discourses or sermons, when confession is made,
there is also a prayer before the people for the whole
body of Christians. And O thhi there continued to be
always such a company of men as this, to attend thus
on the public services, and thus to pray; that there
might arise therefrom publicly, and from such a puUic
assembly, a sincere and true cry of the heart that
should ascend unto God ! What unspeakable things
would be wrought, and what help would be brought in
by such prayer ! What more terrible than diis could
happen to all evil spjrits ! seeing that, so many good
men would be preserved thereby, and so many sinneis
cpnyerted ! For the Christian church certainly has not
in all the world a greater power that it exerts, nor a
greater work that it performs in its conflict with all its
adversaries, than this public and common prayer. And
this thie evil spirit w ell knows : and therefore he leaves
no method or art untried to hinder and prevent this
prayer. He [)ermits us, without any molestation, to
build beautiful churches, to found many institutions, to
blow instruments of music, to thump organs, to read, to
chant, to celebrate numbers of masses, and to perfonn
' an endless round of ceremonies of the same kind, be-
cause he is not afraid of them ; nay, he so helps us on
in them that we judge them to be the best of all works,
. ai)d that when tney are performed, the whole business
of worship is excellently accomplished. But by all these
wprks, that public, powerful, and useful prayer is utterly
overturned, and, in the midst of all this outside show,
wholly, omitted ; and here the devil has gained his ends
just as he wished. For while prayer lies prostrate, and
is utterly destroyed, no one can take any thing from the
power of the evil spirit, nor in any way oppose him.
But, if he perceive that we shall make use of prayer of
this kind, even though it should be in a hut, or in a bara
497
thatched with straw, or even in a pig-sty, he will not
permit the prayer t6 go forth if he can help it, and he
will dread it more terribly than all the great, showy^
and beautiful churches, towers, and bells in the whol^
world put together, where there is no prayer of this
kind used. For it is no matter whatever, in what places
or houses soever we assemble : the whole lies in the
nature of this prayer, which is invincible : this is what
we have to look to, and to take care that it be offered
ap by us all unanimously, that it may come to the ears
of God !
XII.
We may gather an idea of the power and efficacy of
such prayer from this — that Abraham in old time,
praying for the two cities Sodom and Gomorrah, so far
moved God, that if there had been ten just men in them,
that is, five in each city, he would tiot have destroyed
them. What then shall be effected, when' many in a
large congregation believing in God shall call upon him
from their hearts and in truth? Thus James saith,
** Pray ye one for another that ye may be healed. The
effectual fervent prayer of a righteous man availeth
much," chap. v. 16: that is, the prayer that ceaseth
not to pray more and more, even though it should not
immediately obtain what it prays for ; which is the case
with many weak and foolish ones. For, bringing forward
an example, he saith, '^ Elias was a man subject to
Jike passions as we are, and he prayed earnestly that it
might not rain ; and it rained not on the earth by the
space of three years and six months. And he prayed
again, and the heaven gave rain, and the earth brought
forth her fruit," ver. 17, 18. And the scripture furnishes
ns with many prayers and examples of this kind for our
encouragement : only, the prayer must be put up with
seriousness, in faith, and from the heart. Hence David
saith, " The eyes of the Lord are upon the righteous,
and his ears are open .to their cry," Psalm xxxiv. 15.
And again, '* The Lord is nigh unto all them that call
upon lum, to all that call upon him in truth," Psalm
«98
cxiv. 18. Why does he say '' in tnub?" BecMM In
does no€ consider, that praying or calUog^ vpmi God «t
all, whefe the lips only mutter a something. For ^niM
fkill God do for thee when thon conest to him wA
dtff mou& or lips only, or with thy pnyer-betufe^ le-
garding nothing else, but die getting to the end of %
prayers and accomplishing my round oi fonaa? aad
when, if thou wert asked why diou prayedst, thoit tonMit
ghre no reason at all ? For thou didst not first tUnk or
ponder upon any thing, which thou desiredst to hj
before God, and to pray unto him for. All that ibm
thoughtest about, was that such a quantity and number
of prayers were imposed upon thee to accomplish; and
these thou must attend to and go throu^ with. Why
dien shouldst thou wonder that churches are often do-
'stroyed by thunder and lightning, while the hgow of
prayer is thus turned into a house of mockeiy^ and wfaea
we call that prayer, where nothii^ is lakt before God,
and nothing r^ly asked of him? Whereas, we ou^t to
lict like those who design to ask something of a mt
prince. For such do not set before them a certain torn
of words only, to be muttered over; because, if that
were the case, the prince would certainly think that he
was merely laughed at, or that the petitioners were mad.
Those who would thus go before a prince, first o( all
deeply meditate on the matter, and then carefoUy aad
properly lay their calami^ before him ; y^ leayiag Ae
whole to his grace, and having a good confidence ^
. they are heard. And this is how we ought to do w^
i^pect to God. We ought to be serious and act with a
certainty and reality : lay before him our calamities par-
ticularly, committing them to his grace and good-will,
not in the least doubting that we are heard : fw be has
himself promised that he will hear such prayer: aad
that is what no earthly prince has ever done!
XIII.
We understand this kind of prayer very wdl wfaon
surrounded with any corporal calamities, when we ate
overtaken with any disease, kc. But when me come into
499
the church to pyblic service, we stand like images,
feeling nothiDg, bringing forth nothing, and complaining
of notlhing. Whereas, if thou shouldst ask what there is
that may well be prayed for, or form matter for prayer,
thou mayest soon be taught from the Ten Commandments
and from the Lord's Prayer, And, only open thine eyes
and lo<:)k into thy own life and the lives of all Christians,
and especially at the state of the religious world : then
fliou wilt find how faith, hope, charity, obedience, chastity,
ttild, In a word, how all virtues fail, and all vices and
rffls reigti : what a deficiency there is in faithful
|>reachers and elders : how villains, etieminate persons,
tfhildren, and fools, universally have the dominion*
Look, I say, at the«^e things, then ihnu wilt see how ne-
cessary it is that such terrible proolk of the indignation
df God should be prayed against throughout the whole
world at all hours, and wept over with tears of blood !
And if such calamities and miseries do not move thee
to deep concern and complaint unto God,— take heed
that thy condition, thy state, thy order, thy good works,
or thy prayers, do not deceive and seduce thee 1 For if
thou ht in this insensible state, there is nothing of the
Christian spirit or nature in thee, how morally good
soever thou mayest be. But all these things are pre-
dicted of old :— that it should come to pass, that, from
Uie anger of the Almighty, the Christian church should
ftufier great cakmitie*^, that men of prayer and of pre-
valency with God should fail : as Isaiah weeping saith,
** Behold, thou art wroth. And there is none that
calleth upon thy name, that stirreth up himself to lake
hold on thee,'* chap. Ixiv. 5 — 7* And so also God by
F/zekiel saith, *' I sought for a man among them that
should make up the hedge and stand in the gap before
le for the land, that I should not destroy it: but I found
lone. Therefore have I poured out my indignation upon
them^ I have consumed them witli the fire of my wrath/'
chap* xxii. 30, 31. In which w^ords trod showeth, that
his will is, that we should withstand him, and together
toeet his anger w hen about to come upon us. For thus
wc often read it written of his prophet Moses, that God
I
300
was restrained by him, and withheld from pouring out
his wrath upon tiie people of Israel.
XIV.
And, what shall become of those who not only do
not regard these calamities of the church, and do not pmj
against them, but even *^ laugh at them; and, taking a
delight therein, judge, speak evil ofj calumniate, sprad
abroad, and talk of, the sins of their neighbours : and
yet, remain all the while so hardened and insolent, diat
they hesitate not to enter the church, to attend divine
service, to pray, and to. account themselves, and safe
themselves to be accounted, the most excellent of
Christians. Whereas, such have need that double the
prayers they put up be put up for them, whenever that
are any prayers offered up for those whom they judge,
condemn, and despise. — All such characters as these
were foretold and prefigured by the "thief*' on the
left hand, who reviled Christ in the midst of his suf-
fering, sinking, and calamity ; and also by all tboee
blasphemers who nailed him to the cross at that veiy
time when they ought the most to have helped him. 0
God ! How blind, yea, how mad are all we Christians
become ! When will there be an end of this thy wrath,
O heavenly Father ! that is, of all these calamities in
the Christian church, for the purpose of praying against
which, we assemble together in public and divine service^
and meet in one place, while thus mocked, blasphemed,
and judged. But all these things our own madness has
brought upon us. For, M^hen the Turk destroys our
cities, our nations, or our countrymen, or when be
hurls down our fine, churches, we think that a great in-
jury is done to the Christian cause : and here, we
bea)me frantic with grief: here we fiy to arms, and call
upon kings and princes, fiut, that faith dies away, that
love grows cold, that the Word of God is omitted, and .
that sinners of every kind increase more and more,— oo
account of these things no one takes up arms ! Nay die
Pope, the bishops, priests and monks, who are by &r
the worst Turks, and who ought to be the great leiulefs^
501
standard-bearers, and commanders in this spiritual war
against these spiritual enemies, — these very characters,
I say, are leaders and standard-bearers of the Turks
themselves, and of all that army of the devil ! So, a
Judas must be the one among the Jews who should take
Christ ! An apostle, a bishop, a priest, and apparently
one of the best among men, must be the one who
should attack Christ to destroy him ! And so also, the
Christian cause must be subverted by those very per-
sons who ought to defend it : who, nevertheless, in their
own opinion are so brave, so magnanimous, and so
•wise, in its defence, that they seem as if they would de-
vour the Turks in a moment ! Thus, they themselves set
fire to the house and sheep-fold at home, and while these
are burning, together with all the sheep in them, they
pretend to be going out in pursuit of the wolf that is
lying concealed in the bushes. — These are the times,
this is the reward, these are the deserts, that have justly
"come upon us on account of our ingratitude for all that
grace which Christ has freely given us, having procured
it by his precious blood, his anxious toils, and his most
bitter death !
XV.
Behold then ! where are now those idle ones who
€»nnot find out what good works there are to be done ?
"where are they who want to run to Rome and to Saint
Jftmes ? Set before thyself this one work — attending on
divine service. Look at the calamity and distress of thy
neighbour, feel for his situation, complain of it unto
God and pray for him, and do the same for the cala-
mities of the whole Christian church ; and especially for
princes, prelates, and powers, all which God, as an in-
tolerable punishment and plague, permits deservedly
and awfully to be corrupted and to come to nought.
When thou dost this from thy heart, then be assured
that thou art one of the best champions and defenders
of the^ church, not only against the Turks, but also
mainst all evil spirits and all the powers of hell. But
tf tfadu do not thisy what, I pray, will it profit thee to
50i
perform all the miradei^ of aJU 8iuiit$, aini tp sluy aU tk
Turkfi, if, io the mean tinie^ thou be fiwod to bi» tlbit
blameable and guilty c%dprit, who hast ii^ver ha4 Wg
concern for the calamities of thy o^ighl^Qury md mk
thus sinned against charity ? For Chnait jn the 6m^
judgment will not ask, how much (hou J^^sit prtj^ ff
thyself only, how much thoM. hast A^ted^ bow far dm
bast travelled on pilgrimage, or, if thpu hast 4oii$ i»
work or that ; but, how mudi good thou bast 4€«)e tP
others who were weak. £or there axe undoubtedly
among the weak those who are labouring under sins/ud
^iritiud poverty, and in a spiritual prison and in acied.
Therefore, take heed to thyself! For our own miir
chosen works which we particularly propose tQiwrBdlw
to perform, always lead us away from Qod wito ov-
aelves ; so that, we thereby seek our own prqUt mi
salvation only. Whereas, the commandm^ts of JGM
\]ittd us over to our neighbour : that we ahoidd jn aH
^e do be subservient to the.salvatioo^ of others: aftor
the manner of Christ upon the cross, who pvife^
not for himself oaly, but rather for us, when he m,
" Father, forgive them, for they know not what they do."
And thus ought we also to ppiy for each other. Hence,
any one may at once perceive, how perverse and wicked
a. people they are who are back-biters, rash judg^ and
despisers of others ; and who do nothing but despise
those for whom they ought to pray. In whioh sin,^KBe
are rooted so deeply, as those who .do .many sdf-pio-
pQssed works, and who ege in particular estinaaiioB
among men, bef ng of a «sho\i7 appearance before tfam,^
on account of the fiur'and spegiQUS way of life wUrk^
tfaisy display Jn their muhipUcity.i of Mlf-propo^ed gwd
w^Orks !
XVI.
This Commandment, ho^^ver, accprdipg U> its
spiritual meaning, implies a&r more sublime woik, ex^
tending to the nature of the whole man. /li^fr, jthere-
fore, we ought to know, first, that thQ'WQrd.3A9Bi4tfB,
according to the pn^Hetyof jthaH^imwitongsie,i.«jp^
ms
fies a time of feasting or of resting : because, God ceased
from all his works which he had made, and rested on
the seventh day* And therefore, he commanded the
seventh day to be hallowed ; and that we should on that
day cease from all our works which we do on the other
six days. This Sabbath is now held as the Lord s-day;
and the others are called common or working-days; but
^the LordVday is called a day of rest or quiet, or a holy-
'day. And I wish that in the Christian religion there
were no feast-days or holy-days^ except the Lord\-day ;
and thai thus, the feast of the Virgin-Mary, and all
those belonging to other saints, were transferred lo the
Sabbath-day : for then, many sins and vices would be
avoided and prevented from being practised in the
week-days : and moreover, the different parts of the
country would not be so oppressed with want; whereas
•now, we are loadet] with a multitude of feast-days, unto
^the destruction of souls, of bodies, and of required
duties : concerning which a great deal may be said. —
But, to proceed : This rest from labour is two-fold, cor-
poral and spiritual. And therefore, this Command-
•inient has a two- fold signification. The corporal Sab-
bath, or refet, is that concerning which we have spoken
above : namely, that, ceasing from our daily employ-
ment and labour, we should assemble in the church
together, attend to divine service, hear the word of
God, and pray from our hearts for the common good of
all. Which Sabbath, although it be corporal, is yet not
commanded of God in the Christian Church : as the
apostle saith to the Colossians, chap, ii. l6, '* Let no
man, therefore, judge you in meat, or in drink, or in
^xespect of an holy-day, or of the new moon, or of the
ISabbath-days : which are the shadow of things to come,
but the body is Christ." And now, indeed, the truth is
fulfilled that all days are holy-days : and, on the other
'hand, all days are common and working-days. Never-
theless the Christian Sabbath is needful, and is insti-
tuted by the Christian Church, on account of the imper-
fect and unexperienced commonalty, and servants and
I -^ workmen, &c. that they also may be able to assemble
604
together to hear the Word of God. For we every where
see the priests and monks sacrifice and perform tbdr
ceremonies daily, and pray at all liQurs, and exercise
themselves in the Word of God, by studying, reading
• and hearing. For which purpose, they are above ^
others freed from every kind of work, and gifted and
.endowed with salaries and provisions; and ther^Ht,
they make every day a feast-day, and do every day die
works of a feast-day, knowing no working-day at al^
but making and holding every day alike. And, if we
Were all perfect and knew the Gospel, we mi^t work
and labour every day, if we pleased ; or, ibigbt rest
eveiy day, and make it a Sabbath, if we could., tot
the Sabbath is not now necessary nor commanded, ex-
' cepting for the hearing of the Word of God and praye^
XVII.
The spiritual Sabbath, (which is what God mdre
particularly intends in this Cohimandment,) is, tl^t ihe
not only omit our several labours and eniploym'etil^:
but rather, that we permit God only to work in tis,
doing nothing whatever ourselves, and in our cwd
strength. And how is this to be donei ? It is thus :f!^
Man corrupted by sin has much evil affection, tai'in
inclination to all sins : and as the Scriptui^ saidi,
Gen. vi. 5, * Every imagination of the thoughts of the
human heart are only evil continually,' that is, is latAt
on pride, disobedience, wrath, hatred, covetousness,
ftnpurity; and, in a word, the man, in all that be .
does, ,or leaves undone, seeks rather his own advan-
tage, and his own will', glory, and honour, than thit
of God or of his neighbour. And hence, all his works,
all his thoughts, and his whole life, are nothing but eA.
That God, therefoi^e, may work in such a man, all hb
sifts and enmity must be destroyed and rooted up, tbtt
ther6 may spring up in their stead, a rest and cessatiOD
from all his own works, thoughts, words, and life: in
order that, henceforth, as Pa:ul saith, * We might not
live, but that Christ may live, work, and speak in us,'
Gal. ii. 20. This work, however, is not all done in ease
I
50J
ami quiet^ hut nature must undergo a severe discipline
and suller violence; and we uiu>t submit ourselves to
have that violence done to us. And here begins the
conflict between the flesh and the spirit. Here the spirit
struggles against wrath, pleasure, pride ; while the flesh
willingly inclines to pleasures, honours, ease and tran-
quillity : concerning which Paul saith, Gah v. 24, *' And
tliey that are Christ's have crucified the flesh with the
affections and lusts." And the wise man also saith,
Ecclesiasticus xviii. 30, '' Cio not after thy lusts, but
refrain thyself from thine appetites." And again, it is
written, Deut xii. 32, " Whatsoever thing I command
you observe to do it : thou shalt not add thereto nor di-
minish from it/* Here the man must htive those prayers
in continual exercise which David put up, saying, '* O
Lord, incline my heart unto thy testijiionies, and not
unto covetousness/' Psalm cxix. 36. Again, ** Show
me thy ways, O Lord, and teach me thy paths/* Psalm
XXV. 4. And again, *' Hold up my goings in thy paths,
that my footsteps slip not," Psalm xvii. 5. And many
other petitions of the same kind, which are all compre*
bended in tliis one, ' Thy kingdom come/ For the
kinds of concupiscence are so many and multiplex, and
sometimes, from the suj^stions of the evil spirit, so
subtle, quick, and specious, that it is impossible for a man
to govern himself in his ways. Let the man, therefore,
leave the hands and feet of his own strength, and com-
mit himself to the government of God. For so Jeremiah
saith, '' 1 know^ O Lord, that the way of man is not in
himself,'' chap. x. 23. And this was all prefigured in
the children of Israel when they departed out of Egypt,
who had no way, no meat, no drink, no help. And
therefore, (Jod went before them in a cloud by day, and
in a pillar of fire by night ; feeding them with heavenly
manna, and preserving their shoes and garments from
waxijig old upon them : as we read it recorded in the
Books of Moses. And hence we pray, * Thy kingdom
come : ' that is, do thou govern us, and permit us not
to govern ourselves. For there is nothing more destruc-
tive to us than our own will and reason. And this is
VOL. n. 2 L
506
die first and greatest work of God in us, and our best
exercise, — to omit all our own works, and commit oar-
selves unto God in every thing. — Hence, as the work of
God rules in us according to his wisdom and not ac-
cording to our reason, and also, according to his puritf
and not according to the lust of our flesh ; (for die
work of God is wisdom and purity, bat our w<Nrk b
foolishness and impurity, which ought to cease from
their works ;) so should God rule in us also according to
hia peace, and not according to our wrath, impatieDcr,
and contention. For peace is the work of God, but ish
patiency is the work of our flesh, which ou^t toceaw
from its works and die. Thus ought we to keep an en-
tirely spiritual Sabbath, caetsing from our own works,
ihd permitting God to work in us. — To destroy thm
otnr workjd, am to mortify oar old Adam, God bringB
u^n Our heads many adversities, which stir up our
anger^ and move our various fedings to impatiency,aBd
|kt length he brings us to destruction, and to an etii
report from the men of this world; in all which be an
at nothing else, than the drivin(^ out of us wrath, impa-
tiency, and dissention, and bringing us under hiswoik;
that is, peace. Thus, Isaiah saith, '' He doeth a strange
(work, that he may work his own work," chap. xxviii.Sl.
But what is the meaning of this ? — He brings npcm us
sufferings, war, and discord, that he may instruct os a
the blessings of patience and peace : he conmiandB as
to die that he may justify us : until the man, being tfaot
exercised, becomes at letigdi so peaceable and quiel^ ibit
he is nothing moved either by prosperity or advenily,
whether he live or die, or whether 1^ be in honour or
dishonour. And then it is that God alone works. Here
it is that there is nothing of human working. And ihis
is called truly celebrating and keeping holy Uie Sabbadh
day. Here, the man is not led or guided by himself.
Here, he is not, from following his own inclinatiollS»GB^
ried away with any pleasure, nor disturbed by any dung
whatever ; but God works alone in him and leads imii.
Here, finally, are truly divine pleasures, peace, naiyffj
tx>gether with all other virtues and bWssings.
507
XVIH.
These works God so highly esteems that he com*
illands the Sabbath, not only to be observed, but to be
kept holy and sanctified : thereby shewing, that there is
nothing better, nothing more precious, than thus to die.
Id suffer, and to endure all calamities. For these are sa«
ered things, yea, the most sacred of things ; as being the
things which, being sanctified, lead the man redeemed
from his own works, unto the works ot God ; even as a
church is by natural works formed and consecrated unto
the worship of God. Let a man therefore look upon
these as precious valuables; and let him rejoice and
give tiianks unto God when they come upon him ; for
when they come upon him, bdng sanctified, tii^ will
bripg him to the fulfrlling oif this* commandment, and
oato sd^vation, and will deliver him fron all his own
damnable worics. Hence David saiA,. ^' Precious in
thedght of the Lord is tbe death of his saints," Psedm
CBoH. 15. Andthat he may establish us in these things^
mad animate us thereunto, he has not only commanded
tbB Sabbath, (for nature is very unwilling thus to die
V»i 8uf!er, though it Is a Ueseed Sabbath when it does
cease from its own works and die,) but he comforts us
wjlb many and various words in the scriptures ; saying
to ns^ ^^1 will l)e witii him in trouble, I will deliver him
ami honour him,'' Psalm xci. 15. And again, ^^ The
Xwocd is nigh unto them that are of a broken heart, and
aaveth such as be of a contrite spirit," Psalm xxxiv. IS.
And not content with this, he has set before us an ef-
feotive and poweritil example, his own Son Jesus Christ
our Lord, who, during a whole Sabbath, a feast-day^
lay at rest, and ceased from all his works, and was the
first who fulfilled this Commandment ; not that he had
any need to do it for inmself, but he did -it for our con-*
station only, that we in the midst of all our tribulations^
and even in death itself, may be quiet and at rest, and
ei^oy peace; looking only at Christ who rose again after
bia.icst and sabbath, and afterwards lived for ever in
God, and God.in bim. And thws we, by the mortification
2 l2
508
of our old Adam, (which does not truly take place but
by the death and burial of nature,) are raised np into
God, that God may continually live and work in ib.
XIX.
But all these works and sufferings, must be done
and borne in faith and in a good confidence in the love of
God : even as we have already observed, that ail worb
must stand in the First Commandment and in fiutii;
tod fiedth must exercise itself in those work^ and confinn
itself diereby ; for it is to that end that all the oAer
works are commanded, and commandments given.—
Hence, see what a beautiful golden chain is formed by
diese Three Commandments and their works : and how
the links begin from the First Commandment and faith,
and are then continued to the Second and to the Third:
and go back again from the Third and are fastened to
the First For the^r^/ good work is to believe, and to
have a pure heart and a good confidence in God.
From that flows the second good workj praising die
name of God, confessing his grace, and referring and
ascribing unto him alone all glory. Then follows the
third good toorkj the worship or service of God, prayer,
hearing of sermons, and meditation on the benefits. r^
ceived from God.— Therefore, when Satan sees a fiudi
of this kind, and such a glorifying and worshipping of
God, he grows mad with rage, and begins his persecu-
tions : he attacks our bodies, our goods, our hcmoor,
and our life : he brings upon us diseases, ignominy, and
death, (God permitting; and so ordaining it.) BehoM,
then, here begins the second work, or the second sabbadi
of the Third Commandment : wherein, faith is tried in
a wonderful manner, ais gold is tried in the furnace. For
h is a great thing to maintain a good confidence in God
even when he is sending upon us death, ignominy,
diseases^ and want, and to consider him under all these
terrible views of death, &c. the kindest of fathers: whkh
ought to be done in this work of the Third Command-
ment: when our sufferings drive us to faith, to calUng
upon the name of God, and to prai^ii^ him under sadi
500
offerings. And then, here copes io the Third Cona-
mandment after the Second. And, by >eftning ppon
God, and praising his name, faith springs forth, which
returns into itself and confirms itself by the two wor^s
of the Second and Third Commandments. Thus, faith
- going forth into works, returns by works into itsejf :
even as the sun, when he is risen, directs his course tq-
wards the west, and afterwards returns back to the east.
And hence, in the Holy Scriptures, die day, signifies
properly a peaceful tranquil life engaged in works ; and
the night, signifies a life of suffering filled with calami-
ties and adversities. Thus, faith lives and works in each
kind of life, and * goes out and in,' as Christ saith,
John X. 9*
XX.
It is after this order oi good works also that we pray
in the Lord's Prayer: in which, we first pray, * Our
PatKer which art in heaven :* which are the words of the
^rst work of faith, because it believes, according to the
teinour of the First Commandment, and does not doubt,
that it has a propitious God and Father in heaven. Tl)e
second petition is, * Hallowed be thy name :' wherein,
faith prays that the name, glory, and praises of Gpd,
may be proclaimed abroad : and it calls upon the
name of God in all adversities, according to the tenour of
the Second Commandment. The third petition is, * Thy
kingdom come: ' wherein, we pray for the true and ret^
Sabbath, and a ceasing from our own works ; that there
may be in us the work of God only ; and that thus, God
may reign in us as in his own kingdom ; as he himself
said), " Behold, the kingdom of God is within you,'*
Luke xvii. 21. The fourth petition is, * Thy will be
done : ' wherein, we pray to be enabled to keep, ancj to
do, the Seven Commandments of the Second Table : jn
which faith also is exercised in works towards our neigh-
bour, even as, in the first Three Commandments, it is
exercised in works toward God only. And these aje the
Petitions in which the term " Thy,", ia so, often, re-
peated,, as being petitions which contain that. i«hidh
610
respects God only, ("or in all the Remaining petitioas,
We have thte terms, ^*our," and *^* us," fc^otuse wt
dierein pray for bur own benefits and our own salva-
tion.-— ^Thus, then, have we spoken upon the First
Table of Moses : yet, in a veiy plain manner, to show
the simple in a summary way what are really coop
WORKS. Now foilov s the Second Table.
THE SECOND TABLE.
TU£ FIRST COMMANDM£NT.
Hofiour thy fatJiei* and thy mother^ that thy dap
inay be long in the landy S^c.
I.
From this commandment we learn, that, next to the
sublime works of the first Three.Commandments, there
IS no better work, than obeying and serving all those
who are set over us ^ks superiors. And tiieirefore, dis-
obedience is a greater sin than murder, uncleanness,
theft, deception and all that is cdmprehedded in that
term. For we cannot better distinguish the difTerence
•between sins, as to one sin being greater than another,
than from the order of the commandments of God.
Though every separate commandment has, in itsdf, t
difference of works. For who knows not, that to cane
and to hate, are wor^ than, to be angry with for a time;
that to strike, is worse than to hate : and that to strike
a father or mother, is worse than to strike any common
man ? — These Seven Commandments, thereunre, teach
us how we ought to exercise ourselves in good wwks
toward God : arid first toward our superiors. — Thejfri^
vx)rk is, to honour our earthly father and mc^tber.
Which honour consists, not only in conducting ourselves
with an outside show of pious obedience in our external
deportment, but in our submitting ourselves to them
and obeying them in truth ; in having their words and
actions in reverence ; in highly esteeming and takiim
tender care of them ; in impliciUy obeying tliem ; and
in being quiet and patient under all their treatment of
n
1 "'
us in what manner soever it may be, [irovided that, it
be not contrary tu the first Three Commandments :
and moreover, in providing; for tliem food, raiment, and
dwelHng, if they need it. For it is not in vain that God
commanded ub to honour them. He does not say love
them ; (though this also is required of us ;) for honour-
ing is something far above simply loving, being accom-
* panied with a certain fear united to the love; which is
a feeling that causes a person to fear giving an otience,
more than the punishment that awaits such an oftence.
Thus we are accustomed to venerate the remaining me*
moriais of the saints with fear ; not with a fear which
causes us to tlee from them, as if there were something
terrible and dangerous in them, but which constrains us
the more to approach and draw nigh untt> them. Such
tear, thus mingled with love, is true honour. The other
kind of fear which is unaccompanied with love, causes
us to despise and flee from the object, just as we would
flee from punisliment and from the hangman. In which
fear, there is notliing of honour; it is a mere dread de-
void of ail love; nay a dread attended \uth hatred and
enmity ; concerning which, there is a }mrticular saying
of Hieronymus, ' What we fear, that we jdso hate/
God does not require us either to fear or to honour him
with such a tear as this, nor do our p;irents ; but they
wisli to be honouretl with that former fear, whicli is
accompanied with love and on atlectionate conlidence.
11.
This work is accounted Ught and easy, and seems to
be so ; but few rightly esteem it. For where parents
fear God, and love their children, not with a carnal love
only, but, as they ought, with a view^ to religion and the
worship of God, governing their own words and actions,
and teaching their children, according to the first Three
Commandments; there, the will of the child is con-
tinually thwarted : so that, he is forced to do, to omit, and
to suffer, what his nature is averse to: and here, he finds
cause for despising his parents and murmuring against
them, or of planning and doing sometliing still worse:
51S
and here, if the grace of God prevent not, fear and k>Ye
will depart fiom him. And it is the same when parents
correct and chastise, as they ought to do ; and some-
times perhaps when the children do not deserve it;
(which, however, hinders not the salvation of the sool;)
for here, again, their evil nature receives the chastise-
ment with indignation. Moreover, there are some chil-
dren of such a wicked disposition, diat they are ashamed
of the poverty, low-birth, deformity, or evil repoit of
their parents; suffering themselves to be more moved
^ these things, than by this all-high conmiandment of
God, who is above all things, and who gave diem
parents of this kind in infinite wisdom, in order to exe^
cise them in and by this his Commandment. And tins
sin is still more powerful where the children imve
children: for then, the love descending down to the rac-
ceeding families, is often much taken away from the fiist
aged parents. Moreover, what is said and commtoded
concerning parents, is to be understood, also, as extend-
ing to those, wlio, when the parents are either dead 'Or
absent, are put in the place of parents ; a$ kiiismen, tbp
latives, fathers-in-law, princes of the people, and spiriUnl
fathers : for every one must be subject to, and governed
by, other men. Here then, we see again, wliatan abei-
dance of good tvorh is taught in tliis CommandmeBt;
seeing that, all our life is subjected to other men. Aad
this is the reason why obedience is so much spoken dfj
and so highly commended ; for all virtues and di good
works are comprehended in it.
III.
V There is another shameful kind of conduct with re-
apect to parents, which is far more subtle and perilous
than the former, and which so sets itself off, as to bate
the appearance of true and becoming honour:— =*and tfait
is, Mhen the child lives according to his own will and
pleasure, and the parents permit him so to do. Here,
there is an external appearance of hcmodr, and of aoooi*
munication of mutual love ; all things appear to go on
excellently well and fair on both sides. Here, the lather
515
mxni mother are very well pleased, and the child Is very
well pleased with them. And this plagae is so public
and so common, that examples of the fore-mentioned
kinds of disgraceful conduct are, in comj )arison, rare and
few. The reason of this is, that parents, being blinded,
neither know nor worship God by the observance of the
first Three Commandments : and therefore, they cannot
see what is deficient in their children, nor how they ought
to be taught and educated. Hence, it comes to pass, that
they train them up in their education to profane and-
worldly honours, pleasures, and riches, that they may
please men only ; and may, by all possible means, be
exalted in the world and become great. And this just
pleases the children ; and therefore, they are obedient to
their parents without any contradiction. Thus, the Com-
mandment of God is utterly set at'nought and trampled
Hoder foot, under the appearance of good ; and that is
fulfilled which we read recorded by the prophets, Isaiah
and Jeremiah; — that it would come to pass, that children
^ould be destroyed by their own parents ; who would
act like King Manasseh, who permitted his children to
lie offered, sacrificed, and burnt to the Idol Moloch.
3Por what else, 1 ask you, is it but burning and sacrificing
thsarcliildren to an idol, when parents educate and train
them op more to the love of the world, than to the love
irf/God? And when they permit them to live just ac-
cording to their own will, and to be burnt up in the
pleasures, love, gratifications, and honours of the world,
and thus extinguish in them the love and glory of
God, and the pleasures of eternal good ? O how peril-
ous a state it is to be a father or mother, where nothing
but the flesh reigns and rules ! For this Commandment
is inseparably connected with the first three ; and the
ignorance and neglect of this, is the ignorance and neg-
lect of the other three also : for parents are command^
to teach their children these things. Thus we have re-
cotdedf in the 78th Psalm, what great things God com-
manded our fathers to make known to their children,
^^ihat the generation to come might know them; even
the children which should be born ; who should arise
514
end declare them to their children/* And this is the
reason why God has commanded peu^nts to be ho-
noured : that is, to be feared with a fear accompained
with love. For this kind of love, of which we have last
spoken, is without any fear ; and, therefore, it is more
worthy to be called dishonour than honour. Here tfaes,
see whether all have not enough of good works to do,
whether they be parents or children. But we Me
blinded, and, omitting these, we seek after Other works
and precepts.
IV.
Where, therefore, parents Bie so foolish as to bring
up their children according to the course of this workl,
and after its fashions, their children who fear God are
not to obey them: for God, in the first Three Com-
mandments, is to be obeyed above all parents. But,
(that I may be clearly understood,) I call that brindi^
up children according (o the course of this world and its
fashions, when they do not teach them to seek and fol-
low after any thing else but the pleasures, the honoms,
the riches, and the power of this world- To wear, in-
deed, becoming and decent gcuments, and to use' the
means for obtaining an honest livelihood, are necessaiy,
and not sinful. Yet this should be so done, that tibc
child be well instructed in his heart to grieve and be
distressed, when it so happens, that his miserable life
upon earth cannot be begun or passed without the addir
tion. of certain ornaments and riches, more than are re-
quired to cover and clothe the body, to keep out the
cold, and to effect due preservation ; and when he is
compelled, against his will, to act foolishly, as it were, in
conformity to the world, and on its account, and to bear
that evil for the sake oJF a greater good, arid to avoid a
greater evil. Thus Esther wore her re^ crown, sayk^
unto God, " Thou knowest all things, O 'Lord ; thon
knowest that I hate the glory of the unrighteous, and
abhor the bed of the uncircumcised, and of all the heathen.
Thou knowest my necessity : for I abhor the sign of my
high estate, which is upon 'my head in the days wbereai
515
I ^w myself, and that I abhor it as a filthy rag, and
that I wear it not when I am by myseif.** Esther, Apoc.
tiv. 15, 16. What heart soever, therefore, is thus af-
fected, may wear ornaments without peril : for it wears
them, and yet wears them not : it joins in dances, and
yet joins not : it lives in splendour, and yet lives not in
splendour. And these are those hidden souls, those se-
cret spouses of Christ ; but they are rare and few. It
is difficult not to be delighted with these ornaments and
this splendid show. Thus, St. Cecilia, by the command of
her parents, put on eastern or gold-embroidered garments,
and became at the same time an eastern in her heart.
But here, there are some who will say — * Yes ! but how
am I to marry my daughter, and to settle her advanta-
geously and splendidly in life? I am obliged to make
pris appeavance.' But pray tell me, are not these the
^ords of a heart despairing of the ability of God, and
irosting more to its own and its daughter's m^mgement
Jmd care, than to the care and providence of God, when
Peter says, ** Casting all your care upon him, for he
careth for you ?" It is a plain sign that such persons
aever gave thanks unto God for their children, and
tiever truly pmyed for them, nor committed them to his
care: otheft^-ise, they woiild have known and experi-
etiCed 'what ih was to ask of God, and confidently to
expect that he would marry their daughters piously and
becomingly. And therefore, God leaves them to their
own carmal senses, management, and anxiety ; yet after
all they never rightly accomplish their purpose. Hence,
that fs trqe which is said, that parents can, even if they
have nothing-else that they can do, attend to the salva-
tion of their own children : in doing which, if they bring
them up to the worship of God, they will have as much
(to use a common saying), as they can do with both
dieir hands.
V.
And what are all the hungry, the thirsty, the naked,
the ci4)tive, the sick, the strangers in an hospital, but
^mhimm of the souls of thy children, 'for which childFen
515
God has. made .thy house a kind of ^^ylum or hospital,
«ettipg thee over them as a kind> o€ lAaster of the as^om,
.diat mou ID ightest. guard them, feed tbem, givetbem
meat and drink, and perform for them every good woid
and work, that they may learn to trust in God, to b^
lieve in him, to fear him, to put all their hope in hio,
and to reverence his name ? and that they may leani to
despise temporal things, to endure adversity wiUindy,
not to love this life, and not to fear death? Bebmd!
how great are all these things ! Who^t an abmidance of
good works hast thou set before thee in thine own house,
and in the bringing up thy children who are destituteof aH
these things, and of a soul hungry, thirsty, naked, poor,
captive, and a stranger ! O what a Uessed maimge!
O what a happy house would that be, where such peraHs
as these should dwell ! Such would be a church indeed,
a choice assembly and fraternity ; yea, rather a certem
paradise; concerning which the IS 8th Psalm saiA,
^'Blessed is every one that feareth the Lord ; that
walketh in his ways. For thou shalt eat the labour of
thine hands ; happy shalt thou be, and it shall be weH
with thee. Thy wife shall be as a fruitful vine by the
sides of thine house: thy children like olive plants lOQiid
about thy table. Behold, that thus shall the man be
blessed that feareth the Lord. The Lord shall bless
thee out of Zion, and thou shalt see the good of Jem-
salem all the days of thy life. Yea, thou shalt see thy
children's children, and peace upon Israel." But where
are such parents as these to be found now ? And where
are those who are asking what good works they can do?
There are none that contend for these things! And
why? — Because this is the Commandment of God:
and therefore the devil, with the flesh and blood, draw
men away from it. These things have no external diow
with them ; and therefore they bring in no profit ! Oac
runs to St. James, and another binds himself by a vow,
and dedicates himself to the Virgin Mary : but no one
makes his vow that he will dedicate himself, and eotrost
and bring up his children, to the glory of God! Bat,
leaving those wbom^God has commanded: him to good
517
and watch over both in body and soul, he strives and
wiints to serve God somewhere and somehow else, in a
way in which he has not commanded. No bishop resists
these perverse manners, and no preacher reproves for
them. Nay, for the sake of gain, they sanction and con-
firm them ; daily framing out new pilgrimages, canoni-
sations of saints, indulgences, and such trash. — May God
have mercy upon such blindness !
VI.
But farther, parents cannot render themselves de*
serving of hell sooner,, than in their conduct towards
their children, and in their own house ; when they are
wanting in their duty towards their offspring, and do
not teach them the things before-mentioned. For what
will it profit them if they wear themselves out even unto
death by fasting, by praying, by going on pilgrimages,
and by doing all other works of the same kind ? God will
not ask them about such things as these in death or at
die day of judgment. He will ask them about the chil-
dren committed to their charge. This is proved from
tlie words of Christ, Luke xxiii. 28, 29, ^^ Daughters of
Jerusalem, weep not for me, but weep for yourselves and
for your children. For behold, the days are coming in
fbe which they shall say, Blessed are the barren, ^nd the
trombs that never bare, and the paps which never gave
suck." And why should these complaints be then forced
fitom them, but because their damnation comes upon
tfaem on account of their children : whereas, if they had*
been without them, they might perhaps have been
bappy. These words ought fully to open the eyes of
peients to view their children in a spiritual light ; that
the miserable children be not deceived by a false and
carnal love towards their parents, as though they then
truly honour their parents when they do not contend
with them, or when they obey them in an outward show
ud appearance ! For by these things their own free-will
is confirmed and hardened : whereas the Command-
totont of God requires of them, to honour their parents
M chUdren ought to do ; which is, when dieir own will
518
is wholly destrc^ed, and they baeotfie yielding, humbly
and modest. — nut as we have observed conceniing the
other Commandments, that all works must spring fnn
that great first work, faith and confidence in God : so
here also let no one persuade himself, that his owb
educating and bringing up his children is sufficient df
itself, if it be not done in faith, and in a confidence in die
divine favour and grace, where the man does not at aB
doubt that he in all these works pleases God. Therefore,
let these works be to a man nothing else but true
puttings' forth and exercises of fiaidi to attain vnto i
trust in God, unto a confidence ia his grace and good*
will, and unto the full and sufe expectation of all good
from him: for without this fiaith no ^Mrk is almog
work, nor good, nor acceptable unto God : becaioe
many of the gentiles educate their duldren well^ bat it
profits them nothing because of their unbelief*
VII.
The stcoiui work of this CommtAdm^nt, is, lo obey
the temporal or secular power ; as Paul teacheth Rom.
xiii. and Titas i. ; and as Peter also teaches, 1 Epist k
13 — 15, saying, " Submit yourselvas to every orii-
nance of man for the Lord's sake : whether it be to the
king as supreme, or unto governors, as unto them dtfl
ai)e sent by him for the punishment of evil-^kiens, andibr
the praise' of them that do well. For so is the will of
God, that with well doing ye may put to silence the^*
norance of foolish men/' And the work of the Md-
poi;al or secular pov^er, is to defend those who wt
under it, and to punish thefts, plunderings^ and adaile*
vies ; as* Paul saith Rom. xiii. 4, '^ For hje bearelh not
the. sword in vain ; for he is the minister of God, to be
a4»fror <te evil works and a praise to good/^ Here, jlbeie*
fore^ sin is commi47ted in two ways, first, wbea tht
civil power is ofiended by lying, by fraud, or by iiAl^
lity ; or when obedience is not yielded to what il enjaJBi
atnd commands^ whether it berequiied to be done by ow
body or by our property. Fpr God wiH- hsMd us^yJiU
obedience without any fraud or deceit; eve» when tfaH
519
which is unjust is comuianded : as was the case with the
king of Babylon in his conduct toward the children of
Israel. And secondly, when we revile or speak evil of it
by any mahcious words or sayings; or when, finding
ourselves unable to gratify our revenge, we load the
rulers w^^th reproaches or evil speakings, either openly
or clandestinely. For in all these kind of injuries whicn
we may receive from rulers, we ought to keep that in
view which St. Peter comniands us to keep in view: —
that their power can do no hurt to our souls^ only to our
bodies and our |>roperty : (unless they should w ish to
cam pel us to do any thing public either against God or
against man, as they often did of old fjefore they came
over to the religion of Christ; and as the Turk does
now.) I'or to suffer injustice can hurt the soul of no one :
nay, it w<:>rks together for the souTs good, although it
may take something away from the body. But to act
unjustly destroys the soul ; though it should benefit the
whole worlds
VllL :•.
And this is the reason why there is not so much
peril attending almses and errors in the civil power, as
in the sacred or eccIesiasticaL For tlie secular or civil
power can do no spiritual harm, seeing that it has
nothing to do with the ministry, or with sennous, or
faith, or the tirst Three Ctjmmandments of God. But
the ecclesiastical power does harm, not only by its
acting with injustice, hut also when it neglects its own
duty and goes after something else. And therefore,
such men as these should be resisted when they act un-
justly, and not the civil nders, even though the latter
should live evilly and contrary to their office. For the
miserable commonalty acts, believes, and lives, according
to what it sees in, and hears from, the ecclesiastical
power : and if it see and hear nothing good, it l>elieve8
and does nothing good. Because the ecclesiastical power
was instituted for no otlier purpose, than to lead the
people unto God l*y faith : which things are not in the
.secular or civil pow^r. For if any one should therein do
580
or leave undone just what he pleased according to hk
own will, my faith would nevertheless still go on its way
to God, and persevere in its good works, as not bang
compelled to believe just what the civil power may be*
lieve. Therefore, the civil power is a very light matter
with respect to the things of God; and of .a oona-
deration and importance far too small to excite a maa
either to sedition, dissention, or disobedience, either by
its well-doing or by its evil-doing. But on the other
hand, the sacred or ecclesiastical power is a matter of
the utmost service, and is great and important, and of
the highest estimation with God ; and it is of an im-
portance by far too great to permit any one Christiaii,
even of the lowest degree, to yield or to be silent wh^ it
departs even a hair's breadth from its duty : ('to say no-
thing about its departing from its duty altogether, as ine
see every where the case in this our day.)
IX.
The third work of this Commandment is the obe-
dience of servants and workmen towards their em-
ployers and their masters and mistresses: concemii^
which things Paul saith to Titus, ^^ Exhort servants to
be obedient unto their own masters, and to please them
well in all things ; not answering again ;- not purloiniog
but showing all good fidelity ; that they may adoni tht
doctrine of God our Saviour in all things ; that he that
is of the contrary part may be ashamed, having no efil
to say of you," chap. ii. 8 — 10. And St. Peter also saidi,
^^ Servants, be subject to your masters with all fear : not
only to the good and gende, but also to the froward. For
this is thank-worthy, if a man for conscience sake toward
God endure grief, suffering wrongfully," 2 Epist 18, 19.
But now there is an universal complaint in these our
days against servants and workmen, as being insolently
obstinate, unfaithful, and unyielding, and as seeking
nothing but their own gain: which calami^ is sent
upon us of God. But most certainly this is the only
work of servants, and whereby alone they will do all
things well ; and they will here have enou^ set hihn
591
Ihem 10 da, w ithoiit iheir going on pilgiimages to saints,
or doing this work or tlie other: this, I say, is their
work :— to have their hearts willing, Jiiid directed only,
to do and to omit what lliey know will be iileasing to
their masters and mistresses : and that, in simple faith :
not desiring to merit any thing great hy their w^orks and
services, but doing them all in a confidence in the grace
and love of Go<i toward them : yea, doing all freely
under the enjoyment of the love antj favour of C*od
which arises trom such faith ; and thus, permitting nil
their work and services to be mere exercises and evi^.
dences of their faith and contidence which are therehj^i
to be more and more int reased. For as w^e have often
5aid» such a faith as this does all works. Nay every thing
inust lie so done in faith, that faith be considered as the
head and spring of all works.
X.
On the otiier hand, it is the w^ork and duty of
masters and mistresses, to rule their servants, their
maids, and their workmen, not tyrannically, nor requir^b
ing every thing to be done to an exactness, but some4-j
limes to make allownticcs, and to look over many thing^^
for the sake of preserving tranquillity and concord, Vot^l
since in this earthfy life we are in a state of imperfeow
tion, there is no state or order in which things can l^ieJ
exacted to a perfection. Concerning this Paul saithiW
Coloss. IV. 1, " Masters, give unto your servants thafci
which is just ami equal, knowing that ye also have a ;
master in heaven. ' Therefore, as masters would nctt
that God should be extreme in deiding with tlietny krtilo
that many things should be forgiven thera by his ^rafet '
£0 also ouglit masters to be kind and gentle towards
their servants, pardoning many things in them, imd yetji
taking care that they live as they ought to tlo, and
learn to fear God.— Here, again, you see what an
abundance of o^ood tmrh me set before a master and
mistress of a family to do: and how appropriately,.
how closely, how plentifully, and how frequently God •
sets before iis all gotfd works, and admonislies us to |ier-
vol! 11, '2 M
5S2
f^KP them : so {halt, we have no need to go about in-
qumng whiU; good works there are that we can do.
^ay, WIS hfi^vfe enou^ set before us to make us well
forget 9II those other works that are showy and glitter-
ing ui ovteide appearance, and that are far-fetched and
of mere human invention ; sach as going on pilgrimages,
lM;ijilding churches, seeking indulgences, and such like;
^ thi^ Commandment sets .us enough to do. — And
hiisie abo I may show, how the wife ought to obey, snb-
mit aii4 yield to, give up to, and be silent with, her
hosband, i^ her superior and lord, when there is nodiiog
vequked ^ her a^dnst God. And again, how the
'hji|fibaii4 Qu^ to love his wife, to overlook many things
in kf^Tf >imd not iiequire every thing to be done to per-
fectiop. Coneeming these things Peter and Paul have
said much : but all these things belong rather to a mctt
full explication of the Ten Commandments: though
they may be fully understood from what has been said
under th^ preceding heads.
XI.
But however, all ^t has been said upon these
works may be comprehended in these two things,—
obedience, and diKgence. Obedience, becomes the people
and all who are in subjection ; and diligence, masters
or superiors, thai they apply all care to rule well all who
are under thom^ treat them kindly and tenderiy, and do
every thing whereby they can benefit and help them.
And these are the best works that they can do in this
world, and in the doing of which they are more ac-
ceptable unto God, than if diey performed all miracles :
for thus St. Paul saith, Rom. xii. 8, '' Or he that
raleth with diligence." As if he had sakl. Let him not
be at all moved by what other men or orders may do;
nor let him look at this or that work, whether it be c^ a
glittering appearance or not ; but let him look at his
own situation and station, and consider how he may
benefit and profit those who are under him ; and there
let him stand, not permitting himself to be drawn
mde or torn away, even though all the worid sbooM
*
L
523
ihtcaten to fiill upon his head ; nor thinking of desert-
ing his post, though all hell should per&ecate him. O
if every one did but thus consider his state and Si-
tuation, and attend to that only ! how rich in good
wofks might a man soon become ! And yet, alf so
secretly, that none hut God and himself should hear or
know any thing at all about it. Rut, in this our day,
omitting all these things, one runs here and another
there : o;^ if truly good works, and the commandnients
of God, were all hidden in corners : whereas it is
written, Proverbs i. 20, ' That divine wisdom delivers
her commands without^ and uttereth her x^olce iti the
streets ; that she crieth in the chief place of concourse,
and uttereth her words in the opening of the gates.' By
which it is signified, that those words and commands
are plentifully and abundantly every where. In all places,
states, and conditions, and at all times. But we, being
blinded, and not seeing them, seek them somewhere
else. And this Christ foretold, and forewarned of it,
Matt. xxiv. 23—25, * Then if any man shall say unto
you, Lo, here is Christ, or there ; believe it not If they
(hall say unto you, Behold, he is in rile desert ; go not
" irth : behold, he is in the secret chambers ; believe
it not For there shall arise false Chris ts and false
prophets.*
XIL
And, on tht* other hand, obedience becomes those
who are subject; that they direct all their attention
and endeavours to omit and do whatever their superiors
require of them ; not pennltliui^ themselves to be drawn
or forced aside this way or that, nor at all regarding
what others do. Nor let them persuade themselves that
they either live well, or work well, what work soever it
may b€, or by what name soever it may be calleil, if they
do it not wito all their heart and might. But if, as it
often happens, they be commanded by the secular or
civil power to do any thing that is contrary to the com-
mands or prohibitions of God, there let tlieir obedience
be at an end, for there their duty ceases. There, that
2 M 2
M
524
must be said which Peter said to the chief among the
Jews, *We ought to obey God rather than man,'
Acts V, 29. He does not say. We oug^t not to obey
man ; for that would be false : but he says, " We
ought to obey God rather than man." Thus, if any
prince, having no just cause for making war, should yet
wish to make it, such a prince is not to be helped nor in
any way to be obeyed. For God has commanded that
we should not kill our neighbour, nor do him any injury,
nor unjustly dve him offence. And so also, if the ci^
power shoulcT command us to bear any false witness, to
^ plunder^ to lie, to deceive, &c. — ^there, we are to despise
all profit, honour, our body, and our life, that the com-
mandment of God jemain safe and unviolated !
CONCERNING THE FIFTH COMMANDMENT.
Thou shalt do no murder.
i:
The preceding Four Commandments take hold of
man, govern and direct him, and subject him to them-
selves, that he might not take upon him to govern him-
self, might not appear righteous in his own eyes, nor
have any high thoughts of himself, but might be sensibly
humble and modest, and sutler himself to be led un-
guided: whereby pride is opposed and resisted. — The
Comandments which follow, respect the appetites and
pleasures of man, and are designed for their destruction.
And the first of these respects that appetite or passion
that is irascible and desirous of revenge : concerning
which, this Fifth Commandment saith, * Thou shalt do
no murder.' — This Commandment has one work, but it
embraces many, and prohibits many vices ; the work
which it requires is that which is called gentleness or
suavity. This gentleness or suavity is of two kinds. —
The one, is of a very fair and specious appearance, but
has nothing at all at the bottom. It is what we exercise,
either towards friends who are of service lo us in our
property, fame, dignity, pursuits, and influence, or,
towards those who do not stand in our way, nor in any
595
manner injure us either in word or deed. But this is a^
kind of gentleness which may be found even in dumb
animals, lions and serpents ; and also in Heathens,
Jews, Turks, vagabonds, murderers, and harlots ; for
all these are gentle and quiet if you gratify their wishes,
or do not offend them. And such, being in no small de-
gree deceived by a vain gentleness of this kind, conceal
their anger, and say^ ' I would not be angry w ith any
person if he would allow me to be so/ Aye, my fellow
man, and in the same manner the devil liimself w ould
be gentle and peaceable, if all things went on jest
accordtnt; to his wishes. But dissentions and offences
are therefore brought upon thee, that they may shew thee
to thyself, and discover to thee how full thoa art of
anger and mahce; and that, being thus admonished,
thou mayest labour for the attainment of true gentleness
and suavity, and for the casting away of all anger.^ — Tlie
other kind of gentleness, is that which is really and fun-
damentally good and pure, which exercises itself towards
adversaries and enemies; whom it does not injure,
judge, hate, curse, calumniate, or revile; nor does it'
tliink any evil of them whatever, even if they may have
taken from us our property, our fame, body, friends,
and, in a word, all things. Nay, wherever it can, it
renders unto such enemies good for evil, speaks of them
in the best terms, thinks the best of them, and prays for
them : concerning w hich Christ saidj Matt. v. 44, *' But
I say unto you, Love your enemies ; bless them that
curs^ you ; do good to them that hate, you ; and pray
for tliem which despitefully use you, and persecute
you." And St. Paul, Rom. xii, 14, " Bless them which
persecute you ; bless, and curse not/'
IL
Here, then, only observe, how this highly great
and sublime work is come to destruction among
Christians : for now, there are nothing but strifes,
quarrel tings, wars, wrath, hatred, envy, calumnies, back-
bi tings, cursings, detestations, injuries, revenge, and
every kind u{ anger and indignation reigning every
526
where with foil power. And yet, ii^ptwithstandrng all
ttu8, we still gq on with our numberl^s festivals, our
hearing of masses, our muttering of prajers, founding of
church^^. eQclesiastical Q^n^ment^ ^ot commanded of
GqcI md dl suQh ^ings» in ^m &U hJMz^ aa if we weic;
the ^atest and iQOst hQly of all the Cbristians tbrt
eyex live4 ; perqjtjingy^ 9II tb^ whUe^ in th^ midst of
such o;atside-shows, p^a^k9i. Qtnd bugbears, the Conr
mandments of God so to perish and gp to ruin, thtf
there is not one to be fpupd who wUl thipk and ^
riously ponder, how n«fgr he i^ ta» QJT bow fiw &omt
gentleness^ peaceableness, and the fulfilment of this Oi^
idne Commandment, Whereas,, God n^vei: «aid, lie
^at does sHph ^orks as these» but^ He th»t ke»eth h»
Commandments^ shall eater into the kiogdMO ofneaiiei^
Since, therefore, there, is no man uffo^t ewth befoce
whom God has not set a persojri who. shall show him his
wrath and malice^ (that Is, ag eoeiojy and. sidyersary»
who shall ofl[end him in bis pi^operty, di^ity> hpopuT)
and friends, who shaU still continue to show him, whetbec
tjiere be any wrath remaining in him, whether he caa
love his enemy, speak well of hin^ deserve well at his
hands,^ do good ta him, and think nothing evil aga^st
him :)— since, I say, this is the case, who is thece that
will now come forward to ask^ what he can dp thai bt^
may do good works, wprks iii^t sb^ be weU-pk^^g
iinto Goo, aijfl profitable unto hiniself ? If there be
such an ^quirec, let hm 3et befoic^ himsdf his enewy ;
let him have d^at eneiny coQtinyfLll(y in hj^ nund and
before the eye of his heart, Wto this end;; — that he may
accujBtom h/s hfigrt to thjpjc fri^dly of him,, may da
every thing to favour hiflJi^ way have a care over him
and pray for him, and, when a time and opportunity for
so doing shall offer themselves, may speak well of him ;
but, above all, do good to him : — let any one, I sayt set
this before Wmself, and if he do not find enou^ to do
te> employ hfea all the Aiys of his life, let him prove me
a liar, and' declare that aH that I have said is false. If
then this is what God wills to be done, and if he
requires, and wili admit of, no other construction to be
527
pot iipan hm Command men!, what, I pray yoii, wHI it
pfolit us to be busied about other setf-deviseti works
that are not commanded, and to leave these Commands
ments unobserved ? And therefore it is^ that it is said
of Christ, Matt v. 22, " But 1 say unto yotr, Thsl
whosoever shuU be angry ^ith his brother withdM il
cause, slmll be ki danger of the judgment; and whoscv-
ever shall smy to his brother Raca, (that is, who shall
show any abominable sign of wrath or savageness,) shalf
be in danger of the council : but whosoever shfd! mj^*
Thou foc>l, (tliat is, who shall use every kind of abuse',^
detestation, evil-speaking, atid execration j) shall be ta^
danger of hell-lire/' If this then be the case, what thmfc
ye shall be the pimishment for a violent lifting of the
hands, such as,, beating, striking,, wounding, mntdefing^,
and causing iujury, if the thoughts and words of anger
are subjecteil to such severe condemnation ?
in.
But, where there is this imvarrt gentleness and
suavity of heart, the heart of that man commiserates
with any kind of calamity that may happen to Ids enemy.
And such are the true children and heirs of God, ami
the brethren of Cluist ; who did the same for i\^ upon*
the holy cross, Ilence, we see that a good judge pro^
nounces sentence oa the guilty oftender with» grief te
himself; and is pained tliat death must, injustice, be itf-
flic ted on the criminaL And here, in the work itself,
there is an appearance of anger, indignation^ and incle-
mency. So secretly is gentleness seated in the heart,
that it lives and acts concealed under all these appa-
rently angry works. Nay, it then most actively and co-
I>iously works in, and flows from, the heart, when it is
compelled thus apparently to be angry and to exercise
severity* But here, we must take heed that' we be not
gentle and peaceable, contrary to the glory and CDEi'"
mandments of God, For it is written, timt Moses wtts^
the meekest of all mortal men : and yet, when the*
Jews provoked Gotl> and moved him to anij;er by thoii^
worshippings the golden calf, he himself tlet^tt^ed many'
59g
of them; and thus caused God to be reconciled. And
so also, it does not become magistrates and superioiB to
be negligent of their duty, and to permit sins to reigD,
and remain all the while silent We are indeed to
despise and disregard our own property, our owd
ho9our, our own loss and disadvantage ; nor are we to
Sow angry if any thing adverse happen unto these,
ut, we are to guard, watch over, and keep off injuiy
from, the glory, honour, and commandments of God;
and so also to protect our neighbour from loss and in-
jury: ^d magistrates and superiors are to do this by the
avenging :Swoid9 and private persons by words and re-
bukes. And yet, all these things must be done with a
feeling of commiseration towaids those who have de-
served such, punishment For this sublime, beautiful,
and sweet work will easily permit itself to be taught to
be merciful if it can be done in faith, and if we can ex-
ercise faith therein. For while faith doubts not of the
grace and favour of God, and is persuaded that it has
God propitious and merciful, it will be enabled with
ea$e to show itsdf propitious and favourable toward its
neighbour, how much soever it may be offended with
him : for we ourselves far more highly and awfully
offend God. Behold, then, how short a Commandment
this is, and yet, how comprehensive and extensive the
exercise of good works and faith is, which is therein set
forth!
CONCERNING THE SIXTH COMMANDMENT AND
ITS GOOD WORK.
Thou shall not commit adultery^
I.
In this Commandment also the good work that is
commanded embraces many others, and prohibits many
sins.. The work is called modesty or chastity : concern-
ing which, many tilings are written and set fortli, ami
tlie whole is well known to all : but this Conrn^iandmcnt
is not so much kept and observed as the otiier Com-
529
mandmcnts and uorlcs are. Thus, we are all ready to do
that which is not comtnaiided, and to omit that which is
commanded. Hence, we see the world to be full of base
and vile works, of impurity, and of immodest words,
stories, and songs. And, in addition to all this, the
incitements to such lusts are increased every day by im-
moderate eating and drinking, by too much ease, and by
im|)roper dress. And yet, we still go on as if we were
Ciiristians, by assembling in the churches, and by per-
forming our rounds of prayers, our fastings, and our
observance of festivals. In doing which, we imagine that
all that is needful is excellently accomplished and [icr-
fectcd. Whereas, if there were no other work whatever
commanded but chastity only, we should have quite
enough to do : so perilous and raging is the sin of impu-
rity ; for it rages in all our members :— in our heart, by
evil thoughts : in our eyes, by objects seen : in our ears,
l>y things heard : in our mouths, by words : and in our
liands, feet, and whole body, by its powerful workings.
To overcome all these things, is a work of labour and
toil. Thus, the Commandments of (lOil show us what
great and arduous matters really and truly good works
are : nay, that it is impossible for us, in our own strength,
and of ourselves, even to think any one thing that is
good ; (to say nothing about beginning to perform, and
perfecting it,) For St. Augustine saith, ' Of alt the
conflicts of Christians, that of preserving chastity is tlie
greatest/ And for this very reason ; because this is a
daily contest, and without any intermission or cessa-
tion ; and in whicl! it is selduni that chastity comes ofl'
victorious. And of this all the saints have complained,
and this all the godly have lamented ; as St. Paul saith
to the Romans, ^* I know that in me, that is, in my
llesh, dwelleth no good thing, ' Rom. vii. 18.
IL
iThis work of chastity, that it may obtain the
victory and remain in its dominion, leads us to many
other good ivorks; — to fasting and temperance, against
gluttony and drunkenness ; to w atchfulness and carJy
9»
ridag^ agemst ladness and knmodeiQle steep ; to l&boar
and toil, againal slotl^) ean* For, eati^ diitikli^
flrachsleqiiiM, dollifiilDess, and ease^ a*« the annowof
unpopit^ and by wfaicb chaoti^ is immediat^ o¥ef-
ocanew fiutabote ail these Ifaings, prayer aitd the Word of
God are the nost powafol afsioar. Henee, when evfl
cooGiipiaceiice and the pleasure of the iesh hegm wcvk-
iBg dieir pleasing sensations, liet the man fly W prayer
aim call upon (fod for his graee and hdp. Let 1^
read the Gospel and meditate in it, and seek to get a
view therein of the sufferings of Cltfist. ThusP the IS7di
Psahn saith, " O daughter of Babylon, who art to be
destroyed, Happy shall he be that taiceth and dashed
thy little ones against the stones:" that id^ when the
heart runs to the Lord Christ with its eril diougiUs,
while they are yet young and in their rerj beghming:
for he is the rock or stone : against which if they 9K
dashed, they are ground to powder and peri^. Bchdd,
thus every one who is burdened with himself will find
aiough to employ him, and will have in himself a
suiEciency of good works set before him to do.
IIL
But in this Work, a good and firm fi^th will not be
a little ppofi^bfe ; indee^^ the effectual power of it is
more sensibly felt in this than in ahnost any other work.
Hence, Isaiah xi. 5, saitb, ''that faith is the girdle of the
reins : ' that is, the guard and protection of chastity.
For as^ the man that Uves thus promises to himself, and
is fully persuaded of, the grace and favour of God, so
also doe&lle delight in spiritual chastity : and thereflm^
he can also the more powerfully resist corporal impa-
rity: for the Spirit 60 a certain exactness points out to s
man living in^ such a ftdth, how he ought to avoid all evil
cogitations and every thing that is contrary to chastity.
For as faith in the grace of God lives without any inter-
mission and worketftt all good works, so doea it never
omit its admonitions concerning all things, showing
whether they be pleasing or displeasing unto God.
Thus, Jifthn in his^ Ej^istle saith, * I have not wrifica
59}
unto you because ye know not the truth, but because ye
know it. For ye have an unction from the Holy One,
and ye know all things,' 1 John ii, 20, fl : tliat is, the
Spirit of God teacheth yoa all things. Nor ought we to
despair if we are not immediately delivered from temp-
tation. Nay^ we ought not to promise ourselves any rest
or cessation from it as long^ as we live ; no? to look apon>
it in any other light than as an incitement and ndmoniticvi
to prayer, to fasting* to watchfulness, and to other exer-
cises for the subtluinp of the flesh, and fur the acting
and niQintainirig faith in God. For that chastity is not
great which enjoys a perfect rest and tranquillity, but
that which enters the lield and wars with imj*urity, and
winch, wilhout intermission, drives aw^ay all those
poisons that arc injected by the flesh and the evil spirit-
Hence St. Peter saith, ** IJcloved, I beseeck yoi*
n& strangers and pilgrims, abstain from fi^sMy lusts
which war against the soul,' 1 Epi.'vt, ii. 11. And Str
Paul saithj '* Let not sin reign in your mortal hotly that
ye should obey it in the lusts thereof/' Rom, vi. 1^. In
these and the like scriptures it is shown, that no one b
free from evil motions of concupiscence, but that we are
compelled to wax daily against them. And although tliat
work brings with it much trouble and disrjuietude, yet it
is a work well-pleasing unto God; and in the doing of
which, vve ought to find our help and our comfort. For
men who think that they shall resist diis temptation
when they ore all the while indulging it, only excite and
inlLome their lusts more and mure. Antl even though in
such cases the temptation may for a time abate, yet ii
returns again aitcrwarils Mith the greater tbrce, and
then they fuul tlieir nature less able to withstand it
than l)cfore. i)
I CONCEUNING THE SEVENTH COMMANDMENT AND
I ITS WORK*
^K Thou shall not steal
^^^^fhis Commtmdnient has also a work which compre-
^
5S2
hendeth in it very many good works, which stand op-
nosed to many vices. It is called in the Latin language
^liberality,' or * beneficence.' Because it is a work of
that kind, wherein a man is inclined and ready to profit
and serve all by his property and possession : for it not
only stands directly against theft and rapine, bat also
against every kind of imposture and fraud wldch can be
practised by one man upon another in temporal property
and concerns: such as, covetousness, usury, exac^a
price above the value of a thing, vending goods that are
spoiled or adulterated, an unjust weight or measure, &c.
And who can enumerate all Uie new-devised, fraudulent,
and crafty inventions which are increased day by day io
all sorts of trades, in which men seek their own profit,
gain, and advantage, at the expense and loss of others?
being all the while regardless of the law which saitfa,
Matt. vii. 12, ^* All things whatsoever ye would dmt
men should do to you, do ye even so to them ; for thb
is the law and the prophets ?" If every man had this rule
or standard always before his eyes, in all his works for,
actions towards, and dealings with, his neighbour, he
would find how he ought to buy, sell, receive, bestow,
lend, freely give, promise, and preserve ; together with
every thing of the same kind. But, if we look into the
transactions and employments of the world, and see how
covetousness has the dominion in all actions and nego-
tiations, we shall not only find a sufficiency of employ-
ment set before us to live honestly and without offence
unto God, but shall also be alarmed at, and driven by
terror from, that perilous and miserable life, which is
thus burdened with, and bound and held captive by, all
these cares about temporal gratifications, and all this
thirsting after unjust gain.
11.
Therefore, well did the wise man say, " Blessed is
the rich that is found without blemish, and hath not
gone after gold. Who is he? and we will call him
blessed : for wonderful things hath he done in his Ufe,"
Ecclesiasticus xxxi. 8, 9* As if he had said, no such
533
one is to be found, or at leasts very few such. Yea,
and there are very few who feel and acknowledge
this love of money in themselves, ami this eager pursuit
and thirsting after it For this covetousness has a very
pretty and plausible cover for its sin and disgrace:
which is called ' t!ie care of the body ' and ' the neces-
sity of nature : ' and under this cover, it works so immo-
derately and insatiably, that he who should keep himself
pure in this matter must, (as the wise man saith,) " do
wonders in his life," — Now tlien, here behold, If any
shall wish to do, not only good works, but also wonders
which may please CJod and receive praise from him,
what need has he to look any where else but here? Let
him look to himself, and take heed that he go not away
after gold, nor set his hope in his treasures of money,
nor permit money to follow after him, nor sufler it to
wait for his favour instead of his waiting for the favour
of the money. Let him not love any of these things,
Dor let his heart cleave to his money* Then shall he be
truly liberal, a doer of miracles, and a blessed man : as
Job saith, * I never made gold my hope, nor said to the
fine gold, thou art my confidence* I never rejoiced be-
cause my wealth was great, and because ray hand had
gotten much,' chap* xxxi. 24, 25. Again, Psalm, Ixii.
10, '* If riches increase, set not your heart upon them."
And Christ also has thus taught us, Matt. vi. 31,
** Therefore take no thought, saying, What shall we
eat? or what shall we drink ? or wherewithal shall we
be clothed r (For after all these things do the gentiles
seek) for your heavenly Fattier knowetli that ye have
need of all these things.'* But here, some will say, well
tlien, stand by this your doctrine ; take no care about
any thing, and wait until a roasted chicken shall fly
into your mouth ! — I do not say, tliat no one is to la-
hour, and that no subsistence is to be sought for : but,
that a man should not have a covetous care and thirst
after those thiogs, nor despair of having every thing that
shall be needful for him. In Adam we arc all con-
demned to labour* For God said, Gen* iii. 19, " In the
sweat of thy tace shalt thou eat hread till thou return
5S4
iato the ground." And Jc^ saith, dmp. v. 7, " Man is
bom to troable, as the bird to fly/' And, as tlie birds fly
without care, anxiety, and covetonsneds ; so ou^twe
to labour without care and covetousoess. But if thoa
wilt be careful and anxious from being persuaded of tbe
i^)surdity of thy proverb, * Wait till a chicken shall fly
into thy mouth/ go on with thy careftilness and anxiety
as long as thou wHt, and see if diou ever canst attain
unto uie fulfilment of this Commaxidment of God, ot
canst become a happy man !
III.
But, faith itself will, of its own accord, teach diis
work. For while the heart is persuaded that it has God
merciful and propitious, and rests upon him, how is it
possible that it should be filled with anxiety and
covetousness ? For it must of necessity be in the hand,
and under the care of God. And therefore, such a man
rests in no money whatever, but uses it widi a ^addened
liberality for the service of his ne^bour; knowii^
that he shall have enough how mudi soever he may
give away and distribute. For his God in whom te
trusts will not lie unto him, nor forsake him : as it is
written, Psalm xxxvii. 25, *^ I have been voung, and
now am old, yet have I not seen the rimteous for
saken, nor his seed begging bread." And hence, the
apostle calls no other sin idolatry but covetousness; be-
cause it is that sin which the most manifesdy betmys it-
self, as having no confidence in God, and as promising
to itself more good from its own money than from God:
by which false trust, God, (as we have before observed,)
is most awfully dishonoured. And, in trudi, in this
Commandment it may be deariy discovered how all
good works must proceed from, and be done in, faith.
For here, every on6 will feel with a wonderful certainty
of persuasion, that confidence in God is the cause m
liberality, and unbelief of covetousness. Because he is
liberal from his trusting in God, and not doubting that
he shall always have enough. And, on Xhe contrary, be
is therefore covetous and anxious, because he has no
r
535
trust in God. As, therefore, in this Commandment,
faith is the mover and worker of tht?^ j^ood work, hbe*
rality ; so also, the same is the agent in all theotlier pre-
ce|its and works. And therefore, witliout tliis kind of
faith, no liberality profiteth any thing, but is rather a
rash profusion of money.
IV.
And here also, it is worthy to be known, that this
liberality and beneficence are to be drawn out and ex-
tended even unto enemies and adversaries. For what
beneficence would that be, if we should be liberal to our
friends only ? For as Christ has taught us, Luke vi. such
a liberality as this, even a wicked man uses toward liis
friend. Nay, even dumb animals do good and are liberal
towards the animals of their own species. Therefore a
Christian man must think higOer; so that his liberality
and beneficence may serve even the undeserving, evil-
doers, enemies, and ungrateful ; after the example of
his heavenly Father, who permits the sun to rise upon
both the evil and the good, and the rain to descend
upon both the grateful and the ungrateful. — Here also
we may see, how difficult it is to do good works according
to the requirements of the Commandments of God, and
how nature will here turn, and twist, and writhe, while
the same nature will perform all her self-devised and
self-chosen works w^th ease and willingness. For, only
proiKJse to thyself thy enemies and the ungrateful, and
do them every service : thou wilt then find how near
thou art to, or how far removed from, this Command-
ment, and how much thou hast to do throughout the
whole time of thy life, in the work of this one Com-
mandment only. For if thou dost not help thine enemy
or adversary in the time of his need, and dost not assist
him in his necessities, (if thou hast it in thy power,) it
is the same thing as if thou hadst stolen from him what
was his : for thou art bound to help him. Thus St.
Ambrose saith, * Give food unto the hungry : for if
thou give him not food, thou murderest him, as much as
in thee Ues.* To this Commandment, therefore, belong
L
536
the works of mercy, which Christ will require at our
hands in the day of judg^ient And hence, princes and
states ought to take care that wandering mendicEDts,
the brethren of Jacobin, and all other foreign beggars of
that kind, should be prohibited and done away with ; or
at least, be permitted under certain rules and restric-
tions only ; lest, under the name of beggars, errors, de-
ceptions, and impostures, should be practised by such
kind of vagabonds ; of which there are now great num-
bers,— But I have dwelt more at large upon this Com-
mandment in my Treatise on Usury.
CONCERNING THE EIGHTH COMMANDMENT AND
ITS GOOD WORK.
Thou shalt not bear false witness against thj
neighbour.
I-
This appears to be a small and trifling Command-
ment, yet it is, in truth, a very great and important
one ; for he that will keep it must do it at the peril d
his body, life, property, fame, friends, and all that he
hath. And yet, strictly, it embraces nothing more than
the work of a litde member, that is, the tongue : which
is, to speak the truth, and to oppose and contradict
lying if necessity shall require. Therefore, by this Com-
mandment are prohibited many sins and evils of the
tongue. First, those which are committed by speaking.
And next, those which are committed by being silent
By speaking, when, having a bad cause in judgment, a
man tries to prove and carry it by evil means, to take
his neighbour by craft, to bring forward whatever may
promote his cause or set it off to the best advantage, ot
to be silent about, and disparage, that which may aid the
cause of his neighbour. In so doing, he does not do
unto his neighbour as he would have his neighbour do
unto him. This is what some practise for the sake of
their own gain and advantage ; and some, to avoid loss
or disgrace : and therefore, they regard their own gaia
537
more ihiwi ihe Command men t of GotJ. Tliey excuse
ihemselvcs tluis, by tlie old saying, * He that would
gain his right, must uatth narrowly,' As though they
ought not to be as watchful in the cause of their neigh-
bour, as they are in their own ! Thus, they would let the
cause of their neighbour come to destruction, though
they should be certain it was a just cause. This evil is at
this day every where so common, that I fear whether
there is one cause tried, or sentence passed, without one
of the fjarties sinning against this Commandment. And .
if they have not strength and influence enough to carry
their point, yet their will and desire is to do it: that is,
they \vish whether or not the good cause of their neigh-
bour to come to nought, and their own evil one to pre- .
vaiL And this sin is more especially committed wlien:
any great [>erson or any enemy is of the opposite party.
For so it is with us, that we \i ish to be revenged on our
enemy, or, we are un\*illing to oflend a great person.
Then begin to enter flattery and adulation, or at least,
passion and a silence about the truth. And thus, the
Commandment of God must of necessity come to
nought. Such is commonly the government, or way of]
ruling, in the world. And he that desires and wishes tOj
(>ersevere in oppt»sing tdl this evil, and in keeping this ,
Commandment, will have both his hands full of good
works, which be must do with his tongue. — But besides
all this, O Jesu, how many are there, who, being induced i
by bril>es and rewards to hold their tongues, are driven
away from the truth ! So that, in every res»|)ect, it is a
sublime, great, and rare work to refrain from 1 becoming
a false witiiess against our neighbour.
"• . '!•
But there is another and greater testimony for thej,
truth in addition to this: that is, when we are com-j
pelled to fight against evil spirits. This fight begms, notj
for temporal things, but for the Gospel, and for the
truth of faith, which the devil never could bear; and
therefore, he has ever tried all arts to make the princes
of the people oppose and persecute the trutli of faith i;
VOL, II. 2 N
£38
because he knows faow difficult it is to resist then : cod-
^c^miiig wUch, Psalm Ixxxii. 4, saith, " Deliver the
poor and needy : rid them out of the hand of tbe
iKridced." And-iddioi]^ this persecution is now rare, and
has become almost unknown, yet all that is die fault of
those that pre^de over spiritual things, because diey do
not stir up the Gospel, but permit it to be overthrowD.
And thus, they hieive destroyed that cause which ought
. to raise all this persecution on the one hand, and ms
testimony on the other, and teach, us, in the mean time,
Hupbp own traditions and ordinances, and whatever
plaasles themi And therefore, Satan also sits down id
i|met, when, by having thus d^troyed the Gospel, he
has- destroyed also the faith of Christ. And thus all
dihigd go 6n just according to the d'eviVs wishes. But if
^ Oospid were again stirred up, preached, and heard,
without doubt &e whole world woukl be put in commo-
tion, and the' greater part of the kings, princes, bidiops,
doctors, slurred or spifftuai, and eviery thing great d^t
-q^poses it, would be inoved to fight asainst it ; as it' ever
ms been' t))e case wheresover the Word of God has
t^n: brought forth openly. For the world cannot bear
iMri^hich oometh from God. Which was proved in the
eWe" of Christ : for he was the greatest, the dearest, and
tfa# best t&ing that God had to give : and yet the world
Wtts so far fioBft iecdving him, that it persecuted him
more atrociously thain any diing else that ever came
fROtk Gdd. Therefore, as it was in his time, so it is al-
imm the case, thait there are few who favour divine tntb
aJM will expose their bod^, life, property, feme, and all
that thw have, to peril, for its sake. And thus Christ
dedared, saying, *^ Ye shall be hated of all men for my
name sake," Matt. x. 22. And again, '' Many diall be
c^Bfeiid^/^ Matt. xxit. 10. Nay, tf none persecuted this
truth but farmers, shepherds, carters, and men of die
Mwest ckss, who could not^ and would not, confess and
staiid by it? But when popes and bi^c^, tog&tfaarwiA
pkrintes and kings, persecute it, all men flee away, aU keep
BflcAce, dU fluter; lest lii^ should loee dieir property*
thdr honour, tiieir%ivottr, or p^ftkps Adr lives.
Bfai
fai
55S
in.
And why do they this? — Because they have no
faith in God ; and cannot persuade themselves that
they shall receive any good from him. For- wherever
this confidence and faith of God are, there will be found
a courageous, intrepid, and fearless heart ; which sub-.
scribes to the truth and stands by it, whether the gar-
ment or the head be in danger; and whether it be
against the Pope, or against kings ; even as we see the
holy martyrs acted. For a heart of this kind being satis-
fied with a propitious and merciful God, despises honour,
favour, influence, and the riches of all men put together,
permitting every thing that will not remain and endure,
to go and come as it pleases : as it is read Psahn xiv. 4,
** In whose eyes a vile person is contemned : but he
honoureth them that fear the Lord : '' that is, he neither
fears, nor cares for, tyrants and potentates who perse-
cute the tnith and condemn God, hut despises them;,
but, on the other hand, he seeks after those who suSer
persecutions tor the truth's sake^ and who fear God
more than man ; and he stands by such, patronizes
them, and honours them, whomsoever he may displease
thereby : even as it is read of Moses, Heb» xi. that he
clave to his brethren, '* not fearing the wrath of the
king."— Behold, therefore, in this Commandment you
again at once see that faith must be the great teacheir
and fountain-spring of this Work : which work^ without
Ith, no man will dare to do. Therefore, all works lie in
faith, as I have before often observed. And bence, out
of faith all works art^ dead, how good soever they may
seem to be, how fairly and brightly soever they may
shine, and by what names soever they may be called.
For as no one can do the w ork of this Commandment,
unless he be firm and well established, and fearlessly
persuaded of his interest in the grace of God ; so,
neither can any one do any of the works of the other
Commandments without this taitb. And hence, eveiY
one may from this Commandment easily weigh hiiSD^lfj
and form a judgment whether oi- not he be a ChriltiM
f V 8
i40
and believe truly in Christ ; and so, whether or not he
really do good works. — And here, we see that the
Almighty God has not only set forth unto us our Lord
Jesus Christ that we may have such a confidence as this^
in him, but that we may also look at him as an example;
who mamtained such a confidence, and who sets before
us in his own life all good works of this kind, that we
may hoth believe in him, and follow him^ and remain in
him to all eternity : as he hath said, John xiv. 6, '' I
am the way, the truth, and the life.'* He is the " way"
that we may follow him : the " truth," that we may be-
lieve in him : and the " life," that we may Uve in him
for ever. From all which things it is manifest, that all
other works, which are not commanded, are perilous:
and they are easy to be known : such as, building
churches and ornamenting them, going on pilgrimages
to saints, and whatever other things are enjoined in the
decrees of the Pope ; which have seduced, laid burdens
on, and destroyed, the world, made consciences wretched,
and drowned and kept faith in silence. Whereas, it is
well known that man has enough set before him to do
in the Commandments of God, and to exercise all his
powers, without meddling with any other w orks : so
that, he never can do all the good works that are com-
manded him. Why then does the wTetched creature
seek after other works which are neither necessary for
him nor commanded, and leave those which are neces-
sary and commanded ?
CONCBRNIN^O THE LAST TWO COMMANDMENTS AND
THEIR GOOD WORKS.
Thou shaU not covet thy ndghbour^s house^ thou
shait not covet thy neighbour's wife^ nor his servanty nor
his mmdy ndr his ox^ nor his ass^ nor any thing that
is his.
'"w These last Two Conmiandments, which prohibit
evil desires, or fleshly concupiscence, pleasures, and the
loeteJDf temporal things, are clear in themselves, and
fodii^veiy kind of injury to be done to our neighbour.
541
Antl moreover, they remain in force even unto the
grave : for the conflict uitliin us against all those de-
sires continues unto death. And therefore, these Two
Commandments are by St Paul contracted into One in
his Epistle to the Roman Sj chap. vii. and mentioned as
a certain mark unto which we never can attain ; but
yet, unto which we are to direct nur thoughts and medi-
tations, even until death. For no one ever lived to be so
great a saint, as that he did not fee! in himself niotioos
of evil concupiscence : especially vihen any time or oc-
casion occurred to excite them : hecause, original sin is
engendered in us by nature; which may be sulxlued,
but cannot be wholly rooted out but by corporal death :
which, on account of original sin, is both proh table and
desirable. And may that take place with God propi-
tious unto us, and helping us ! Amen.
PROFESSORS AND PROPHETS KNOWN
BY THEIR FRUITS.
Matt. vii. 16.
Ye shall know than iy their fruits^ i^c.
Chri!:>t had admonished his followers to hold fast his
doctrine perseveringly and defend it, and to take all
heed that they might not be deceived by others who are
ravening wolves in sheep s clothing. He now goes on to
teach them how^ these characters are to be known by
their fruits : and he sets forth a comparison in the
most simple and plain words, which even a child may
understand : for I should imagine that no one is so
ignorant and senseless, who does not know, that
"thorns*' never produce either ** figs'* or "grapes."
Yet, although the words be thus simple, no one sees
how much they embrace in their signification, but he
who diligently looks into the Word of God. All the
force of these w ords lies, in our understanding what
^42
C)irist caUs a good and bad tree 9$Md .fruit. And this is
afterwards shown when he speaks of the figs and die
tUstles, the good fruit aii4 tl)e bitter berry of the
thpm ; which are easily difst^guishable by the eye and
.fe«aoD, by the sight and understandiDg. But it is im-
possible K)r ^y one to comprehend Christ's design and
Ijiriiminfr in those things, unless they be discovered by a
ip||ritn»Y understanding according to the nature of the
Wind of God. For I have before obser\^ed, that these
fike spirits, or fidse prophets, conceal themselves under
' *IIU1 outward garb of sanctity, and use such becoming
that reason cannot judge of and distinguish
liotr effectually guard against them. And, in a
, tMt kind of doctrine and life are the offspring ol
reasODyiii;^ perfectly agreeable unto it ; and moreover, it
is that which pleases us, because it teaches ail sucJi
works as are our own, and which we understand and
can perform.
But, to be brief, that man is called a '^ good tree"
who brings forth good fruit, and who lives purely and
smcerely according to the Word of God. For Christ at-
teirwarch draws a conclusion concerning many who are
destitute of the Word of God, and who only cn\
** Lord, Lord ; " a^d moreover, who work many signs
and wonders, and yet, are false prophets and hy [>ocrites !
Here, therefore, rea^n must be utterly excluded, and
we must follow the Word of God only, and from tliat
fmui. our conclusions* If we should judge of men's lives
and works, we must know and understand wliat Gtxf
calls a " good tree'' or ** good fruit/' Tliis is beyond
ifae marrow bounds of reason, (as we have said,) — to see
'a man very plainly and miserably clad, fasting even
week bice the pharisees mentioned in the Gospel, na)',
^even performing miracles also, apd yet, to pronounce
jsuch an one not a " good tjrae," nor producing " good
fnii^." For reason can arrive at no higher degree, nor
qodorstand nor judge of any thing better, than ihis',--^*
Sy, thalt he lyho follows ^ny way of life dififeiient from
le rest of mankind, must certainly be a man of a sin-
gqlar, and by no means ordinary, sanctity : not percei\-
F
54S
ing, (for it is totally blind to these things,) that ail worki
of this kind most widely difter and depart from th#
Word of God. And if you ask her how it is that she
knows that such works really are as precious as she
makes them to he ; she has no other answer to give,
tiian, * that they appear to be so unto her.' But, (X
reason ! rather go thou to perdition, together with thy
opinion, tliitn that I should trust my salvation unto
thee. A man must be certain, not merely think ; and
must have an infallible fr>undation and testimony con-
firmed by the Word of God, which shall assure him
that his work is agreeable to that Word ; that he may
with certainty say, * Tliis work is a good work : ' or
* This state pleases God.' And of that I am to be
certain ; not according to what seems good or evil to my
own natural light and blinded reason ; but because it is
done according to the Commandment and the Word of
God. For, as to myself, I am sure to think that no father
or mother of a family, no prince, no judge, nor any
other person, can be so great a saint as he who lives in
8ome secret comer, or passes his life in a desert. But I
iim not to judge according to my own opinion. And al*
though any one should cast out devils, and should per-
form all the miracles that ever were performed by the
apostles, yet I am ratiier to choose to be a cobblei^s
drudge, or wash dishes in a scullery, according to the
Word of God, than be such an one. And T am to
prefer such a low station to all a man's opinion of hiro-
self, even though he could call souls out of hell upon
earth again. Wherefore stand thou fast in this truth,
and know, that to bring forth good fruit, is to do those
%vorks, and to live that life which spring from the Word
and Commandment of God.
These words, therefore, " By their fruits ye shi^
know them," are set up as a standard, and held up aB a
mark by which we are to be directed. If we be de-
ceived, the fault is our own, and no one's else. F6r
Clu*ist has not left us in doubt, but has painted out ail
false characters, in their own colours, with the utmost
exactness. If (saith he) ye know not how to judge of
i
544
-fhem because of the sheep's clothiug ccnning in the way.
then look at their fruits and works, whether th^ be good
and sincere. But you- will say, * How am I to know
them ? for those works m^ impose upon the most wise
and discerning man ? * — I answer : Thou doubtlessly
knowest what are the Commandments of God. Mark
then, whether their works are consistent with, and
agreeable unto, them. For I will venture to aver as a
certainty, that no Anabaptist will come^ without leaving
such traces behind him, as shall make it manifest that
Ihe devil was with him. No false doctrine or heresy
ever arose, which did not carry with it that mark whidi
Christ here gives:— -that is, which did not command,
ordain, and teach, those works as necessary to be done,
which God never commanded. And the reason why the
world is seduced as it is, is none other, than because it
suffers Itself to be led by maddened reason, and permits
the Word of God to fall into disuse, as if hidden under
a bench, or laid up in rust ; not at all regarding what
that Word saith, but following the deluded sight of its
»own eyes, wherever it perceives any thing new or
uncommon.
Let him, therefore, who would rightly judge in these
matters, do as Christ bids him. Let him set the works
of these characters before him, and judge of them. Let
him examine their fruits, and compare them with the
Wprd and Commandments of God. He will then soon
S€«e, to a certainty, how far they agree with them, and
will be enabled to give them an answer ? — In this w^v
only view a most Iwly monk of the order of the Carme^
lites, with his strict and rigid profession : and, on the
other hand, the apostle Paul with the Ten Command-
ments. You will here find Paul teachmg thus, — ' When
ye have apprehended Christ by faith, then, be subject to
all the higher powers, exercising mutual charity among
yourselves in all stations and conditions.' — BehoW!
Here thou hast a true picture of the Christian life, ac-
cording to the Commandments and ordinances of God.
But here, the Carmelite will insolently cry out,
' These things that thou commandest are quite common.
r
545
Many bad men live in these stations and conditions :
and ail the things which thou mentionest are worldly/ —
And with these words he betakes himself away; and
having put on his hooded-cloak, or his grey jacket, he
returns; and considers that life to be the most precious,
and that state the most perfect, where such a way of
living is pursued. Hut thou, instructed by the Word of
God, canst soon judge of bim, and say, * But where
has God commandcc] thee to choose out to thyself, and
to followp such a singular way of lifcj and such works,
contrary to all those conditions and situations of life
w hich he has himself ordained ?~I know, indeed, quite
well that there are in every situation of life not a few
bad men, but yet tliere are some good; and what
matters it to me if some men abuse those conditions and
situations? I nevertheless still cleave to the Word :
wherein I am taught, that such conciitions are good al-
though bad men Hll them : and I set that Word before
me to follow, that I may direct my life according to it.
Since, therefore, it is evident that the condition itself is
good, it is equally certain that the works and fruits
thereof, which arc done according to the Word of God,
are good also. But when thy condition of life is con*
firmed by no Word of God, then, of necessity, neither
can the works that are done therein be good ; but the
tree and the fruits, are aUke rotten and nothing Morth.'
Thus, thou hast in this scripture a certain standartl ;
by judging and discerning accortling to which, thou wilt
never be deceived ; for Christ has here taught thee that
these characters are to Ije known by their fruits. — I my-
self also, when I have endeavoured to search out the
origin, the principles, and tenets^ of all heretics and
sects, have always found, that they have ever brought
forward something new* and contrary to the Word of
God, which God never enjoined nor commanded to be
done; and that one has done it in this point, and
another in that. One has taught that certain things are
not to l)e eaten : another has forbidden matrimony ; a
third has condemned the civil magistrate. And every
one has devised something new of bis own : so tliat, it
S46
is certain that they have all erred from the true -viaj.
Wherefore, as I said, our main point lies hiQr^:--dwt
we become well instructed in, and acquainted w!^
wh&t Christ calls good works and iruita. — That is &»^
work which is enjoined in the Commandment and Won!
of God, and which lies in that Commandment. Thus,
any one woman who is married to a man, and retains
constandy her faith in marriage, can say and boast, thai
her station in life was instituted of God, and that she
has the righteous, pure, and sincere Word of God, aad
pleases God from her heart: and therefore, her worb
are purely good works.
Therefore, that is not to be considered good which
merely seems so according to our . own opinion, bat
that which God calls and pronounces good. Let this be
thy brazen wall, and thou wilt not err from the ridit
way ; as they err who follow their own opinions. For
this truth stands firm, — that they can teach no good
work or fruit. Moreover, God withstands them, and
prevents them from teaching any thing in their assem-
blies than merely works of; their own devising, and
those frivolous and ridiculous. And since they despise
good fruits and works, because they are such as do not
carry much splendid show with them, God also despises
their rotten works, while they set forth with an all-
attracting splendour, and attempt to frame out bett^
things than he ever heard or thought of.
There is an old proverb that is continually applied
to ministers, which, (if 1 mistake not,) men got from the
devil himself. It is this — * When God was making a
priest, the devil was there as a spectator ; and he imme-
diately set to work to make one exactly like him, to see if
he could not make a priest also. But when, in so doin^
he made the crown a little too large, he turned him intoa
monk : and hence it was, that those diabolical crea-
tures derived their origin.' — Which fabulous story is ri-
diculous, and used in a way of contempt, but it is at the
same time most true. For wherever the devil sees God
to enjoin obedience, and mutual love among mc^, and
to institute a pious and religious private life ; he cannot
547
help setting to work too, to build and institute his holy
secluded retreat, and to teach his monkery, his ohedi-
ence, and his diflerence of garments and meats, &c,
Therefore, in every age and time, monks are the priests
of the devil ; seeing mat, they deliver nothing but mere
devilish doctrine unto men, or, as Paul calls it, a doc-
trine chosen by their own opinion ; whereby they vainly
attempt^ with an impious purpose of mind, to improve
upon those works which are commanded of God.
What, therefore, Christ here intends is this; — If
your mind is to know false prophets, and to judge
^f them, then, embrace the pure Word of Gotl with
your whole lieart, that ye may be certain about what
are right fruits, may be able to see how their life and
doctrine accords with those fruits, and may thus find
out to a certainty that such persons tench far different
tilings from those which God has commanded. Id
which way, ye will be enabled to prove the tree itself;
and discover that it is not good but rotten.
PROPHETS AND WORKERS OF MIRACLES
REJECTED.
Matt, vii, 22 •
Many will my to me in that day^ LanU Lord, have
we not prophesied in thy name ? and in thy name have
cast out devils, ami in thy name done many wimderful
works ?
^ These are mightily great and excellent men; and
jet, they are awfully deceived, and on a sudden are cut
down and tall headlong into hell ! The former of these
characters, of which Christ is here speaking, go down
to hell as jolly fellows, if they be not previously converted
to the faith ; (but I hope, not a few of them are con-
verted in the agony of death, are brought to acknow ledge
their error, and are savpd.) These men will have it, that
they are bwre of heavi^ri, and sutisfied of iheir state:
U
548
they will enter into judgment with GcxI, and will bean
to reason with him, saying, * Do we not most ri^tfmly
deserve heaven who have preached in thy name, and
have become renowned for so many signs wrou^t and
wonders performed ? ' — But how comes it to pass, that,
though they work signs and wonders in the name of
Christ, they are yet numbered among the false Chris-
tians, and condemned men ? I believe, and I know it to
be a truth, that God never vouchsafes any sign or tes-
timony to confirm lies. And he himself declares this,
Deut. xviii. 20—22, "The prophet which shall pre-
sume to speak a word in my name which I have not
commanded him to speak, or that speak in the name of
other gods, that prophet shall die. And if thon say in
thine heart. How shall we know the word which the
Lord hath not spoken ? When a prophet speaketh in
the name of the Lord, if the Aine follow not nor come
to pass, that is the thing which the Lord hath not
spoken, but the prophet hath spoken it presumptuously:
thou shalt not be afraid of him." But here, we ha^e
quite the reverse set before us — that these characteis
really do signs, &c. in his name, and yet, are neverthe-
less false and bad men.
First of all, this answer and reason may not im-
properly be given : — that such did in the beginning run
like true Christians, taught sincerely, and wrought signs,
but afterwards fell away : and this without doubt comes
to pass by the wickedness of the devil. Hence, St Panl
warns even the Corinthians against growing pleased
with themselves, and swelling with arrogance; whidi
often takes place when a Christian begins to feel what
he is, — that he excels others, and that he is gifted with
no common understanding, wisdom, and other gifts;
and thus, he goes on, till he separates himself from the
true wheat, and becomes empty chaff; that is, a vain-
^orious Thraso : and yet, he all the while thinks that
matters are going on exceedingly well with him, and that
he is a good and gracious person. Of this sort of men
there have been many, and there still are not a few in
this our day. For it is a trying and perilous state, when
I 549
God adorns any man with great and eminent gifts ; lest
he should lift up Iiis head haughtily, and swell with
pride, instead of repressing and restraining himself, and
walking with a humble mind.
This answer and reason, I say, may with pro-
priety be given : which, however, it is not my design to
pursue any farther^ although it is true. For the prin-
cipal thing here to be understood, is, that Christ is
speaking of false proplicsying and false working of mi-
racles : as he is s])eaking also, Matt, xxiv. !24, *' For
there shall arise false Christs and false prophets, and
shall shew great signs and wonders : insomuch that if it
were possible they shall deceive the very elect/' And
Paul, 2 Thess. ii, 9, 10, saith concerning Antichrist,
** Whose coming is after the working of Satan, with all
power, and signs, and lying wonders, and with all de-
ceivableness of unrighteousness in them that perish, lj€-
cause they received not the love of the truth that they
might be saved." From all ^vhich tilings it is manifest,
and therefore certain, that false signs must be wrought in
the midst of Christians, which folse signs will, by false
Christians, be considered to be true* These things have
Eirrived at all their height in Popery : though it is also
evident, that there are the same kind of priests and sin-
gular saints among the Turks also; — to see which
things, let their books only be read and examined : but
more especially, those books which the monks have
written, which are filled with signs and wonders of this
kind : which signs, nevertheless, are mere lies, and the
most consummate and most insolent iniquities. •
But, who can enumerate all the impostures of this
kind that are practised by the devil and the monks ; by
which the eyes of the people are blinded under the
name of Christ, Saint Mary, Saint Cross, Saint Cyrene,
&€. : all which impostures, the monks have practised
with the most devoted efibrts, and have deluded the
whole world to that extent, that no one dares to open his
mouth against them. There was no pope nor bishop
who would root out these superstitions by the Word of
God, for all joined together and helped each other in
550
establishing and multiplying them. And althou^ therf
were some found who resisted, yet they were soon over-
come and repressed. Even as not long before thcai
present times, it happened unto Emestus, Bishop of
Saxony, of whom they said, that when he had destroyed
a certain diabolical temple of this kind, he fell into a
dreadful disease as a punishment; and was compelled
to hurry the rebuilding of it with all possible speed. — It
was by such monstrous bugbears and diabolical impos-
tures as these, that the fire of purgatory arose and was
confirmed, together with particulanr masses for souk,
worshippings of the saints, undertaking religious pil-
grimages, and building monasteries, churches, and se-
cluded retreats. Nay, no small number of these charac-
ters became famous for their predictions of future events;
as Liechtenberg and others. But all these ihii^ are, at
the instigation, and by the co-operation, of the devil;
that he might thereby confirm his abominations and
lies, blind the eyes of men, and hold them captive in
error, that none might escape his snares.
Indeed, it is by no means contrary to the purposes
cif the devil to permit himself to be cast out, when he
wishes, even by the most abandoned and wicked repro-
bate : though in reality, he himself still remains an out-
cast, and, by this very means the more powerfully holds
and entangles men deceived by this imposture Nay, he
even knows Kow to conjecture of, and divine concerning
future things ; being a spirit so crafty and experienced.
Though, in truth, he always deludes and laughs at
men by these his divinations ; giving such ambiguoas
answers, that his oracles may be interpreted many and
various ways ; so that, which way soever the event may
turn out, he establishes his truth : even as it was among
the antients and their priests of Apollo and Jupiter, and
Hanimon, and the priests of other nations also. And
when these priests and their wonderful signs are seen, all
men become mad, and immediately fly about in indi-
rections, crying out with one voice, * God certainly
dwells here ! ' * Here are miracles to be seen indeed,
which are quite palpable !^ But they know not how id
551
judge, aud to perceive, dial it is the devil himself that
works all these tilings, on purpose to deceive and seduce
men. Nor do foolish men consider, that Christ clearly
foretold all these things long before, and forwarned ns of
them both by himself and by his apostles. But so it was
to be: all these things have come upon us most de-
servedly, from our having tirst despised the Wonl of
God, and refused to examine it: and therefore, we
have lost Christ, and found all these signs of tlic devil.
And moreover, this sport exactly pleases the devil ; for
by means of it, he has gotten a most powerful dominion
throughout Christendom ; which v\ as just what lie was
seeking after.
Since, therefore, we have seen thc*^e things, and
have abundantly experienced, to our great evil, what
great injuries the devil has brought in by means of these
False signs and lying spirits, I think it lj€comes us, being
thus rendered wiser from the evils we have suffered, to
act more prudently, and not to suffer the Word of
Christ, (as those who were before us did,) to lie neglected
as if it were spoken in vain ; lest the same thing should
happen unto us which happened unto them. For these
words of Christ are a declaration, or rather, a prophecy,
written on purpose to admonish us. But alas, it was too
late for those who were before us. It is, however, suffi-
ciently in time for us, if we do but embrace it : that is, if
we do not suffer ourselves to be moved, what signs and
wonders soever they may boast of as being wrought by
Saint Alary and other saints : which signs they extol
with all the pomp of words, that they may draw us away
from the Word. Being, therefore, thus admonished, let
us act wisely ; knowing, that these false signs must
be wrought, that we might learn to have no faith in any
mere naked sign.
Christ has most abundantly and faithfully admo*
oished us, where, speaking of these same kind of
signs, Matt, xxiv* 25, he says, *' Behold I have fore-
told you/' As if he had said, Beware, and take heed
of my words, and follow them : if you do not, ye will
most certainly be implicated in errors and seduced. But,
552
ye have my Word : from which ye know what is the
will of my Father. Ye have therein my doctrine, which
shows unto you how ye ought to live, and also, what ye
ought to do. Ye see, on the other hand, signs contrary
to that Word. Thereifore, ye can thus conclude :•— Since
I see on the one hand great signs, but have, on the
other, a doctrine that warns me against them ; there-
fore, I am first to observe to what these signs tend ; and
I am to try them in that way in which they are to be
tried ; to see, whether they tend to confirm my faith in
this article of the Word— rthat Christ died for me, that
I might by him be justified before God and saved; and
then, that I am to live in my appointed state of life, and
to do those things faithfully which he has commanded
me. But, after weighing these things I find all quite, the
contrary: — ^namely, that these characters endeavour!^
these signs to confirm their own vanities, and establi^
their own merchandize, teaching men thus, ' Run to
this or that saint Put on a hood^-cloak, or hide thysdf
in a desert,' &c. And this is to draw me away from
Christ, out of my church and congregation, and also
from baptism and the sacrament, wherein I ought to re-
main, and also in all the works that are commanded me
in my condition of life. Therefore, I will not listen to
such men nor know them, even though an angel should
descend from heaven, and raise the dead before my
eyes. For Christ hast taught me to cleave unto the
Word and Sacraments ordained by hun : and tells me,
that I shall only find him where they are : and that I
am to remain there, and not to seek him any where else:
because he never draws nigh unto us but where baptism,
the Gospel, and the ofiice of the ministry are : by the
means of which it is that he flows into our hearts and
holds communion with us. Moreover, as he saidi,
* Obey thou thy parents, princes, and masters, fiuth-
ftilly, &c. : and remain in thy station of life.' It is there,
therefore, most certainly, that thou hear him and find him
present with thee. Why then like a madman dost thou
run to stones and trunks of trees, where no Word of
God is taught at all, but where men blind the eyes of
553
mortals by dmbniical ^igris ? as if Christ himself were
there, where his Wanl is not !
Behold! it h in this way that the mouths of the
Pa|>ists ought to be stopped* who, according to their
custom, so pride themselves upon their fathers, their
councils, and their nomerous signs and wonders: by
means of which, they attempt to comfirm all these im-
pastures : and we ought to make them this short re|>ly.
* Let Ufi compare both together. I have here the Word
of ChriJ^t, concerning which I am fully assured, and
which has now been most powertuUy contirmed through-
out the whole world. But thou, on the other hand,
bringest forth unto me thy doctrine and signs : by which
I am led away after rosaries, pilgrimages, the wor-
shippings of saints, masses, monkery, and other self-
devised and self-chosen singular works : in all which I
do not hear one word about Christ, nor baptism, nor the
sacrament, nor about that obedience and those works
which are to he shown forth toward my neighbour, ac-
cording to my situatirm in life as Christ has taught me;
but I hear that which is qnite the contrary.— Therefore,
all these signs cannot he true : but both the signs and
the doctrine are diabolical impostures !
Thus can we clearly know and judge all false signs;
and say, I am not at all moved by signs, nor should he
even though thou shouldst raise the dead unto life
before my eyes : for all these things may deceive, hut
the Word of God cannot deceive. For the devil so
knows how to work upon men, and can deceive diem
with such delusions^ that he may for a time hnld a man
as if dead ; and then permit him to come to life again,
fay allowing him the m-e of his senses, as if he had
raised him Jrom the dead. Or, he can also take away
the siglit of any ones's eye, or afHict any of his Hml'>s
A*ith some disease, which he may afterwards j>ermit to
be healed, while men are maete to think that these
healings were the signs and wonders of some great saint
or other !
Moreover, God also permits real signs to be wrought
^ as a punishment unto those who disregard the truth, (as
I VOL. II. *i o
_A
554
Paul sakh,) and as an admonition uoto others. For so
neat are the sins of ingratitude and contempt of the
word, that no wrath lis sufficiently fierce to punish them
•«8 they deserve. And this is what we shall see, if the
worid shall be permitted to remain a little longer. For
it will involve itself in such iniquities, by the one sm of
despising the Word of God, that the state of Chrihtians
:will be far worse than that of all the false signs that
ever have been wrought, or ever will be ! For God will
send an abundance of false prophets into the world, be-
.cause of its utterly loathing and refusing to hear his
Word, and following after other tilings with wonderfiil
curiosity ; by the influence of whom, it w ill be brought
into an inextricable labyrinth and abyss of errors ; a<i
we have hitherto seen to be the case in all the churches,
monasteries, and schools, where nothing else was held
forth and taught; and wbere all their books were
4:rammed with nothing else besides tliese vanities, signs,
and impudent lies. Nor was their reason for so doing
any other, than that such signs might continue to be
wrought : as though it were not predicted with sufficient
clearness, that such things would come to pass, and that
men would be seduced by such signs, so awfully so, that
the elect should scarcely be saved. But, all these things
'happened unto those justly, who sutler themselves to be
so easily seduced, and will not be admonished. Whereas,
Ohrist has freely given us his Word, w herein we are in-
structed how to believe and live ; which Word has been
iully and abundantly confirmed by signs wrought bv
himself; and with this Word he himself will be content ;
nor will he add any thing else unto it ; but will defend
Jt>y all his power that which he has once spoken. These
characters, nevertheless, still go on to devise new doc-
trines, and to institute better ways of living, (as thev
imagine,) contrary to the Word and true signs of God.
Therefore, Christ here saith, I will not at all r^iard
them, even though they should boastingly say, * Lord,
have we not wrought many signs, and exhibited many
virtues in thy name ? ' but 1 wiS ptonounce this sentence
upon them, " I never knew y<Mi : depart from me ye
555
[iforkersof ifiiquhy/' Bot they will answer, ' Wliy Lord?
Are there lUJt ninny nianifest signs and wonders thai
we have wrouglit in thy name, which cannot be denied ?'
fBut he will iinswer, * Why have ye set at nought my
'Word confirmed by inv own signs, ond brought in a
new doctrine of which I knew nothing? and why have
ye niled the \vorld according to yonr own will, following
jour own sen;^ual desires? As, therefore, ye have set at
fuought my Word, and have not done the will of my
Father, I will not know you in a way of goodness and
grace/— lint while they are going on in their own counfc
'hereupon earthy they will by no means persuade them-
selves that this will be their case; imagining, that they
^hall have the rtrst place at the right hand of God ;
^ though they will on a sudden experience the truth of
Christ's words,— This, then, is the riglit meaning of
these words ; which Christ speaks concerning the t^se
signs that false |»rophets work for the confirmation of
their doctrine ; which prophets he will not know, not
even with all their signs and prophesyings.
rii^T, in addition to all this, there is a far deeper con-
sitleration: though I know not whether it be proper to
introduce it here. It is this : — That God sometimes per-
mits evil and ungodly men to work true signs, — Hence,
(>aiaphas the high-priest, John xviii. prophesied : as did
also Balaam, Numl^rs xxi v. who delivered a most beau-
tiful prophecy concerning Christ, as Moses himself tes-
tifies : whence it is certain, that the Holy Spirit of God
entered into him, and prophesied contrary to his will :
as was the case also with respect to Caiaphas. Nor can
it be denied, that Judas also wrought many sit^Tis as well
as the other apostles and disciples, — Wliai then shall
we say to these things? John himself, indeed, answers
the question ; when he says of Caiaphas, that he pro-
phesied during thut year in which he was high-priest.
For it may come to pas«, that such a man thus placed
in a public office, or any magistrate, may prophesy and
work signs ; and may moreover be the author of many
good things, rany be of the greatest utility, and may gain
many men unto God ; while he himself may neverthe*
2 o 2
666
ku be a ^d and abandooed man, and one that shall
cMainly go down to the devil ! Thus, a preacher em-
ployed in a public office, may, if we rightly examine the
IMrtter, be a man that does the greatest of works : nay,
one that works signs and wonders beyond all that ever
were done in the world. For, in his office he may teach
thee by the Word and by the sacrament which he ailmi-
Qisters unto thee : and he may draw thee to the faith,
^nd snatch thee out of the po^:er of the devil and fix>Di
ft^mal death, and make thee a partaker of the hea-
wvijy kingdom. Which are works that far exceed all ei-
tmoiOjIL siga9 and wonders : though the man himself by
ipi)U9m tj^se works are done, may be an ungodly man,
ai^ an unb^ever.
Wherefore, in all such cases, we are immediately to
Intake ourselves to the Word of God, and judge accord-
ing to its rule, and not according to the person em-
ployed in tli^ office. And thou hast already heard
ishat was said concerning those signs which are not
wrought according to the word of God, but designed
ox4y to establish something else, — that there is not one
letter ^d about them in the scriptures, (as commanding
them ^..be done.) But, the prophecy of Caiaphas the
hifij^ signified, that Christ should by his death
ncdeoni men from death, sin, the devil, &c. And this was
Ik true and excelleut prophecy, though he m ho delivered
il,,d(elivered it from a virulent and malicious heart. Su
also the prophet Bakmm, though he was a wicked
man, yet prophesied truly as a prophet concerning the
people of God, and concerning Christ; and God spoke
\m. him. Therefp^e, wnere any preach^ is lawfully dis-
cbaRging his ofi^e, and does signs by virtue of that
office^ he is to be heard. But if he wants to be tyran-
iU.(;al and to follow any other way^ he is no longer to be
aqcounted a true preacher^ but a false prophet.
, Thu« also, while the apostle Judas taught the Gospel
apd did sjgn3, (who, we know, was of the devil, upon
tl)^, testimony of Christ himself,) we canROt deny that
t9jO}9e signs were wrought by virtue of his apostolic
o^qe : namely, for the purpose of confirming Christ, in
Si7
onier that people might believe in hiin* And do thou
juilge in the sume way of all others, who have offices
committed unto them in the Christian world. For they
are not all Christians or good men who are in office and
Hpreach ; nor is it the design of God that they should be
^Blo. Thus, Caiaphas prophesletl, not as Caiaphas, or as
^^pi murderer and a deadly robber, but as the high-priest*
^^ So IT IS also with respect to worldly things; as
P Solomon saith, Proverbs xvi. 10, ** A divine sentence
I is in the lips of a king :" that is, all things which a magis*
trate appoints are right. Wherefore, as often as he
I judgeth criminals and evil-doers, and punishes them
with death, it is the judgment of God which he himself
pronounces in heaven, and will have to be put in forced-
even though, out of oificej no man can kill another.
And thus the scripture makes all those, to whom any
office or administration is committed, prophets or
mouths for God : even though frequently, with respect
to their persons, they are robbers anil tyrants : as Solo-
mon again testifies, Prov. viii. 15, ** By me kings
reign : "* that is, their laws and their sentences are mine,
and whatever they do by virtue of their office, while they
reign ritrhtly. The greater part of these, nevertheless,
are notorious ro(>bers in the world, and shamefully abuse
their right and power according to their mina s lust.
Yet, while tbey remain in their office and do those
things that are right^ all that they do are the commands
of God. Nor is it othenvise in common life when a
prince or a master gives any charge to a servant, or
sends out his ambassadors : for they are immediately
heard and honoured, (even though those who have the
embassy committed to them may be the most abandoned
characters,) not however on their own account, but on
account of their prince or their master, whose office arid
charge they bear.
Bi T let it suffice to have spoken thus concerning
persons who are in public offices, by whom signs arid
wonders are wrought; some of wliom are good, some
had men ; which, however, neither adds any thing to,
nor takes any thing from, the office. — What then
S5S
thinkest thou is to be said concerning those who do
signs and prophecy, and yet are not in any office? For
we read of certain persons, Luke ix. 49, who wrought
signs, and yet were not the disciples of Christ : and the
apostles told Christ this and made it known to him:
saying, '^ Master, we saw one casting out devils in thy
name, and we forbade him^ because he foliowetb not
us." To whom he answered, " Forbid him not : for he
that is not against us is for us." Now this was a private
person to whom the office of teaching had not been
committed by Christ : and yet he said, tnat such an one
should not be forbidden ; and he gave the reasons also,
Mark ix, " For there is no man which shall do a mi-
racle in my name, that can lightly speak evil of me."—
Hence, that is true which we said at the first : that God
never permits any miracle to be wrought by an evil and
ungodly man under his sanction, unless he be in a
public office : and even then, he does not permit the
'miracles to be wrought on account of the persons, but
on account of the office. But where true signs are
wrought by a private man, it is to be believed that he
is a righteous and good man : even as there are private
revelations made unto such by visions and dreams, &c.
But all such signs will tend to this : — the glorifying and
promoting Christ and the Gospel.
Thus thou hast two kinds of signs. First, thoee
which are good and real, and which are wrought by
good men and Christians. And then, those which
wicked men work, but who are men engaged in otfice,
and who teach what is right. But, all must be brought
to this touchstone to be proved : according to which
also, all persons must be tried, whether good or evil,
whether in office or not in office : — that is, w hether tlie
signs wrought tend to the praise and glory of Christ, and
to the commendation of faith. But, if thou perceive
that thou art by these signs drawn to something eke;
that is, to visit saints and to worship and to pray unto
them, to deliver souls from purgatory, and, in a word,
uptp a trusting in thine own works, and to a cleaving
unjto thy own righteousness ; then, imaiediately say,
*
S59
Even though thou shouldst work all miracles, so that I
iniij;ht even see and touch them, yet I will not lend any
faith unto thee ; for Christ has sufficiently warned me
to l>eware of all such signs.
This rule also God himself has given, Deut xiii,
•3, and has set it before us in these words^ that we
might follow it, ''If there arise among you a prophet
or a dreamer of dreams, and giveth thee a sign or a
M'onder; and the sign or the wonder come to pass
whereof he spake onto thpe, saying, Let us go after
other gods, which thou hast not known, and let us serve
them ; Thou shalt not hearken unto the words of that
prophet or that dreamer of dreams/' &c* In which
words he has statetl the grand criterion by which they
are to be known, that they may be avoided : w^hich is
this : — when they contend that new ways of wor-
shipping God are to be instituted : that is, when they
do not continue in the one only pure sincere doctrine,
but begin to introduce a somethin<4 else that is new : for
here all faith and credit are to be denied them, even if
they should daily show forth signs innumerable*— For
God himself has moreover explained the above-cited
passage ; adding, " For the Lord you God proveth
you, to know whether ye love the Lord your God with
all ynur heart and with all your soul ! " As if Moses
had said, Fnr God will try your faith, uhether ye will
hold that doctrine constantly, which is already delivered
unto you and prospers.
But, to sum up the whole in few words, no sign is
to be received against the confirmed doctrine, how great
soever it may be. For the Commandment of God unto
us, is, to " hear him," that is, Christ ! Moreover, it
has been foretold us in numl>erless passages, that false
prophets will come and will shew forth great signs and
wonders, but that by these they will only draw us away
from Christ into error and into their vanities. Therefore,
there is no remedy more wholesome, than that we well
understand the true doctrine and have it ever before our
eyes; and then, according to it judge rightly and skil-
fully of all things;— whether they teach us file Gospel,
560
and that faith whic^ we daily mention in our prajer^;
which is, / 1 believe in Jesus Christ, that he suffered for
me, and that he died, and was buried/ &c. ; or, whether
they teach any thing else that is contrary to Christ.
Tlius then we are now suftciendy pre-admonished, if
any one will but listen to the admonitions. But the in-
cukating of tljiese things w^l have but little e0ect upon
the common multitude of men, even as hitherto it has
been of no avail. And I am fiilly pi^rsuaded, that if any
one should come forth in Wittemberg, and should shew
forth one sigp, all would immc^tiately flock unto him.
For this is the way of the wQjrld, that when any thing
new or unheard of before comes out, they are immedi-
ately turned aw^y into a wondering at it, and accounting
every thing else naught, that is, the Word and doctrine ;
and they go with open mouth^ after this new thing only,
how diligently soever we may exclaim against it. Even
as they have ever hitherto yielded th^nselves up to be
deceived, and led away by the most palpable and most
impudent lies ; and, as it were, have permitted than-
8(alves to be made to swim in a whole sea of such lies,
just where any vagabond hajs wished, when he has risen
up and broached any new falsehoods concerning some
n^w relicts of saints : and men being caught with such
an one, have Hocked to him iq crowded roads and streets.
And all that led them on, was, an inconsiderate curiosity
anf^.headlong impulse of mind; and also pride, under the
influence of which, they have despised and loathed the
Word» And in addition to all this, the. devil also has
come in with his gp^d$ ; hy whos^ workings upon menV
ipinds^ false signs imvo ev^r dralK-n qiore followers after
them than true: 1 or no one either sees or reganis the
signs w^hich were wrought by Christ and his apostles:
but ifany one casts o)iit.«.digvil^ that exceeds all miracles!
Therrfore, if they will not receive admonition, they
cannpt Ipy the blame of their destruction upon us.
r
561
CONCERNING FALSE PROPHETS.
Matt. viL 15.
Beware ff false prophets, which corm to you in
sheep's chthing, but inwardli/ thei/ are ravening tmives,
Christ had hitherto been rightly establishing the
true doctrine and life, and warning us against ail those
things that are coritrao^ to that life and doctrine, and tliat
may be offensive unto them and destructive of them*
And nowj in aildition to all that, he here uses another ex-
hortation ; that we may tidie heed aj^aia and a^aiu, lest,
even after the true doctrine and life have be^ rightly
establidicd and have flourished, teachers should rise up
amongst us, ivhu, under the name of true preachers of
the Gospel, may bring in some otlier doctrine, and may
pervert, and even sap the foundations of, both the iru6
doctrine and life. For it cimnot be, Imt that the true,
right, and sincere doctrine of the Gospel will be fought
against by the devil every where, every way, and by all
possible means, both externul and internal : even as
Christ said at the beginning of Lliis sermon of his, that
it would come to pass, that he who would beaChristian
must have all men his enemies. First, tiiose who are
plac^ 6ut of the pale of Christianity ; who will hate,
persecute^ and afflict him, either by beating and Killing
him, or by accusing, execrating, and condemning him,
as much as lies in their power. And therefore, the con-
clusion is certain, tlial he who has no haters, calum-
niators, and persecutors, is not yet a Christian, or has
not openly confessed his faith by external w orks : for as
soon as ever he begins to make his confession, he will
stir up the hatred and envy of men against himself,
who, as much as lies in their power, will devote him to
death. Thus, those are liis open enemies who are with-
out the pale of Christianity : and these every one can
see and leeL — ^Bnt, in addition to these (a^ Christ would
say) ye shall have othtr enemies not those who arc
S6i
without and who deny the doctrine, but those wlio
grow up among you, and usurp, and boast of, your
name and title : these will produce a mighty havoc, and
will be the destruction of many. As to the former kind
of enemies, they, although they may rage to the utmost
extent, can do no more than strip those who trust in this
life and the things thereof: they cannot by any violence
take away from me my heart and my faith. But these
latter do not at all lay any snar^ for the life and pro-
perty : they allow my substance to remain untouched :
but they insidiously strike at the true doctrine, in order
that they may plunder my heart of its inestimable trea-
sure : namely, of the Word of God : for the sake of
which, we endure every kind of persecution from the
former kind of enemies. And this is the height of the
miserable calamity, — that those who are our brethren,
and who boast of the Christian doctrines, should rise up
in furious arms against us, and, under the name of tl^
Gospel, take away the true doctrine, and introduce
toother doctrine in its place ! Concerning which Pad
also, when departing from Asia, admonished the Ephe-
sians. Acts xx. by foretelling them ^ that men should rise
up among them who would speak perverse things,* &c.
And this is what may deserveidly raise the lamentations
and complaints of many, — that those should attempt
these things, who are among us and of our company :
whom we considered to be sincere, and of whom we
never thought of bewaring, till we received the injury
from them.
This is that persecution against Christians which is
foretold us throughout the whole scripture, and which
has prevailed ever since the beginning of the world : for
the same happened unto Moses himself from among his
people, and the same befel also Jacob, Isaac, and Abra-
ham in ther families. And though there were in the
family of Adam only two children, yet sedition, &c was
to be raised by one of them. And I believe we also have
experienced the same in no common instances. For
what a number were there in the beginning who stood
by us, and enforced with us the preaching of the Gospel,
563
against the Pope ? so many, that we hoped the whole
world would have been brought over to our side. But
at the time, when the greatest elVort was to be made,
and the Gospel was most firmly to be stood by, those
very persons began that tragic scene, which was far
worse, and more pernicious than any that all the
princes, kings, and Csesars ever could have raised in
their persecution ot the Gospel. And what could we do
to these things ? when those same persons were bringing
on us the greatest injuries, and comlorting, at the same
time, and fostering the malice and determined opposi-
tion of our enemies, by calling out thus ; — * From this it
is plainly miinifest, of what kind this doctrine of ours
is ; seeing that, we are all *|uarrelling anitKig ourselves*
For it is evident that tlie Holy Spirit catmot l>e with us,
because we are |>ersecuting, and continuully criminating
and abusing Ciich other/ &c. And tliis is what we have
to bear* — -Our enemies are to be comforted ami feasted
by our mutual utVence^, while we are weakened and re-
vileil. And thus, ue have to endure both our enemies
and brethren as adversaries. So that, it is plainly ma-
nifest, that there is no greater trial in Christianity than
that which befals us from without, and whicli concerns
our doctrine.
But as these offences are to be expected by us in
every age and time, and as they cannot be avoided,
Christ has in this sermon of his fortified us against
them both, by consolation and admonition.
The coHsoiaiion is tliis : — that we sufler not our-
selves to be cast down in mind, or rilled with much
trembling, when any offence of this kind shall take
place ; that is, wlien at tbe first sight we see and feel,
that wc, who boast of the Word, are ourselves quar-
relling ^vith each other ; but that we take instruction
from that same Word, and say, in reply to our adversa-
ries;— I was not ignorant, wlien I first began to be a
Christian, that these things would certainly take place*
For Christ my Lord foretold me, that it would come to
pass, that I should have both these characters for my
enemies ; that is, l>oth those who should attack me
564
fioED widiout, and alao Ikiy own brethren wtio ^lloaM
cauise me all this distress irom within. Bat this ^mH
not frigfateai me back ; faa^ less shall it dttOs^ ittt to
depart from the true doctrine, as if it were fdse, be*
cause theae my bretfaten are become my adversaries.
For Christ himself had his betmyer Judas with him;
and yet, his doctrine tvas not tfierefbre false, nor was
that imjust which he did, though a disciple rev6lted
from him : and therefore, oar Judases also are not to
be considered of so much consequence.
And the admonition is this. — It is certainly declared
to OS before-hand that these things shall be so : in order
that, we may with all diligence guard against them, and
talce heed unto ourselves that we be not deceived by
such sects : but that we fortify ourselves against their
attacks, and carefully learn to know such characters.
For when Christ says, " Take heed unto yourselves," he
would teach us not to be inactive in these matters, Irat to
open our eyes, and watch diligendy and providently.
For, with respect to external ebemies, we do not need
many things, besides patience, to endure all those evils
with which they may afflict us with an undaunted and
unmoved mind. But in the latter case, there is no room
left for patience ; we must have caution and watchful-
ness. We must not trust our brother that is by the side
either of me or thee ; no ! not so much as in one word !
But we are, like Arguses, to look with open and steady
eyes into the Word of God only : and to see, that wc
trust not any one man in any one thing : because, he
may agree with me to-day, and teach against me to-
morrow. And let no man promise to himself security in
these matters, as if he had no need of any such admoni-
tion as this. For this temptation is so perilous and insi-
dious, that the most spiritual men can scarcely take full
heed to themselves therein, so as not to be deceived.
But as to the other multitude, who are of a secure mind
and without watchfulness and caution, they cannot escape
these snares, so as not to be led away and seduced.
Therefore, it is not in vain that Christ makes use of these
words, " Take heed unto yourselves! " For so great i*
&6S
the attraction of any thing splendid, and so great is the
applause attending u name, that no one can discern and
distitiguish tliese things^ (as we shall more fully show
hereafter,) who has not tlie right meaning of, and does
not well understand, the Word of Crod ; and who does
not, moreover, give all diligence, study, and cm^, to
hold the purity of that Word.
Now THEN, only observe, I pniy you, in what
descriptive colours Christ paints forth these falst*
prophets or teachers, according to iheir appearance, and
as they are seen ! First, he gives them this appellation
of [>rophets ; and sfiys, that they are so called and ap-
pear to be such ; that is, teachers and preachers ; of
which name they themselves also boast, priding them-
selves upon being so denominated and considered. Thus,
they have the same office of leaching, the same scrip-
tures, and the same God, (of whom they pompously
boast) as others, and yet, they are false prophets. (For
Christ is here speaking of those to whom the office of
preaching is committeil. Because others who thrust
themselves in, not being preachers are not of so much
consequence as to be denominated 'Malse prophets.'*) —
He then says that they come in sheep's clothing : so
that, they cannot be accused, nor externally discerned
fiiooi true preachers. And these are the two tilings that
cause all the mischief. — Their having the office of
preachers : and their coming set off with such adorning
and fairness of appearance. So that men cannot say hut
that they are right and true preachers, seeking the sal-
vation of aJl : and that they themselves pompously and
boastingly profess : and when they swear, it is only by
the name of God, and in the wonts of scripture. By
which means they sweep away all men in the stream of
their own opinions like a mighty torrent ; and in such a
way, that no banks or mounds can stop their impetuous
course. For who of the commonalty could summon au-
dacity enough to resist such men, and to condemn their
doctrine ? Or who can guard against them when they
come in the name, and with the \V^ord, of God, (us they
boast they always do?) »••
1
566
But Christ gives us a full admonition respecting
both their office and their appearance, that we may not
be moved at all on account of their holding the office;
(though this is necessary and peculiarly requisite for a
preacher :) for there is no man who can, on that account,
claim to himself the right of being believed ; because a
wicked man or a cut-throat may hold an office. And
hence it is by no means a rare thing in the world, that
there are in all offices and stations robbers and vaga-
bonds who abuse those offices. They may indeed be
called prophets ; that I will readily grant. But be thou
wisely watchful in this matter, and take heed to thyself
that they be not false prophets.' And in the same
manner, they are by no means to be regarded by thee if
they should come in sheep's clothing and under the
cover of great names ; for thou hearest in this scripture,
that ravening wolves may come in that clothing. There-
fore, again take heed, that this sheep's clothing do not
deceive thee. For all those whose design is to deceive
men, always use an elegant and fiur covering of diis sort
Behold then, if we would but listen to this admo-
nition of Christ and follow his words, then we might
easily guard against all false prophets and preachos.
And the reason why they thrust themselves in thus on
all sides, is, because we who hear the true Gospel do not
embrace it in heart, and are not concerned about cleav-
ing to it with certainty and holding it fast when gotten.
We act with so much inadvertency and inattention in so
weighty a matter, as if it never could slip away from us.
And this is the reason why we are thus deceived in a
moment by any specious appearance and external show.
For as soon as any new teacher or preacher rises up and
comes forth in public, then immediately these words
" Take heed " and " Beware " are thrown away to
oblivion, when we ought to be admonished by them, and
to hear every one as if we did not hear him ; attending
only to the true doctrine and the Word. For they are
light, vain, and unstable spirits, who listen only at the
mouths of them that preach, and immediately, from
mere curiosity, attach and glue themselves to such ; and
I
567
tlien, after they liave been tickled with a little pleasure,
say, * I Iiave heard this man before. I must now hear
such an one, for I understantl tliat he is a very learned
and holy man/ &c.
Hy these wortis, and in tliis way, a great door is opened
to the devil : and he deceives such hefore they are
aware of it ; driving them about, as if (according to the
common saying) he made tliem swim about in such
waters just after his own pleasure, from one sect to
another. Hence Paul says of such, Ephesians iv. 14,
that they are tossed to and fro tike a reed in the wind ;
for they permit themselves to he "carried about with
every word of doctrine ;' so that, if any new preacher
should come forth to-day or to-morrow, they are ready
also to give their ears unto him. And the reason of this
is, because they are not establislied in their hearts with
any true understanding of the Word of God. And
moreover, they lightly esteem the Ciospel : imagining,
w^hen they have heard it once or tn ice, that they under-
stand it to a nicety, and comprehentl it fully* And
therefore, they. become satiated with it, and with all
avitlity wait for some new one to come forth who shall
bring with him something new. And thus, it happens
unto them as it did unto Adam and Eve with the
serpent, who also opened tlieir eyes to, and cast into
their minds a desire atter, the forbidden fruit, injecting
such plausible cogitations as these against the Word of
God ; — ^ Why should we abstain from this one tree
only?' And then such a pleasure and curiosity seized
them, that, loadiing all other trees in Paradise, they
most impatiently longed to taste of this ?
Therefore, if the Gospel were seriously our delight y
and if we w ere but a little anxious about preserving thati |
treasure pure and sincere ; we should not be so easily*
deceived. For I feel a firm persuasion, that no factious*!
spirit would so easily subvert me, if I knew that thef
Gospel I held was right, and from my heart desired not
to lose it. If any one were then brought to me in sheep's
clothing, I should not look at his outside garb, as if I
wished or desired to Uave any thing new, or to hear any
566
thing else; but I should observe whether ot hot he
agieed in all things with my Gospel; and thus, by divine
grace, I should be armed and fortified against hun, and
should discover him to be a false prophet, and a raven-
ing wolf covered with, and concealed under, this sheep's
akin.
Thus diabolical spirits and false prophets overcome
us by these two means. — Partly, because we are heed-
less, secure, and altogether light and vam. And partly,
because they well know how to cover and conceal them-
selves under sheep's clothing. For by this " sheep's
clothing," Christ does not mean such open, flagrant, and
abominable sins as those with which the gentiles and the,
ungodly are defiled; but, baptism, the sacrament, Christ,
and all the things of Christ : all these things must be
home and professed by these characters. lor no one
e«n come forward, and impudently say, * I say so and
».' He must say, * My dearest friends, Christ saith so
and so : ye have here the Word of God and the scrip-
ture : ye must believe this if ye will be saved : .and he
that would teach you otherwise seduceth you,' &c. In
aU which, they introduce the ineflable name of God and
of Christ, and also those great but horribly perverted
terms, honour of God, truth, eternal salvation, and what-
ever other expressions of this kind there are that are
used in speaking of such things. A man of a simple
Viind hearing such great and important words, and
being admonished in such weighty expressions as * by
the salvation' or ' damnation ' of his soul, stands astck
nkhed ; and if he be not well fortified and instructed
against such crafty attacks, he presently yields himself
upb For such words are sharper than a razor cutting
both into the body and the soul. This then is one part
of the sheep's cloliliing with which these wolves are
covered.
And then, they make to themselves another kind of
external adorning by certain singular works of their
own, and a particular mode of life. They go about
clothed in grey jackets, and with a sad and miserable
countenance, wearing themselves oat with much fasting,
r
569
r
and afflicting their liotlies uirti dciprivation of t^leep, \i*ilh
liard beds, and long prayers; and by conforming in no
res[>ect to the common %vay of living among men. And
this also is a crnfty trick that has much influence : for,
by itj the eyes of men are so blinded, that they yield
themselves up lo such like so many blackbirds or jack-
daws cauglit in a net. And one robber of tliis stamp
may seduce and turn away, by one sermon, a whole
city, which had heard the Word of God for some time;
ancl^ in one hour, hurl to obhvion that which had been
heard for ten years. And I l>elieve that I myself, if I
wished to do so, could by one or two sermons, without
any difficulty, change my little moltitude of people,
and at hist draw them over to Popery, invent for them
new pilgrimages, and institute masses, &c. having de-
ceived them with such kinds of butrhears, and a singular
sanctity. For the multitude (as I have observed) are
given to change, and easily persuaded, being curious
and naturally prone and inclined to hear any new
thing.
Behold, in this manner also they endeavour to set
off their life and doctrine; using exactly the same
words and terms as we do, and living a singularly
showy kind of life. And in this way the Anabaptists in
this our day, seduce numljers of men, by their crying
out, ' That the Gospel is not rightly taught and held
by us, because (as they say) it brings forth no fruits,
and wicked, proud, envious, and avaricious men still
remain. That there must be something more than the
mere word in the letter of it. That it is to be obeyed in
the spirit. That the life must be powerfully bridled and
mortified* That, if it were the Word of God, it would
without doubt bring forth fruit/- — Thus, having ac-
quired to themselves much fame, they go on and affirm
that it is they Mho have the true understanding of the
scripture, the right fruits of it, and the right kind of
life. And when any simple unexperienced man hears
these things, he is immediately persuaded, and says,
* This indeed must b€ the very truth ! * And thus he
permits himself to be led into a lubyrinth of errors^
VOL. IL 2 p
570
being deceived by these bigh-swclling words, * Spirit,'
and ' fruits of the Spirit,' &c.
And then, they go on to say, ' That he ttiat will be
a Christian cannot lawfully be a magistrate, nor wield
the sword of justice, nor have any thing of his own as
private pmperty ; because we have nothing that is oor
own. That he is a true Christian who proves his Chris-
tian life by his MForks : who leaves all things ; who will
not bo employed in any civil offices of the 3tate : who
goes plainly and thinly clad : who endures hunger and
thirst,' &c. These are what they call fruits of the Spirit;
which are nothing else than sheep> clothing ; by means
of which, they most basely deceive the miserable unex-
perienced people^ and entangle and involve them in eveiy
kind of error.
And h£R£, who is so sharp-sifted as to be
enabled to distinguish a wolf concealed undar this
clothing of a sheep, and to beware of him ? — I answer :
{ know no other method more sound and effectoal,
than, as I said, for every one to look to it again and
again that he be certain of his own cause and doctrine,
and that he hold the same with so closely a cleaving
mind, that he may stand therein unmoi^ from bis
purpose, even if the whole world, and %vhatever creeps
on, and breadies in, the world, should live and teacb
otherwise. And he that will be certain, is not to look
at any external appearance in Christianity, nor is he to
judge of himself according to any such appearance, but
to order his life according to the Word of God ; which
shows unto us that true way of believing and living
which avail before God. — For instance.
The head and sum of the Christian doctrine is
this, — that God sent hia i>on Christ into the w<^,
and gave him unto us ; and that it is thro^h him alone
that he pardons our sins, makes qs righteous^ and saves
us. This, and nothing el^, thou art to hold fast firmly.
And then, if thou open thy eyes, thou wiU aee various,
multiplex, and widely-dif}ering» ways of life, customs,
and manners : that is, this person a man and that a
woman ; another person a mast^.; a fourth a servant;
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571
a fifth a prince; and a sixth a subject: and also, some
rich and others poor: and whatever other conditions
and oflices there may be in the world : and all mingled
together in that variety, that thou canst see no one of
ihera that carries with it any singular splendour or ap-
pearance. But, since I am in that happy state that I
possess the sam and substance of my faith, in which I
have all things comprehended ; whether I see a huslmnd
or a single man, a master or a servant, a learned or an
illiterate person, clothed in red or clothed in black,
fasting or feasting, laughing or mourning, my heart con-
cludes and says, What is all this diversity to me? In a
word, I consider that all these difterent conditions of life
w hich I see with my eyes, are to be held by me in no
difference at all. For I am endued with that under-
standing, that I know, that a girl in a red robe, and a
prince in his purple and gold, may be equally Christians,
as well as a beggar clothed in rags, or a monk cowled
under his hoodetl cloak. And tliis understanding and
knowledge will, I hope, keep mc safe from all the bug-
bears of external appearance.
Wherefore, the state and condition of a good
husband, or of a faithful servant, or maid, or \vorkman,
arc to be considered high, excellent, and divine* And
thus, those who are anointed with the Word can rightly
teach concerning all works, states, and conditions, and
live rightly themselves, and in all things do welt. And
all these conditions are right, and such as God ap-
pointed, and the same please him. And () that we could
attain unto that state, that such good citizens, women,
children* masters, servants, and maids, could be found
in every city, we should then have a heavenly kingdom
upon earth: there would then be no need of monaste*
ries: and moreover, it would be supertiuous to wear
ourselves out with fasting, and with singing and praying
in a chapel all day : for we should then only do that
which each one's station and duty required.
Thus, you see what these false prophets are wont
to conceal under their sheep's clothing, and how they
deceive the minds of the simple, — But uhat are they
372
within? Nothing (saith Christ) but Avening wolves.
That is, being themselves the most wicked vagabonds,
they seek, by that their fair outside show of doctrine
and life, to tear away and destroy souls. They do not
this, however, outwardly as those tyrants and persecu-
tors do who destroy our bodies and take away our pro-
perty, nor like those preachers who openly teach against
us and condemn our doctrine; but they do it inwardly,
that they may secretly plunder our heart of its treasure,
which is now made the throne, or the kingdom and ha-
bitation of God. That is, how much soever their doc-
trine and life may cover over and conceal their wicked-
ness and malice, it is certain that the only aim of both
is this, — ^to pluck away faith, and the principal article,
Christ.
Thus, in the present day the Anabaptists use, exter-
nally, our name: being confident that we have the
Gospel both in word and doctrine. But they say, * that
no fruits are produced by it' And by these very terms,
* no fruits,' they tear away men from faith, and draw
them over to works, and thus take away the main thing,
which is, Christ ; leading us to look for nothing but
their fruits : for they say, that where these are seen,
there the Gospel is rightly held ; but that where they
are not, it is the contrary. And thus, all their doctrine
is nothing else than a leading to the doing of works, by
which (they say) it is to be ma4e manifest, that the
Spirit and Gospel are with us. That is, they would have
us to possess nothing inwardly in substance, but take of
all that a long farewel. And thus, they fall away wholly
into works : in which they place all their confidence, as
if they were thereby to be saved.
And, what is the most pernicious of all, they do not
teach any thing about those true fruits which the Gospel
enjoins, and which it requires after faith : they enforce
only those fruits which they themselves dream of and
devise. They say nothing about every man's rightly
and faithfully fulfilling his station in life, and persevering
therein. They affirm quite the contrary ; and tear and
drag men away from all such stations, teaching them to
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573
leave all worldly occupations, and to begin a something
new that has a singularity attachetl to it ;— to go with a
dismal countenance ; to pui-sue a strict and rigid way
of life ; not to eat, nor drink, nor wear a garment like
other people; to ofler themselves willingly to be tor-
tured, and even to be killed* Where these things are
not done (say they) the Gospel is unfruitful in thee,
and thou art not yet a Christianj bow much and long
soever thou mayest have believed.
And they contirm these their dreams (tis far as God
permits them) by the testimonies of the scripture, and
the words of the Gospel : although Christ never taught
nor commanded such things, neither by word nor by
example, — that we should shun the society of men,
leave all things, and have nothing as own private pro-
perty ; (unless any such a necessity should arise that we
must lose either our own property or the Word of God.)
Therefore no man is to leave his property before God
commands him to do it, and he is compelled to do it by
force. If matters should come to this : then say, ' Be-
fore I will leave the Gospel and Christ, let wife,
children, property, and all creatures go together,' But if
no necessity compel thee so to do, thou hast the Com-
mandment of God, in which thou art commanded to
love thy neighbour and to serve him in every kind
of way. And in the same way thou art to love thy
wife, thy children, and thy family* And, when tliou art
compelled to leave them, thou dost not depart from
them, as they do, contrarj^ to the \V'^ord and ordinance
of God, and without any necessity compelling: for
they do it boasting that it is some of the great fruits of
the Gospel, and that they are conspicuous and signal
saints for so doing.
Tmlts, then, learn thou to discover such spirits as
these, — how they conceal ravening wolves under their
sheep's clothing, take away faith, and lead thee from
Christ into thyself. And they call these the fruits of the
Gospel ; but they are those which they themselves have
dreamed, and by which they oppress the true fruits.
And these are those ravening wolves in sheep's clothing
574
wfaio never cease to destroy tbe Gospel. Hefetofoie
they have been called monks : and now the Anabap-
tists have succeeded, as a new kind of monks. For-
merly they were called Pelagians, Ishmaelites, Idumeaos,
and Canaanites : for this iiuth has continued ever since
.the beginning of the world: and although the Anabap-
tists are by mr the worst, of the whole, yet others shall
also hereafiter succeed and fill their place.
In a word, monkery will remain as long as tbe
world shall remain : though it may sometimes undergo
some change in name and works. For all those wb<^
endeavours tend to imagine and frame out some sin-
gular works beyond faith and the common states and
conditions of men, are, and remain, monks: though
they may adopt a different way of living, different gar-
ments, and different customs and manners. But, we
can now easily guard against the hood-covered, shaven-
pated monks, for they are so fully painted out to us in
their own true colours, that their iniquitous life and
impious religion lie openly manifest to all. — But take
thou heed of all fiew monks, who do not wear hooded-
cloaks, but yet propose to themselves some other wav
and manner of life, carrying with them a wonderful
and unheard-of devotion and sanctity, by living in
some over-plain way, wearing grey clothes, following a
rigid life, and saying that watered silks and clear muslins
QPe not to be worn, nor red, nor variously coloured gar-
ments : for this is what the first monks also taught. —
Hence it is manifest, that monkery is ever the same,
and only comes forth in different bug-bears of outward
appearance. And therefore, those painters did not err
from the mark, who, when painting the devil, repre-
sented him in a monk's hooded-cloak, with a cloven
foot and talons appearing from underneath it at the
bottom. For, from the very beginning, his aim has
been nothing else but to deceive the world by
MONKERIES ! ! !
THE END.
T. Benslby, Printer, Cnme-cottrt, Fleet-street, London.
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