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MOST CELEBRATED SERMONS

JOHN CALYIN,

MINISTER OF THE GOSPEL. AND ONE OF THE PRINCIPAL
LEADERS IN THE PROTESTANT REFORMATION.

NEVER BEFORE PUBLISHES IN THE UNITED STATES.
TO WHICH IS PREFIXED
\ A BIOGRAPHICAL HISTORY
OF HIS LIFE.

PHILADELPHIA:
CHARLES DESILVEE,
No. 714 CHESNUT STREET.
1860.

BIOGRAPHY

JOHN CALVIN, ©. D.

Extracted from John Mackenzie's Memoirs of the Life and Wri
tings of Calvin.

John Calvin, the celebrated Reformer, was born
at Noyon, a town in Picardy, on the 10th of July,
1 509. Undistinguished by the splendour of family
consideration, it was reserved for him to give dignity
and perpetuity to a name, which had hitherto occu
pied an humble, but respectable, rank in society.
His father, whose name was Gerard, a sensible and
prudent man, had gained the esteem and friendship
of all the neighbouring gentlemen, and particularly
of the family of Moutmor, a family of the first
distinction in Picardy. John Calvin was brought
up with the children of this family, and accompa
nied them to Paris, where, with them, he pursued his
studies under Marturm Cordier, a man illustrious
for his erudition and integrity.
His next tutor was a learned Spaniard, undci
whose tuition he advanced so rapidly, that he soon
entered upon the study of philosophy. But as he
had from bis youth discovered considerable piety,
his father thought he should be following the incli
nation of his son, in consecrating him to theology
He therefore procured for him, in the year 1529, a
Denefice in the cathedral church at Noyon, where

he was born. Here Calvin, though unordamed,
preached frequently. How little did it appear from
Calvin's present situation and prospects, (a member
and a minister of the church of Rome,) that he
should be an instrument appointed to overthrow
that pile of corruption !
Calvin, having been instructed in the true religion
by one of his relatives, and having carefully perused
the scriptures, began to be disgusted with the church
of Rome, and resolved to renounce- her commu
nion. His father, in the mean time, resolved to have
him study the law, being convinced that it was the
most certain method of acquiring riches and honour.
Thus, either to comply with his father's wishes, or
his own inclination, he quitted the study of theology,
for that of the law : be removed to Orleans, where
he made such progress in that science, under one
of the most celebrated of all the French civilians,
that he was considered rather a master than a
scholar. In the absence of the professors, he fre
quently supplied their places, and acquired so much
esteem in the university, that he was offered a doc
tor's degree.
In the midst of his a arious employments, our re
former was a diligent student of the Holy Scrip
tures. He was so diligent at this time, that aftei
having supped lightly, he continued reading until
midnight ; and in the morning was employed, while
in bed, in reviewing what he had read tlie night
before. Although these late studies contributed to
his extensive erudition, and his remarkable memory,
yet they injured his health materially, and brought ¦
on that weakness of stomach with which he was
afflicted during his life, and which at length short
ened his days.
Calvin studied Greek under Melchior Wolmar a
professor of considerable merit, and an excellent
tutor. With his laborious studies he associated an

incessant perusal of the scriptures, and soiuetimes
preached in a small town in Berri. His fathei
dying, he was obliged to abandon the study of law
and return to Noyon. He visited Paris shortly af-
-erwards, where he published his Commentary on
Seneca's Book on Clemency, an author, the purity
of whose sentiments were in perfect unison with
the morals of Calvin. He was then only twenty-
four years of age ; but, notwithstanding his youth,
he soon became known, and highly esteemed.
During his residence at Paris, renouncing the
pursuit of all other sciences, he consecrated himself
to theology and to God. While here, having spoken
against some public errours in religion, an attempt
was made to take him prisoner, but be made his
escape by flight. The queen of Navarre, a princess
of uncommon merit, having sent for Calvin, treated
him with great respect. She made use of her in
fluence with the king, Francis I., her brother, to
appease the tempest which had arisen against the
reformed. Having quitted Paris, Calvin retired to
Xaintonge, where, at ihe request of a friend, he
composed some formularies of sermons and chris
tian exhortations, which he induced the rectors to
use as homilies, in order to excite the people to pur
sue their inquiiies into the truth.
Calvin soon returned to Paris, but having many
. enemies there, who had meditated his destruction,
he was obliged to remain concealed. The fol
lowing year was disgraced by many cruelties in
flicted upon several pious characters. The king,
Francis I., being influenced by the Catholics, was
so highly incensed by some writings which had been
published against the Mass, that he commanded
eight of the reformed to be burned alive, in the mid
dle of the four most frequented parts of the city ;
and swore he would not spare his own children,
should they be infected with that execrable heresy.

Considering the deplorable state to which his
brethren were reduced, Calvin resolved toquit the
kingdom. He therefore proceeded to Basil by the
way of Lorraine, where he applied himself to the
study of the Hebrew language. Though he wishei
at this time to remain in obscurity, as appears by a
letter written to him by Bucer, yet he was constrain
ed to publish his Christian Institutes, to serve as an
apology for his persecuted brethren. For as Francis
I. was desirous of the friendship of the protestant
princes of Germany, and knew that they would dis
approve of the murder of his protestant subjects, he
affirmed that he had only put to death the Anabap
tists, who, far from making the word of God the
rule of their faith, gave themselves up to their disor
dered imaginations, professing a contempt for ma
gistrates and sovereign authorities.
Calvin, who could not bear to see the true religion
thus calumniated, thought it necessary to publish his
Institutes, which he dedicated to Francis I. While
he was finishing- this work, he learned that in many
places of Italy, ideas were cherished favourable to
the Reformation : he therefore flew to the celebra
ted Dutchess de Ferrare, the daughter of LouisXII.,
who received him with distinction, and whom Calvin
confirmed in her principles. Notwithstanding this
protection, the Inquisition, aroused by the name of
Calvin, pursued him to the court of the Dutchess,
from which he was obliged to make his escape. It
was, no doubt, at this time that he arrived at the
town of Piedmont, in which he at first preached the
Reformation with success ; but from whence he was
afterwards driven by intolerance. This fact is at*
tested by a pillar of eight feet in height, still existin"-
erected to immortalize the arrival of Calvin at Aost
and his banishment from thence.
On quitting Italy, Calvin returned to France :
nut on account of the persecutions which then ran

high, he soon resolved to return to Basil or Stras
bourg. But the direct road being then impassable
on account of the war, he was compelled to go
through Geneva. This was in the month of Au
gust, 1 536. The reformed religion had been won
derfully established there by Guillaume Farel and
Pierre Viret. Calvin, not willing to pass through
Geneva without paying his respects to them, made
them a visit ; on which -occasion, Farel earnestly
entreated him to stop at Geneva, and help him in
the labour to which God had called him. Calvin
submitted to their wishes, and was received to the
charge of the ministry the same month.
From this time, says the Rev. A. Le Mercier, in
his Church History of Geneva, " The excellent
works, the various circumstances of the life, the
great pains, and unwearied industry of this great
man, make up a great part of the ecclesiastical his
tory of Geneva, for near thirty years." Soon after
Calvin came to Geneva, he engaged in a defence of
the reformed, who were attacked by the Anabap
tists, against whom he employed scripture and argu
ment with so much success, that he entirely expelled
that sect from Geneva. In the same year he was
obliged to plead his cause at Bern, against Caroly,
who had accused him of Arianism.
Geneva was at this time very far from being in a
state of tranquillity, although the true religion was
established, and the faith of the church of Rome
abolished. Calvin and Farel were hated by those
who preferred their vices and pleasures to good
order ; they therefore united their efforts to get rid
of those vigilant ministers. And taking advantage
of some disagreements between the church of Bern
and that of Geneva, respecting ecclesiastical dis
cipline, they procured an order from the council,
by which these faithful ministers were commanded
to leave the town in three days. Farel retired to

Neufchatel, and Calvin to Strasbourg ; where the
council of that town appointed him professor of
theology, and pastor of a French church, into
which he introduced his ecclesiastical discipline.
Calvin expressed much tenderness toward the
Genevese, and took, an interest in all their afflictions.
He addressed several letters to them from Stras
bourg, wherein he exhorted them to repentance, to
peace, to charity, and to ihe love of God ; teaching
them to hope that a bright light would soon dissipate
the fatal darkness in which they were enveloped.
The event justified the prediction. At this time he
republished his Christian Institutes, with many addi
tions : he also published a piece on the Lord's Sup
per, which was very much admired. He reclaimed
many Anabaptists, who were brought to him from
various parts ; and amongst others, Paul Volse, who
died a minister of Strasbourg, and Jean Storder
Liegeois, whose widow Calvin afterwards married,
by the advice of Bucer : she was a person of ex
traordinary merit.
Such were the occupations of Calvin until the
fear 1541, when the Emperor Charles V. convoked
i diet at Worms, and afterwards at Ratisbonne, to
settle tbe differences which had arisen in Germany.
Calvin, by desire of the ministers of Strasbourg, as
sisted at the diet, in which he proved useful to the
churches, and particularly to those of France.
Philip Melancthon, who always spoke with applause
of Calvin, called him The Theologian.
The faction which had procured the banishment
of Calvin being overthrown, the Genevese were
anxious to rccal him ; but he resisted the offers
which they made him. At length, solicited afresh
by tbe council and the ministers of that town and
encouraged by Bucer, who informed him that the
council had revoked his banishment, on the 1st of
May, 1541, he set out for Geneva, where, upon

his arrival, he was congratulated by the acclamations
of the people.
Shortly after his return, he composed a catechism
in Latin and in French, divided into questions and
answers. This work, which proved highly useful
to the church, was so well received by different na
tions, that it was not only translated into many living
languages, such as the German, the English, the
Flemish, the Spanish, and the Italian, but also into
Hebrew and Greek. Notwithstanding the relief
which Calvin continually received from Farel and
Viret, it is not easy to conceive how he sustained
his various labours ; especially if we consider that
he was the subject of several violent and continual
disorders. During a fortnight in each month, he
preached every day ; gave three lectures in theology
every week ; assisted at all the deliberations of the
Consistory, and at the meetings of the pastors ; met
the congregation every Friday ; instructed the
French churches by the frequent advices which they
solicited from him ; defended the Reformation
against the attacks of its enemies, and particularly
those of the French priests ; was forced to repel
his numerous antagonists, by various books which
he composed for that purpose ; and found time to
publish several other works.
In addition to these occupations, the council, who
knew that he was an excellent civilian, as well as
theologian, consulted him in all important concerns,
and charged him with many difficult commissions.
He was particularly employed in framing the edicts
and legislative acts of the town, which were com
pleted and approved in the year 1543. In this year
he presented the church of Geneva with a liturgy,
together with directions as to the manner of cele
brating the Lord's Supper, and Baptism. Mosheim
Bays, "the senate of that city, by the request of Cal
vin, established an academy, which contributed much

10
to the success of his designs. He, with his col
league, Theodore Beza, and other divines of emi
nent learning and abilities, taught the sciences with
the greatest reputation. The lustre which these
great men reflected upon this infant seminary of
learning, spread its fame through the distant nations
with such amazing rapidity, that all who were
ambitious of a distinguished progress in either sa
cred or profane ertidition, repaired to Geneva.
England, Scotland, France, Italy, and Germany,
seemed to vie with each other in the number of
their students, that were incessantly repairing to the
new academy. By these means, and by the ministry
of his disciples, Calvin gained proselytes and patrons
to his theological system, in several countries of
Europe. In the year 1547, Calvin composed a work en
titled JJ Antidote, against the doctrine contained in
fhe first seven sections of the Council of Trent.
fie wrote also to the church of Rouen, to fortify
raer against the artifices and errours of a ceitain
iionk of the order of St. Francis, who was endea
vouring to infect that church with the heresy of
Carpocrates. About this time he composed his
commentaries on the Epistles of St. Paul. The
",hurch of Geneva, though surrounded by afflictions,
increased rapidly ; and Calvin received, with every
mark of tenderness, those who were banished from
their country on account of their attachment to the
gospel. He now met with a severe trial in the loss
of his wife, a person of singular virtue and merit ;
but though extremely affected by this affliction, he
endured it with a constancy and resignation becom
ing his exalted character.
The churches of Saxony, not being united in
some things, consulted Calvin, who frankly gave his
opinion on the subject ; and as Melancthon was ac
cused (though unjustly) of too much indifference on

11
this subject, he wrote to him respecting it. While
God was on the one hand chastising the German
churches with the scourge of discord, he manifested
his compassion to the churches of Switzerland ; for
Calvin and Farel having made a visit to Zurich, com
posed all the differences which had arisen among
them on the subject of the sacraments. Articles
were agreed upon by the consent of the churches
of Switzerland, and those of the Grisons ; and this
agreement united the church of Zurich and that of
Geneva in the closest bonds.
The ministers of Geneva, in a public assembly,
having illustrated and established the doctrine of
predestination, approved of the work which Calvin
had written on that subject. His writings were al
ready translated into the different languages of Eu
rope ; and Geneva was thronged with strangers
from Germany, France, Poland, Hungary, and even
from Spain and Italy, who came to consult him
about the advancement of the Reformation, or to
find shelter from the persecutions to which they
were exposed in their native countries. Calvin
was respected by none more than by the Protestants
of England ; and by the desire of Archbishop Cran-
mer, he had imparted to Edward VI. his advice
relative to the best method of advancing the Refor
mation in that kingdom. Knox was affectionately
received by Calvin as a refugee from England ; and
an intimate friendship was soon formed between
them, which subsisted until the death of Calvin
in 1564.
Calvin, in the case of Servetus, has been harshly
censured. If has been confidently pretended, and
boldly asserted, that he through life, nourished an
implacable hatred against Servetus, and that he em
ployed all his efforts to satiate it in the blood of the
unhappy Spaniard. It is certain that Servetus had
rendered himself odious to all who knew him, and

12
that the ideas of most persons agreed with those of
Calvin on the punishment which he merited. It is
evident from the letters of Farel and of Viret, that
they did not blame Calvin in this affair. Bucer was
not ashamed to write that "Servetus deserved some
thing worse than death." The excellent Melancthon
approved the punishment of Servetus. Writing to
Calvin, he remarks : " In my opinion, your magis
trates have acted justly, in putting to death a blas
phemer, convicted by due process of law." Farel
expressly says, that " Servetus deserved a capital
punishment." And Beza defended the sentence. All
these celebrated men entertained the same opinion
on this subject ; and as no personal hatred of Ser
vetus can be imputed to them, it is at least as unjust
to accuse Calvin of it.
Servetus was condemned upon extracts from his
books, and from the edition of the Bible which he
had published in 1552, and from a letter which he
had written to Abel Paupin, a minister of Geneva.
The principal accusations exhibited against him
were, First, his having asserted that the Bible cele
brated improperly the fertility of the land of Canaan,
whilst it was unfruitful and barren. Secondly, his
having called one God in three persons a Cerberus ;
a three headed monster. Thirdly, his having taught
that God was all, and that all was God. To the
council of Geneva, justice ought to be done with
respect to this transaction, though we may blame
the principles of its jurisprudence : they neglected
nothing to discover the truth ; they multiplied their
interrogatories, and employed all possible means to
make Servetus retract : and, as they experienced
the inutility of these measures, they wrote to the
reformed Swiss cantons for their advice. Is it cre
dible 1 they were unanimous in exhorting the coun
cil to punish the wicked man, and to put it out of his
power to increase heresy.

13
If Calvin may be supposed to have influenced
the Council of Geneva, can it be said that he con
trolled the Councils of four different states, and
all the persons who were consulted by them, in form
ing their judgements 1 Shall the fury imputed to him
render so many magistrates cruel, whom he had
never known t It must be confessed, that the into
lerant spirit of the age dictated the sentence of Ser
vetus at Geneva. On the 27th of October, Serve
tus was condemned to be burnt alive ; and the sen
tence was executed on the same day.
In the first place, let it be remembered, that the
fate of Servetus was approved by the majority of
celebrated ecclesiastics among the reformed of those
times : it was also sanctioned by the church of Swit
zerland, who even recommended it. It had long
been the custom at Geneva to proceed with violence
against heretics. In the year 1536, several persons
were deprived of their freedom for not embracing
the received doctrine: from the year 1541, the
Consistory possessed the right of forcing the magis
trates and the people to continue faithful to the holy
doctrine, and to observe good morals.
In 1 558, Gentilis escaped death only by retrac
tion, though it was known to be feigned : and Cal
vin, in a letter which he wrote at that time, observed,
" Servetus, by a recantation, might have averted his
punishment : I would have it attested that my hos
tility was not so deadly ; but that by humility alone,
had he not been deprived of his senses, he might
have saved his life ; but I know not how to account
for his conduct, without supposing him to have been
seized with a fatal insanity, and to have plunged
himself headlong into ruin."
The civil and ecclesiastical jurisprudence of the
tribunals -with respect to heresy, was undoubtedly
grossly inconsistent with the spirit of Christianity,
and tbe principles of equity. But if we could tran-

14
sport ourselves into that age, and contemplate the
circumstances in which Calvin was placed, divesting
our minds of prejudice, we should no doubt per
ceive that the sentence was that of the civil judges,
and that they strictly followed the ordinary course
of the law ; that Calvin followed the judgement of
all the ecclesiastics of his time, and complied with
the sanguinary laws of every country in Europe
against heretics.
It cannot, however, be denied, that in this in
stance Calvin acted contrary to the benignant spirit
of the gospel. It is better to drop a tear over the
inconsistency of human nature, and to bewail those
infirmities which cannot be justified. He declares
he acted conscientiously, and publickly justified the
act. Calvin, being convinced that the best method to
preserve the purity of religion was to enlighten
men's understandings, used his utmost exertions to
found a college, in which youth might be well in
structed. In the year 1556, he proposed the esta
blishment of one ; but foreign" affairs prevented the
Council from attending to the object at that time.
At length, in the year 1559, he had the satisfaction
of seeing his wishes accomplished ; a college being
founded, and furnished with enlightened teachers :
an academy was also erected, which acquired the
esteem of foreigners by the celebrity of its pro
fessors. Calvin was this year attacked with a quartan ague,
which laid the foundation of his subsequent illness
and death ; for though he recovered his health eight
months afterwards, he was so much reduced, as
never again to be perfectly restored. During his
illness, he used to remark, that idleness was ex
tremely irksome to him. About this time he revised
and republished his Institutes, in Latin and in
French ; and corrected his Commentaries on

15
Isaiah, in such a manner as to render it a new
work. The Catholics at this time had obtained an entire
influence over Henry II, and abused his compliance
by exciting a persecution against the Protestants.
With this view, they induced that prince to publish
several severe edicts against them, and to imprison
some of the counsellors of the parliament of Paris,
who were suspected of favouring their cause ; and
inspired him with the design of destroying the New
Sect — a name by which they were then called.
But while the church was overwhelmed with con
sternation, Henry II was mortally wounded at a
tournament, by one of his captains of the guards,
who, by his orders, had a few days before arrested
the counsellors : this event changing the face of
affairs, the reformed were delivered from a danger
which appeared inevitable.
After the death of Henry II, Calvin was accused
of having raised a conspiracy against Francis II,
although he had disapproved of the enterprise, and
employed his efforts to subdue it. After the death
of Francis II, Charles IX wrote to the Council of
Geneva in 1561, to complain of their receiving into
the town the enemies of France, and fostering those
public disturbers. Calvin was accordingly sum
moned, with his colleagues, before the Council ; and
admitted that the pastors had sent into France seve
ral pious men, to regulate the churches there, which
they had been solicited to do ; but that they were
too deeply occupied about the advancement of reli
gion to be employed in sowing troubles in the king
dom ; and that he was ready, with his colleagues,
to answer their accusers before the king. Chailes
acknowledged apparently the innocence of Calvin
and his colleagues, for nothing farther was heard
upon the subject.
Soon afterwards, Calvin published a work show-

16
ing the errours with which the work of Gentilis,
against the Creed of Athanasius, was filled. He
also published at this time his work on Danid, which
he dedicated to the churches of France. The dis
putes in which Calvin was interested were not yet
finished: in 1561, a fresh discussion arose between
him and Baldwin, who had published, during the
conference of Poissy, a book of Cassander's : to
.his work Calvin replied ; a controversy ensued, in
the course of which a warmth of temper was be
trayed on both sides, which reflected no honour on
the disputants ; but which is far from being singular
in theological controversies.
The disorders of Calvin were visibly increasing,
and it was evident that he was making rapid advan
ces toward another world. His afflictions, however
weighty, never dejected him. His usual duties of
visiting the sick and afflicted, of preaching and
giving theological lectures, were punctually dis
charged : and knowing that the churches of France
were not only openly attacked, but secretly defamed
to the German princes, he drew up their confession
of faith, which was presented to the Diet of Frank
fort. Calvin's disorders were still growing worse, which
rendered his exertions at this period almost incredi
ble ; for notwithstanding his reduced state, he could
not be induced to remit, in the slighest degree, his
ordinary occupations. Amongst his numerous avo
cations at this time, were the exhortations which he
gave on the subject of the Holy Trinity ; his an
swers to the deputies of the Synod of Lyons ; the
Commentaries which he composed in French and
in Latin, upon the Books of Moses ; as well as his
Commentary upon the Book of Joshua, which he
began this year, and finished a little before his death.
The year 1564, occasioned a deep and lasting
grief to Geneva. On the second of February he

17
delivered his last sermon, and on the same day, his
last theological lecture. His asthma deprived him
of the use of his voice, and he abstained from all
the functions of his charge. He was sometimes
carried to the congregation, but seldom spoke.
In a letter which he wrote to the physicians, he gave
an account of the maladies which his various labours
of body aud mind had brought upon him. For, be
sides being of a dry and feeble temperament, and
strongly inclined to consumption, he slept very un
soundly. During ten years, at least, he ate nc
dinner, taking no nourishment until supper-time
He was subject to a head-ache, the only remedy
for which was fasting ; on account of which he
sometimes remained thirty-six hours without eating.
He was also frequently attacked by the hemorrhoids,
which were brought on partly by his efforts in
preaching, and partly by the excessive use of aloes :
and five years before his death he was seized with a
spitting of blood.
After Calvin was cured of the' quartan ague, he
was attacked by the gout : he was afterwards af
flicted with the colick, and a kw months before his
death, with the stone. The physicians exhausted
their art upon him, and no man ever observed their
instructions with more regularity. But as to what
relates to the labours of the mind, he had so little
respect to his health, that the most violent head
aches never prevented his appearance in the pulpit
in his turn. Afflicted as he was by so many mala
dies, he was never known to pronounce a word un
worthy of a christian, or of a man of constancy
and courage. In his greatest agonies, lifting his
eyes to heaven, he was accustomed to repeat the
words, " How long, O Lord !" When in health, he
frequently made use of these words, with reference
to the calamities of his brethren in Jesus Christ,
2*

18
whose afflictions were much more painful to him
than his own.
Calvin having been informed by a letter from Fa
rel, that, though he was eighty-four years of age,
and loaded with infirmities, he had resolved to visit
nim ; replied, " I wish you perfect health, my very
dear brother; and since God intends you should
remain in this world after me, remember ever our
union, which hath produced so many advantages to
the church, and the fruit of which we shall gather
in heaven. I beg, however, that you would not on
my account expose yourself to the fatigue of a
journey. My respiration is difficult, and { am about
to breathe the last gasp, happy to live and die in Je
sus Christ, who is gain to all his children in life and
iu death ; I bid you, and all my brethren, my last
adieu." On the day of his death, which was the 24th of
May, he appeared to speak with less difficulty, and
more strength. But it was the last effort of nature.
About eight o'clock in the evening, the signs of
death appeared suddenly in his face ; he continued
speaking, however, with great propriety, until his
last breath, when he appeared rather to fall asleep
than die.
On the clay following, the whole city was plunged
into the most inconceivable grief; for the republick
regretted the wisest of its citizens ; the church its
faithful pastor, and the school its incomparable mas
ter. Many ran in crowds to his room, and could
scarcely be persuaded to separate themselves from
his body. Calvin, after having been concerned in
the establishment of many churches in France, Ger
many, England, and Poland, and having committed
his flock, as well as pupils, to his friend and disciple
Theodore Beza, closed his indefatigable career ; and
left behind him in the city which had been the prin
cipal theatre of his exertions, a reputation for piety.

19
learning, and wisdom, which has fallen to the lot of
scarcely any among his fellow-labourers.
On Sunday, the day after his death, about eight
o'clock in the morning, his body was covered and
enclosed in a wooden coffin ; and at two o'clock
in the afternoon he was conveyed, without any
pomp, to the common burying pkce, called Plein
Palais. The ministers, professors, and almost all
the inhabitants of the town, attended at the funeral
ceremony with expressions of the deepest grief.
No inscription was put upon his tomb, because he
had expressly forbidden it ; but the following elegant
epigram was written by his friend Beza.
Shall honour'd Calvin to the dnst return,
From whom e'en Virtue's sell" might virtue learn ;
Shall he — of falling- Rome the greatest dread,
By all the good bewailed, and now (tho' dead)
Tne terrour of the vile — lie in so mean,
So small a tomb, where not his name is seen?
Sweet Modesty, who still by Calvin's side
Walk'd while he liv'd, here laid him when he died.
O happy tomb with such a tenant graced !
O envied marble o'er his ashes placed !
Calvin was fifty-four years old when he died, half
of which time he spent in the labours of the minis
try. He was of the middle size, a pale face, brown
complexion, and brilliant eyes, which announced
the penetration and vivacity of his mind. Neat and
modest in his habits, as well as moderate in his eat
ing, he had no less horrour of luxury than of im
purity. He ate, indeed, so little, that during seve
ral years he partook of only one meal a day, on ac
count of the weakness of his stomach. He slept
but little. Being of a bilious habit, he was easily
excited to choler, a susceptibility considerably in
creased by a studious and laborious life.
Though Calvin was sufficiently attached to his
own opinions, he respected those of others ; and
though fixed in his sentiments, he knew how to es-

20
teem and commend those who did not hold, and
even those who condemned them. It is well known
that he was thoroughly decided on the doctrine of
predestination ; he, however, translated into French,
the Sum of Theology, by Melancthon, who was
considerably more reserved on this subject than
Calvin. In a preface which Calvin wrote to that
work, he described with energy the disputes so ill
managed on those subjects ; saying, that " they
were perplexed and confused, ancTproduced no fruit
of profitable instruction."
When it is recollected that the writings of Calvin
fill twenty folk) volumes ; that he maintained a con
stant and extensive correspondence on the subject
of the Reformation, and fhe state of the Protestant
churches ; and that he was continually^ employed in
preaching — in giving theological lectures — and in
assisting at all the deliberations of the Consistory ;
it might be supposed, as has been observed, that his
" soul of fire" must have been supported by " a
frame of adamant." Had he anticipated eternal life,
as the wages of laborious piety, he could not have
exemplified a more blameless life ; but he looked
for it, as " the gift of God through Jesus Christ our
Lord."

CALVIN'S SERMONS.

SERMON I.
I Timothy, Chap. iii. verse 16.
»6 And without controversy great is the mystery of godliness ; God
was manifest in the flesh, justified in the Spirit, seen of angels,
preached unto the Gentiles, believed on in the world, received Lip
mto glory.
We noticed in the morning how St. Paul exhorted
Timothy to behave himself in his office ; showing
him to what honour God had advanced him, in that
he had placed him to govern his house. He showed
him also that the office itself was honourable ; be
cause the church upholdeth the truth of God in this
world, and that there is nothing more precious, or
more to be sought after, than to know God, and to
worship and serve him, and be certain of his truth,
that we might thereby obtain salvation. All this is
kept safe for us : and thus, so great a treasure is
committed to our care by means of the church ; ac
cording to the words of St. Paul. This truth is well
worthy to be more highly esteemed than it is.
What a hidden thing is this, and how wonderful a
matter; that God was manifest in" the flesh, and be
came man ! does it not so far surpass our under
standing, that when we are told of it, we are asto
nished ] Yet notwithstanding, we have a full and
sufficient proof, that Jesus Christ being made man,
and subject to death, is likewise the true God, who
made the world, and liveth forever. Of this, his
heavenly power beareth us witness. Again, we have
other proofs : to wit, he was preached unto the Gen-

%% calvin's sermons.
tiles ; who before were banished from the kingdom
of God : and that faith hath had its course through
out the whole world, which at that time was shut up
among the Jews ; and likewise Christ Jesus was
lifted up on high, and entered into glory, and sitteth
on the right hand of God the Father.
If men despise these things, their unthankfulness
shall be condemned : for the very angels have hereby
come to the knowledge of- that which before they
knew not of. For it pleased God to hide the means
of our redemption from them, to the end that his
goodness might be so much the more wonderful to
all creatures : thus we see St. Paul's meaning. He
calleth the church of God, the keeper of his truth :
he likewise showeth that this truth is such a trea
sure, as ought to be highly esteemed by us. And
why so 1 let us mark the contents of the gospel ;
God abased himself in such a manner, that he took
upon himself our flesh ; so that we have become his
brethren. Who is the Lord of glory, that he should
so far humble himself, as to be joined to us, and
take upon him the "form of a servant, even to suffer
the curse that was due to us ? St. Paul comprehend-
eth all things whatsoever that Jesus Christ received
in his person ; to wit, that he was subject to all our
infirmities, sin only excepted.
It is true that there is no blemish in him, but all
pureness and perfection. Yet so it is, thai he became
weak as we are, that he might have com pns sion and
help our feebleness ; as it is set forth in the epistle to
the Hebrews, chap. iv. 15. He that had no sin
suffered the punishment due to us ; and was, as it
were, accursed of God the Father, when he offered
himself a sacrifice ; that through his means we
might be blessed ; and that his grace which was
hidden from us, might be poured upon us. When
we consider these things, have we not occasion to be
astonished ] Do we consider what a being God is 1

CALVIN'S SERMONS. 23
We can in no wise reach unto his majesty, which
containeth all things in itself ; which even the angels
worship. What is there in us 1 If we cast our eyes upon
God, and then enter into a comparison, alas ! shall
we come near this highness which surmounteth the
heavens 1 Nay, rather can we have any acquaint
ance with it 1 For there is nothing but rottenness
in us ; nothing but sin and death. Then let the liv
ing God, the well-spring of life, the everlasting glo
ry, and the infinite power, come ; and not only ap
proach to us and our miseries, our wretchedness,
our frailty, and to this bottomless pit of all iniquity
that is in men; let not only the majesty of God
come near this, but be joined to it, and made one with
it, in the person of our Lord Jesus Christ ! What is
Jesus Christ 1 God and man ! But how God and
man 1 what difference is there between God and
man? We know that there is nothing at all in our na
ture but wretchedness and misery ; nothing but a
bottomless pit of stench and infection ; and yet in
the person of our Lord Jesus Christ, we see the
glory of God who is worshipped by angels, and like
wise the weakness of man ; and that he is God and
man. Is not this a secret and hidden thing, worthy
to be set out with words, and likewise enough to
ravish our hearts ! The very angels could never
have thought upon it, as here observed by St. Paul.
Seeing it pleased the Holy Ghost to set forth the
goodness of God, and show us for how precious a
jewel we ought to esteem it, let us beware on our
part that we be not unthankful, and have our minds
so shut up, that we will not taste of it, if we cannot
thoroughly and perfectly understand it.
It is enough for us to have some little knowledge
of this subject ; each one ought to be content with
wbat light is given him, considering the weakness of

24 calvin's sermons.
our judgement ; and looking for the day wherein
that which we now see in part, shall be wholly and
perfectly revealed to us. Yet notwithstanding, we
• must employ our minds and studies this way. Why
doth St. Paul call this a mystery of faith, that Jesus
Christ, who is God everlasting, was manifest in the
flesh 1 It is as much as if he should say, when we
are gathered to God, and made one body with the
Lord Jesus Christ, we shall behold the end for which
we were made ; to wit, that we might know that
God is joined and made one with us in the person of
his Son.
Thus, we must conclude that no man can be a
christian, unless he know this secret which is spoken
of by St. Paul. Should we now examine, and ask
both men and women whether they know what these
words mean,- that God was manifest in the flesh,
scarcely one in ten could make so good an answer as
would be looked for from a child. And yet we need
not marvel at it ; for we see what negligence and
contempt there is in the greatest part of mankind.
We show and teach daily in our sermons, that God'
took upon him our nature : but how do men hear
them 1 Who is there that troubleth himself much to
read the scripture 1 There are very few that attend
to these things ; every man is occupied with his own
business. If there be one day in the week reserved for reli
gious instruction, when they have spent six days in
their own business, they are apt to spend the day
which is set apart for worship, in play and pastime ;
some rove about the fields, others go to the taverns
to quaff: and there are undoubtedly at this time as
many at the last, mentioned place, as are here as
sembled in the name of God. Therefore, when we
see so many shun and flee from this doctrine, can we
marvel that there is such a brutishness, that we
know not the rudiments of Christianity 1 We are

CALVIN S SERMONS. 25
apt to consider it as a strange language, when men
tell us that God was manifest in the flesh.
_ But this sentence cannot be put out of God's re
gister. We have no faith, if we know not that our
Lord Jesus Christ is joined to us, that we may be
come his members. It seemeth that God would stir
us up to think upon this mystery, seeing we are so
sleepy and drowsy. We see how the devil stirreth
up these old makebates to deny the humanity of Je
sus Christ, and his Godhead : and sometimes to
confound them both ; that we may not perceive two
distinct natures in him : or else to cause us to
believe that he is not the man who fulfilled the pro
mises in the law ; and consequently descended from
the stock of Abraham and David.
Is it indeed the case, that such errours and here
sies as were in the church of Christ at the beginning,
are set forth in these days ? Let us mark well the
words that are here used by St. Paul : God was
manifest in the flesh. When he calleth Jesus Christ
God, he admits this nature which he had before the
world was made. It is true, there is but one God, but
in this one essence we must comprehend the Father,
and a wisdom which cannot be severed from him,
and an everlasting virtue, which always was, and
shall forever be in him.
Thus, Jesus Christ was true God ! as he was the
wisdom of God before the world was made, and be
fore everlastingness. It is said, he was made mani
fest in the flesh. By the worAJlesh, St. Paul gives
us to understand that he was true man, and took
upon him our nature. By the word manifest, he
showeth-that in him there were two natures. But we
must not think that there is one Jesus Christ which
is God, and another Jesus Christ which is man ! but
we must know him only as God and man. Let us
so distinguish the two natures which are in him, that
w ? may know that the Son of God is our brother
3

26 calvin's sermons.
God suffereth the old heresies, which in times past
troubled the church, to make a stir again in our
days, to stir us up to diligence. The devil goeth
about to destroy this article of our belief, knowing
it to be the main prop and stay of our salvation.
If we have not this knowledge of which St. Paul
speaketh, what will become of us? We are all
Adam's children ; and therefore accursed : we are
in the bottomless pit of death. There is nothing
but death and condemnation in us, until we know
that God came down to seek and save us. Until
we are thus learned, we are weak and miserable.
Therefore, the devil went about doing all in his pow
er to abolish this knowledge, to mar it, and mix it
with lies, that he might utterly bring it to nought.
When we see such a majesty in God, how dare we
presume to come nigh him, seeing we are full of mi
sery ! We must have recourse to this link of God's
majesty, and the state of man's nature together.
Do what we can, we shall never have any hope,
or be able to lay hold of the bounty and goodness of
God, to return to him, and call upon him, until we
know the majesty of God that is in Jesus Christ ;
and likewise the weakness of man's nature, which
he hath received of us. We are utterly cast off
from the kingdom of heaven, the gate is shut against
us, so that we cannot enter therein. The devil hath be
stowed all his art to pervert this doctrine ; seeing that
our salvation is grounded thereon. We should there
fore be so much the more confirmed and strength
ened in it ; that we may never be shaken, but stand
steadfast in the faith, which is contained in the gospel.
First of all we have this to note, that we shall
never know Jesus Christ to be our Saviour, until we
know that he was God from everlasting. That
which was written of him by Jeremiah the prophet,
must needs be fulfilled : chap. ix. 24. " Let him that
glorieth, glory in this, that he understandeth and

calvin's sermons. 27
knoweth me, that I am the Lord." St. Paul show-
eth that this must be applied to the person of our
Lord Jesus Christ : and thereupon he protesteth thai
he made no account of any doctrine or knowledge,
only to know Jesus Christ.
Again, how is it possible for us to have our life in
him, unless he be our God, and we be maintained
and preserved by his virtue ? How can we put our
trust in him 1 for it is written, Jer. xvii. 5. " Cursed
be the man that trusteth in man, and maketh flesh
his arm." Again, how can we be preserved from
death except by God's infinite power 1 Although the
scriptures bear no record of the Godhead of Christ
Jesus, it is impossible . for us to know him as our
Saviour, unless we admit that he possesses the whole,
majesty of God ; unless we acknowledge him to be
the true God ; because he is the wisdom of the Fa
ther whereby the world was made, preserved, and
kept in being. Therefore let us be thoroughly re
solved in this point, whenever we speak of Jesus
Christ, that we lift our thoughts on high, and wor
ship this majesty which he had from everlasting, and
this infinite essence which he enjoyed before he
clothed himself in humanity.
Christ was made manifest in the flesh : that is to
say,- became man ; like unto us in all things, sin
only excepted : Heb. iv. 1 5. Where he saith, sin
only excepted, he meaneth that our Lord Jesus was
without fault or blemish. Yet notwithstanding, he
refused not to bear our sins ; he took this burden
upon himself, that we through his grace might be
disburdened. We cannot know Jesus Christ to be a
mediator between God and man, unless we behold
him as mart. When St. Paul would imbolden us fo
call upon God in the name of our Lord Jesus Christ,
he expressly calleth him man.
St. Paul saith, 1 Tim. ii. 5. " There is one God,
and one mediator between God and men, the man

28 calvin's sermons,
Christ Jesus." Under this consideration, we may in
his name, and by his means come familiarly to God,
knowing that we are his brethren, and he the son of
God. Seeing there is nothing but sin in mankind,
we must also find righteousness and life in our flesh.
Therefore if Christ has not truly become our brother,
if he has not been made man like unto us, in what
condition are we ? Let us now consider his life and
passion. It is said, Hebrews ix. 26. (speaking of Christ,)
" But now once in the end of the world hath he ap
peared, to put away sin by the sacrifice of himself."
And why so 1 St. Paul showeth us the reason in
Romans v. 18. "As by the offence of one judge
ment came upon all men to condemnation ; even so
by the righteousness of one the free gift came upon
all men unto justification of life." If we know not
this, that the sin which was committed in our na
ture, was repaired in the self-same nature, in what
situation are we ? upon what foundation can we stay
ourselves 1 Therefore, the death of our Lord Jesus
Christ could not profit us one whit, unless he had
been made man, like unto us.
Again, if Jesus Christ were only God, could we
have any certainty or pledge in his resurrection 1 that
we should one day rise again ] It is true that the
Son of God rose again : when we hear it said, that
the Son of God took upon him a body like unto
ours, came of the stock of David, that he is risen
again, (seeing our nature is of itself corruptible,)
and is lifted up on high into glory, in the person of
our Lord Jesus Christ, "we are made to sit toge
ther in heavenly places in Christ Jesus." Eph. ii. 6.
Therefore, those that wtnt about to bring !o nought
man's nature, in the person of the Son of God, are
to be the more detested. For the devil raised up in
old times, some individuals, who declared that Jesus
Christ appeared in the shape of man, but had not

calvin's sermons. 29
man's true nature : thereby endeavouring to abolish
God's mercy towards us, and utterly destroy our
faith. Others have imagined that he brought a body with
him from heaven ; as though he partook not of our
nature. This was declared by that detestable here
tick, (who was here put to death,) that Jesus Christ
hail a body from everlasting ; composed of four ele
ments : that the Godhead was at that time in a visi
ble shape, and that whenever the angels appeared, it
was his body. What madness it is to make such an
alchymy, to frame a body for the Son of God !
What shall we do with that passage which saith,
Heb. ii. 16, 17. " He took not on him the nature of
angels, but he took on him the seed of Abraham.
Wherefore in all things it behooved him to be made
like unto his brethren, that he might be a merciful
and faithful high priest in things pertaining to God,
to make reconciliation for the sins of the people."
It is said, he took upon him our flesh, and became
our brother. Yea, and that he was made like unto
us, that he might have pity upon us, and help our in
firmities. He was made the seed of David, that he
might be known as the redeemer that was promised 1
whom the fathers looked for from all ages. Let us
remember that it is written, the Son of God appear
ed in the flesh ; that is, he became very man, and
made us one with himself ; so that we may now call
God our father. And why so ? because we are of
the body of his only son. But how are we of his
body 1 because he was pleased to join.himself to us,
that we might be partakers of his substance.
Hereby we see that it is not a vain speculation,
when men tell us that Jesus Christ put on our flesh:
for hither we must come, if we will have a true
knowledge of faith. It is impossible for us to trust
in him aright, unless we understand his manhood :
we must also know his majesty, before we can trust

30 calvin's sermons.
/n him for salvation. We must know moreover that
Jesus Christ is God and man, and likewise that he is
but one person.
Here again the devil tries to stir up the coals of
strife, by perverting or disguising the doctrine which
St. Paul teacheth us. For there have been here-
ticks, who have endeavoured to maintain that the
majesty and Godhead of Jesus Christ, his heavenly
essence, was forthwith changed into flesh and man
hood. Thus did some say, with many other cursed
blasphemies, that Jesus Christ was made man. What
will follow hereupon 1 God must forego his nature,
and his spiritual essence must be turned into flesh.
They go on further, and say, Jesus Christ is no more
man, but his flesh has become God.
These are marvellous alchy mists, to make so
many new natures of Jesus Christ. Thus, the devil
raised up such dreamers, in old times, to trouble the
faith of the church ; who are now renewed in our
time. Therefore, let us mark well what St. Paul
teaches us in this place ; for he giveth us good ar
mour, that we may defend ourselves against such
errours. If we would behold Jesus Christ in his true
character, let us view in him this heavenly glory,
which he had from everlasting: and then let us come
to his manhood, which has been described hereto
fore ; that we may distinguish his two natures. This
is necessary, to no'irish our faith
If we seek life in Jesus Christ, we must under
stand iSat he Lath the whole Godhead in him ; for. it ig
written, Psalm xxxvi. u. " For with thee is the foun
tain of life : in thy light shall we see light." If we
would be maintained against the devil, and withstand
the temptations of our enemies, we must know that
Jesus Christ is God. Tobeshort, if we would put our
whole trust and confidence in him, we must know
that he possesses all power ; which he could not
have, unless he were God. Who is he that hath all

calvin's sermons. 31
power 1 It is he that became feeble and weak ; the
son of the virgin Mary ; he that was subject to
death ; he that bore our sins : he it is, that is the
well-spring of life.
We have two eyes in our head , each performing
its office : but when we look steadfastly upon a
thing, our sight, which is separate of itself, is joined
together, and becometh one ; and is wholly occupied
in beholding that which is set before us : even so are
there two diverse natures in Jesus Christ. Is there
any thing in the world more different than the body
and soul of man? His soul is an invisible spirit that
cannot be seen or touched ; which hath none of these
fleshly passions. The body is a corruptible lump,
subject to rottenness ; a visible thing which can be
touched : the body has its properties, which are en
tirely different from that of the soul. And thus we
ask, what is man 1 A creature, formed of body and
soul. If God used such a workmanship in us, when he
made us of two diverse natures, why should we think
it strange, that he used a far greater miracle in Jesus
Christ 1 St. Paul uses these words, was manifest,
that we may distinguish his Godhead from his man
hood ; that we may receive him, as God manifest in
the flesh ; that is to say, him, who is truly God, and
yet hath made himself one with us : therefore we
are.the children of God ; he being our justification,
we are delivered from the burden of our sins. See
ing he hath cleansed us from all our misery, we hdve
perfect riches in him ; in short, seeing he submitted
himself to death, we are now sure of life.
St. Paul addeth, " He was justified in the spirit."
The word justified, is oftentimes used in scripture, for
approved. When it is said, he was justified, it is not
that he became just, it is not that he was acquitted
by men, as though they were his judges, and he
bound to give them an account : no, no ; there is no

32 calvin's sermons.
such thing ; but it is when the glory is given him
which he deserveth, and we confess him to be what
indeed he really is. It is said, the gospel is justified
when men receive it obediently, and through faith
submit themselves to the doctrine that God teacheth :
so in this place, it is said, Jesus Christ was justified
in spirit.
We must npt content ourselves by looking at the
bodily presence of Jesus Christ, which was visible,
but we must look higher. St. John says, chap. i.
God was made flesh ; or the word of God, which ia
the same. The word of God, which was God before
the creation of the world, was made flesh ; that is,
was united to our nature : so that the son of the
virgin Mary, is God ; yea, the everlasting God ! His
infinite power was there manifested ; which is a sure
witness that he is the true God ! St. Paul saith,
Romans i. Jesus Christ our Lord was made of the
seed of David ; he likewise adds, he was declared to
be the Son of God.
It is not enough for us to behold him with our na
tural eyes ; for in this case, we should rise no higher
than man : but when we see, that by miracles and
mighty works, he showeth himself to be the Son of
God, it is a seal and proof, that in abasing himself,
he did not leave off his heavenly majesty ! There
fore, we may come to him as our brother : and at
the same time worship him as the everlasting God ;
by whom we were made, and by whom we are pre
served. Were it not for this, we could have no church ;
were it not for this, we could have no religion ; were
it not for this, we could have no salvation. It would
be better for us to be brute beasts, without reason
and understanding, than to be destitute of this know
ledge : to wit, that Jesus came and joined his God
head with our nature ; which was so wretched and
miserable. St. Paul declares this to be a mystery ;

calvin's sermons. S3
that we may not come to it proudly and arrogantly,
as many do who wish to be thought wise ; this has
caused many heresies to spring up. And indeed,
pride hath always been the mother of heresies.
When we hear this word, mystery, let us remem
ber two things ; first, that we learn to keep under our
senses, and flatter not ourselves that we have suffi
cient knowledge and ability to comprehend so vast a
matter. In the second place, let us learn to climb
up beyond ourselves, and reverence that majesty
which passeth our understanding. We must not be
sluggish nor drowsy ; but think upon this doctrine,
and endeavour to become instructed therein. When
we have acquired some little knowledge thereof, we
should strive to profit thereby, all the days of our
life. When we become possessed of this knowledge,
that the Son of God is joined to us, we should cast
our eyes upon that which is so highly set forth in
him ; that is, the virtue and power of the' Holy
Ghost. So then, Jesus Christ did not only appear
as man, but showed indeed that he was Almighty
God ! as all the fulness of the Godhead dwelt in
him. If we once know this, we may well perceive,
that it is not without cause that St. Paul saith, all the
treasures of wisdom are hidden in our Lord Jesus
Christ. When we have once laid hold on the promises of
this mediator, we shall know tbe height and depth,
the length and breadth, yea, and whatsoever is neces
sary for our salvation : so that we may stay our faith
upon him, as upon the only true God ; and likewise
behold him as our brother ; who hath not only come
near to us, but hath united and joined himself to us
in such a manner, that he hath become the same
substance. If we have come to this, let us know
that we have arrived to the perfection of wisdom,
which is spoken of by St. Paul in anothei place ;

34 CALVIN S SERMONS
that we may fully rejoice in the goodness of God ;
for it hath pleased him to lighten us with the bright
ness of his gospel, and to draw us into his heavenly-
kingdom.

SERMON II.
2 Timothy, Chap. i. verses 8 and 9.
8 Be not thou therefore ashamed of tlie testimony of our Lord,
nor of.me his prisoner : but. be thou partaker of the afflictions
of the gospel, according- to the power of God ;
9 Who hath saved us, and called us with an holy calling, not ac
cording to our works, but according to his own purpose and
grace, which was given us in Christ Jesus before the world
began.
Although God shows his glory and majesty in
the gospel, yet the un thankfulness of men is such, that
we have need to be exhorted, not to be ashamed of
this gospel. And why so 1 because God requires all
creatures to do him homage : yet the greater part
rebel against him ; despise, yea, an-d are at defiance
with the doctrine whereby he would be known and
worshipped. Although men are so wicked as to
lift up themselves against their maker, let us, notwith
standing, remember that which is taught us in this
place ; to wit, that we be not ashamed of the gos
pel ; for it is the witness of God.
If the gospel be not preached, Jesus Christ is, as
it were, buried. Therefore, let us stand as wit
nesses, and do him this honour, when we see all
the world so far out of the way ; and remain stead
fast in this wholesome doctrine. St. Paul here set-
teth his own person before us : not that he wished
particularly to be approved, but because we often
get in difficulty, if we separate ourselves from
the servants of God. When there is a minister
of the word of God troubled, molested, and per

calvin's sermons. 35
secuted, we are apt to forsake him in time of need,
thinking it is but 'mortal man: but in doing this,
we offend God; because this man that suffereth,
beareth the mark of the gospel : thus the cause of
God is betrayed. Therefore, St. Paul saith to
Timothy, be not ashamed of me.
The mind of Timothy might have been shaken ;
therefore, St. Paul saith to him, though the world
despise me, though they mock and hate me, yet must
thou not be moved by these things ; for I am the pri
soner of Jesus Christ. Let the world speak evil of
me ; it is not for- my offences : God alloweth my
cause ; for indeed it is his. I suffer not for mine
own evil doings, having his truth always on my side.
Therefore, the cause of my persecution is, because
I have maintained the word of God, and continue to
maintain it. Thou shouldst not be guided by the
world's judgement, for men are carried away with
evil affections. Let it be sufficient for thee then, that
I am as it were a pledge for the Son of God ; that he
magnilieth my person ; that if it be reproachful to
the world, it ceases not to be honoured before God,
and his holy angels.
Let us not deceive Jesus Christ in the testimony
we owe him, by stopping our mouths, when it is
needful to maintain his honour, and the authority of
his gospel. Yea, and when we see our brethren af
flicted for the cause of God, let us join with them,
and assist them in their affliction. Let us not be sha
ken by the tempests that arise, but let us always re
main constant in our purpose ; and stand as wit
nesses for the Son of God, seeing he is so gracious
as to use us in such a good cause. Let us mark
well, whether men suffer for their sins, or for the
truth of God. When we see one oppressed, we
must not despise him, lest we do injury to God : we
must ascertain for what cause men suffer. If they
have walked in a good conscience, and are blamed,

36 calvin's sermons.
if they are tormented because they serve God, this
is enough to remove whatever the wicked world can
say against them. Therefore St. Paul adds, ' Be
thou partaker of the afflictions of the gospel."
There is no man but what would willingly escape
affliction ; this is according to human nature ; and
although we confess, without dissembling, that it is a
singular grace which God bestows, when he enables
men to bear affliction, and maintain his cause, yet
there is not one of us, but what would willingly draw
his neck out of persecution. For we look not at
the lesson given by St. Paul, which saith, the gospel.
bringeth troubles. Jesus Christ was crucified in his
own person, and his doctrine is joined with many
miseries. He could, if it pleased him, cause his doc
trine to be received without any gainsaying. But the
scripture must be fulfilled : " he will rule in the midst
of his enemies." Psalm ex.
We must come to him upon this condition ; to be
willing to suffer many bickerings ; because the wick
ed lift up themselves against God, when he calleth
them to him. Therefore, it is impossible for us to
have the gospel without affliction. We must be ex
ercised ; we must fight under our Lord Jesus Christ.
Doth he not then renounce his salvation, that
would get rid of the cross of Christ ? What is the
hope of life, only in this, that we are bought by the
sacrifice of the Son of God 1 Then will he have
us made like unto him, and have us transformed into
his image.
We must not be ashamed of our brethren ; when
we hear evil reports of them,- and see them cast off
by the world, let us always be with them, and en
deavour to strengthen them ; for the gospel cannot
be without affliction ; as I have already said. It
pleaseth God, that men should be so divided. But
he calleth all to the unity of faith ; and the doctrine
of the gospel is the message of atonement ; but yet

calvin's sermons. 37
the faithful are drawn by the virtue of his Holy Spi
rit ; (as we shall notice more particularly hereaf
ter ;) but the unbelievers remain in their hardness :
thus the fire kindleth ; as when thunder engender
ed] in the air, there must needs be trouble ; so it is
when the gospel is preached.
Now, if the gospel bring affliction, and it be the
mind of Jesus Christ, that what he suffered in his
person, shall be fulfilled in his members, and be daily
crucified, is it lawful for us to withdraw ourselves
from that situation 1 Seeing it is so, that all hope of
salvation is in the gospel, we must rest thereon ;
and mark what St. Paul saith ; to wit, we must as
sist our brethren when we see them in trouble, and
when they are reviled by the wicked ; and choose ra
ther to be their companions, and suffer the rebukes
and scoffs of the world, than to be otherwise honour
ed with a good reputation, having our faces turned
from them that suffer for that cause, which is ours,
as well as theirs.
We are apt to be weak, and think we shall be
swallowed up by persecutions, as soon as our ene
mies assail us : but St. Paul observes, we shall not
be destitute of the aid and succour of our God. He
armeth us forthwith, and giveth us an invincible
power, that we may remain sure and steadfast. For
this reason St. Paul adds, " according to the power
of God." But as we have said, every man would be
glad to have some cover or cloak, whereby he might
withdraw himself from persecution. If God would
give me grace, I would gladly suffer for his name ; I
know it is the greatest blessing that I could receive.
Every man will confess this ; but they add, we
are weak, and shall quickly be beaten down by the
cruelty of our enemies. But St. Paul taketh away
this excuse, by saying, God will strengthen us, and
that we must not look to our own strength. For it
is certain, if we never come into conflicts with our
4

38 calvin's sermons.
enemies, we shall be afraid of our own shadows.
Seeing we know this weakness, let us come to the
remedy. We must consider how hard it is to with
stand our enemies ; therefore let us humble ourselves
before God, and pray him to extend his hand, and
uphold us in all our afflictions. If this doctrine were
well imprinted in our hearts, we should be better
prepared to suffer than we are.
But we are apt to forget it ; yea, we stop our
ears, and close our eyes, when we hear it spoken of.
We pretend that we wish God to strengthen us, but
we cannot bring our sight to the power that St. Paul
speaks of; we are apt to think, that we have nothing
to do with it ; although the Lord hath shown us, that
his power shall always uphold us. Therefore, let
not our weakness cause us to withdraw ourselves
from the cross, and from persecution ; seeing God
hath received us into his hands, and promised to sup
ply our wants. St. Paul here addeth a lesson to make
us greatly ashamed, if we be not enticed to glorify
Jesus Christ by suffering persecution ; he saith,
" God hath saved us, and called us with an holy call
ing." Behold ! God hath drawn us out of the gulf of
hell ! We were utterly cast away and condemned :
but he hath brought us salvation, and hath called us
to be partakers of it. Therefore, seeing God hath
showed himself so liberal, if we on our parts turn
our backs to him, is not this a shameful malice 1
Let us mark well the accusation of St. Paul against
those that are inconstant ; those that are unwilling
to suffer the assaults made against them for the sake
of the gospel. Undoubtedly his mind was to com
fort the faithful, for the time to come ; he therefore
showeth what God hath done for them already.
When God giveth us any token of his goodness,
.t is to the end we should hope for the like at his
hands again ; and wait till he bring to pass what he

calvin's sermons. S9
hath begun. Therefore, if God hath saved us, and
called us with an holy calling, do we think that he
will leave us at midway 1 When he hath showed us
our salvation, and given us his gospel whereby he
calleth us to his kingdom, and openeth the gates unto
us ; when he hath done all this, do we think he will
leave us here, and mock us, and deprive us of his
grace, or make it unprofitable 1 No, no ; but let us
hope that he will bring his work to a perfect end.
Therefore, let us go on with good courage; for God
hath already displayed his power toward us. Let us
not doubt but what he will continue it, and that we
shall have a perfect victory over satan and our ene
mies ; and that God the Father hath given all power
into the hands of Jesus Christ, who is our head and
captain ; that we may be partakers of it. Thus we
see St. Paul's meaning. God hath witnessed, and
we know it by experience, that he will never fail us
in time of need. And why so 1 For he hath already
saved us, in that he hath called us to the gospel, and
redeemed us from sin. He hath called us with an
holy calling ; that is to say, he hath chosen us to
himself, out of the general confusion of mankind.
The Lord having drawn us to him, will he not
uphold us, and guide us to the end 1 This is
a sure confirmation of the power of God ; that
we always find him ready to help us : therefore we
put our trust in him, knowing that we have al
ready felt his power. That we may profit by this
doctrine, let us know first of all, that whereas God
hath given us the knowledge of his truth, it is as
much as if" he had shown us already that we be-
' longed to his heavenly inheritance, and that we were
his, and of his flock. If we are persuaded of this,
and resolved therein, we shall always go forward in
the cause, knowing that we are under his protec
tion. He hath sufficient strength to overcome all
our enemies, which makes our salvation sure.

40 calvin's sermons.
Let us not fear, on account of our weakness, for
God hath promised to assist us. We should think
upon this, and endeavour to receive that which is
said to us. The Lord will bring our salvation to an
end ! He will assist us in the midst of persecutions,
and enable us to overcome, them. When we are
once convinced of these things, it will not require
much power of rhetoric to strengthen us against
temptations. We shall triumph over all our ene
mies : notwithstanding we seem to the world to be
trodden under foot, and utterly overwhelmed. But
we must come to this declaration which St. Paul
addefh, concerning the salvation of which we have
spoken, and the holy calling. He saith, " Not ac
cording to our works, but according to his own pur
pose and grace."
For he had no respect to our works or dignity,
when he called us to salvation. He did it of mere
grace. Therefore we shall be less excusable, if we
disobey his requirements, seeing we have not only
been purchased by the blood of our Lord Jesus
Christ, but he had a care of our salvation before the
world was made. Let us here observe that St. Paul
condemneth ourunthankfulness, if we be so unfaith
ful to God, as not to bear witness of his gospel ; see
ing he hath called us to it. And that he may better
express this purpose, the apostle adds, that this " was
given us in Christ Jesus before the world began ;"
before the world had its course, or beginning : it
was revealed at the coming of our Lord Jesus
Christ. When this great Saviour made his appearance, the
grace that was hid before, yea, and could not be
reached by the knowledge of man, was made clear
and manifest. And how so 1 The Son of God
destroyed death, and also brought everlasting life !
And we need not go afar off to find it, for the
gospel leadeth us to it. When God sendeth us this

calvin's sermons. 41
message of salvation, we have only to receive the in
heritance which he promised us. Let us open our
mouths, that he may fill them ; let us open our
hearts, and give this testimony of the gospel leave to
enter ; and the immortality of the kingdom of hea
ven shall dwell within us ; though we be poor, frail
vessels, and have nothing but corruption and rotten
ness in us ; yet notwithstanding, we do already lay
hold upon this immortality, and have a sure witness
of it, when we can accept this grace that is offered
in the gospel.
That we may better understand what is here con
tained, let us remark that this word purpose, signifi-
eth the everlasting decree of God ; which hath no
causes whatsoever. For when we speak of God's
counsels, we need not dispute about who moved
him : as though we should imagine reasons, and say,
this is the reason why God hath determined after this
sort ; this is the cause why he would have it so. Foi
God will have us use such soberness, that his barf
will may suffice us for all reason. When it is said,
God hath thus appointed it, though our eyes be daz-
zled, and the matter seem strange to us, and we se<
no reason why it should thus be, yet we must con
clude that his will is just, of which we must not find
fault. It is wisdom in us to do whatever God ap-
pointeth, and never ask why.
But because men have busy heads, and given
much to curiosity, St. Paul bringeth us to God's
purpose ; and telleth us plainly, that we must consi
der it so deep that we cannot enter into it, to know
who moved him. He was moved only by his just
will ; which is a rule of all justice. Therefore, we
are hereby informed, that our salvation depends not
upon our deserts : God never examined what we
were, nor what we were worthy of, when he chose
us to himself; but he had his purpose ; that is, he
sought no cause of our salvation but in himself. St.
4*

42 calvin's sermons.
Paul showeth evidently that this word purpose, sig-
nifieth this decree. But because men cannot by rea
son of the pride that is in them, withhold themselves
from imagining some worthiness of their own, they
think that God is under an obligation to seek them :
but St. Paul saith pointedly, purpose and grace. This
is as much as if he had said, free purpose.
This is therefore to beat down all our works : that
we be not so foolish and stubborn, as to think God
chose us because there was something in us worthy
of it. No, no ; but we must know that God never
went farther than himself, when he chose us to sal
vation. For he saw that there was nothing but con
demnation in us : therefore he contented himself, by
mere grace and infinite mercy, to look upon our mi
sery, and help us ; although we were not worthy.
For better proof hereof, St. Paul saith, that this
grace was given us before the world began.
We perceive by this, how void of sense men are,
when they vaunt themselves of believing that they
are the cause of their own salvation ; and have pre
vented God's goodness, or were before him, and met
with him. Whereupon hangeth our salvation ] Is
it not upon the election and choice that hath been
from everlasting 1 God chose us before we were.
What could we do then 1 We were made fit, we
were well disposed to come to God. Nay, we see
that our salvation doth not begin after we have
knowledge, discretion, and good desires ; but it is
grounded in God's everlasting decree, which was be
fore any part of the world was made.
What can we do then 1 have we any means to
put forth ourselves 1 can we give God occasion to
call us, and separate us from the rest of the world 1
Are we not then marvellously mistaken, when we
think we have some worthiness of our own, and ex
alt our deserts to darken God's grace, and be thus
prepared of ourselves to have access to hirn 1 We

calvin's sermons. 43
must mark well for what purpose St. Paul here men
tions the election of God ; saying, that grace was
given us in Christ Jesus before the world began.
They that think to abolish the doctrine of God's elec
tion, destroy as much as possible the salvation of the
world. This is the most fit instrument, used by the devil,
to deface the virtue of the blood of our Lord Jesus
Christ ; to bring to nought, and destroy the gospel ;
yea, and to put the goodness of God out of man's
memory. The devil hath no fitter instruments than
those who fight against predestination ; and cannot
in their rage suffer it to be spoken of, or preached as
it ought to be. If we detest the papists, (as indeed
they oughi '.o be detested,) because they bave pro
faned th» holy scripture, and have marred and de
praved tbe truth of the gospel and the service of
God, by infecting all the world with superstition and
idolatry, much more are they to be detested, who go
about to bring to nought God's election ; and endea
vour, by indirect and crooked ways, to stop men from
speaking of it plainly and openly, and of preaching
it as it ought to be.
Wherein consisteth the salvation of the faithful,
only in God's free election 1 Would we not have
men preach that God hath chosen his, of mere good
ness, without regard to any thing whatsoever 1 Will
we not admit this to be such a mystery as cannot be
attained to 1 showed and declared to us as far as
God wished to reveal it 1 If we do not admit this,
we enter into a conspiracy with satan ; as though
Jesus Christ suffered in vain, and the passion that he
suffered, profited the world- nothing. We may here
remark, that the gospel cannot be preached, that it
is a profane gospel, or the doctrine of Mahomet,
that there is no church nor Christianity, if God's
election be abolished.
The Holy Ghost that speaketh here, must needs

— I

44 calvin's sermons.
be proved a liar, if this doctrine be not received.
Therefore, let us fight constantly ; for it is the
groundwork of our salvation. How can we build,
and maintain the building, if the foundation be de
stroyed ] St. Paul showeth us here, with what vir
tue we must fight, and how we shall come to this in
heritance, which was so dearly purchased for us : he
showeth us how we shall enter into the possession of
the glory of God, and make an end of this building
and faith. My friends, we must be grounded upon
the grace that was given us, not to-day nor yester
day, but before the world began.
It is true, God calleth us at this day, but his elec
tion goeth before ; yea, and God chose us without
any respect to our works, as we could have done no
thing before : but we are debtors to him for all ; for
he drew us out of the bottomless pit of destruction,
wherein we were cast, and past all hope of recove
ry. Therefore, there is good reason for us to submit
ourselves wholly to him, and rely upon his goodness,
and be thoroughly ravished with it. Let us hold fast
this foundation, as I said before, unless we will have
our salvation perish and come to nought. This doc
trine is profitable for us, if we can apply it well to
our own use.
They that would npt have us speak of God's elec
tion, will say, it is not necessary. But such men
never tasted God's goodness, neither do they know
what it is to come to our Lord Jesus Christ. If we
know not that we are saved because it pleased God
to choose us before the world began, how can. we
know that which St. Paul saith to us ; to wit, that
we should give ourselves wholly to God, to be dis
posed of at his will, and to live and die in his ser
vice 1 How can we magnify his name 1 How can
we confess that our salvation cometh from him
only, that he is the beginning of it, and that we have
not helped him therein 1 We may say it with our

calvin's sermons. 45
mouths, but unless we believe it, as it is here set
forth, it will only be hypocrisy.
Therefore, let us learn that the doctrine of God's
election, whereby we are taught that he predestina
ted us before the world began, ought to be preached
openly and fully, in despite of all the world that
would stand against it. And not only so, but we
should know that it is a very profitable doctrine for
us ; because we cannot lay hold upon the infinite
goodness of God, until we come thither, Unless this
point be well cleared, God's mercy will be always
disguised. I say, unless this be made plain to us,
that he hath chosen us before we were born, and be
fore we could prevent him.
Men will frequently say, that we were bought
with the blood of our Lord Jesus Christ, and that
we are not worthy that God should show us such
great mercy : they will likewise say, who hath part
and portion in such a redemption as God hath made
in the person of his Son 1 Even they that will ;
they that seek God ; even they that submit them
selves to him. Theythat have some good motives,
and are not rude ; those that are good natured, and
have some good devotion. When men make such a
mixture, and think they are called to God, and to his
grace, for something that is in themselves, that they
bring something* to recommend them to the favour of
God, whereby they may attain salvation, the grace of
God is darkened, and rent asunder.
This is a sacrilege that ought not to be counte
nanced. For this cause, I said the goodness of God
shall neverbe thoroughly known, until this election
be laid before us ; and we are taught that we are call
ed at this time, because it pleased God to extend his
mercy to us before we were born. This doctrine
must be explained more at large ; but as time wilf
not admit at present, we shall attend to it in the lat
ter part of the day.

46 calvin's sermons.
SERMON III.
2 Timothy, Chap. 1. verses 9 and 10.
9 Who hath saved us, and called us with an holy calling, not ac
cording to our works, but according to his own purpose and
grace, which was given us in Christ Jesus before the world be
gan;
10 But is now made manifest by the appearing of our Saviour
Jesus Christ, who hath abolished death, and hath brought life
and immortality to light through the gospel.
We have shown this morning, according to the
text of St. Paul, that if we will know the free mer
cy of our God in saving us, we must come to his
everlasting counsel : whereby he chose us before
the world began. For there we see, he had no re
gard to our persons, neither to our worthiness, nor
to any deserts that we could possibly bring. Before
we were born, we were enrolled in his register ; he
had already adopted us for his children. Therefore
let us yield the whole to his mercy, knowing that we
cannot boast of ourselves, unless we rob him of the
honour which belongs to him.
Men have endeavoured to invent cavils, to darken
the grace of God. For they have said, although
God chose men before the world began, yet it was
according as he foresaw that one would be diverse
from another. The scripture showSkh plainly, . that
God did not wait to see whether men were worthy
or not, when he chose them : but the sophisters
thought they might darken the grace of God, by
saying, though he regarded not the deserts that were
passed, he had an eye to those that were to come
For, say they, though Jacob and his brother Esau
had done neither good nor evil, and God chose one
and refused the other, yet notwithstanding he fore
saw, (as all things are present with him,) that Esau
would be a vicious man, and that Jacob would be ??
he afterwards showed himself.

calvin's serMons. 4?
But these are foolish speculations : for they plain
ly make St. Paul a liar ; who saith, God rendered
no reward to our works when he chose us, because
he did it before the world began. But though the
authority of St. Paul were abolished, yet the matter
is very plain and open, not only in the holy scripture,
but in reason ; insomuch that those who would make
an escape after this sort, show themselves to be men
void of all skill. For if we search ourselves to the
bottom, what good can we find 1 Are not all man
kind cursed 1 What do we bring from our mother's
womb, except sin 1
Therefore we differ not one whit, one from ano
ther ; but it pleaseth God to take those to himself,
whom he would. And for this cause, St. Paul useth
these words in another place ; when he saith, men
have not whereof to rejoice, for no man finds him
self better than his fellows, unless it be because God
discerneth him-. So then, if we confess that God
chose us before the world began, it necessarily fol
lows, that God prepared us to receive his grace ; that
he bestowed upon us that goodness, which was not
in us before ; that he not only chose us to be heirs
of the kingdom of heaven, but he likewise justifies
us, and governs us by his holy spirit. The christian
ought to be so well resolved in this doctrine, that he
is beyond doubt.
There are some men at this day, that would be
glad if the truth of God were destroyed. Such men
fight against the Holy Ghost, like mad beasts, and
endeavour to abolish the holy scripture. There is
more honesty in the papists, than in these men : for
the doctrine of the papists is a great deal better,
more holy, and more agreeable to the sacred scrip
ture, than the doctrine of those vile and wicked men,
who cast down God's holy election ; these dogs thai
bark at it, and swine that root it up.
However, let us hold fast that which is here

48 calvin's sermons.
taught us : God having chosen us before the world
had its course, we must attribute the cause of our
salvation to his free goodness ; we must confess that
he did not take us to be his children, for any deserts
of our own ; for we had nothing to recommend our
selves into his favour. Therefore, we must put the
cause and fountain of our salvation in him only,
and ground ourselves upon it : otherwise, whatsoe
ver and howsoever we build, it will come to nought.
We must here notice what St. Paul joineth toge
ther ; to wit, the grace of Jesus Christ, with the
everlasting counsel of God the Father : and then he
bringeth us to our calling, that we may be assured of
God's goodness, and of his will, that would have re
mained hid from us, unless we had a witness of it.
St. Paul saith in the first place, that the grace which
hangeth upon the purpose of God, and is compre
hended in if, is given in our Lord Jesus Christ. As
if he said, seeing we deserve to be cast away, and
hated as God's mortal enemies, it was needful for us
to be grafted, as it were, into Jesus G.nst ; that God
might acknowledge, and allow us for his children.
Otherwise, God could not look upon us, only to hate
us ; because there is nothing but wretchedness in
us ; we are full of sin, and stuffed up as it were with
all kinds of iniquity.
God, who is justice itself, can have no agreement
with us, while he considereth our sinful nature.
Therefore, when he would adopt us before the world
began, it was requisite that Jesus Christ should stand
between us and him ; that we should be chosen in
his person, for he is the well beloved Son : when
God joineth us to him, he maketh us such as pleas-
eth him. Let us learn to come directly to Jesus
Christ, if we will not doubt God's election : for he is
the true looking glass, wherein we must behold our
adoption. If Jesus Christ be taken from us, then is God a

calvin's sermons. 49
judge of sinners ; so that we cannot hope for any
goodness or favour at his hands, but look rather for
vengeance: for without Jesus Christ, his majesty
will always be terrible and fearful to us. If we hear
mention made of his everlasting purpose, we cannot
but be afraid, as though he were already armed to
plunge us into misery. But when we know that all
grace resteth in Jesus Christ, then we may be assur
ed that God loved us, although we were unworthy.
In the second place, we must notice that St. Paul
speaketh not simply of God's election, for that would
not put us beyond doubt*; but we should rather re
main in perplexity and anguish : but he adds, the
calling ; whereby God hath opened his counsel,
which before was unknown to us, and which we
could not reach. How shall, we know then that God
hath chosen us, that we may rejoice in him, and
boast of the goodness that he hath bestowed upon
us 1 They that speak against God's election, leave
the gospel alone ; they leave all that God layeth be
fore us, to bring us to him ; all the means that he
hath appointed for us, and knoweth to be fit and pro
per for our use. We must not go on so ; but accord
ing to St. Paul's rule, we must join the calling" with
God's everlasting election.
It is said, we are called ; and thus we have this
second word, calling. Therefore God calleth us :
and how 1 Surely, when it pleaseth him to certiiy
us of our election ; which we could by no other
means attain unto. For who can enter into God's
counsel 1 as saith the prophet Isaiah ; and also the
apostle Paul. But when it pleaseth God to commu
nicate himself to us familiarly, then we receive that
which surmounteth the knowledge of all men : for
we have a good and faithful witness, which is the
Holy Ghost ; that raiseth us above the world, and
bringeth us even into the wonderful secrets of God.
We must not speak rashly of God's election, and
5

50 calvin's sermons.
say, we are predestinate ; but if we will be tho
roughly assured of our salvation, we must not speak
lightly of it ; whether God hath taken us to be his
children or not. What then 1 Let us look at what
is set forth in the gospel. There God showeth us
that he is our Father.; and that he will bring us to
the inheritance of life, having marked us with the
seal of the Holy Ghost in our hearts, which is an
undoubted witness of our salvation, if we receive it
by faith.
The gospel is preached to a great number,
which, notwithstanding, are reprobate ; yea, and
God discovereth and showeth that he hath cursed
them : that they have no part nor portion in his
kingdom, because they resist the gospel, and cast
away the grace that is offered them. But when
we receive the doctrine of God with obedience and
faith, and rest ourselves upon his promises, and ac
cept this offer that he maketh us, to take us for his
children, this, I say, is a certainty of our election.
But we must here remark, that when we have know
ledge of our salvation, when God hath called us and
enlightened us in the faith of his gospel, it is not- to
bring to nought the everlasting predestination that
went before.
There are a great many in these days, that will
say, who are they whom God hath chosen, but
only the faithful ? I grant it ; but they make an evil
consequence of it; and say, faith is the cause, yea,
and fhe first cause of our salvation. If they called
it a middle cause, it would indeed be true ; for the
scripture saith, Eph. ii. 8. " By grace are ye save,'
through faith." But we must go up higher ; for it
they attribute faith to men's free will, they blaspheme
wickedly against God, and commit sacrilege. We
must come to that which the scripture showeth ; to
wit, when God giveth us faith, we must know that

CALVIN S SERMONS. 51
we are not capable of receiving the gospel, only as
he hath framed us by the Holy Ghost.
It is not enough for us to hear the voice of man,
unless God work within, and speak to us in a secret
manner- by the Holy Ghost ; and from hence cometh
faith. But what is the cause of it 1 why is faith given
to one and not to another 1 St. Luke showeth us :
saying, Acts xiii. 48. " As many as were ordained to
eternal life believed." There were a great number
of hearers, and yet but few of them received the
promise of salvation. And what few were they 1
Those that were appointed to salvation. Again, St.
Paul speaketh so largely upon this subject, in his
epistle to the Ephesians, that it cannot be but the
enemies of God's predestination "are stupid and ig
norant, and that the devil hath plucked out their
eyes ; and that they have become void of all reason,
if they cannot see a thing so plain and evident.
St. Paul saith, God hath called us, and made us
partakers of his treasures and infinite riches, which
were given us through our Lord Jesus Christ : ac
cording as he had chosen us before the world began.
When we say that we are called to salvation because
God hath given us faith, it is not because there is no
higher cause ; and whosoever cannot come to the
everlasting election of God, taketh somewhat from
him, and lesseneth his honour. This is found in
almost every part of the holy scripture.
That we may make a short conclusion of this mat
ter, let us see in what manner we ought to keep our
selves. When we inquire about our salvation, we
must not begin to say, are we chosen 1 No, we can
never climb so high ; we shall be confounded a thou
sand times, and have our eyes dazzled, before we
can come to God's counsel. What then shall we
do 1 Let us hear what is said in the gospel : when
God hath been so gracious, as to make us receive
the promise offered, know we not that it is as much

52 CALVIN S SERMONS.
as if he had opened his whole heart to us, and had
registered our election in our consciences !
We must be certified that God hath taken us for
his children, and that the kingdom of heaven is ours ;
because we are called in Jesus Christ. How may
we know this ? How shall we stay ourselves upon
the doctrine that God hath set before us ? We must
magnify the grace of God, and know that we can
bring nothing to recommend ourselves to his favour ;
we must become nothing in our own eyes, that we
may not claim any praise ; but know that God hath
called us to the gospel, having chosen us before the
world began. This election of God is, as it were,
a sealed letter ; because it consisteth in itself, and
in its own nature : but we may read it, for God
giveth a witness of it, when he calleth us to himself
by the gospel and by faith.
For even as the original or first copy taketh no
thing from the letter or writing that is read, even so
must we be out of doubt of our salvation. When
God certifieth us by the gospel that he taketh us for
his children, this testimony carries peace with it ; be
ing signed by the blood of our Lord Jesus Cbrist,
and sealed by the Holy Ghost. When we have this
witness, have we not enough to content our minds 1
Therefore, God's election is so far from being against
this, that it confirmeth the witness which we have in
the gospel. We must not doubt but what God hath
registered our names before the world was made,
among his chosen children : but the knowledge
thereof he reserved to himself.
We must always come to our Lord Jesus Christ,
when we talk of our election ; for without him, (as
we have already shown,) we cannot come nigh to
God. When we talk of his decree, well may we be
astonished, as men worthy of death. But if Jesus
Christ be our guide, we may with cheerfulness de
pend upon him ; knowing that he hath worthiness*

calvin's sermons. 53
enough in him to make all his members beloved of
God the Father ; it being sufficient for us that we
are grafted into his body, and made one with him.
Thus we must muse upon- this doctrine, if we will
profit by it aright : as it is set forth by St. Paul ;
when he saith, this grace of salvation was given us
before the world began. We must go beyond the or
der of nature, if we will know how we are saved,
and by what cause, and from whence our salvation
cometh. God would not leave us in doubt, neither would
he hide his counsel, that we might not know how
our salvation was secured ; but hath called us to
him by his gospel, and hath sealed the witness of his
goodness and fatherly love in our hearts. So then,
having such a certainty, let us glorify God, that he
hath called us of his free mercy. Let us rest our
selves upon our Lord Jesus Christ, knowing that he
hath not deceived us, when he caused it to be
preached, that he gave himself for us ; and wit
nessed it by the Holy Ghost. For faith is an un
doubted token that God taketh us for his children ;
and thereby we are led to the everlasting election,
according as he had chosen us before.
He saith not that God hath chosen us because we
have heard the gospel, but on the other hand, he at
tributes the faith that is given us to the highest
cause ; to wit, because God hath fore-ordained that
he would save us ; seeing we were lost and cast
away in Adam. There are certain dolts, who, to
blind the eyes of the simple, and such as are like
themselves, say, the grace of salvation was given us,
because God ordained that his Son should redeem
mankind, and therefore this is common to all.
But St. Paul spake after another sort ; and men
cannot by such childish arguments mar the doctrine
of the gospel : for it is said plainly, that God hath
saved us. Does this refer to all without exception ?

54 calvin's sermons.
No ; he speaketh only of the faithful. Again, does
St. Paul include all the world 1 Some were called
by preaching, and yet they made themselves unwor
thy of the salvation which was offered them : there
fore they were reprobate. God left others in their
unbelief, who never heard the gospel preached.
Therefore St. Paul directeth himself plainly and
precisely to those whom (rod had chosen and re
served to himself. God's goodness will never be
viewed in its true light, nor honoured as it deserveth,
unless we know that he would not have us remain
in the general destruction of mankind ; wherein he
hath left those that were like unto us : from whom
we do not differ ; for we are no better than they :
but so it pleased God. Therefore all mouths must
be stopped ; men must presume to take nothing
upon themselves, except to praise God, confessing
themselves debtors to him for all their salvation.
We shall now make some remarks upon the other
words used by St. Paul in this place. It is true that
God's election could never be profitable to us, neither
could it come to us, unless we knew it by means of
the gospel ; for this cause it pleased God to reveal
that which he had kept secret before all ages. But
to declare his meaning more plainly, he adds, that
this grace is mealed to us now. And how 1 " By
the appearing ot cur Saviour Jesus Christ." When
he saith that tL'-s gv* ice is revealed to us by the ap
pearing of Jesus Christ, he showeth that we should be
too unthankful, if we could not content and rest our
selves upon the grace of the Son of God. What
can we look for more 1 If we could climb up be
yond the clouds, and search out the secrets of God,
what would be the result of it 1 Would it not be to
ascertain that we are his children and heirs ?
Now we know these things, for they are clearly
set forth in Jesus Christ. For it is said, that all who
oelieve in him, shall enjoy the privilege of being

calvin's sermons. 55
God's children. Therefore we must not swerve
from these things one jot, if we will be certified of
our election. St. Paul hath already shown us, that
God never loved us, nor chose us, only in the person
of his beloved son. When Jesus Christ appeared,
he revealed life to us ; otherwise we should never
have been the partakers of it. • He hath made us
acquainted with the everlasting counsel of God. But
it is presumption for men, to attempt to know more
than God would have them know.
If we walk soberly and reverently in obedience to
God, hearing and receiving what he saith in the holy
scripture, the way will be made plain before us. St.
Paul- saith, when the Son of God appeared in the
world, he opened our eyes, that we might know that
he was gracious to us before the world was made.
We were received as his children, and accounted
just ; so that we need not doubt but that the kingdom
of heaven is prepared for us. Not that we have it
by our deserts, but because it belongs to Jesus Christ,
who makes us partakers with himself.
When St. Paul speaketh of the appearing of Je
sus Christ, he saith, " He hath brought life and im
mortality to light through the gospel." It is not only
said that Jesus Christ is our Saviour, but that he is
sent to be a mediator ; to reconcile us by the sacri
fice of his death : he is sent to' us as a lamb without
blemish ; to purge us, and make satisfaction for a I
our trespasses : he is our pledge, to deliver us from
the condemnation of death : he is our righteousness ;
he is our advocate, who maketh intercession with
God, that he would hear our prayers.
We must allow all these qualities to belong to
Jesus Christ, if we will know aright how he appear
ed. We must look at the substance contained in
the gospel. We must know that Jesus Christ ap
peared as our Saviour, and that he suffered for our
salvation ; and that we were reconciled to GoH the

56 calvin's sermons.
Father through his means ; that we have been
cleansed from all our blemishes, and freed from
everlasting death. If we know not that he is our
advocate, that he heareth us when we pray to God,
to the end that our prayers may be answered, what
will become of us 1 what confidence can we have to
call upon God's name, who is the fountain of our
salvation 1 But St. Paul saith, Jesus Christ hath ful
filled all things that were requisite for the redemption
of mankind.
If the gospel were taken away, of what advan
tage would it be to us that the Son of God had suf
fered death, and risen again the third day for our jus
tification 1 All this would be unprofitable to us. So
then, the gospel putteth-usin possession of the bene
fits that Jesus Christ hath purchased for us. And
therefore, though he be absent from us in body, and
is not conversant with us here on earth, it is not that
he hath withdrawn himself, as though we could not
find him ; for the sun that shineth doth no more en
lighten the world, than Jesus Christ showeth himself
openly to those that have the eyes of faith to look
upon him, when the gospel is preached. Therefore
St. Paul saith, Jesus Christ hath brought life to light,
yea, everlasting life.
He saith, the Son of God hath abolished death.
And how did he abolish it 1 If he had not offered
an everlasting sacrifice to appease the wrath of God,
if he had not entered even to the bottomless pit to
draw us from thence, if he had not taken our curse
upon himself, if he had not taken away the burden
wherewith we were crushed down, where should we
have been 1 would death have been destroyed? Nay,
sin would reign in us, and death likewise. And in
deed, let every one examine himself, and we shall
find that we are slaves to satan, who is the prince of
death. So that we are shut up in this miserable
slavery, unless God destroy the devil, sin, and death.

calvin's sermons. 57
And this is done : but how 1 He hath taken away
our sins by the blood of our Lord Jesus Christ.
Therefore, though we be poor sinners, and in dan
ger of God's judgement, yet sin cannot hurt us ; the
sting, which is venomous, is so blunted that it can
not wound us, because Jesus Christ has gained the
victory over it. He suffered not the shedding of his
blood in vain ; but it was a washing wherewith
we were washed through the Holy Ghost ; as is
shown by St. Peter. And thus we see plainly, that
when St. Paul speaketh of the gospel, wherein Je
sus Christ appeared, and appeareth daily to us, he
forgetteth not his death and passion, nor the things
that pertain to the salvation of mankind.
We may be certified, that in the person of our
Lord Jesus Christ, we have all that we can desire ;
we have full and perfect trust in the goodness of
God, and the love he beareth us. But we see that
our sins separate us from God, and cause a warfare
in our members ; yet we have an atonement through
our Lord Jesus Christ. And why so 1 Because he
hath shed his blood to wash away our sins ; he hath
offered a sacrifice whereby God hath become recon
ciled to us ; to be short, he hath taken away the
curse, that we may be blessed of God. Moreover,
he hath conquered death, and triumphed over it ;
that he might deliver us from the tyranny thereof ;
which otherwise would entirely overwhelm us.
Thus .we see, that all things that belong to our
salvation, are accomplished in our Lord Jesus Christ.
And that we may enter into full possession of all
these benefits, we must know that he appeareth to
us daily by his gospel. Although he dwelleth in his
heavenly glory, if we open the eyes of our faith, we
shall behold him. We must learn not to separate
that which the Holy Ghost hath joined together. Let
us observe what St. Paul meant by a comparison to
amplify the grace that God showed to the world af-

68 calvin's sermons.
ter the coming of our Lord Jesus Christ ; as if he
said, the old fathers had not this advantage ; to
have Jesus Christ appear to them, as he appeared to
us. It is true, they had the self-same faith ; and the
inheritance of heaven is theirs, as well as ours ; God
having revealed his grace to them as well as us : but
not in like measure : for they saw Jesus Christ afar
off, under the figures of the law, as St. Paul saith to
the Corinthians. The veil of the temple was as yet
stretched out, that the Jews could not come near the
sanctuary : that is, the material sanctuary. But
now, the veil of the temple being removed, we draw
nigh to the majesty of our God : we come most fa
miliarly to him, in whom dwelleth all perfection and
glory. In short, we have the body, whereas they had
but the shadow. Col. ii. 17.
The ancient fathers submitted themselves wholly
to bear the affliction of Jesus Christ ; as it is said in
the 11th chapter of the Hebrews : for it is not said,
Moses bore the shame of Abraham, but of Jesus
Christ. Thus the ancient fathers, though they lived
under the law, offered themselves to God in sacri
fices, to bear most patiently the afflictions of Christ.
And now, Jesus Christ having risen from the dead,
hath brought life to light. If we are so delicate, that
we cannot bear the afflictions of the gospel, are we
not worthy to be blotted from the book of God, and
cast off 1 Therefore, we must be constant in the
faith, and ready to suffer for the name of Jesus
Christ, whatsoever God will ; because life is set be
fore us, and we have a more familiar knowledge of
it, than the ancient fathers had.
We know how the ancient fathers were tormented
by tyrants, and enemies of the truth, and how
they suffered constantly. The condition of the church
is not more grievous in these days, than it was then
For now hath Jesus Christ brought life and immor-

calvin's sermons. 59
tality to light through the gospel. As often as the
grace of God is preached to us, it is as much as if
the kingdom of heaven were opened to us ; as if
God reached out his hand, and certified us that life
was nigh ; and that he will make us partakers of
his heavenly inheritance. But when we look to this
life, which was purchased for us by our Lord Jesus
Christ, we should not hesitate to forsake all that we
have in this world, to come to the treasure above,
which is in heaven.
Therefore, let us not be willingly blind ; se ing
Jesus Christ layeth daily before us the life and im
mortality here spoken of. When St. Paul speaketh
of life, and addeth immortality, it is as much as if he
said, we already enter into the kingdom of heaven
by faith. Though we be as strangers here below,
the life and grace of which we are made partakers
through our Lord Jesus Christ, shall bring its fruit
in convenient time ; to wit, when he shall be sent of
God the Father, to show us the effect of things tha'
are daily preached, which were fulfilled in his per
son, when he was clad in humanity.

SERMON IV.
2 Timothy, Chap. ii. verses 16, 17, and 18.
16 But shun profane and vain babblings ; for they will increase
unto more ungodliness.
17 And their word will eat as doth a canker : of whom is Uyme-
neus and Philetus ;
8 Who concerning the truth have erred, saying that the resur
rection is past already ; and overthrow the faith of some.
We have already shown that St. Paul hath, not
without cause, diligently exhorted Timothy to follow
the pure simplicity of the word of God, with out dis
guising it. The doctrine which is set forth to us in

60 calvin's sermons.
God's name, to be the food of our souls, will be cor
rupted by the devil, if in his power : when he cannot
destroy it, he blendeth things with it, in order to
bring it into contempt, and destroy our knowledge
of the will of God. There are many at this day,
who put themselves forward to teach : and what is*
the cause of it ? Ambition carrieth them away : they
disguise the word of God : and thus satan goefh
about to deprive us of the spiritual life.
But this heis notableto accomplish, unless bysome
means the doctrine of God be corrupted. St. Paul
repeateth the exhortation ; that we must shun all
unprofitable babbling, and stay ourselves upon plain
teaching, which is forcible. He not only condemneth
manifest errours, superstition, and lies, but he con
demneth the disguising of the word of God: as when
men invent subtleties, to cloy men's ears ; bringing
no true nourishment to the soul, nor edification in
faith, and the fear of God, to the hearers.
When St. Paul speaketh of vain babbling, he
meaneth that which contenteth curious men ; as we
see many that take great pleasure in vain questions,
wherewith they seem to be ravished. They do not
openly speak against the truth, but they despise it as a
thing too common and base ; as a thing for children
and fools ; as for them, they will know some higher
and more profound matter. Thus they are at variance
with that which would be profitable for them. There-
fore^ ..et us weigh well the words of St. Paul ; vain
babbling ; as though he said, if there be nothing but
fine rhetorick, and exquisite words, to gain him credit
that speaketh, and to show that he is well learned,
none of this should be received into the church ; all
must be banished.
For God will have his people to be edified- ; and
he hath appointed his word for that purpose. There
fore, if we go not about the salvation of the people,
that they may receive- nourishment by the doctrine

calvin's sermons. 61
that is taught them, it is sacrilege : for we pervert
the pure use of the word of God. This word pro
fane, is set against that which is holy and dedicated
to God. Whatsoever pertaineth to the magnifying
of God, and increases our knowledge of his majes-
' ty, whereby we may worship him : whatsoever
draweth us to the kingdom of heaven, or taketh our
affections from the world, and leadeth us to Jesus
Christ, that we may be grafted into his body, is
called holy.
Ou the contrary, when we feel not the glory of
God, when we feel not to submit ourselves to him,
when we know not the riches of the kingdom of
heaven, when we are not drawn into his service to
live in pureness of conscience, when we know not
what the salvation meaneth which was purchased by
our Lord Jesus Christ, we belong to the world, and
are profaned. The doctrine which serves to mislead
us in such things, is also called profane. Thus we see
what St. Paul's meaning is : to wit, when we come to
gether in the name of God, it is not to hear merry
songs, and to be fed with wind ; that is, with vain
and unprofitable curiosity ; but to receive- spiritual
nourishment. For God will have nothing preached in
his name, but that which will profit and edify the
hearers ; nothing but that which containeth good
matter. But it is true, our nature is such, that we take
great pleasure in novelty, and in speculations which
seem to be subtle. Therefore, let us beware, and
think as we ought ; that we may not profane God's
holy word. Let us seek that which edifieth, and not
abuse ourselves by receiving that which hath no sub
stance in it. It is bard to withdraw men from such
vanity, because they are inclined to participate in it :
But St. Paul showeth, that there is nothing more mi
serable than such vain curiosity : " For they will in-
6

CALVIN'S SERMONS.

crease unto more ungodliness." As if he had said,
my friends, you know not at first sight what hurt
cometh by these deceivers ; who go about to gain
credit and estimation among you, and with pleasant
toys endeavour to please you : but believe me, they
are satan's instruments ; and such as in no wise
serve God ; but increase unto more wickedness :
that is, if they are let alone, they will mar the
christian religion ; they will not leave one jot safe
and sound. Therefore, see that you flee them as
plagues ; although at first sight, the poison which
they bring be not perceived.
Every one of us should suspect himself, when we
have to judge of this doctrine. And why so 1 Be
cause, (as I said before,) we are all weak ; our
minds are altering and changing ; and besides, we
have a foolish desire that draweth to things which
are unprofitable. And therefore let us beware that
we do not satisfy our own desires. Although this doc
trine may not seem bad to us at the first view, yet
notwithstanding, if it has not a tendency to lead us
to God, and strengthen us in his service, to confirm
us in the faith and hope that is given us of everlasting
life, itwill deceive us in the end ; and prove to be but
a mixture which serveth no purpose, except to take
away the good which we had received before.
To be short, those that have not this in view, to
draw the world to God, and build up the kingdom of
our Lord Jesus Christ, that he may rule among us,
mar all. All the labour and pains they take, but
increases their wickedness : and if they be suffered
to go on in this way, a gate is set open to satan,
whereby he may bring to nought whatsoever is of
God : although this is not done at the first blow, yet
we see the end is such. To express this the better,
St. Paul adds, " Their word will eat as doth a can
ker"

calvin's sermons. 63
The word " eat," mentioned here, is not com
monly understood ; it is what the chirurgeons
call, an eating sore ; and what is also called, St.
Anthony's fire : that is to say, when there is such an
inflammation in any part of the body, that the sore
eateth not only the flesh and sinews, but the bones
also ; in short, it is a fire that devoureth all : the
hand will cause the arm to be lost, and the foot the
leg ; unless at the beginning, the part that is affected
be cut off : thus, the man is in danger of losing his
members, unless there be fit remedies provided for
it ; in this case we should spare no pains, but cut
off the part affected, that the rest be not utterly de
stroyed. Thus we view it here spiritually : for St. Paul
showeth us, that although we may have been well in
structed in wholesome doctrine, all will be marred,
if we give place to these unprofitable questions, and
only endeavour to please the hearers, and feed their
desires. Seeing we understand what St. Paul's
meaning is, let us endeavour to put this exhortation
into practice. When we see men go about, endea
vouring to turn us aside from the true doctrine, let
us shun them, and shut the gate against them. Un
less we take it in hand at the first start, and en
tirely cut it off, it may be as difficult to control, as
the disease of which we, have spoken.
Therefore, let us not be sleeping ; for this is a
matter of importance ; it will prove a deadly dis
ease, unless it be seen to in time. If this exhortation
had been observed, things would be in a better con
dition at the present day in Christendom. For this
doltishness of papistry, is but the vain babbling spo
ken of by St. Paul. Even those who would be
counted the greatest doctors among them, who are
of many years standing, yea, and have spent their
whole life in it, think upon nothing but foolish prat

64 CALVIN S SERMONS.
tling ; which serveth no other purpose than to lead
men astray : as no man knoweth what they mean
It seemeth that the devil hath forged this language by
a miraculous subtlety, in order that he might bring all
doctrine into confusion.
It is plainly perceived that they have conspired- to
do contrary to that which St. Paul hath in God's
name forbidden. For they that have thus turned
the word of God into a profane language of barba
rous and unknown words, shall be much less able to
excuse themselves. Many there are that would
gladly have pleasant things taught them ; they would
make pastime of the word of God, and recreate
themselves thereby ; thus they seek vain and unpro
fitable teaching. They would bring errour, conten
tion, aad debate into the church, and endeavour to
bring the religion we hold into doubt, and obscure
the word of God.
Therefore we must be so much the more earnest
to serve God, and continue constantly in the pure-
ness of the gospel. If we have a desire to obey our
God as we ought, we must practise that which is
commanded us, and pray him to cleanse the church
from these plagues ; for they are the devil's instru
ments. This might be applied to all corruptions
and stumbling-blocks invented by the devil ; but it is
here spoken of, concerning the doctrine whereby we
are quickened ; which is the true food of the soul.
Now let us come to that part of the subject, in
which St. Paul informs us, who are of this number.
He saith, " Of whom is Hymeneus, and Philetus ;
who concerning the truth have erred, saying that the
resurrection is past already ; and overthrow the faith
of some." When he nameth Hymeneus and Phile
tus, he showeth that we must not spare them, who,
lik« scabby sheep, may infect the flock : but we
must rather ,tell every one, what kind of men they

calvin's sermons. 65
are ; that they may beware of them. Are we not
traitors to our neighbours, when we see them in dan
ger of being turned from God, and do not inform
them of it 1 A wicked man that goeth about to es
tablish perverse doctrine, and cause offences in the
church, what is he but an impostor 1 If I dissem
ble when I see him, is it not as though I should see
my neighbour in danger, and would not bid him be
ware 1
If the life of the body ought to be so precious to
us, that we would do all in our power to preserve it,
of how much more importance is the life of the
soul ! Those who endeavour to turn every thing
upside down, will come and sow their false doctrine
among the people, in order to draw them into a con
tempt of God. These barking dogs, these vile
goats, these ravenous wolves, are they that have
erred, and endeavoured to overthrow the faith of the
church : and yet we suffer them. Men will fre
quently say, must we be at defiance with them 1
Must we cast them off, that they may fall into de
spair? This is said by those who think we ought to use
gentleness ; but what mercy is it to spare one man,
and in the mean time^to cast away a thousand souls,
rather than warn them 1 We must not suffer wicked
herbs to grow among us, lest they should get the
upper hand, and choke whatsoever good seed there
be, or utterly destroy it.
Satan cometh with his poison and plagues, that he
may destroy all. We see the flock of God troubled
and tormented with ravenous wolves, that devour
and destroy whatsoever they can. Must we be
moved with mercy towards a wolf ; and in the mean
time let the poor sheep and lambs of which our Lord
hath such a special care, let them, I say, perish 1
When we see any wicked man troubling the church,
either by offences or false doctrine, we must prevent
6*

66 calvin's sermons.
nim as much as lieth in our power : we must warn
the simple, that they be not misled and carried away;
this I say, is our duty.
The Lord would have the wicked made known,
that the world may discern them, that their ungodli
ness may be made manifest to all. St. Paul speak
eth of some, who are busy bodies, idlers, &c. : these
must be pointed out likewise, that they may be
shunned. What must be done to those who have
the sword in hand ; who have become very devils ;
who can in no wise live in peace and concord, but
thrust themselves forward to bring all to nought 1
When we see them thus, must we hold our peace 1
Let us learn to know them that trouble the church
of God, and keep them back, and endeavour to
prevent them from doing injury. Hereby we see
how few there are that have a zeal for God's church.
We speak not only of open enemies, (for we con
fess that we must name the papists, that we be not
entangled with their errour and superstition,) but we
see others that seek to turn us away from the sim
plicity of the gospel : they endeavour to bring all
things into disorder ; they sow tares, that they may
bring, this doctrine into hatred* and cause men to be
grieved with it : others would have a licentious liber
ty, to do what wickedness they choose, and thus
throw off the yoke of our Lord Jesus Christ. We
see others, who seek nothing but to fill the world
with wickedness, blasphemies, and vileness ; and
thus endeavour to tread the reverence of God
under foot. We likewise see gross drunkards and
tiplers, who endeavour to bring all men into confu
sion. And yet, who is there among us that setteth him
self against these things 1 Who is there that saith,
let us beware and be watchful 1 On the contrary,
those that ought to reprove such wickedness shaiply,

calvin's sermons. 67
not only wink at it, and let it pass, but they favour
it, and give it their support. We see the wickedness
that overspreads the land ; we see those that endea
vour to pervert and bring to nought our salvation,
and bring the church of God into doubt : and shall
we dissemble, and make as though we saw none of
these things 1 We may boast as much as we please
about being christians, yet there are more devils
among us than christians, if we countenance such
things. Therefore, let us look wellto the doctrine which
is here given us ; and if we see wicked persons try
ing to infect the church of God, to darken good
doctrine, or destroy it, let us endeavour to bring their
works to light, that every one may behold them : and
thereby be enabled to shun them. If we attend not
to these things, we are traitors to God, and have no
zeal for his honour, nor for the salvation of thf
church. We must be professed enemies of wicked
ness, if we will serve God. It is not enough for uk
merely to refrain from committing sin, but we mus*
condemn it as much as possible, that it may no\
bear any sway, or get the upper hand of us.
After St. Paul hath named these two individuals, Im
informs us, that they turned away from the faith, in
somuch that they said the resurrection was passed.
So we see their fall was horrible. Hymeneus ana
Philetus were not obscure men ; for St. Paul makes
mention of them, although they were afar off; Ti
mothy being at this time in Ephesus : it is therefore
evident that they were famous men. They had been
for some time in great reputation, as chief pillars in
the church. But we see how far they fell ; even to
renounce everlasting salvation which was purchased
for us by our Lord Jesus Christ. If we look not for
the resurrection, of what use is it for us to teach
that there is a redeemer who hath saved us from
the slavery of death 1 Of what use will the death

68 calvin's sermons.
and passion of our Lord Jesus Christ be to us, un
less we wait for the fruit that is promised us in the
latter day, at his coming 1
Notwithstanding these men had been for a season
of the number of the faithful, yet they fell, as it
were, into the bottomless gulf of hell. Thus God
declareth his vengeance toward them that abuse his
gospel. It seemeth that these men were drunken
with foolish ambition : they sought nothing but re
nown ; they disguised the simplicity of the word of
God, and endeavoured to show themselves greater
than others. But God esteemeth his word far higher
than he doth man ; for if men cast it down and
make a mock of it, he will not hold them guiltless.
Thus we see that those who were like angels, have
become very devils : they are blinded, and yet they
would become great doctors.
The ability of these persons, of whom St. Paul
speaketh, were not of the common sort ; they were
not idiots, but of high standing in all the churches :
and yet they are fallen into such blindness, that they
deny the resurrection of the dead : that is, they re
nounce the chiefest article of our religion, and de
prive themselves of all hope of salvation. How is
this possible ! It seemeth strange that men who
were able to teach others, should come to such gross
and beastly ignorance. Thus we see how God re-
vengeth scoffers and scorners that abuse his word.
It cannot be but he must cast them off, into a state
of reprobation ; that they may never be able to
discern any more, and become utterly void of all
reason. Therefore, if at this day, we see men become
beastly, after having known the truth of God, and
become void of reason, we must know that God
will thereby magnify his word, and cause us to feel
the majesty thereof. And why sc 1 Because he
punisheth the contempt of it, by giving such persons

calvin's sermons. 69
to the devil ; and giving him full libe; > over them.
Therefore we must not be offended, when we see
those who have tasted the gospel, revolt from the
obedience of God ; but let it rather be a confirma
tion of our faith : for God showeth us plainly that his
word is of such importance, that he cannot in any
wise have men abuse it, nor take it in vain ; neither
disguise or profane it.
We must learn to take heed, and walk fearfully
and carefully. Let us view these things as a looking-
glass set before our eyes, that we may see those who
seemed to be passing for good christians, fallen ;
having in themselves nothing but wickedness, using
detestable speeches, having nothing but filthiness in
all their lives. Seeing God hath placed these things
before us, let us take warning thereby, and awake
and walk in the simplicity of the gospel, that we
may not become a prey to satan.
It is true, these men had a fantastical resurrection
as some do at the present day ; who would make us
believe, that to become christians, was to rise again:
but the scripture calleth us to the coming of our
Lord Jesus Christ, that we be always ready and pre
pared, that he may be made manifest ; and until that
time our life is hidden, and we are, as it were, in the
shadow of death. When the scripture calleth us to
our Lord Jesus, these fanaticks say, we must look
for no other resurrection, except that which takes
place when we are enlightened in the gospel.
We will here observe, that our old man must be
crucified, if we will be partakers of the glory of our
Lord Jesus Christ, and rise again with him. St
Paul hath shown us, that if we will be of the king
dom of our Lord Jesus Christ, we must I'e |urt;i
kers •!*.' his cioss ; we must walk in death bci'oie »ft
can r time to life. How long will this death conti.
nue? As long.as we are in this world. Therefore
St. Peter saith, baptism is, as it were, a figure of the

70 CALVIN S SERMONS.
ark of Noah. 1 Pet. iii. 21. For we must be en
closed, as it were, in a grave ; being dead to the
world, if we will be quickened by the mark of our
Lord Jesus Christ.
They that would have a resurrection at midway,
do they not pervert the nature of baptism, and con
sequently all the order that God hath set among us ]
Let us learn, that until God shall take us out of this
world, we must be as pilgrims in a strange country :
and that our salvation shall not be shown us, until
the coming of our Lord Jesus Christ : for he has be
come the first fruits of them that slept. 1 Cor. xv.
And likewise, " He is the head of the body, the
church ; who is the beginning, the first-born from
the dead ; that in all things he might have the pre
eminence." Col. i. 18. It is true that Jesus Christ
has risen again ; but he must needs appear to us,
and his life and glory must be shown us, before we
can come to him.
St. John saith, that we are sure we are God's chil
dren : that we shall see him even as he is, when we
shall be made like him. It is true, God is revealed
to us when he transformeth us into his image ; but
that which we conceive by faith, is not yet seen, we
must hope for it at the coming of our Lord Jesus
Christ. Notwithstanding the great absurdity of the
errour, St. Paul informs us that the two individuals
here spoken of, have overthrown the faith of some.
This is a thing that ought to make us tremble ; to
think that a doctrine which ought to be laid aside
at the first sight, should overthrow fhe faith of some.
We see how the children of God are afflicted in
this world ; yrea, it is often pitiable to behold tb'-ir
situation ; while the unbelievers who contemn God,
are at their ease, and live in pleasure : they make
their triumph : whereas the saints are. made as the
off-scouring of the world. 1 Cor. iv, 13. How is it
posHibk' (\v men to conceive this heresy ; to s?.y the

CALVIN'S SERMONS. 71
resurrection is already past 1 And yet we see that
this was welcome to some ; yea, in the primitive
chuich ; in the time of the apostles. When they,
whom Jesus Christ had chosen to preach his truth
throughout the world, still lived, some fell from tbe
faith. When we see such an example, have we not oc
casion to be astonished, and walk in fear ! Not that
we should doubt but what God will help and guide
us, but it behooveth us to arm ourselves with prayer,
and rely upon the promises of our God. Well may
we be amazed, when we think upon the heinousness
of this errour ; that God hath suffered some to be
turned away from the faith already. If the apostles,
who exercised all the power that was given them
from above, to maintain the truth of God, could not
prevent men from being misled, what must we ex
pect now-a-days ! Let us be diligent in prayer, and
flee to God that he may preserve us by his holy spi
rit. May we not be puffed up with presumption, but
consider our nothingness ; for we should quickly be
overthrown, if we were not upheld by the supreme
Being. These lessons are not given us without a cause.
Although Hymeneus and Philetus are not alive at this
day, yet in their persons the Holy Ghost meant to
degrade the wicked, who go about to pervert our
faith ; that we may not be grieved at whatsoever
comes to pass ; that we may not depart from the
good way, but be guarded against all offences. We
must not be so puffed up with pride, as to go astray
after our own foolish imaginations ; but we must
take heed, and keep ourselves in obedience to the
word of God : then we shall be daily more and
more confirmed, until our good God taketh us to his
everlasting rest, whereunto we are called

72 calvin's sermons.
SERMON V.
Titus, Chap. i. verses 15 and 16.
15 Unto tne pure all things are pure ; but unto them that are de
filed and unbelieving is nothing pure ; but even their mind
and conscience is defiled.
16 They profess that they know God ; but in works they deny
him : being abominable and disobedient, and unto every good
work reprobate.
St. Paul bath shown us that we must be ruled by
the word of God ; and hold the commandments of
men as vain and foolish ; for holiness and perfection
of life belongeth not to them. He condemneth some
of their commandments ; as when they forbid certain
meats, and will not suffer us to use that liberty
which God giveth the faithful. Those who troubled
the church in St. Paul's time, by setting forth such
traditions, used the commandments of the law as a
shield. These were but men's inventions : because
the temple was to be abolished at the coming of our
Lord Jesus Christ. Those in the church of Christ,
who hold this superstition, to have certain meats for
bidden, haye not the authority of God, for it was
against his mind and purpose that the christian should
be subject to such ceremonies.
To be short, St. Paul informs us in this place,
that in these days we have liberty to eat of all kinds
of meat without exception. As for the health of the
body, that is not here spoken of ; but the matter
here set forth is, that men shall not set themselves up
as masters, to make laws for us contrary to the word
of God. Seeing it is so, that God putteth no differ
ence between meats, let us so use them ; and never
inquire what men like, or what they think good.
Notwithstanding, we must use the benefits that God
hath granted us, soberly and moderately. We must
remember that God hath made meats for us, not

calvin's sermons. 73
that we should fill ourselves like swine, but that we
should use them for the sustenance of life : therefore,
let us content ourselves with this measure, which
God hath shown us by his word.
If we have not such a store of nourishment as we
would wish, let us bear our poverty patiently, and
practise the doctrine of St. Paul ; and know as well
how to bear poverty, as riches. If our Lord give us
more than we could have wished for, yet must we
bridle our appetites. On the other side, if it please
him to cut off our morsel, and feed us but poorly,
we must be content with it ; and pray him to give us
patience when we have not what our appetites crave.
To be short, we must have recourse to what is said
in Romans xiii. " But put ye on the Lord Jesus
Christ, and make not provision for the flesh, to fulfil
the lusts thereof." Let us content ourselves to have
what we need, and that which God knoweth to be
proper for us ; thus shall all things be clean to us, if
we be thus cleansed.
Yet it is true, that although we were ever so un
clean, the meats which God hath made are good ; but
the matter we have to consider, is the use of them.
When St. Paul saith, all things are clean, he ineaneth
not that they are so of themselves, but as relateth to
those that receive them ; as we have noticed before ;
where he saith to Timothy, all things are sanctified to
us by faith and giving of thanks. God hath filled the
world with such abundance, that we may marvel to
see what a fatherly care he hath over us : for to what
end or purpose are all the riches here on earth, only
to show how libera] he is toward man !
If we know not that he is our Father, and acteth
the part of a nurse toward us ; if we receive not at
his hand that which he giveth us, insomuch that
when we eat, we are convinced that it is God that
nourisheth us, he cannot be glorified as he deserveth:
neither can we eat one morsel of bread without com-
7

74 calvin's sermons.
mitting sacrilege ; for which we must give an account.
That we may lawfully enjoy these benefits, which
have been bestowed upon us, we must be resolved
upon this point, (as I said before,) that it is God that
nourisheth and feedeth us.
This is the cleanness spoken of here by the apos
tle ; when he saith, all things are clean, especially
when we have such an uprightness in us, that we
despise not the benefits bestowed upon another ; but
crave our daily bread at the hand of God, being per
suaded that we have no right to it, only to receive it
as the mercy of God. Now let us see from whence
this cleanness cometh. We shall not find it in our
selves, for it is given us by faith. St. Peter saith,
Acts xv. the hearts of the old fathers were cleansed
by this means ; to wit, when God gave them faith.
It is true that he here hath regard to the everlast
ing salvation ; because we were utterly unclean until
God made himself known to us in the name of our
Lord Jesus Christ ; who, being made our redeemer,
brought the price and ransom of our souls. But this
doctrine may, and ought to be applied to What con-
cerneth this present life ; for until we know, that be
ing adopted in Jesus Christ, we are God's children,
and consequently that the inheritance of this world is
ours, if we touch one morsel of meat, we are thieves;
for we are deprived of, and banished from all the
blessings that God made, by reason of Adam's sin ;
until we get possession of them in our Lord Jesus
Christ. Therefore, it is faith that must cleanse us : then
will all meats be clean to us : that is, we may use
them freely without wavering. If men enjoin spi
ritual laws upon us, we need not observe them, being
assured that such obedience cannot please God, for
in so doing, we set up rulers to govern us, making
them equal with God, who reserveth all power to
himself. Thus, the government of the soul must be

CALVIN S SERMONS. /
kept safe and sound in the hands of God. Therefore,
if we allow so much superiority to men, that we suffer
them to inwrap our souls with their own bands, we
so much lessen and diminish the power and empire
that God hath over us.
And thus, the humbleness that we might have in
obeying the traditions of men, would be worse than
all the rebellion in the world ; because it is robbing
God of his honour, and giving it, as a spoil, to mortal
men. St. Paul speaketh of the superstition of some
of the Jews, who would have men still observe the
shadows and figures of the law ; but the Holy Ghost
hath pronounced a sentence, which must be observed
to the end of the world ; that God hath not bound us
at this day to such a burden as was borne by the old
fathers ; but hath cut off that part which he had com
manded, relative to the abstaining from meats ; for it
was a law but for a season.
Seeing God hath thus set us at liberty, what rashness
it is for worms of the earth to make new laws ; as
though God had not been wise enough. When we
allege this to the papists, they answer, that St. Paul
spake of the Jews, and of meats that were forbidden
by the law : this is true ; but let us see whether this
answer be to any purpose, or worth receiving. St.
Paul not only saith, that it is lawful for us to use that
which was forbidden, but he speaketh in general
terms ; saying, all things are clean. Thus we see
that God hath here given us liberty, concerning the
use of meats ; so that he will not hold us in subjection,
as were the old fathers.
Therefore, seeing God hath abrogated that law
which was made by him, and will not have it in force
any longer, what shall we think when we see men
inventing traditions of their own ; and not content
themselves with what God hath shown them T In
the first place, they still endeavour to hold the church
of Christ under the restrictions of the old testament.

76 calvin's sermons.
But God will have us governed as men of years and
discretion, which have no need of instruction suitable
for children. They set up man's devices, and say
we must keep them under pain of deadly sin :
whereas, God will not have his own law to be ob
served among us at this day, relative to types and
shadows, because it was all ended at the coming of
our Lord Jesus Christ.
Shall it then be lawful to observe what men have
framed in their own wisdom "? Do we hot see that it
is a matter which goeth directly against God 1 St.
Paul setteth himself against such deceivers : against
such as would bind christians to abstain Jrom meats ;
as God bad commanded in his law. If a man say, it
is but a small matter to abstain from flesh on Friday,
or in Lent, let us consider whether it be a small mat
ter to corrupt and bastardize the service of God ! For
surely those that go about to set forth, and establish
the tradition of men, set themselves against that
which God hath appointed in his word ; arid thus
commit sacrilege.
Seeing God will be served with obedience, let us
beware and keep ourselves within those bounds
which God hath set ; and not suffer men tp add any
thing to it of their own. There is something worse
in it than all this : for they think it a service that de-
serveth something from God, to abstain from eating
flesh. They think it a great holiness : and thus the
service of God, which should be spiritual, is banished,
as it were, while men busy themselves about foolish
trifles. As the common saying is, they leave the ap
ple for the paring.
We must be faithful, and stand fast in our liberty;
we must follow the rule which is given us in the word
of God, and not suffer our souls to be brought into
slavery by new laws, forged by men. For it is a hel
lish tyranny, which lesseneth God's authority, and
mixeth the truth of the gospel with the figures of the

r

calvin's sermons. 77
laV ; anci perverteth and corrupteth the true service
of God, which ought to be spiritual. Therefore, let
us consider how precious a privilege it is to give thanks
to God with quietness of conscience, being assured it
is his will and pleasure that we should enjoy his bless
ings : and that we may do so, let us not entangle
ourselves with the superstitions of men, but be con
tent with what is contained in the pure simplicity of
the gospel. Then, as we have shown concerning the
first part of our text, unto them that are pure, all things
will be pure.
When we have received the Lord Jesus Christ, we
know that we shall be cleansed from our filthiness
and blemishes ; for by his grace, we are made par
takers of God's benefits, and are taken for his chil
dren, although there be nothing but vanity in us. " But
unto them that are defiled and unbelieving, is nothing
pure." By this St. Paul meaneth, that whatsoever
proceedeth from those that are defiled and unbeliev
ing, is not acceptable to God ; but is full of infection.
While they are unbelieving, they are foul and un
clean ; and while they have such filthiness in them,
whatsoever they touch, becomes polluted with their
infamy. Therefore, all the rules and laws they can make,
shall be nothing but vanity : for God disliketh what
soever they do; yea, he utterly abhorreth it.^.lthough
men may torment themselves with ceremonies and I
outward performances, yet all these things are vain, '
until they become upright in heart : for in this the true
service of God commenceth. * So long then as we
are faithless, we are filthy before God. These things
ought to be evident to us ; but hypocrisy is so rooted
within us, that we are apt to neglect them. It will
readily be confessed, that we cannot please God by
serving him, until our hearts be rid of wickedness.
God strove with the people of old time about the
same doctrine ; as we see, especially in the second
7*

78 calvin's sermons.
chapter of the prophet Haggai : where be asketh the
priests, if a man touch a holy thing, whether he shall
be made holy or not ; the priests answered, no. On the
contrary, if an unclean man touch a thing, whether it
shall become unclean or no : the priests answered and
said, it shall be unclean : so is this nation, saith the
Lord ; and so are the works of their hands. Now
let us notice what is contained in the figures and sha
dows of the law. If an unclean man had handled
any thing, it became unclean ; and therefore must
be cleansed. Our Lord saith, consider what ye be :
for ye have nothing but uncleanness and filth : yet
notwithstanding, ye would content me with your
sacrifices, offerings, and such like things. But he
saith, as long as your minds are entangled with wick
ed lusts ; as long as some of. ye are whoremongers,
adulterers, blasphemers, and perjurers ; as long as ye
are full of guile, cruelty, and spitefulness, your lives
are utterly lawless, and full of all uncleanness ; I can
not abide it, how fair soever it may seem before men.
We see then that all the services we can perform,
until we are truly reformed in our hearts, are but
mockeries ; and God condemneth and rejecteth every
whit of them. But who believeth these things to be
so? When the wicked, who are taken in their
wickedness, feel any remorse of conscience, they will
endeavour by some means or other to compound
with God, by performing some ceremonies : they
think it sufficient to satisfy the minds of men, believing
that God ought likewise to be satisfied therewith.
This is a custom which has prevailed in all ages.
It is not only in this text of the prophet Haggai
that God rebuketh men for their hypocrisy, and for
thinking that they may obtain his favour with trifles,
but it was a continual strife which all the prophets
had with the Jews. It is said in Isa. i. 13, 14, 15.
Bring no more vain oblations ; incense is an abomi
nation unto me ; the new-moons and sabbaths, the

calvin's sermons. 79
calling of assemblies, I cannot away with : it is ini
quity, even the solemn meeting, your new-moons
.and your appointed feasts- my soul hateth : they are
a trouble unto me ; I am weary to bear them. And
when ye spread forth your hands, I will hide mine
eyes from you ; yea, when ye make many prayers,
I will not hear : your hands are full of blood."
And again it is said, Amos v. 22. " Though ye offer
me burnt-offerings, and your meat-offerings, 1 will
not accept them ; neither will I regard the peace-
offerings of your fat beasts." God here' showeth us
that the things which he himself had commanded,
were filthy and unclean when they were observed
and abused by hypocrites. /Therefore, let us learn ^
that when men serve God after their own fashion, I
they beguile and deceive themselves. It is said in j
another text of Isaiah, " Who hath required these '
things at your hands 1" Wherein it is made manifest,
thatif we will have God approve our works, they must
be according to his divine word.
Thus we see what St. Paul's meaning is, when he
saith there is nothing clean to them that are unclean.
And why 1 For even their mind and conscience are defiled.
By this he showeth, ( as I before observed,) that un
til such times as we^have learned to serve God aright,
in a proper manner, we shall do no good at all by
our own works ; although we may flatter ourselves.
that they are of great importance, and by this means
rock ourselves to sleep.
Let us now see what the traditions of popery are.
The chief end of them are, to make an agreement
with God, by their works of supererogation, as they
term them : that is, their surplus works ; which are,
when they do more than God commandeth them.
According to their own notions, they discharge their
duty towards him, and content him with such pay
ment as they render by their works, and thereof make
their account. When they have fasted their saints

80 calvin's sermons.
evenings, when they have refrained from eating flesh
apon Fridays, when they have atte nded mass devoutly,
when they have taken holy water, they think that
God ought not to demand any thing more of them ;
and that there is nothing amiss in them.
But in the mean time, they cease not to indulge
themselves in lewdness, whoredom, perjury, blas
phemy, &c. : every one of them giving himself to
those vices ; yet notwithstanding, they think God
ought to hold himself well paid with the works they
offer him ; as for example, when they have taken
holy water, worshipped images, rambled from altar
to altar, and other like things, they imagine that they
have made sufficient payment and recompense for
their sins : but we hear the doctrine of the Holy
Ghost concerning such as are defiled ; which is,
there is nothing pure nor clean in all their doings.
But we will put the case, by supposing that all
the abominations of the papists were not evil in
their own nature ; yet notwithstanding, according to
this doctrine of St. Paul, there can be nothing but
uncleanness in them, for they themselves are sinful
and unclean. The holiness of these men consists
in gewgaws and trifles. They endeavour to serve
God in the things that he doth not require, and at
the same time leave undone things that he hath com
manded in his law.
It has been the case in all ages, that men have
despised God's law for the sake of their own tradi
tions. Our Lord Jesus Christ upbraided the phari-
sees, when he saith, Mat. xv. 3. " Why do ye also
transgress the commandment of God by your tradi- '
tion." Thus it was in former times, in the days of
the prophets. Isaiah crieth out, chap. xxix. 13,
" Wherefore fheLord said, forasmuch as this people
draw near me with their mouth, and with their lips
do honour me, but have removed their heart fa'
from me, and their fear toward me is taught by the

calvin's sermons. 81
precept of men: therefore, behold, I will proceed to
do a marvellous work and wonder ; for the wisdom
of their wise men shall perish, and the understand
ing of their prudent men shall be hid." While men
occupy themselves about traditions, they pass over
the things that God hath commanded in his word.
This it is that caused Isaiah to cry out against
such as set forth men's traditions ; telling them
plainly that God -threatened to blind the wisest of
them, because they> turned away from the pure
rule of his word to follow their own foolish inven
tions. St. Paul likewise alludes to the same thing,
when he saith, they have no fear of God before their
eyes. Let us not deceive ourselves ; for we know
that God requireth men to live uprightly, and to ab
stain from all violence, cruelty, malice, and deceit ;
that none of these things should appear in our life.
But those that have no fear of God before their
eyes, it is apparent that they are out of order, and"
that there is nothing but uncleanness in their whole
life. If we wish to know how our life should be regu
lated, let us examine the contents of the word of
God ; for we cannot be sanctified by outward show
and pomp, although they are so highly esteemed
among men. We must call upon God in sincerity,
and put our whole trust in him ; we must give up
pride and presumption, and resort to him with true
lowliness of mind : that we be not given to fleshly
affections. We must endeavour to hold ourselves iu
awe, under subjection to God, and flee from glut
tony, whoredom, excess, robbery, blasphemy, and
other evils. Thus we see what God would have us
do, in order to have our life well regulated.
When men would justify themselves by outward
works, it is like covering a heap of filth with a clean
linen cloth. Therefore, let us put away the filthiness
that is hidden in our hearts ; I say, let us drive the

82 calvin's sermons.
evil from us, and then the Lord will accept of oui
life : thus we may see wherein consists the true
knowledge of God ! When we understand this
aright, it will lead us to live in obedience to his will.
Men have not become so beastly, as to have no un
derstanding that there is a God, who created them.
But this knowledge, if they do not submit to his re
quirements, serves as a condemnation to them : be
cause their eyes are blindfolded by satan ; insomuch,
that although the gospel may be preached to them,
they do not understand it ; in 'this situation we see
many at the present day. How many there are in
the world, that have been taught by the doctrine
of the gospel, and yet continue in brutish igno
rance !
This happeneth, because satan hath so prepos
sessed the minds of men with wicked affections, that
although the light may shine ever so bright, they still
remain blind, and see nothing at all. Let us learn
then, that the true knowledge of God is of such a
nature, that it showeth itself, and yieldeth fruit
through our whole life. Therefore to know God, as
St. Paul said to the Corinthians, we must be trans
formed into his image. For if we pretend to know
him, and in the mean time our life be loose and
wicked, it needeth no witness to prove us liars ; our
own life beareth sufficient record that we are mock
ers and falsifiers, and that we abuse the name of
God. St. Paul saith in another place, if ye know Jesui
Christ, ye must put off the old man : as if he should
say, we cannot declare that we know Jesus Christ,
only by acknowledging him for our head ; and by
his receiving us as his members ; which cannot be
done until we have cast off 'the old man, and be
come new creatures. The world hath at all times
abused God's name wickedly, as it doth still at thin
day ; therefore, let us have an eye to the tniB

calvin's sermons. 83
knowledge of the word of God, whereof St. Paul
speaketh. Finally, let ris' not put our own works into the
balance, and say they are good, and that we think
well of them ; but let us understand that the good
works are those which God hath commanded in
his law ; and that all we can do beside these, are
nothing. Therefore, let us learn to shape our lives
according to what God hath commanded : to put oui
trust in him, to call upon him, to give him thanks, to
bear patiently whatsoever it pleaseth him to send us ;
to deal uprightly with our neighbours ; and to live
honestly before all men. These are the works which
God requireth at our hands.
If we were not so perverse in our nature, there
would be none of us but what might discern these
things : even children would have skill enough to
discern them. The works which God hath not
commanded, are but foolishness and an abomina
tion ; whereby God's pure service is marred. If we
wish to know what constitutes the good works spo
ken of by St. Paul, we must lay aside all the inven
tions of men, and simply follow the instructions con
tained in the word of God ; for we have no other
rule than that which is given by him ; which is such
as he will accept, when we yield up our accounts at
the last day, when he alone shall be the judge of
all mankind.
Now let us fall down before the face of our
good God, acknowledging our faults, praying him to
make us perceive them more clearly : and to give us
such trust in the name of our Lord Jesus Christ,
that we may come to him, and be assured of the for
giveness of our sins ; and that he will make us par
takers of sound faith, whereby all our filthiness may
be washed away.

84 CALVIN S SERMONS.
SERMON VI.
2 Timothy, Chap ii. verse 19.
19 Nevertheless the foundation of God standeth sure, having this
seal, The Lord knoweth them that are his. And, let every one
that nameth the name of Christ depart from iniquity.
We noticed this morning what was said by St.
Paul concerning those that had fallen away ; in or
der to stir up the minds of the faithful, to the end
they should not be troubled thereat. If we see those
fall who seemed to uphold the church, as it were,
we must not be shaken ; for if men be frail, if they
go astray out of the right way, if they be froward, it
is no new thing, for such is their nature ; therefore
we ought not to marvel at it, if they fall into wicked
ness rather than godliness. But in the mean time, ,
our salvation is settled upon the grace of our God ;
yea, insomuch that it pleased him to choose us be
fore the world began, and to make us of the number
of his chosen children.
But we are grieved to see those who have shown
some good tokens that they were the children of
God, turn back ; for we ought to possess a zeal to
have the church of God enlarged and increased,
rather than diminished. We ought also to have a
care of our brethren, and to be sorry to see them
perish ; for it is no small matter to have the souls
perish, who were bought by the blood of Christ.
Yet notwithstanding, we must always comfort our
selves with this doctrine, that God will maintain his
church, although the number be but small ; though
it be not so great as we could wish it, yet we must
content ourselves, and believe he will safely keep
all those he hath chosen.
Those that fall away, and those backsliders that
renounce Jesus Christ, although they were joined to

calvin's sermons. 85
us, we must conclude that they were not of this
number ; seeing they have departed from us. For it
is easier for the world to be turned about a thousand
times, than that one of God's chosen children, whom
he holdeth fast to himself, should perish : it cannot
be ! For God is the protector of our salvation, as
he himself hath declared : yea, and this office is
given to our Lord Jesus-Christ, to maintain and keep
all that God the Father hath chosen. This is what
St. Paul meaneth by these words, The foundation oj
God- slandeth sure, having this seal, the Lord knowelh
them lhat are his.
St. Paul setteth down two articles, which we shall
here notice. In the first place, when we see such
turning, that those who seemed to be the forwardest
in religion, give back, and fall away from us, and so
estrange themselves frOm the kingdom of God that
they become unbelievers, we mustnot think that the
church falleth. It is true, the number of those whom
we thought to be faithful, is lessened by this means.
But howsoever the world go, there is a sure founda
tion ; that is to say, God will always keep his church,
and there shall always be some to call upon him, and
worship him ; therefore let this be sufficient for us.
For he hath declared, Psalm Ixxii. that so long as
the sun and moon endure, he will have some peo
pie to fear him, throughout all generations.
If we see the devil scatter the flock of our Lord
Jesus Christ, if we see those that have given some
proof of a good hope fall away, yet notwithstanding,
we may be assured that the building remaineth ;
even though it be hid from our view ; for it hath re
mained when there was scarcely a christian to be
found in all the world. In what case were we forty
years ago, before God gave us the light of his gos
pel 1 Would it not have been thought that all chris ¦
tianity had been banished out of the world 1 But
vet there was a foundation hid; that is, God re
8

86 calvin's sermons.
served after a wonderful manner, such as he would,
though it were but a small number. Therefore, tlie
foundation of God standeth sure.
When we see such troubles, that we think all will
come to nought, let us behold by faith this foundation,
which cannot be seen by the eye of man. For if we
have not faith to discern the church of God, we shall
think it utterly abolished. We see what came to
pass in the days of the prophet Elijah : he saith, 1
Kings xix. 14. "The children of Israel have forsa
ken thy covenant, thrown down thine altars, and
slain thy prophets with the sword ; and I, even I
only, am left ; and they seek my life, to take it
away." But the Lord reproveth him, by telling him
that he hath yet seven thousand in Israel, who have
not bowed the knee to Baal. And so it will be at
all times and seasons ; we may think the church of
God is utterly defaced and'abolished, but he will keep
the foundation sure.
Secondly, St. Paul informs us, that although the
foundation of God standeth sure, yet it is as a letter
closed up and sealed. And why so 1 Because the
Lord knoweth them that are his. If God humble us,
and blind us as it were, we must be content there
with ; for he hath made his election sure, though it
be hid from us. Although he will not make it known
at first, yet notwithstanding, it remaineth in his se
cret counsel. Therefore if God know them that are
his, let us not think it strange if we be often deceived
when men revolt. Why so 1 For we know them
not ; but God will not be deceived ; he will bring to
an end whatsoever he hath determined in the coun
sel of his own will.
St. Paul exhorteth us not to be negligent, when we
see those that were like angels among us fall from
the right way: but to walk in fear and trembling;
and beware that we do not abuse the name of God,
by cloaking ourselves falsely with the name of chris-

calvin's sermons. 87
tianity, as do the hypocrites ; who take the name or
God in their mouth, and at the same time mock him,
and falsify his holy precepts. Let us practise that
which is here contained ; to wit, that if we call upon
the name of our Lord Jesus Christ, if we make pro
fession to be his, we must depart from iniquity. For
we are not of the church of God, unless we sepa
rate ourselves from the world, and from the subtle
ties thereof.
Therefore, let us consider whereunto we are call
ed ; what our condition is : and then let us be faith
ful, and walk uprightly : for God can easily cut us.
off from his church, seeing he hath shown us such
examples, if we have not made our profit by them.
But now, that we may apply this text better to our
instruction, let us treat upon the point we have al
ready mentioned ; namely, the everlasting counsel
of God, whereupon our election is grounded ; upon
which our salvation is surely settled. It is true, (as
the scripture saith,) that we are saved by faith ; for
we know not that God is our Father, and that we
are made partakers with him, only by faith, and by
laying hold of the promises contained in the gospel ;
wherein God showeth that he accepteth us, and is
pleased with us, in the name of our Lord Jesus
Christ. We must accept of this benefit, or we cannot
know him. So then, we are in possession of our
salvation by faith. This is true ; but who is if that
giveth us faith, save God alone 1 And why doth he
give it to us 1 Because it pleased him to choose us
before we were made ; yea, before the world itself
was made ; as St. Paul showeth, especially in the
first chapter to the Ephesians. He setteth that be
fore us, which is most familiar to us ; even that
which we know ; to wit, that God hath made us
partakers of his heavenly blessings through Jesus
Christ : that after he hath foreiven us our sins, he

88 CALVIN S SERMONS.
showeth us that we are acceptable to him, and thai
he hath taken us to be his children. Thus we have
all that the gospel openeth to us.
But St. Paul lifteth us up higher ; saying, all that
is given us, is because God had chosen us before the
world began; because he loved us in our Lord Jesus
Christ before we could do either good or evil. This
is what we shall now notice : namely ; although
God draweth us to him by the gospel, and we by
faith receive the righteousness of our Lord Jesus .
Christ, who is the cause of our salvation ; yet not
withstanding, there was a secret love of God that
went before : yea, though it were hid from us,
though God made no great haste in drawing us to
him, yet it is certain that we were chosen. This is
what St. Paul aimeth at in the sentence before us ;
to wit, The foundation of God standeth sure.
He setteth this foundation of God, against what
soever virtue may be found in man : he setteth this
sureness of which he speaketh, against this frail state
of ours. St. Paul, knowing that we are inconstan',
and that we straightway fall and pass away like wa
ter, saith, we must take our sureness in God ; for
we perceive it is not in ourselves, neither in our na
ture. Therefore, if we find no certainty in things
on 'earth, we must know that our salvation restefh
upon God ; and that he holdeth it in such a manner,
that it can never vanish away. This is a very happy
consideration. If I see a man become wicked, what eau I say
for myself? I am so likewise ; but I must come to
this conclusion ; though I am weak, God is stead
fast and sure ! Therefore, I must commit myself
wholly into his hands. And for this cause our Lord
Jesus informs us, John x. that those whom the
Father hath given him, shall never perish. And
why so 1 Because God the Father is stronger
and more mighty than all those that would oppose

CALVIN'S SERMONS. 89
him, or endeavour to prevent him from executing his
will. By these words he warneth us, that if we put our
trust in ourselves, we shall be utterly dismayed ; and
indeed, we should be liable to perish every minute,
if we were not upheld and maintained by a higher
power than our own. But, as the mighty power of
God cannot be overcome, our salvation resteth sure ;
for Godkeepeth it. Yea, (and as I said before,) Je
sus Christ hath taken charge of our souls, and will
not suffer us to be taken out of his hands. Although
the devil may do what he can, though he use ever
so many means, although it may seem a hundred
thousand times as though we should be taken by vio
lence out of the hands of our Lord Jesus Christ, yet
notwithstanding, we shall remain there forever. And
why so ? Because our salvation is settled upon the
election of God, and his unchangeable counsel.
Let us beware and take heed, when we see others
stumble and fall from the gospel. Let us observe
what St. John saith in chapter ii. ; those that went
from us, were not of us ; otherwise they could never
have been separated from us. We must know that God
suffered hypocrites to remain among us for a season,
although he knew they were reprobates. Our Lord
Jesus plainly showeth that the faithful ought not to
be troubled through the unfhankfulness of men,
when they rebel against the gospel ; for they are
grieved at the true doctrine, and are at defiance with
God. Jesus Christ saith, every tree which God the
Father hath not planted, shall be rooted up.
He compareth those who seem to be of the num
ber of the faithful, to trees that are planted in a field
or garden. Those that are open enemies to God,
bear no resemblance to trees : but the hypocrites,
who make a fair show, and would be taken for God's
children, seem to be like trees plan-ted in a field or
garden ; but they take no root, because God did not
8*

SO calvin's sermons.
plant them : that is to say, he did not choose them.
In order to try us, he suffereth them to pretend the
name of God falsely ; yet notwithstanding, he never
adopted them for his children, neither are they cho
sen to the inheritance of life ; therefore they must
be plucked up.
If any one becomes dissatisfied with the gospei
men will say, behold, such a man hath fallen away.
If there fall out any stumbling-block," (I speak not
of those who show themselves open enemies to God,
and manifestly contemn his word,) if there be any
who are proud and lofty, who cannot abide sound
doctrine, who reject it, and are grieved with it, they
become a stumbling-block. Therefore the disciple
asked our Lord Jesus Christ, why the Scribes and
Pharisees were not edified : let them alone, saith he^
they are blind. But beware ye, go not to destruc
tion with them.
We must know that all are not elected and cho
sen of God the Father. Some will say, there is no
thing but holiness in them ; but this is a mistake ; for
it is evident that they never had any fear of God
before their eyes ; but are hypocrites. Therefore
we must not be dismayed, if we see rebellion in
men ; for all are not planted by the hand of God.
Thus we see how we must make our profit of this
doctrine. We must know, first of all, that faith is
given us from above : God having lightened us by his
holy spirit, we receive the gospel ; yet not by our
own wit and virtue.
God giveth us this grace, because he had chosen
us for his children, and adopted us before the begin
ning of the world : which is a singular and inesti
mable blessing, bestowed upon us, while others are
left to perish. He was at liberty to choose whom he
would : therefore it behooveth us to know that we
are so much the more bound to him, because he
hath delivered us out of the general destruction of

CALVIN S SERMONS. i)x
mankind. Let us consider that it is very profitable
for us to understand this free election of God, which
maketh a difference between his children and the
castaways. When we see troubles and offences in tbe church,
when we see those who had begun well turn aside
from the true way, we must remember that men are
frail ; yet notwithstanding, we shall find sufficient
sureness in our God ; because he hath been gra
ciously pleased to adopt us for his children ; there
fore he will keep us through Jesus Christ according
to his promise. Let us resort to the election of God,
whenever we become dismayed or cast clown : if we
see men fall away, if the whole church should seem
to come to nought, we must remember that God
hath his foundation ; that is, the church is not
grounded upon the will of men, for they did not make
themselves, neither can they reform themselves : but
this proceedeth from the pure goodness and mercy
of God.
Although the upper part of the building be as it
were overthrown, though we see no pillars, though
the form and shape of it appear no more, yet God
will keep the foundation sure, which never can be
shaken. Thus the world may see whether the doc
trine of God's election which we preach, be needless
or not. We must not presume to enter into the
secret counsel of God, to thoroughly comprehend
his wonderful secrets ; but if this be hid from us,
to know that God chose us before the world was
made, is it not to deprive us of a comfort which is
not only profitable for us, but even necessary 1
The devil can find no better means to destroy our
faith, than to hide this article from our view.
What case should we be in, and especially now-a-
days, when there are so many rebels and hypocrites
in the world 1 yea, and such, as men are looking for
wonders at their hands. Might we not fear the same

92 calvin's sermons.
would befall us 1 How can we rest ourselves with
constancy upon God, and commit ourselves to him
with settled hearts, not doubting but that he will take
care of us to the end, unless we flee to this election
as our only refuge 1 If this is not true, it seemeth that
God hath broken his promise, which was given us
respecting his gospel ; and that Jesus Christ is ba
nished out of the world.
This is the principal cause, and the best means
that satan can devise, to destroy our love for the gos
pel. Therefore, let us hold fast these weapons, in
despite of satan and all his imps : forthese must be our
defence. Let us be confirmed in the election of our
God, and make it available ; and see that it be not
taken from us ; if we love the salvation of our own
souls, let. us attend well to these things. We must
considei those who would hide such a doctrine from
us our mortal enemies : the devil stirreth them up to
deprive us of a comfort, which if we do not enjoy, we
cannot be assured of our salvation. However, we
must remember this exhortation of the apostle Paul ;
let every one that namclh the name of Christ depart from
iniquity. As the election of God is to give us a sure con
stancy, to make us happy in- the midst of trouble,
which otherwise might disquiet us, we must not
cease to call upon him, to run to him, and to walk
diligently in the way wherein he hath called us.
There is a great difference between the assurance of
the faithful, who are thoroughly persuaded of the
surety of their salvation, and those who are negligent
and careless, and think no harm can overtake them :
these are as blocks ; they know not the danger that
surroundeth them, which should induce them to flee
to God for protection : but on the contrary, after
they have been once instructed, they never pay any
more attention to doctrine.
But the faithful eease not to fear, although they

calvin's sermons. 93
are grounded upon the goodness of God, and are per
suaded that no storm nor tempest whatsoever can carry
them away : yet notwithstanding, they continue to
watch against the assaults of satan. They know their
frailty, which causes them to put their trust in God,
and pray to him, that he would not forsake them in
time of need, but that he would put forth his hand and
preserve them : they consider whereunto they are call
ed ; they repent, and call upon God to increase the
graces of his holy spirit in them, and take from them
their afflictions.
St. Paul saith, I Cor. x. 12. " Let him that thinketh
he standeth take heed lest he fall." Not that St. Paul
meant -to put us in doubt, or cause us to waver ; as
though we knew not what to do, nor whether God
would guide us to the end or not ; for we must be
thoroughly resolved upon this point, that the work
which God hath begun, will be brought to perfection ;
as it is said in Phil. i. and likewise in many other
places. We must call upon God, and stir up ourselves
to daily prayer, that we may not abuse his grace. We
must dedicate ourselves to him, we must walk in fear
and carefulness, and beware that we be not entrapped
in the condemnation of the wicked.
If they be poor blind creatures, we need not mar
vel to think they go astray : but seeing God hath en
lightened us, doth it not behoove us to walk uprightly 1
Seeing he hath adopted us for his children, are we not
under an obligation to serve and honour hirn as our
Father 1 This is what St. Paul exhorteth us to do,
when he saith, let every one that nameth ihe name of
Christ depart from iniquity. To call upon the name
of Christ, is to avouch ourselves to be his followers.
When we speak of calling upon God, it meaneth, to
pray to him, and implore his blessings : we likewise
call upon the name of God, when we make profes
sion to be of his people, and his church.
Therefore, we cannot take the name of christian

94 CALVIN S SERMONS
upon us, we cannot make protestation that we are
of the company of the children of God, that we are
of his church and people, to be short, we can have
nothing to do with Christ, unless we be delivered from
all our filthiness. If a man should call himself the
servant of a prince, and in the mean time be a thief,
ought he not to be doubly punished, because he
abused the name that in no wise belonged to him ]
Behold the Son of God, who is the fountain of all
noliness and righteousness ! shall we endeavour to
hide ourselves, and cloak all our filthiness, be- it ever
so shameful, under his name t Is not this such
horrible sacrilege, that it deserveth the most severe
punishment 1 It is true, that let us take whatsoever
pains we may to serve God purely, we cease not to
be wretched sinners, full of blemishes; and to have
many wicked imperfections in us.
But if we desire to do well, if we hate sin, though
we go limpingly, seeing our design is good, and we
strive to go forward in the tear of God, and in obedi
ence to bis will, this is a right affection ; and Jesus
Christ maketh. the same account of us, as though we
were just; he freeth us from all our faults, and charges
them not to our account. Therefore, the faithful,
though they be not entirely perfect, though they have
many sins, are taken for God's children ; and Jesus
Christ thinketh it no dishonour that they should be
called by his name : for he causeth the goodness
which is in them, through his grace, to be acceptable
to God.
But if we abuse the name of Jesus Christ, and
make a cloak of it for our sins, do we not deserve to
nave him rise up against us, seeing we have dishonour
ed his majesty, and falsified his name 1 Therefore,
let us mark well what this word, Christianity, mean
eth : its meaning, is to be members of the Son of
God ! Christ having been pleased to accept us, we
must cleave to him in all righteousness ; for he hath

I
calvin's sermons. 95
received all fulness, that he might make us partakers
of his grace. The spirit of God must reign in us, if
we would be taken for his children, and for members
of the Lord Jesus Christ.
All those that give themselves to wickedness, and
submit not themselves to the will of God, to mortify their
wicked lusts, are false varlets and abusers, in pretend
ing to claim the name of christians. When we see
men separate themselves from the church of God,
when we see those who have begun well, go not on,
we must remember that although there be weakness
in men, the foundation of God ceaseth not to remain
sure. And how so 1 Because God knoweth whom
he hath chosen, and will certainly maintain them.
Therefore, let us not doubt but what we are of that
number, seeing our Lord hath called us to him ; for
this is a witness that he had chosen us before we were
born : then let us content ourselves with this holy
calling. Let us not be troubled with whatever stumbling-
blocks may lall in our way ; but in the mean time, let
us hope that we shall be preserved by. the power of
God, and that he will maintain his church, and not
suffer his people to perish ; although the world may
strive hard to lessen their number. Let us study to
walk in fear, not abusing the will of our God ; but
know, seeing he hath separated us from the rest of
the world, that we must live as children in his house :
for he hath given us the outward mark of baptism,
that we may have the seal of the Holy Ghost. This is
the earnest (as St. Paul calleth it, Eph. i. 14.) of
our election : it is the pledge which we have of our
being called to the heavenly inheritance.
Therefore, let us pray to God, that he would sign
and seal his free election in our hearts by his holy
spirit ; that he would shelter us under the shadow of
nis wings : and if the poor castaways go astray, and
are carried away by the devil ; if they fall, never to

96 CALVIN S SERMONS.
rise again ; if they cast themselves headlong into de
struction,' let us pray God to keep us under his
protection, that we may be in subjection to his will,
and be maintained by his power. Although the world
strive to shake us, still let us rest ourselves upon this
foundation. ; The Lord knoweth them that are his : and
let us never be put from it, but stand steadfastly to it,
and profit more and more by it, until God take us to
his kingdom, which is not subject to any changes.

SERMON VII.
1 Timothy, Chap. ii. verses 3, 4, and 5.
3. For this is good and acceptable in the sight of God our Saviour :
4. Who will have all men to be saved, and to coine unto the
knowledge of the truth.
5. For there is one God, and one mediator between God and
men, the man Christ Jesus.
When we despise those whom God would have
honoured, it is as" much as if we should despise him :
so it is, if we make no account of the salvation of
those whom God calleth to himself. For it seemeth
thereby, that we would stay him from showing his
mercy to poor sinners, who are in the way to ruin.
The reason why St. Paul useth this argument, that
God will have all the world to be saved, is,.that we may,
as much as lieth in us, also seek the salvation of
those, who seem to be banished from the kingdom
of God ; especially while they are unbelievers.
We must always observe what the condition of the
world was in the days of St. Paul. It was something
new and strange to have the gospel published to the
world in those days : for it appeared that God had
chosen the stock of Abraham, and that the rest of the
world would be deprived of all hope of salvation.
And indeed we see how holy writ setteth forth the

CALVIN'S SERMONS 97
adoption of this people : but St. Paul commandeth
us to pray for all the world ; and not without cause ;
for he addeth the reason, which is here mentioned :
to wit, because God will have all men- to be saved. As
if he should say, my friends, it is reasonable that we
should observe what the will of God is, and at what
he aimeth ; that every one of. us may employ himself
to serve him aright.
Therefore, seeing it is the will of God, that all men
should be partakers of that salvation which he hath
sent in the person of his only begotten Son, we must.
endeavour to draw poor, silly, ignorant creatures, to
us, that we may all come together, to this inheritance
of the kingdom of heaven, which hath been promised
us. But we must observe, that St. Paul speaketh hot
of every particular man, but of all sorts of men, and
of all people. Therefore, when he saith that God will
have all men to be saved, we must not think that he
speaketh of them individually, but his meaning is this ;
that whereas in times past he chose a certain people
to himself, he meaneth now to show mercy to all the
world; yea, even to them that seemed to be shutout
from the hope of salvation.
He saith in another place, the heathens were with
out God, and void of all promise'; because they were
not as yet brought to the fellowship of the Jews.
This was a special privilege that God had given to
the descendants of Abraham. Therefore St. Paul's
meaning is, not that God will save every man, but
that the promises which were given to but one peo
ple, are now extended to all the world : for as he
saith in this same epistle, the wall was broken down
at the coming of our Lord Jesus Christ. God had
separated the Jews from all other nations ; but when
Jesus Christ appeared for the salvation of the world,
then was this difference, which existed between there
and the Gentiles, taken away.
TheFefore, God will now embrace us all : and this
9

98 CALVIN'S SERMONS.
is the entrance into our salvation. For if that had
always continued, which God ordained but for a sea
son, then should we be all accursed ; and the gospel
would not have been preached to us : we should have
had no sign or token of the love and goodness of
God. But now we have become his children ; we
are no more strangers to the promises, as were our
fathers : for Jesus Christ came to be a Saviour to
all in general ; he offered the grace of God the Father,
that all might receive it.
As St. Paul speaketh of all nations, so he likewise
speaketh of all conditions ; as if he should say, God
will save kings and magistrates, as well as others : we
must not restrain his fatherly goodness to ourselves
alone, nor to any certain number of people. And
why so 1 For he showeth that he will be favourable
to all : thus we have St. Paul's meaning. To con
firm this matter, he addeth, it is God's will that all
should come to the knowledge of the truth. We
must mark well why St. Paul useth this argument ;
for we cannot know the will of God, unless it be made
known to us ; unless we have some sign or token
whereby we may perceive it. It is too high a matter
for us to know what God's counsel is ; but as far as
he showeth it to us bv effect, so far we comprehend it.
The gospel is called the mighty power of God, and
salvation to all them that believe : yea, it is the gate
of paradise. It followeth then, if through the will of
God the gospel be preached to all the world, there is
a token that salvation is common to all. Thus St.
Paul proveth, that God's will is that all men should
be saved. He hath not appointed his apostles to pro
claim his name only among the Jews, for we know
that the commission was given them to preach to all
creatures ; to be witnesses of Jesus Christ from Je
rusalem to Samaria, and from thence throughout all
the world.
Are the apostles sent to publish the truth of God

calvin's sermons. 99
to all people, and to all conditions of men ? It fol-
loweth then, that God presenteth himself to all the
world : that the promise belongeth to both great and
small ; as well to the Gentiles now, as to the Jews
before. But before we go any farther, it is neces
sary to beat down the folly, or rather the beastliness
of those, who abuse tnis passage of St. Paul ; who
endeavour to make the election of God of no effect,
and to utterly take it away. They say, if God will
hav« all men to be saved, it follows, that he hath not
chosen a certain number of mankind, and cast the
rest away, but that his will remaineth indifferent.
They pretend that it is left to the choice of men to
6ave themselves or not ; that God letteth us alone,
and waiteth to see whether we will come to him or not ;
and so receiveth them that come unto him. But in the
mean time, they destroy the ground work of our sal
vation ; for we know that we are so accursed, that
the inheritance of salvation is far from us : if we say
that Jesus Christ hath come to remedy that, then
must we examine the nature of mankind. We are
so contrary in our nature, and such enemies to God,
that we cannot but resist him : we are so given to
evil and wickedness, that we cannot so much as con
ceive a good thought. How then can it be, that we
may become partakers of that salvation which is
offered in the gospel, unless Goddraw-us to it by his
holy spirit 1 Let us now see whether God draw all the
world to it ornot. No, no ; for then had our Lord Jesus
Christ said in vain, " No man can come to me, ex
cept the Father, which hath sent me, draw him."
John vi. 44. So then we must needs conclude,
that it is a special grace that God bestoweth upon
such as pleaseth him, to draw them, and teach them
in such a manner, that they believe the gospel, and
receive it with true faith.
And now, why doth God choose one, and leave
another 1 We know that men cannot come to God

100 calvin's sermons.
by their own deserts, neither are those, who have
been chosen, deserving any such thing as to be pre
ferred to their companions ; as though there were
some worthiness in them. It followeth then, that
before the world was made, (as St. Paul saith in the
first to the Ephesians,) God chose such as pleased
him : and we know not why this man was chosen
in preference to that. And still we must confess that
whatsoever God doth, is done justly ; although we
cannot comprehend it. Therefore, let us receive that
whereof we are so thoroughly certified in holy writ ;
and not suffer ourselves to be lead astray, under a
shadow of vain reason, used by men, who are igno
rant of the word of God.
At the first sight, there appears to be some
weight in their argument ; God will have all men to
be saved : therefore say they, it is left lo the free
choice of every man to become enlightened in the
faith, and to partake of salvation. If a man will read
but three lines, he will easily perceive, that St. Paul
here speaketh not of every particular man, (as we
have already shown,) but that he speaketh of alf peo
ple, and of all conditions of men. He showeth that
the case standeth not as it did before fhe coming of
Christ, when there was but one chosen people, but
that God now showeth himself a Saviour to all the
world ; as it is- said, thine inheritance shall be even to
the ends of the earth.
Moreover, that no man may abuse himself, or be
deceived by the vain and foolish talk of those who
pervert holy writ, let us examine how the doctrine of
these enemies of God, and all godliness, standeth.
God will have all men to be saved ; that is, as they
imagine, everyone. If it be the will of God at pre
sent, no doubt it was the same from the beginning of
the world: for we know that his mind changeth not.
So then, if at this day God will have all men to be
saved, his mind was so always ; and if his mind was

calvin's sermons. 101
so always, what shall we make of what St. Paul
saith 1 that he will that all men come to the know
ledge of the truth. He chose but one people to
himself, as it is said, Acts xiv. ; and left the poor Gen
tiles to walk in their own ignorance.
There were likewise some countries where he
would not suffer St. Paul to preach ; as in Bithynia
and Phrygia ; Acts xvi. 7. And so we see that God
would not have the knowledge of the gospel to come
to every one at first. Thus we may easily see the
errour of those, who abuse this text. St. Paul
speaketh not in this place of the counsel of God, nei
ther doth he mean to lead us to his everlasting elec
tion, which was before the beginning of the world :
but only showeth what his will and pleasure is, as far
as we ought to know it.
It is true that God changeth not ; neither hath he
two wills ; nor doth he use any counterfeit dealing :
and yet the scripture speaketh unto us in two ways,
concerning his will. And how can that be 1 How
cometh it to pass that his will is spoken of in two dif
ferent ways 1 It is because of our grossness, and
want of understanding. Why doth he make himself
to have eyes, to have ears, and to have a nose 1 Why
doth he take upon him men's affections 1 Why is it
that he saith he is angry, he is sorry 1 Is it not be
cause we cannot comprehend him in his incompre
hensible majesty ] Therefore, it is not absurd that
holy writ should speak unto us of the will of God af
ter two sorts : not because his will is double, but in
order that he may apply himself to our weakness,
knowing that our understanding is gross and heavy.
When the scripture informeth us that God hath
chosen such as pleased him before the world began,
we behold a counsel into which we cannot enter.
Why then doth holy writ inform us that this election
and choice of God is everlastmg ? It is not. without
cause ; for it is a very profitable doctrine, if it be
9*

102 calvin's sermons.
received as it ought to be. Fbr thereby we are
reminded, that we are not called to the knowledge of
the goapel by reason of our own worthiness. We are
no better than others, for we all sprung from the
cursed root of Adam ; we are all subject to the
same condemnation ; and we are all shut up under
the slavery of sin and death.
When it pleased God to draw us out of the dark
ness of unbelief, and give us the light of the gospel,
he looked not at any service which we might have
performed, or at any virtue we might have possess
ed ; but he called us, having chosen us before.
This is the order in which St. Paul maketh mention
in Romans viii. ; that knowing God, we must not
take the glory to ourselves. Thus, tbe calling of
the faithful resteth upon this counsel of God ; and
we see how far the Lord maketh known to us, that
which he had decreed before we were born. He
toucheth us with his holy spirit, and we- are ingraft
ed, as it were, into the body of our Lord Jesus
Christ. This is the true earnest of our adoption :
this is the pledge given us, to put us out of all doubt
that God taketh and holdeth us for his children,
when by faith we are made one with Jesus Christ,
who is the only begotten Son of God ; unto whom
belongeth the inheritance of life.
God giveth us such a sure testimony of his will,
that notwithstanding our ignorance, he putteth us
out of doubt of our election ; he giveth us a hope,
of which we should be entirely void, if Jesus Christ
did not call us to be members of his body. Thus
we see how profitable this doctrine of election is to
us : it serveth to humble us, knowing that our sal
vation hangeth not upon our deserts, neither upon
the virtue which God might have found in us : bu
upon the election that was made before we were
born ; before we could do either good or evil.
When we know, that according to this unchange-

calvin's sermons. 103
able election, God hath called us to himself, we are
so much the more put out of doubt of our salvation
Jesus Christ saith, no man taketh from me that
which the Father hath given me : John x. What is
it that the Father hath given Jesus Christ 1 They
whom he hath chosen, and whom he knoweth to be
his. Seeing the case standeth thus, that God hath
given us to his Son, to be kept and defended by him,
and that Jesus Christ promiseth that none of us
shall be lost, but that he will exercise all the might
and power of the Godhead to save and defend us,
is not this a comfort surpassing all the treasures of
the world 1 Is not this the true ground upon which
all the assurance and certainty of our salvation is
settled 1
We are as birds upon the boughs, and set forth as
a prey to satan. What assurance then could we
have of to-morrow, and of all our life ; yea, and
after death, were it not that God, who hath called us,
will end his work as he hath begun it. How hath
he gathered us together in the faith of his gospel 1
Is it grounded upon us 1 Nay, entirely to the con
trary ; it proceedeth from his free election. There
fore we may be so much the more freed from doubt.
We must not strive to know any more of God's
counsel, than what is revealed in holy writ.
The will of God is opened to us, as often as we
hear his word preached ; whereby he calleth and
exhorteth us all to repentance. After he hath once
shown us that we are all damned in his sight, and
that there is nothing but condemnation in us, he
showeth us that we must renounce ourselves, and
get out of this bottomless pit. In that which God
exhorteth all men, we may judge that it is his will
that all men should be saved : as he saith by the
prophet Ezekiel, xviii. 23. " Have I any pleasure
at all that the wicked should die 1 saith the Lord
God ; and not that he should return from his ways

104 calvin's sermons.
and live1?" And again, chap, xxxiii. 11. " Say unto
them, As I live, saith the Lord God, I have no plea
sure in the death of the wicked ; but that the wicked
turn from his way and live."
How will God have sinners turn themselves 1 and
how shall we know it 1 Seeing he will have repent
ance preached to all the world. When it is said that
God will have mercy upon sinners, upon such as
will come to him, and ask forgiveness in Christ's
name, it is a general doctrine. So then, it is said,
that God will have all men to be saved ; not baving
respect to what we devise or imagine, that is, as far
as our knowledge can comprehend it. When the
scripture speaketh of the love and will of God, let
us see if men can have repentance by their own ac
tions, being self taught, or whether it is God that
giveth it.
God saith by his prophet, I will that all men turn
and live. Can a man by his own works turn him
self? No : for if that were in our power, it were
more than to make us. It is an undoubted doctrine
throughout the whole scripture, that our Lord Jesus
Christ giveth himself the praise of turning us. He
saith, Ezekiel xi. 19. "I will put a new spirit within
you : and I will take the stony heart out of their
flesh, and will give them an heart of flesh." To be
short, there is nothing that the faithful ought so
much to do, as to give God the glory, confessing that
it is he alone that can turn us : and that he hath
adopted us in such a manner, that he must needs
draw us by the grace of his holy spirit.
Have men such knowledge that they are able to
attain this faith, this wonderful wisdom which is con
tained in the gospel, such as the very angels them
selves reverence 1 Let us mark what God saith to
us in his word ; that he will open our eyes, and un
stop our ears : because the natural man understand-
eth no part of the secrets of God ; for it is the Holj

calvin's sermons. 105
Ghost that revealeth them to us. It is hardly possi
ble to read- a single passage in holy writ, without
finding some sentence, which informeth us that men
are utterly blind by nature, until God openeth their
eyes. They can in no wise come to him, until he
draw them, and enlighten them by his holy spirit.
Seeing that God alone turneth men from their
wickedness, experience teacheth us, and so doth the
holy scripture, that he giveth not his grace to all
men. It is said, Deut.'xxix. 4. " The Lord hath not
given you an heart to perceive, and eyes to see, and
ears to hear, unto this day." It is plainly shown that
God doth not cast forth his grace without direction :
but that it is only for those whom he hath chosen ;
for those that are of the body of his church, and of
his flock. Thus we see what St. Paul meaneth,
when he saith, God will have all men to be saved :
that is, he will have some of all nations, and all con
ditions. It is said that he offereth his gospel to all, which
is the means of drawing us to salvation. And doth
this profit all men 1 No ; of this our own eyes are
witnesses. For when we hear the truth of God, if
we rebel against it, it proves a great condemnation
to us. Yet so it is, that there are many, who do not
profit by the gospel, but rather become worse ; even
those to whom it is preached ; therefore, they are
not all saved. God must go farther in order to bring
us to salvation ; he must not only appoint men, and
send them to teach us faithfully, but he must operate
upon our hearts, he must touch us to the quick, he
must draw us to him, he must make his work profit
able to us, and cause it to take root in our hearts.
It is evident that we have to consider the will of
God in two ways : not that it is double of itself, (as
we before observed,) but we must consider it as
adapted to our weakness. He formeth his speech
to us in his word, according to our capacity. If God

106 calvin's sermons.
should speak according to his majesty, his speech
would be beyond our comprehension ; it would ut
terly confound us ! For if our eyes be not able to
abide the brightness of the sun, would our minds be
able to comprehend the infinite majesty of God ?
These silly men, who would destroy God's election,
ought not to abuse this passage ; nor say that we
make God to have two wills ; for therein do they
impudently misrepresent us. We say, as far as
we can perceive, God would have all men to be
saved ; whensoever, and how oft soever, he appoint-
eth his gospel to be preached to us.
As we said before, the gate of paradise is opened
to us, when we are called to be partakers of that re
demption which was purchased for us by our Lord
Jesus Christ. And this is the will of God, as far as
we can comprehend it ; that when he exhorteth us to
repentance, he is ready to receive us, if we wilt
come to him. Although we have answered the
doubts which might have been raised upon this sub
ject, we will bring a similitude to make this doctrine
more easy. (I call a similitude, that agreement and
similarity which God maketh between the children
of Israel and us.) Go'l saith, Deut. vii. that he
chose the children of Abraham for his inheritance,
and dedicated them to himself : he loved them, and
took them for his own household.
This is true ; for he made his covenant with all
those that were circumcised. Was circumcision a
vain figure, and of no importance 1 Nay, it was a
sure and undoubted sign that God had chosen that
people for his own : accounting all for his flock that
came of that race. And yet, was there not a spe
cial grace for some of that people 1 Surely there
was, as St. Paul setteth forth, Romans ix. 6, 7.
" For they are not all Israel which are of Israel :
neither because they are the seed of Abraham, are
they all children ;" for God deprived some of this

calvin's sermons. 107
benefit, that his grace and goodness might seem
greater to those whom he called to himself. Behold,
therefore, the will of God which was made manifest
to the children of Israel, is at this day made manifest
to us.
It is said in Amos iv. 7. " God caused it to rain
upon one city, and caused it not to rain upon ano
ther city." So the Lord sendeth his gospel where
soever it pleaseth him : his grace is poured out upon
all the world ; yet it cannot be but he worketh
otherwise with those whom he draweth to himself:
for all of us have our ears stopped, and our eyes
hoodwinked. We are deaf and blind, unless he
prepareth us to receive his word. When the gospel
is preached to us, it is as much as if God reaehed
out his hand, (as he saith in Isa. lxv. 2.) and said
to us, come unto me. It is a matter which ought to
touch us to the heart, when we perceive that God
cometh to seek us ; he doth not wait till we come to
him, but he showeth us that he is ready to receive
us, although we were his deadly enemies. He wipeth
away all our faults, and maketh us partakers of that
salvation, which was purchased for us by our Lord
Jesus Christ.
Thus we see how worthy the gospel is to be es
teemed, and what a treasure it is ! As St. Paul saith
to the Romans ; " It is the power of God unto sal
vation to every one that believeth :" it is the kingdom
of heaven ; and God openeth the door, that we, be
ing taken out of the bottomless pit wherein we were
sunk by nature, may enter into his glory. We must
remember that it is not enough for- us -to receive the
word that is preached to us by the mouth of man,
but after we have heard it, God must speak to us in
wardly by his holy spirit ; for this is the only means
to bring us to the knowledge of the truth. There
fore, when God hath dealt so mercifully with us, as
to give us the light of faith, let us hold it fast, and

108 calvin's sermons.
pray him to continue it, and bring his work to per
fection. Let us not lift ourselves proudly above other men,
as though we were more worthy than they are, for
we know that it is our God that hath chosen us, and
setteth us apart from others, by his mere goodness
and free mercy. We must know, moreover, that
men are very faulty, when God offereth them his
word, and they receive it not. This is spoken that
unbelievers and rebels might have their mouths
stopped, that they might not blaspheme the name of
God, as though he had been wanting on his part ;
and to the end, that all the faithful should, in humble
ness of heart, glorify God for his grace and mercy
toward them ; for we see how he calleth all those
to whom his word is preached, to salvation.
If men reply, by saying, they cannot come to
God ; we cannot stand to plead here, for we shall
always find ourselves in fault. If a man say, it rest-
eth only in the hands of God, and if he would give
me repentance, could he not do it ! If I remain
stiff-necked in my hardness and malice, what can I
do in this case, seeing God will not give me repent
ance to turn to him t This is not in any wise to be
allowed ; for God calleth us sufficiently to him, and
we cannot accuse him of cruelty ; even if we had
not his word, we must needs confess that he is just,
although we know not the cause that moved him to
deprive us of it.
When we are called to come to God, and know
that he is ready to receive us, if we do not come,
can we deny that we are unthankful 1 Let us not
separate salvation from the knowledge of the truth ;
for God doth not mean to lie, nor deceive men,
when he saith, when they come to the knowledge
of the truth they shall be saved. God will have
all men to be saved ; but how ] If they will come
to the knowledge of the truth. Every man would

CALVIN S SERMONS. 109
ut saved, but no man will draw nigh to God. The
scripture informeth us, that if we desire salvation, we
must attend to the means which God hath appoint
ed ; that is, we must receive his word with obedience
and faith.
The scripture saith, this is everlasting life ; to
wit, to know God the Father, and to receive Christ
as our only Saviour. Therefore let us learn, as it is
here set forth, not to doubt of the certainty of our
salvation ; for the kingdom of God is within us. If
we wish God to receive us, we must receive the
doctrine given us by St. Paul. How are we called
to the hope of salvation ] By the influence of the
grace of God, which maketh known to us his love
and favour. Thus we may see what St. Paul's
meaning is, when he saith, God will have his grace
made known to all the world, and his gospel preach
ed to all creatures. Therefore, we must endeavour,
as much as possible, to persuade those who are
strangers to the faith, and seem to be utterly de
prived of jhe goodness of God, to accept of salva
tion. Jesus Christ is not only a Saviour of few, but he.
offereth himself to all. As often as the gospel is
preached to us, we ought to consider that God call
eth us to him ; and if we attend to this call, it shall
not be in vain, neither shall it be lost labour. But
can we come to him without any assistance, except
what we derive from our own nature 1 Alas, we
cannot ! " Because the carnal mind is enmity against
God ; for it is not subject to the law of God, neither
indeed can be." Romans viii. 7. When God dealeth
so graciously with us, as to touch our hearts with his
holy spirit, then he causeth his gospel to work pro
fitably to our salvation ; then he maketh a display of
the virtue spoken of by St. Paul.
Again, we must remember when the gospel is
preached to us, that it is to make us more void ol
10

110 CALVIN'S SERMONS.
excuse. Seeing God hath already shown us that he
was ready to receive us to mercy, if we would come
unto him, our condemnation will no doubt be in
creased, if we be so wicked as to draw back, when
he calleth so mildly and lovingly. Notwithstanding,
(as we are here exhorted,) let us not leave off pray
ing for all men in general ; for St. Paul showeth
that God will have all men to be saved ; that is to
say, men of all people and nations.
Although we "ee a great diversity among men,
yet we must not forget that God hath made us all in
his own image and likeness, and that we are the
workmanship of his hand : therefore he extends his
goodness to those who are afar off, of which we have
had sufficient proof: for when he drew us unto him,
were we not his enemies 1 How then cometh it to
pass that we are now of the household of faith, the
children of God, and members of our Lord Jesus
Christ 1 Is it not because he hath gathered us to
himself? And is he not the Saviour of the whole
world, as well as of us 1 Did Jesus Christ come to
be the mediator of two or three men only ] No, no;
but he is the mediator between God and men.
Therefore, we may be so much the more assured
that God taketh and holdeth us for his children, if
we endeavour to bring those to him who are afar off.
Let us comfort ourselves, and take courage in this
our calling : although there be at this day a great
forlornness, though we seem to be miserable crea
tures, utterly cast away and condemned, yet we must
labour as much as possible, to draw those to salva
tion who seem to be afar off. And above all things,
let us pray to God for them, waiting patiently till it
please him to show his good will toward then:,, ar he
hath shown it to us.

CALVIN'S SERMONS. Ill
SERMON VIII.
1 Timothy, Chap. iii. verses 14 and 15.
14 These thing3 write I unto thee, hoping to come unto thea
shortly :
15 But if I tarry long, that thou mayest know how thovi oughtest
to behave thyself in the house of God, which is the church oi
the living God, the pillar and ground of the truth.
We see what holiness and perfection St. Paul re
quired in all those that had any public charge in the
church of God-: we see also how he concluded that
those who behaved themselves well and faithfully in
office, " purchased to themselves a good degree, and
great boldness in the faith which is in Jesus Christ."
When there is good order in the church, and the chil
dren of God do their duty faithfully, it is an honour
to them ; and men think them worthy of reverence.
This is not to puff them up, and make them proud,
but that they may be more and more enabled to
serve God ; and that men may more willingly hear
them, and receive counsel and advice from them :
this is the meaning of St. Paul.
Those that do not their duty as they ought, have
their mouths stopped ; they can do nothing with the
people, but are worthily mocked : although they are
bold, yet they have no gravity ; therefore their doc
trine cannot be received. Those that are called to
fill offices in the church of God, must strive so much
the more to do well ; and endeavour to serve God,
and the people of God, faithfully. But now-a-days,
the wicked seem to bear the sway ; before whom,
the world, as it were, trembles.
Thus we see that things are much out of order
among us. Where is our liberty at the present day s
Not in the faith, but in all wickedness ; among those
that are hardened and past all shame. We see good
men oppressed, who dare not speak in their own de-

112 calvin's sermons.
fence. If a man reprove sin, and go about to redress
matters, and set them in order, he is beset on all
sides by the wicked. We see not many that trouble
themselves to maintain a good cause, for every man
betrayeth the truth. We suffer things to go as evil
as they can ; these are the days spoken of by the
prophet Isaiah ; righteousness and justice are hunt
ed out from among us ; and there is no man that
nath zeal enough to set himself against wickedness.
It may well seem that we have conspired to foster
wickedness, and bring it to full maturity.
The wrath of God is kindled against us ; all
things are out of order. Those that walk as be-
cometh christians, and labour to serve God purely,
are marked out as enemies ; and men seek to tram
ple them under foot. On the other hand, we see
the wicked do what they list ; they act as wild
beasts : yet men stand in fear of them ; and this
liberty that is given them, maketh them the more
hardened. When we see such disorder, have we
not reason to sigh and be ashamed of ourselves,
knowing that God doth not rule at all among us, but
that the devil hath full possession 1 Shall we boast
that we have the gospel 1 It is true, his word is
preached among us, but do we not see that it is con
temned,, and that men make a mock of it ] But let
them flatter themselves in hardening their hearts
against God ; yet notwithstanding, this doctrine will
continue, and will be preached for a witness against
us in the latter day, unless the Lord come speedily
and reform us.
St. Paul writeth these things to Timothy, that if
he tarry long, before he come, he may know how to
behave himself in the house of God. Here St. Paul
exhorteth Timothy, and in his person all the faithful,
to walk warily and carefully in conformity to the spi
ritual government of the church. For the house of
God, if he dwell therein, is the upholder of the

CALVIN'S SERMONS. 113
truth. Therefore it is no trifling matter to be called
of the Lord, to serve him in the office spoken of by
St. Paul. We must beware and fail, not, seeing God
bestoweth upon us the honour of governing his
house : yea, that house wherein he hath his abode,
and will make known his majesty : which is, as it
were, a closet where his truth is kept, that it may be
maintained and preserved in the world. If the mat
ter stand thus, have not those whom God hath thus
honoured, great occasion to be watchful, and to en
deavour to execute the charge committed to them 1
Thus we see St. Paul's meaning.
But before we go any farther, it will be necessary
to put aside the impudency of the papists, who abuse
this text, in order to establish their own tyranny.
For if tbey can once set up the church of God, they
think they have won the field. But they should first
prove that theirs is the church of God ; which is so
difficult a matter for them to do, that the contrary is
evident. And why so 1 Because St. Paul saith,
the church is the house of God. They have driven
our Lord Jesus Christ out of doors, so that he reign-
eth no more among them as ruler, whereto he was
appointed by the Father ; who requireth that we
should do him homage, submitting ourselves wholly
to his doctrine.
Do the papists suffer Jesus Christ to govern them
purely and peaceably 1 Nay, I am sure they do
not. They coin and stamp whatever they think
proper : and whatsoever they decree, is taken for
articles of belief. They mingle and confound the
doctrine of the gospel, with notions devised by them
selves : so that we 'may easily see, it is not God's
house : otherwise Jesus Christ would not be banished
therefrom. Moreover, St. Paul addeth, the church
must uphold the truth. But we see in these time./,
that it is oppressed by the tyranny of the pops ;
where there remaineth nothing but lies, errours, co*
10*

114 CALVIN'S SERMONS.
ruption, and idolatry. Seeing this is the case, we may
well conclude that theirs is not the true church of
God. But we will go farther. It was not the meaning
of St. Paul, (as the papists imagine,) that the
church cannot err because it is governed by the
Holy Ghost, and that whatsoever they think good,
must be received. But on the contrary, St. Paul ob
serves, that the church is the upholder of the truth ;
because God will have his truth preached by the
mouth of men ; therefore he hath appointed the mi
nistration of his word, that we might know his will ;
for God useth this mean, that men may know his
truth, and reverence it from age to age. This is the
reason why the church is called a pillar.
The papists endeavour to bury the doctrine of the
gospel, when they say, the church cannot err. Let
us consider, say theyr, that God will inspire us ; yet
in the mean time they leave the word of God, think
ing they may wander here and there, without com
mitting evil. And why 1 Oh, the church cannot
err. But on the other hand, let us see upon what
condition our Lord hath honoured his church. St.
Paul informeth us, that he doth not bind us to de
vise what we think good, but he holdeth us tied and
bound to his word ; as it is said, Isa. Ii. 16. "I have
put my words in thy mouth, and have covered thee
in the shadow of mine hand, that I may plant the
heavens, and lay the foundations of the earth, and
say unto Zion, Thou art my people."
How is it that God promiseth that he will reign m
the midst of his people? He doth not say, because he
inspireth them, that they have leave to coin new ar
ticles of faith ! No, no : but he saith, he will put the
words of our Lord Jesus Christ into the mouths of
such as must preach his name. For that promise
was not made for the time of the law only, but is
proper for the church of Christ ; and shall continue

calvin's sermons. 115
to the end of the world. Thus we see how the
church must be the pillar to bear up the truth of
God. God will not come clown from heaven, neither
will he send his angels to bring us revelations from
above ; but he will be made known to us by his
word. Therefore, he will have ministers of the church
preach his truth, and instruct us therein. If we at
tend not to these things, we are not the church of
God ; but are guilty, as much as lieth in us, of abol
ishing his truth ; we are traitors and murderers.
And why so 1 Because God could maintain his
truth otherwise if he would : he is not bound to
these means, neither hath he any need of the help
of men. But he will have his truth made known by
such preaching as he hath commanded. What then
would become of us, if we should leave off this
preaching "? should we not thereby endeavour to
bring this truth to nought 1 It is said, the gospel,
(as it is preached,) " is the power of God unto
salvation to every one that believeth." Romans i. 16.
And bow so 1 Is it because God hath no other
means, but by the voice of men 1 in this sound that
vanisheth away in the air 1 No, no ; but yet he hath
appointed this means, to the end that when we are
restored by his grace, we may attend to the hearing
of his word with all reverence : then shall we feel
that his doctrine is not vain and unprofitable, but
hath its effect, and is of such efficacy, as to call us
to eternal life. For St. Paul saith, Romans x. 17.
" Faith cometh by hearing:" and we know it is faith
that quickeneth our souls, which otherwise would be
helpless and lost. Thus let us mark well St. Paul's
meaning, whereby we may know how impudent and
beastly the papists are, to claim this text in order to
establish their tyranny, which is entirely contrary to
the meaning of the apostle.
But it is not enough to reprove the papists ; we

116 calvin's sermons.
also must be edified by the doctrine contained in the
text. Therefore, first of all, those that have charge
to preach the doctrine of the gospel, must take heed
to themselves. And why so 1 Because they are set
in God's house to govern it. If a man do any one
the honour, to put the rule and government of his
house and goods in his hands, ought he not to con
duct himself in such a manner, as to please the one
who committed this trust to him 1 If a prince make
a man overseer of his household, is he not bound to
do his duty faithfully 1 So the living God appointeth
those that must preach his word in his house and tem
ple : he will have them govern his people in his name,
and bear the message of salvation. Seeing they are
called to this high station, what carefulness and hu
mility ought there to be in them !
Therefore, let those that are appointed ministers
of the word of God, know that they have not only to
do with men, but that they are accountable to him
who hath called them to this high office : let them
not be puffed up with the honour and dignity of their
station, but know that they shall be so much the
less able to excuse themselves, if they walk not up
rightly : and that they commit horrible sacrilege, and
shall have a fearful vengeance of God prepared for
them, if they labour not to serve him as they ought.
First of all, we are exhorted to do our duty ; God
having honoured us, who were so unworthy, we
ought to labour on our part, to fill the office where-
unto we are called. When the church is called the
house of the living God, it ought to awaken us to
walk otherwise than we do. Why do we sleep in our
sins 1 why do we run into wickedness 1 do we think
that God doth not see us 1 that we are far out of his
sight, and from the presence of our Lord Jesus
Christ 1 Let us remember that the word of God is
preached to us, that God dwelleth among us, and is
present with us ; as our Lord Jesus Christ saith,

calvin's sermons. 117
Mat. xviii. 20. " Where two or three are gathered
together in my name, there am I in the midst of
them." And we know, as it is said, Col. ii. 9. that,
" In him dwelleth all the fulness of the Godhead
bodily." So then, how oft soever the devil attempts to
rock us to sleep, and tie us to the vanities of this
world, or tempt us with wicked lusts, we ought to
remember this sentence, and set it before our eyes ;
that God dwelleth in the midst of us, and that we are
his house. Now we must consider that God cannot
dwell in a foul place : he must have a holy house
and temple. And how 1 Oh, there is no difficulty
in setting out ourselves finely, that all the world may
gaze at us : but God taketh no pleasure in all these
vanities of the world. Our beautifying must be spi
ritual : we must be clad with the graces of the Holy
Ghost : this is the gold and silver, these are the pre
cious stones spoken of by the prophet Isaiah, when
he dcscribeth the temple of God, chap. Ix. 6.
Seeing God is so gracious as to have his word
preached among us, let us live in obedience to his
divine commands, that he may reside with us, and
we be his temple. For this cause, Jet us see that
we cleanse ourselves from all our filthiness, and re
nounce it, that we majr be a fit place for God's holi
ness to dwell in. If we attend to these things, we
shall reap great joy ; seeing our Lord joineth himself
to us, and maketh his residence in our souls and
bodies. What are we 1 There is nothing but rot
tenness in us : I speak not of the body only, but
more particularly of the soul, which is still more in
fected : and yet we see the Lord will build us up,
that, we may be fit temples for his majesty to reside
in. We have great occasion to rejoice by reason of
this text ; and ought to strive to obtain the pureness
which is required by the gospel; because God will
have us joined to him, and sanctified by his holy spirit.

118 calvin's sermons.
Our text says, the church of God is the pillar and
ground oj the truth. God is not under the necessity
of borrowing any thing from man, as we before ob
served ; he can cause his truth to reign without our
help : but he doth us this honour, and is so gracious
as to employ us in this worthy and precious calling.
He could instruct us without our hearing the voice of
man ; he could also send his angels, as he did to
his servants in ancient times : but he calleth and
gathereth us together in his church ; there is his
banner which he will set up among his flock; this is
the kingly sceptre whereby he will have us ruled.
Therefore God hath shut up his truth in the scrip
tures, and will have it preached and expounded to us
daily. For when St. Paul speaketh of the truth, he
meaneth the doctrine of salvation, which God hath
revealed to us in his word. The apostle saith, the
doctrine of God, (which is the incorruptible seed,
whereby we are born anew to everlasting life,) is the
truth. This is set forth, Col. i. 5. John xvi. 13. and
xvii. 17. St. John often speaketh of the gospel, by
calling it the truth : as if he should say, without it we
know nothing, and whatsoever we can comprehend,
is vain : so that this is the only sure foundation upon
which we can rest.
And indeed, what would it profit us if we knew
all other things, and were destitute of the knowledge
of our God 1 If we know not God, I say, alas, are
we not more than miserable 1 But as God hath im
printed his image in his word, it is there he present-
eth himself to us, and will have us to behold him, as
it were, face to face. 2 Cor. iii. and iv. Therefore
it is not in vain that St. Paul giveth this title to the
preaching of the word of God ; namely, that it is the
truth. By this means he maketh himself known to
us ; it is also the means of our salvation : it is our
life, our riches, and the seed whereby we become the

calvin's sermons. 119
children of God : in short, it is the nourishment of our
souls', by which we are quickened.
Therefore let us remember that St. Paul saith, the
truth is maintained among us by the preaching of
the gospel ; and men are appointed thereunto. First
of all, we are miserable, (as I before observed,) if
we know not God. And how shall we know him,
unless we suffer ourselves to be taught by his word ]
We must learn to seek for this treasure, and apply
all our labour to find it : and when God is so gra
cious, as to offer it to us, let us receive it as poor
beggars starved with hunger. When it pleaseth him
to bestow such a benefit upon us, let us withdraw
ourselves from worldly matters, that we may not
despise his inestimable blessings.
Seeing the truth of God cannot reign among us,
unless the gospel be preached, we ought to esteem it
highly, knowing that he otherwise holdeth himself
afar off. If these things were observed as they
ought to be, we should see more reverence for the
doctrine of the word of God. In these days we can
hardly tell what the word church meaneth. It is true,
men boast that the gospel is preached, and that there
is a reformation according to the word of God ; but
while they use this word church, they know not what
it means. Some say, they believe there is a universal church ;
but they speak in language which they do not under
stand. Such are the papists, who are so ignorant of
the word church, being bewitched after the traditions
of men, and bound by their tyranny, that they cannot
understand it ; neither dare they inquire what the
church of God is. They have their foolish devotions,
to which they are so much given, that they cannot be
brought from them to the right way of salvation. As
for us, we have the word of God, but we hardly
know how to maintain it. We see what contempt
there is cast upon it, when it is preached among us.

120 calvin's sermons.
and how it is set at nought ; every man being his
own teacher.
' Many are glutted, as it were, with the gospel ; and
think they know more than is necessary : they know
so much, that they become sensible of their own con
demnation. Thus they shall be twice guilty ; be
cause they have once tasted the heavenly gifts, and
are now such contemners of the word of God : we
plainly perceive that they cast off all honesty, reve
rence, and religion and would be content to have
God unknown among them. We ought to be great
ly ashamed, seeing God hath so enlightened us, that
we give ourselves to such wickedness ; and cause the
gospel to be evil spoken of among the ignorant and
unbelievers. If we knew how to profit by what is contained in
this place, we should have great reason to rejoice ;
seeing God will have his truth maintained by the
means of preaching. There is nothing in men but
wickedness ; and yet God will use them for witnesses
of his truth, having committed it to their keeping.
Although there are but few that preach the word of
God, yet notwithstanding, this treasure is common to
the whole church. Therefore we are keepers of the
truth of God ; that is to say, of his precious image,
of that which concerneth the majesty of the doctrine
of our salvation, and the life of the world.
When God calleth us to so honourable a charge, have
we not great reason to rejoice and praise his holy
name 1 Let us remember to keep this treasure safe,
that it be not profaned among us. St. Paul speak
eth not only to instruct those that are called to preach
the gospel, but that we may all know what blessings
God hath bestowed upon us, when his word is
preached in its purity. Our salvation is a matter of
great importance ; and we must come to it by means
of the gospel. For faith is the life of our souls : as
the body is quickened by the soul, so is the soul by

calvin's sermons. 121
faith. So then we are dead, until God calleth us to
the knowledge of his truth. Therefore we need not
fear, for God will adopt us for his children, if we re
ceive the doctrine of the gospel.
We need not soar above the clouds, we need not
travel up and down the earth, we need not go beyond
the seas, nor. to the bottomless pit, to seek God ; for
we have his word in our hearts, and in our mouths.
God openeth to us the door of paradise, when we
hear the promises that are made to us in his name.
It is as much as if he reached out his hand visibly,
and received us for his children. God sealefh this
doctrine by the signs which are annexed to it : for it
is certain that the sacraments have a tendency to this
end, that we may know that the church is the house of
God, in which he is resident, and that his truth is
maintained thereby.
When we pre baptized in the name of our Lord
Jesus Christ, we are brought into God's household :
it is the mark of our adoption. Now, he cannot be
our Father, unless we are under his divine protection,
and governed by his holy spirit : as we have an evi
dent witness in baptism, and a greater in the Lord's
Supper : that is, we have a plain declaration that we
are joined to God, and made one with him. For our
Lord Jesus Christ showeth us that we are his body ;
that every one is a member :. that he is the head
whereby we are nourished with his substance and
virtue. As the body is not separate from the head,
so Jesus Christ showeth us that his life is common
with ours, and that we are partakers of all his bene
fits. When we behold this, is it not enough to make the
truth of God precious to us 1 Is it not a looking-
glass, in which we may see that God not only dwell
eth among us, but that he also dwelleth in every one
of us 1 God, having made us one with our Lord Je
sus Christ, will not suffer us to be separated from him
11

122 calvin's sermons.
in any way whatsoever. Therefore, when we have
this inestimable honour conferred upon us, should we
not be ravished, as it were, and learn more and more
to withdraw ourselves from the corruptions of this
world, and truly show that it is not in vain that the
Son of God will have us belong to him ! How are
we made one with our Lord Jesus Christ "? By being
pilgrims in this world, passing through it as true citi
zens of heaven. St. Paul saith, Eph. ii. 1 9. " Ye
are no more strangers and foreigners, but fellow-
citizens with the saints, and of the household of
God." When he exhorteth us to withdraw from all wicked
affections, he calleth us to our Saviour Jesus Christ,
who is our life, who is in heaven: must we not then take
pains to come unto him 1 Now let us meditate upon
this subject with solemnity, seeing we are to celebrate
the Lord's Supper next sabbath. Let us see how we
are disposed : for God will not have us come to him
as liars and deceivers. Therefore, let us see if we are
disposed to receive God, not as a guest that travel-
leth by the way, but as him that hath chosen us for
his dwelling place forever : yea, as him that hath
dedicated us to himself, as his temples ; that we may
be as a house built upon a rock. We must receive
God by faith, and be made truly one with our Lord
Jesus Christ, as I have already shown.
And are these things practised among us 1 Nay ;
on the contrary, we seem to despise God, and as it
were, put Jesus Christ to flight, that he may no more
be acquainted with us. Observe the disorder that is
among us ; should I enumerate the difficulties, where
should I make an end 1 Let every one open his
eyes ! It is impossible for us to think of the confu
sion that reigns among us now-a-days, without being
amazed, if we have any fear of God before us. Men
flatter and please themselves in their sins, and have
become as stocks and stones ; so that in us is fulfilled

1

calvin's sermons. 123
that which was spoken by the prophet* namely, that
we have a spirit of drunkenness, and a spirit of slum
ber, and can discern nothing.
As I have already observed, if we had any fear of
God before our eyes, we should be cast down in our
selves, and not only be ashamed, but detest such
confusion as is seen among us both in publick and pri
vate. We see men so far out of the way, that one
would think they were disposed to lift up themselves
against God, and do contrary to his will. Thus, it
seemeth that the word of God serveth to harden men
in wickedness ; for they seem to be at defiance with
him both in publick and private ; as I have already
observed. We daily hear blasphemies, perjuries, and
other contempts of God's name : we see that there
is disorder among us ; that we are so far from hon
ouring God, that many act as hypocrites, while
others withdraw themselves from all order of the
church, and are worse than the Turks and Hea
thens. As for my part, I may say, that I am ashamed to
preach the word of God among you ; seeing there is
so much confusion and disorder manifested. And
could 1 have my wish, I would desire God to take
me out of this world. We may boast that we have
a reformation among us, and that the gospel is
preached to us ; but all this is against us, unless we
attend to the duty which God hath enjoined upon us.
It is long ago that God warned us, and it is to be
feared he will speak no more in mercy, but will raise
his mighty arm against us in judgment.
Therefore, let us take heed to ourselves ; for these
things are not spoken to stir us up against God, but
that we may know our faults, and learn to be more
and more displeased with ourselves, that we may not
become hardened against God. For he calleth us to
repentance, and showeth that he is ready to receive
us to mercy, if we return and embrace the promises

124 CALVIN'S SERMONS.
and fear the threatenings, contained in his gospel.
Those that are in publick office, ought to be diligent
in their duty, that justice may not be violated. Those
that are appointed ministers of the word, should have
a zeal to purge out all filthiness and pollution from
among the people.
We should so examine and cleanse ourselves, thai
when we receive the supper of our Lord Jesus
Christ, we may be more and more confirmed in his
grace ; that we may be ingrafted into his body, and
be truly made one with him ; that all the promises
we perceive in the gospel, may be better confirmed
in us. We must know that he is our life, and that we
live in him, as he dwelleth in us : and thus we know
that God owneth and taketh us for his children.
Therefore, we should be the more earnest to call up
on him, and trust in his goodness, that he may so
govern us by his holy spirit, that poor ignorant crea
tures may through our example be brought into the
right way. For we sec many at this day, who are in
the way to destruction. May we attend to what God
hath enjoined upon us, that he would be pleased to
show his' grace, not only to one city or a little hand
ful of people, but that he would reign over all the
world ; that every one may serve and worship him
in spirit and in truth.

SERMON IX.
2 Timothv, Chap. iii. verses 16 and 17.
16. All scripture is given by inspiration of God, and is profita.-
ble for doctrine, for reproof, for correction, for instruction in
rightcoLtsncss :
17. That the man of God may be perfect, thoroughly furnished
unto all good works.
The word of God being called our spiritual sword,
there is need of our being armed with it : for in this

CALVIN'S SERMONS. 125
world the devil continually fighteth a"gainst us, en
deavouring to deceive, and draw us into sin. There
fore, St. Paul saith, the word of God deserveth such
reverence, that we ought to submit ourselves to it
without gainsaying. He likewise informeth us what
profit we receive from it ; which is another reason
why we should embrace it with reverence and obe
dience. There have been some fantastical men at
all times, who would wish to bring the holy scripture
into doubt ; although they were ashamed to deny
that the word of God ought to be received without
contradiction. There have always been wicked men,
who have frankly confessed that the word of God
hath such a majesty in it, that all the world ought to
bow before it ; and yet they continue ¦ to blaspheme
and speak evil against God.
Where is the word of God to be found, unless we
see it in the law, and in the prophets, and in the gos
pel 1 There it is that God hath set forth his mind to
us. To the end, therefore, that men may not ex
cuse themselves, St. Paul plainly showeth us, that if
we will do homage to God, and live in subjection to
him, we must receive that which is contained in the
law and the prophets. And that no man might take
the liberty to choose what he pleaseth, and so obey
God in part, he saith, the whole scripture hath this ma
jesty of which he speaketh, and that it is all profita
ble. To be short, St. Paul informeth us, that we
must not pick and cull the scripture to please our
own fancy, but must receive the whole without ex
ception. Thus we see what St. Paul's meaning is
in this place ; for when he speaketh of the holy
scripture, he doth not mean that which he was then
• writing, neither that of the other apostles and evan
gelists, but the Old Testament.
Thus we perceive that his mind was, that the law
and the prophets should always be preached in the
church of Christ ; for it is a doctrine that must, and
11*

126 CALVIN'S SERMONS.
will, remain forever. Therefore, those that would
have the law laid aside, and never spoken of again,
are not to be regarded. They have made it a com
mon proverb in their synagogues and taverns, say
ing, " we need neither the law nor the prophets any
more :" and this is as common a thing among them,
as among the Turks.
But St. Paul bridleth the christian, and telleth us,
that if we will prove our faith and obedience toward
God, the law -and the prophets must reign over us ;
we must regulate our lives by them ; we must know
that it is an abiding and an immortal truth ; not
flitting nor changeable ; for God gave not a tempo
ral doctrine to serve but for a season, for his mind
was, that it should be in force in these days ; and that
the world should sooner perish, and heaven and
earth decay, than the authority thereof to fail.
Thus we see St. Paul's meaning is, that we should
suffer ourselves to be governed by the holy scripture,
and seek for wisdom no where else.
We must observe, (as hath already been said,)
that he giveth us no liberty to choose what we list,
but he will have us to be obedient to God in all res
pects, approving what is contained in the holy scrip
ture. Now let us notice the two points which are
here set forth. He saith first, All scripture is given by
inspiration of God ; and then addeth, and is profitable.
These remarks St. Paul maketh upon the holy scrip
ture, to induce us to k Ti it, and to show that it is
worthy to be received with great humility. When he
saith it is given by the inspiration of God, it is to
the end that no mortal man should endeavour to
control his almighty power. Shall miserable crea
tures make war against God, and refuse to accept
the holy scripture 1 What is the cause of this 1 It
is not forged by men, (saith St. Paul,) there is no
earthly thing in it.
Whosoever will not show himself a rebel against

calvin's sermons. 127
Gcd, and set him at nought, must submit himself to
the holy scripture. St. Paul addeth in the second
place, besides the reverence which we owe to God
by doing him homage, we must confess, moreover,
that he sought our profit and salvation, when it
pleased him to teach us by the holy scripture : for
he will not have us busy ourselves with unprofitable
things. Therefore, if we be diligent in reading the
holy scripture, we shall perceive that there is no
thing contained in it, but what is good and fit for us,
from which we may obtain some benefit.
How unthankful we are, if we acceptnot thebless-
ings which God offereth so freely ! After St. Paul
had magnified the holy scripture, showing that the
majesty of God appeareth in it, he would also give
us some taste, that we might come to it with an af
fection and desire to profit thereby ; knowing that it
was God's design, and the end he aimed at. Let us
always remember that the holy scripture will nevei
be of any service to us, unless we be persuaded that
God is the author of it. When we read Moses, or
any of the prophets, as the history of mortal men,
do we feel a liveliness of the spirit of God inflaming
us 1 No, no ; it is far from it.
Therefore the holy scripture will be lifeless, and
without force, until we know it is God that speaketh
in it, and thereby revealeth his will to man ; for St.
Paul saith, the holy scripture is given by inspiration oj
God. The pope will boast, that all he hath put
forth, is from God : thus we see, that by using the
name of God for a cloak and covering, the world
hath been deceived, and kept in ignorance from the
beginning. For there never was any poison of false
doctrine, but that it was put into a golden cup ; that
is to say, was hid under this honourable title ; that
God spake to man.
If we are content to be governed by the will of
God, our faith will be rightly sealed ; so that we may

128 calvin's sermons.
perceive that it is not the illusion of satan, neither a
fable invented by men ; I mean those things con
tained in the holy scripture, which were spoken by
God, who is the author of them. Let us consider
the infinite goodness of our God, in that it hath
pleased him to seal up his truth in our hearts, and
cause us to feel the virtue of it ; while unbelievers
are left in their ignorance, to despise the authority
of the holy scripture.
We may gather from what St. Paul saith, that
there is no authority in the church of God, but what
is received from him. If then we admit of a doc
trine, it must not be borrowed from the authority or
wisdom of men, but we must know that it came from
God. This is a notable point ; for God will prove
thereby whether we be his people or not. He is our
king indeed, because we have no laws nor ordi
nances except from him ; our souls are not guided
by chance, for he ruleth over us, and we are subject
to his yoke. If this be not the case, we do not
show that God governs us, though we make ever
so formal pretensions ; they are but false shows.
St. Paul doth not "inform us, in order to prove the
holy scripture to be an undoubted truth, that Moses
was an excellent man ; he doth not say that Isaiah
was very eloquent ; he declareth nothing of them
whereby he may raise the credit of their persons ;
but he saith, they were instruments in the hands
of God : their tongues were guided by the Holy
Ghost : they spake nothing of their own, but it was
God that spake by them. We must not consider
them as uninspired men, but as servants of the
living God ; as faithful stewards of the treasures com
mitted to them.
If these things had been observed, men would not
have come into such horrible confusion, as the pa
pists are at this day. For upon what is their faitt
grounded, except upon men t There is nothing bu

CALVIN'S 5ERM0NS. 129
hypocrisy in all their doings. It is true, they declare
God's name, but in the mean time observe their own
ceremonies. But St. Paul requireth us to confine
ourselves to the holy scripture ; because God speak
eth there, and not man. Thus we see, he excludeth
all human authority : God must have the pre-emi
nence above all creatures whatsoever ; they must
submit themselves to him, and not presume to en
croach upon his sovereignty. When we go into the
pulpit, we ought to be assured that it is God that
sent us, and that we bring the message which he
committed to us.
Let him that speaketh, speak according to the
word of God : that is, let him show that he doth not
thrust himself in rashty, nor patch up with any of
his own works, but that he holdeth forth the truth of
God in its purity ; he must make his doctrine edify
ing to the people, that God may be honoured there
by. Seeing the doctrine of men is here cast down,
let us banish it from the church of Christ, that it
may never be admitted again. Therefore, let us be
ware and keep ourselves steadfast in the simplicity
of the gospel : for our Lord hath been so gracious, *
as to reveal his will to us by the law and the pro
phets : then let us hold fast that which we have re
ceived, and not suffer men to bind our consciences,
and frame articles of faith for us according to their
own notions.
St. Paul saith, all scripture is profitable. There
fore, if the holy scripture be profitable, we are very
unthankful in not applying ourselves to the study of
it. Who is there among us that cloth not desire pro
fit and salvation 1 And where can it be found, ex
cept in the holy scripture ? Wo be unto us then, if
we hear not the word of God, who seeketh nothing
but our happiness. Moreover, we must not read the
holy scripture in order to support our own notions,
and favourite sentiments ; but submit ourselves unto

tSO calvin's sermons
tbe doctrine contained therein, agreeably to the
whole contents of it ; for it is all profitable.
When I expound the holy scripture, I must always
compass myself by it ; that those who hear me, may
be profited by the doctrine held forth, and receive
edification thereby. If I have not this affection, if 1
do not edify those that hear me, I commit sacrilege,
and profane the word of God. Those also who read
the holy scripture, or come to hear the sermon, if
they seek any foolish speculations, if they come hi
ther to recreate themselves, they are guilty of pro
faning the gospel. If we divert the holy scripture
from its proper use, and seek questions in it, without
endeavouring to profit by it, we pollute it.
St. Paul hath taught us that we must come to
God with earnest desires, seeing he seeketh nothing-
hut Our nrofit and salvation. He showeth us also
that we must not pollute the holy scripture, to make
it serve our own fancy ; but knowing it is God's
mind that it should be made profitable to us, we
must come thither to be taught : yea, and taught in
that which will be profitable for our salvation. Now
»it remaiheth for us severally, to examine and see
what this profit is : if St. Paul had pronounced but
this one word, the sense might have been somewhat
obscure : but he openeth it so plainly, that we can
not mistake his meaning ; for he saith, " The scrip
ture is profitable for doctrine, for reproof, for cor
rection, for instruction in righteousness ; that the
man of God may be perfect, thoroughly furnished
unto all good works."
St. Paul doth not set forth a single use of the holy
scripture, but when he hath spoken of the doctrine,
he addeth, to reprove, correct, and instruct. And why
so 1 It is not enough for God to show us what is
good, because we are so cold that we should hardly
perceive it : therefore he must needs stir us up to an
earnestness : we must know that he speaketh to us,

calvin's sermons. 131
and that we are bound fo obey. Thus we see there
is no "dead doctrine in the holy scripture ; but there
are reproofs and corrections to stir us up, that we may
come to God.
St. Paul saith, all scripture is profitable for doctrine •
and then addeth, to reprove, correct, &c. Why be-
ginneth he with this word doctrine ? Because it is the
natural order ; for if we are not taught to say, this
is the truth, exhortation will be of no use : there
fore, we must first of all be made sensible, that that
which is taught us, is- good, and true, and right.
Thus the word doctrine signifieth, that we must be
instructed in the truth, that we must be thoroughly
resolved in it, and so edified by it, that we doubt not
its authenticity. St. Paul informeth us, that this
doctrine is to know Jesus Christ, and put our
whole trust in him ; to live soberly, righteously, and
godly. When we call upon- God by prayer and supplica
tion, we must put our trust in him, and look to the
heavenly life whereunto he calleth us : we must mor
tify all our wicked affections, and conform ourselves
to his righteousness. The doctrine of the gospel, in
few words, is this : to know God, and put our whole
trust in him : and to know by what means he is our
Saviour ; namely, in the person of our Lord Jesus
Christ, his only begotten Son, who died for our jus
tification. This is the way whereby we are recon
ciled to God, and cleansed from all sin ; from which
proceedeth the confidence we have to call upon him,
knowing that he will not cast us off, when we comt
in the name of him who is appointed our advocate.
When we consider that there is nothing but sin
and wickedness in us, we must learn to be displeased
with ourselves, and serve God fervently, with a pure
heart : this is the doctrine contained in the holy
scripture. We must understand the meaning cf
St. Paul, when he saith, to reprove : that is, if we

132 CALVIN S SERMONS.
would be well instructed in the school of God, we
must confess ourselves guilty ; we must be pricked
to the heart ; we must be reproved for our faults.
When the word of God is rightly expounded, the
faithful are not only edified,'but if an unbeliever come
into the church and hear the doctrine of God he is
reproved and judged. By this we understand, that
although the unbeliever may be wrapped in dark
ness, and pleased with his own ignorance, yet when
God so enlighteneth him, that he seeth the misery
and wickedness in which he hath lived, when he
seeth his deplorable situation, while giving ear to the
word of God, he perceiveth the heavens open, as it
were, and that man was not made for this life only,
but to be exalted to a higher station. Thus unbe
lievers are convicted.
And to make it more clear, St. Paul addeth, the
secrets of the heart are then disclosed ; for we know
while the word of God is buried, no man taketh heed
to himself; our hearts are in darkness. What then
must we do ] We must apply the word of God to
our use, and be awakened out of sleep : we must no
more forget God, nor tbe salvation of our own souls ;
we must search the very depth of our hearts, and
examine our whole lives ; that we may be ashamed
of our filthiness, and become our own judges, to avoid
the condemnation that is ready at the hand of God.
Thus we understand what St. Paul meaneth by the
word reproof.
It is not enough for men to lay the blessings of
God before us, and say, this is God's will ; but we
must be awakened to think upon it in good earnest,
and look narrowly to ourselves : yea, and to draw
near to God, as if he had summoned us to appear
before his judgement seat : we must bring all to light,
that we may be ashamed of our evil deeds : and
when we breathe into this heavenly air, we must be
careful not to turn aside from the right way.

calvin's sermons. 183
It is not enough to be thus reproved, but correction
must be added likewise : we must be chastised, as it
w.ere, by the word of God ; to the end we may be
reformed. We must forsake our sins ; we must be
sharply dealt with, that they may be plucked out
by the roots, and separated from us. Thus, when
we have been roused to think upon God, we feel con
demned before him, while our sins are laid open to
view ; and we become guilty in the sight of both God
and man. Moreover, we must be drawn to it by
force ; if we have been drunk with delicacies, if we
have indulged ourselves in folly and vanity, and have
thereby been deceived, the corrections must be quick
and severe, that we may give God the honour, and
suffer him to reform us, aud bring us into subjection
to his will.
When a father seeth his children conduct them
selves improperly and viciously, he thinketh it not
enough to say, why do you so 1 but he will say, you
wretched creatures, have I brought you up, and
hitherto fostered you, to recompense me thus 1 doth
it become you to do me this dishonour after I have
used you so gently 1 you deserve to be given into the
hands of the hangman. So it is with us : when God
seeth that we are more rebellious against him than
disobedient children are against earthly parents, hath
he not occasion to be angry with us 1 Not that there
are any unruly passions in him, but he useth this
earnestness that we may be brought into subjection,
and learn to obey him.
Now we may judge whether it would be enough
for a man, when he would expound the holy scripture,
to discourse upon it as though it were a mere history ;
for if it were so, that which St. Paul saith concern
ing it, is unprofitable : it would be sufficient for him
to have said, to preach the gospel, we need only say,
thus spake God. The office of a good and faithful
shepherd is not barely to expound the scripture, but
12

134 calvin's sermons.
he must use earnestness, and sharpness, to give force
and virtue to the word of God. St. Paul saith in ano
ther place, that the shepherds of the church must be
earnest, even to be importunate ; and not only show
the people what is good, but reprove them.
It is true, he saith it must, be done meekly, mildly,
and patiently : but however it be, corrections must
be used. Men must not say, this is too hard to be
'borne, you must not deal after this sort ; let those
who cannot suffer reproof, seek another master be
side God, for they are not worthy to hear his word.
The world would gladly be spared ; and we see many
who are ready to burst with rage, when they are
threatened and corrected. They say that they wish
to be won by mildness. Then let them go to the devil's
school ; he will flatter, yea, and destroy them.
But as for the faithful, after they have received the
doctrine, they must humble themselves, and be willing
to receive reproof: they must be exhorted when they
have done amiss : they must be reproved for their sins
and offences, that they may be purged from all ini
quity. In this manner we must behave ourselves, if
we wish to be instructed in the doctrine of God. St.
Paul addeth, the scripture is profitable for instruction in
righteousness ; that the man of God may be perfect,
thoroughly furnished unto all good works. When he
saith that the holy scripture is profitable to instruct
in righteousness, he shutteth Out whatsoever m an might
bring; showing that we shall. not become righteous
by observing the works introduced by man.
We see how the papists torment themselves in vain ;
observing whatsoever is enjoined upon them by men.
In what consists their righteousness 1 upon what is it
grounded 1 It is grounded upon this, the church so
commandelh. But St. Paul showeth that there is nei
ther religion nor doctrine, except ' in that which is
contained in the holy scripture ; yea, and in that
only is righteousness. Do they then follow that which

calvin's sermons. 136
God hath commanded 1 No ; for they go entirely
contrary to it. Therefore, if we wish to have our
lives well framed, let us not ground ourselves upon
the works of men, but let us follow that which God
enjoins upon us.
If we regulate our lives by the instructions con
tairied in the holy scripture, we shall be justified
thereby : but the doctrine of men is but folly, and an
abomination to God. Then let us remember it is not •
without cause that St. Paul saith, to instruct in righ
teousness. Again, he giveth us to understand, that
to be good divines, we must live holy lives. The
word of God is not given to teach us how to talk, to
make us eloquent and subtle, but to reform our lives,
that the world may know we are the servants of God.
If we wish to know whether a man profiteth by the
gospel or not, let us mark his life : men may know
how to talk, they may make a fair profession of god
liness, and yet not have their lives correspond with
the written word of God.
St. Paul informeth us that we must make the
word of God our counsellor, that we may walk up
rightly, and form our lives by it : thus, the man of God
may be perfect and furnished unto all good works. In
this manner we must be instructed in righteousness,
and reject the inventions of men, for with them God
is not well pleased. Men wish to serve God accord
ing to their own notions, and therefore bring their
own works into the account ; but God will not allow
them. St. Paul, seeing such impudent boldness in
men, that they cannot keep themselves within the
bounds which God hath set them, points out the dis
ease, that it may be healed : he saith, if we have the
word of God in our hearts, we shall be upright in life,
and furnished unto all good works.
Men may boast as much as they please, that their
works are virtuous and holy ; but when they shall
appeal before the heavenly judge, all will be as chaff.

136 calvin's sermons.
When we mix our inventions with that which God
hath commanded, we injure all : Therefore we may
conclude, that whatever things are forged by men,
are nothing but corruptions. The papists call these
good works : to fast upon a saint's eve ; to eat no
flesh upon Friday ; to keep Lent ; to serve saints ;
to go from altar to altar, and from chapel to chapel,
to attend mass ; to go on pilgrimage, &c. they have
forged so many laws and statutes, that a man cannot
understand them. But we must at last appear be
fore the great judge, to give an account of all our
actions. It is said here that we shall be furnished unto all
good works, if we profit by the holy scripture. But
what will become of the traditions and inventions of
the papists 1 in which the word of God seemeth to be
buried. They make not one hundredth part as
much of the word of God, as they do of men's tradi
tions. Therefore let us not deceive ourselves wil
lingly, considering we shall have the measure of our
perfection : God shutteth out whatsoever is added to
the holy scripture, a"nd showeth that it shall not be
reckoned or received by him ; therefore men make
their items in vain ; it will but double their condem
nation. A man might ask, of what use is the gospel, seeing
there is so much uprightness in the law and the pro
phets ? This may be easily answered ; the gospel
was not given to add any thing to the law or the pro
phets ; let us read the New Testament ; we shall not
find one syllable added to either ; it is only setting
forth that which was taught before more plainly. It
is true that God hath been more gracious to us, than
to the fathers who lived before the coming of our
Lord Jesus Christ ; matters being more c.early set
forth to us, although there is nothing added. So then,
when St. Paul saith that we shall find uprightness

' calvin's sermons. 137
and perfect righteousness in the law and in the pro
phets, it diminisheth not the gospel.
There is an agreement in all the holy scripture ;
of the Old, and New Testament. The doctrine
which was contained in the law, has been expounded
so familiarly to us by the apostles since Jesus Christ,
that we cannot say we must do this or that, but we
must confine ourselves to that which was commanded
from the beginning. God hath made known his will
in such clear' terms, and hath given so many reasons
why we should believe it, that we must be convinced
of its truth, unless we are monsters in wickedness.
Therefore, if we will profit by the. holy scripture, we
must study holiness of life, knowing that God will
not be served after our own fancy ; for he hath gi
ven us a certain rule whereby we should regulate
our lives, and such a one as cannot be found fault
with. Let us then direct our hearts, thoughts, and
affections, to that which is contained in the holy scrip
ture ; and then the heavenly judge will receive us.
We must be the more induced to attend to these
things, because our good God draweth so nigh, and
setteth forth his will in such a plain manner to us, that
we cannot excuse ourselves, unless we cleave w'holly
to him.

SERMON X.
2 Timothy, Chap. ii. verses 20 and 21.
20. But in a great house there are not only vessels of gold and
of silver, but also of wood and of earth ; an4 some to honour, and
some to dishonour.
21. If a man therefore purge himself from these, he shall be a ves
sel unto honour, sanctified, and meet for the master's use, and
prepared unto every good work.
When we see contemners of God, who set bad
examples, we sometimes depart from the right way,
thinking we have somewhat to excuse ourselves be-
12*

'38 calvin's sermons.
fore God ; not knowing that these snould serve as an
exercise of our faith. Therefore, St. Paul not only
exhorteth us to separate ourselves from all iniquity,
that we may not be like the contemners of God, but
he exhorteth us not to be offended, nor take occasion
to doubt, when we see men wickedly disposed. He
hath before illustrated this matter, but now confirm-
eth it by a fit similitude. And first, that we may not
think ourselves worthy of pardon if we do evil and
follow those who despise God, St. Paul saith, in a
great house there are divers vessels. If the cupboard
or table be furnished with vessels of gold and silver,
in the kitchen may be seen vessels of wood and stone.
When we see such a variety, we marvel not at it ;
for if a man should cast his gold and silver among
the refuse of his house, what should we think of him ]
Should we not say he Was mad ] If it is not impro
per to have vessels appointed to an unseemly use in
a great house, shall we not be content with it in the
house of God 1 Shall we allow greater privileges to
mortal man than to the living God 1
St. Paul exhorteth the children of God, though they
be placed among the wicked, not to defile themselves
with their wickedness ; but rather be moved to a
carefulness by this means, that they may shun evil
examples and separate themselves from their com
pany ; that they may dedicate themselves the more
diligently to God. Thus in few words we have the
apostle's meaning. As we have already shown, the
lesson given us here by St. Paul, is very profita
ble : for if there be wicked men and hypocrites in '
the church of God, who continue among us for a
season, and are highly esteemed, it must not trouble
us ; for the house of God is great.
Some understand this to include all the world ;
and it might reasonably be taken so : however, of
this we shall speak more at large hereafter. St. Paul
had just made mention of backsliders, who fell away,

calvin's sermons. 139
after they had made a profession of their belief in the
gospel. This matter bringeth us great comfort ;
seeing the church of God is spread throughout all the
world, and many being called to the gospel. Let us
put the case to those here assembled ; are there not
vessels of gold and silver enough to furnish a cup
board or table ] and are there not likewise vessels
of wood and earth, which, after they have served
awhile, are to be cast away, or burnt, or no account
made of them.
Although we might wish for nothing but purity in
the church of God, for nothing that could be found
fault with, yet notwithstanding, we must expect to
see stumbling-blocks. And why so 1 Because God
asserableth together a great variety of vessels. It is
said, Mat. xiii. 47. that the church of God or king
dom of heaven is like unto a net that was cast into
the sea, where all sortsof fishes were gathered ; which,
when it was full, was drawn ashore, and the good
gathered into vessels, but the bad cast away : so it is
when the gospel is preached ; many will seem to re
ceive it, yea, and for a season appear to be of the
number of the faithful ; but they soon turn aside and
become separated from them.
The church of God is also compared to a floor,
where wheat is mixed with chaff : but the floor is to
be purged, the wheat gathered into the garner, and
the chaff burnt with unquenchable fire. Mat. iii. 1 2.
and Luke iii. 17. This is to show us, that during this
life, the church of God shall never be without mixture.
There always will be hypocrites, who will assent to
the doctrine of faith ; or at least will have a place in
the church, and be taken for christians : but in the
end it will be ascertained that they are not sons,
therefore they will be disinherited. We have a figure
of this in the case of Ishmael ; who, for a season,
was above Isaac ; being the elder son : but he was

140 calvin's sermons.
cast out, and Abraham was constrained to cut him
off: Gen xxi. 14.
Before we go any farther, we must answer a
doubt that might here be raised. It is said in the
Psalms, that those who come into the mountain of
God, and have a place to dwell in his temple, must
be without blemish, and must walk uprightly. This,
at first sight, seems to destroy the idea that there are
vessels to dishonour ; for all must be chosen to serve
God, and must be sanctified to obedience. To what
doth God call us but to holiness 1 Are we not ves
sels of his temple 1 Yea, are not every one of us a
part of his sanctuary 1 Must we not be consecrated
to him, and purified from all blemishes and pollutions ]
In the places which we have mentioned, we are taught
what manner of persons those whom God calleth to
himself ought to be : it is not said that all are such ;
for there are many who although they are command
ed to dedicate themselves to God, remain filthy and
wicked. When it is said that those who have clean hands
and pure hearts shall dwell in God's holy mountain,
many will boast that they are his children, and that
they are faithful, who are not worthy to be reckoned
of his household : but in the end, they will be cast
off. After they have occupied a place under this
false title, and have wickedly abused the name of
God, he will banish them, as we have already noticed
concerning Ishmael. The wicked who dwell in the
temple of God, seem to do well for a time, but they
soon begin to despise their maker, and use deceit,
malice, violence, extortion, and cruelty toward their
neighbours. They may grow up in the church, but
in the end, God will separate the goats from the
sheep. In the second place, St. Paul exhorteth us to purge
ourselves from all thefilthiness of the wicked. And why
so ? If we be partakers of their wickedness, God

calvin's sermons. 141
will be displeased with us. Therefore, if we wish to
be honourable in his church, we must not only have
this outward title before men, but we must live in
obedience to his will, and show that it is not for nought
that God hath chosen us to himself. Let us under
stand what is said in the text ; that if there be wicked
men mixed among the good, we may not be troubled
beyond measure. We see some so nice, that if they
can spy any fault in the church, or if the reforma
tion is not so perfect, or such as might be wished
for, they will cry out, how now! is this the church of
God 1 and will separate themselves from it ; thinking
that they defile themselves, if they belong to a com
pany that cannot wholly correct the faults of their
own members. •
We ought .indeed to be earnest and zealous, and
endeavour to put away stumbling-blocks : if we see
evil in the church, it must be purged out ; it must be
cut off speedily, and not suffered to grow. We must
all earnestly desire the temple of God to remain pure
and clean : yet, notwithstanding, we must suffer many
things to remain, which cannot be taken away ; when
we cannot remedy them, we must mourn. However
the world may go, we ought not to estrange ourselves
from the church of God, under the pretence that all
men walk not as they ought. And why so "? In a great
house, if a man go into the kitchen, and see vessels
that are worth nothing, or of which there is but little
account made, he would not be angry ; for they
are appointed for the use of the kitchen, and thus
serve for the cleanliness of the house. If a man
should be so peevish as to forsake all, and say, I will
never come into this house again, because I see
vessels here that serve to no purpose, except to ga
ther up the filth of the kitchen, would lie not be igno
rant 1 On the contrary, he may see that pains are
taken to serve him the better.
Therefore, when we see such vessels in the church

142 calvin's sermons.
af God, let us not be grieved, and take occasion
thereby to withdraw ourselves from it, but let us still gc
on, and persevere. .St. Paul meant to show us here,
that although the wicked endeavour to bring the
name of God into reproach and dishonour, they cease
not to serve his glory. And how 1 God turneth
their wickedness into goodness. When we lookat
the wicked, we think they were made to dishonour
God, to destroy the reputation of his majesty, and
abolish his justice ; to turn all things upside down,
that the world may have no more knowledge of him.
This is what they aim at, and the devil pusheth them
forward ; but they cease not to be vessels : that is
to say, God will find means to use them in such a
manner, that he will be glorified by them. Not
that this excuseth them, nor that they may cloak
themselves with such a mantle, as though they
served him, for this was not their mind or intention.
Let us submit ourselves to the providence of
God ; for if we be angry and peevish, and say all
things are out of order, we shall not be excused.
Let us be fully resolved, that in despite of satan,
God will be glorified. Moreover, let us learn to prac
tice this doctrine ; namely, when we see nothing but
blemishes among us, and that stumbling-blocks are
not removed as they ought to be ; when there is not
so much honesty as is requisite, and men shut their
eyes for fear of seeing the light ; when theyr dissemble,
and when there is not rigour and severity enough used
to keep them in order, let us mourn, and, if possible,
correct such irregularities.
We must not think because we see these disorders
in the church of God, that it is utterly destroyed ;
that our Lord Jesus Christ is able to do no more ; but
rather consider that although the wicked disfigure
the beauty of the church, although they defile and
pollute it, yet notwithstanding, God will be glori
fied : after they shall have troubled tbe church long

calvin's sermons. 143
enough, God will bring them to their end, and show
himself to be their judge. Therefore let us be patient,
knowing that we have a wonder working God ; who
worketh by such means, that he causeth even the
devil and wicked men to praise him. It is true that
the devil will always show himself as much as possible
a deadly enemy to God's glory, and will endeavour
by all means in his power to tread it under foot; but
after all, God turneth his wickedness into good. So
fareth it with the wicked, who go about to bring all
things into disorder, and to take the kingdom of God
from among us, and T&ze out the remembrance of
his name. But when they have done all they can,
they still remain vessels.
St. Paul treats upon this subject more extensively
in the ninth chapter to the Romans, where he plainly
showeth that the reprobates and castaways, not only
those who make' profession of Christianity, but they
that are open enemies to the gospel, are God's instru
ments and vessels, whereby he causeth his glory to
appear ; although their intention is entirely different.
He speaketh as much of those who denied God, and
made no pretensions to be of his household, as of
hypocrites, who made for a season some show. For
example, there is a wicked man that seeketh to mix
heaven and earth together, as it were ; satan hath
employed him this way and that, and it is thought for
a time that he will do great wonders ; but God show
eth that the matter is in his hand, that he hath him
bridled, and in subjection, and that he is his instru
ment. It is true that the wicked are not led by the spirit
of God to do evil ; it would be blasphemy to say so ;
for the spirit of God leadeth us to justice and righte
ousness. Although the devil entice men into wicked
ness, yet notwithstanding, God ruleth over all ; yea,
and in such a manner that he applieth their wicked
ness to his service. Therefore, seeing it is so, let us

144 calvin's sermons.
learn to be patient. When there are stumbling-blocks
in the church, we must not nurse the evil, (as I have
previously shown,) but every one ought to be active,
and endeavour as much as possible to cleanse the
church from all manner of filth.
After we have done all in our power, if we are
unable to make it better, let us wait patiently, while
God useth the evil, and turneth it to a good end.
Therefore, let us understand what is here taught us ;
namely, that the wicked are vessels ; that is, they
shall be constrained to serve God. They are not in
clined to do good, but God CErti draw them by force,
and dispose of them according to the counsel of his
own will ; which surpasseth our understanding. They
serve in his house, not to honour ; and yet the name
of God ceaseth not to be glorified : it doth in no wise
lessen his justice, wisdom, virtue, and goodness.
Thus God keepeth all things in order, although the
wicked are mixed among the righteous.
If a man therefore purge himself from these, he shall
be a vessel unto honour. This is the second part of
that which we have before noticed. When we see
that the church of God is not so well reformed as
might be wished, we are apt to think all is lost, and that
God ruleth no more in the world. But St. Paul in-
structeth us not to be disconcerted, but wait patiently
till it please God to turn the malice of the wicked to
his own glory. If we be constant, and not shaken
by the confusion in the world, the end will always be
good. When we are among the' wicked, we must
not join with them in their wickedness, but separate
ourselves from them. St. Paul exhorteth us to
cleanse ourselves from those of whom he spake, and
dedicate ourselves to God. It is a hard matter for a
man to walk through mire and dirt without defiling
himself ; or to go into a foul and filthy place, and re
turn without stain or spot upon him.
Therefore we must take heed, and be careful whea

calvin's sermons. 145
we are conversant with those who contemn God.
When we are among lewd men and hypocrites, we
must be circumspect in our conversation : for nothing
is more easy than to become inwrapped in the pollu
tions of the world, and by them infected : for this
reason St. Paul saith, let us beware. This admoni
tion was not given for one time only, but it must be
observed to the end of the world. Let us learn then,
that although there ought to be some policy in the
church to correct faults, to keep people in the fear
of God, and induce them to live an honest life, yet
we shall see many things that are hurtful, which will
turn us out of the right way, unless we are watchful.
We may be joined with the wicked until we depart
out of the world, but let us endeavour to cleanse our
selves from their filthiness ; let us pray to God, that
he would turn us from their pollutions, and pu
rify us by his holy spirit ; that his righteousness
may always reign in our hearts. Thus we see the
meaning of St. Paul, that we should cleanse ourselves
from those of whom he spake : as if he had said,
although we are conversant with the wicked, who
would wish to lead us into their company, and have
us partake of their wickedness, yet we cannot ex
cuse ourselves if we become like them ; for God did
not sanctify us in vain, when it pleased him to choose
us to himself.
St. Paul saith, we must cleanse ourselves : not
that we are able to do it of ourselves, but because
God will have us attend to his service. From the
reading of this sentence, some have concluded that
we can cause God to choose and predestinate us ;
but this is overthrowing the groundwork of our faith.
It is gross beastliness to say, we must separate our
selves from the wicked if we will have God to choose
us. For it is as much as if we should say, before we
were born, before the world was made, it was neces
sary for us to prepare ourselves, that we might be
13

146 calvin's sermons.
worthy of God's adoption. This doctrine is so foolish,
that it does not deserve particular notice. For he
chose us before the foundation of the world was laid ;
he respected no deserts of ours whatever.
Again, there are others that would establish a free
will ; saying, we are commanded to cleanse ourselves,
and therefore it must depend upon our own industry.
But these men show themselves ignorant ; and that
they are not well informed in the holy scripture. For
when God showeth us what our duty is, he doth not
say that it is in our power, or that we are able to do
it : but he exhorteth us to do that which is good ; and
worketh in us, because we are not able to perform it
of ourselves. Therefore let us learn in this way
to cleanse ourselves, that we may not be like the
wicked. God saith, Ezekiel xxxvi. 25. " Then will I sprinkle
clean water upon you ;" that is, the Holy Ghost.
We are commanded to cleanse ourselves, but God
showeth that this belongeth to him, and that it pro-
ceedeth from the pure grace of his holy spirit. Why
then doth St. Paul use this language ? Our nature
moveth nothing at all ; it is the Lord that worketh
all the good that is in us ; he giveth us the will, and
also the strength and affection, that we may fight
against wickedness : thus yielding and giving to us
that which belongeth to himself. He worketh in us
in such a manner, that it seemeth we do it ourselves.
The believer taketh great pains, and laboureth to
purge himself from the filth of the world, that he
may not be infected with the corruptions of the
wicked. In this we fight manfully ; but it is God
that driveth us to it ; it is he that giveth us virtue :
in short, he giveth us the will, and enableth us to
execute it, (as St. Paul saith,) all of his free good
ness. That we may not be idle, we are thus exhorted
in this place ; and such exhortations are. not need
less. Having made some observations upon the

calvin's sermons. 347
words purging or cleansing ourselves, we shall notice
the following clause of the same verse ; namely ; he
shall be a vessel unto honour, sanctified, and meet for the
master's use, and prepared unto every good work.
When he speaketh of vessels of honour, he show
eth that it is not enough to have a place in the church
of God, and bear the name of christians, but we must
be separated from sin and uncleanness. It is true
that all those who are baptized, all who are partakers
of the supper of our Lord Jesus Christ, and joined
with the faithful, are already separate from unbelie
vers : no man will say that they are Turks or
Heathens. Yet notwithstanding, something more'
than this is necessary ; we must not have the out
ward mark only, and boast of our baptism and pro
fession to serve God, but our life must witness that
we are indeed his children ; that when we are go
verned by his holy spirit, it may be a witness to cer
tify us of our adoption.
This is the meaning of St. Paul, when he saith, we
must be vessels unto honour. And why so 1 It
may be, although we are in the church of God, yea,
and of those that are most forward, that in the end
we shall be cast aside as a broken vessel, or forsaken
as a vessel of wood, that serveth to no purpose : such
is the end of hypocrites, who vaunt and boast that
they are of the number and company of the children
of God. They may indeed be vessels, and God may
use them, but they are to dishonour ; for he will
bring them into confusion.
Therefore let us take heed, and see that we are
vessels unto honour; not to have an outward or
temporal mark only, that we may be taken for the
children of God, but that we may be chosen for his
everlastmg inheritance ; and by this means draw near
to him. We must not only be vessels in the house,
but of the temple ; to serve to make holy sacrifices
and oblations, that we may thereby serve and honour

148 calvin's sermons.
God. When God maketh the malice of men serve his
glory, (as it is said of Pharaoh,) it is like drawing
fire out of water : it is so great a work that it is diffi
cult to comprehend it.
We glorify God when we give ourselves wholly to
his service, and seek nothing but the honour and
glory of his name : and this is done when we act as
true children, and labour both in body and soul to
apply ourselves to his use. He not only saith that
we are vessels of his temple, but that we are the
priests that bear them. Thus God useth us as ves
sels of honour, dedicating both body and soul "to his
service : yea, he maketh us vessels to be applied to
whatever shall serve for his holiness, that he may
reign among us. Therefore we must take so much
the more pains to sanctify ourselves ; as it is said,
Isa. Iii. 11. " Be ye clean, that bear the vessels of
the Lord." Again, we know how God hath com
manded that the vessels should be kept clean and
pure, and that no unclean thing should be put
therein. Therefore, seeing we are the vessels of the temple,
the bearers and keepers of them, let us beware and
dedicate ourselves to the use of God, which is
honourable. Seeing we are his temples, each one of
us, and all together, let us be careful to keep our
selves in all pureness. Seeing God doth us this
honour to receive us as vessels of his temple, and
dwelleth in us by his holy spirit, must we not be
purged from all filthiness 1 God will not dwell in a
filthy place, his house must be pure and holy : what
soever cometh near him must be sanctified. We
cannot be fit to serve God, unless we be vessels of
honour ; that is, given to all good works.
If we would serve God as he requireth, we must
give ourselves to good works : that is, we must seek
nothing but to obey his will, and answer his holy
calling. Then we shall not only be instruments in

CALVIN'S SERMONS. 143
his hand, but we shall be vessels of honour, governed
by his holy spirit. Thus we shall close our remarKS
uapn this text.
T"o make a short conclusion, let us learn not to
disorder ourselves ; though the devil cast many trou
bles in our way, though storms and tempests arise,
tnough there be not so much regularity in the church
as could be wished, yet let us still keep on our way,
and not think that this lesseneth the majesty of God :
for iu a great house there must needs be vessels oj
wood and of earth. God will prove our affection ; let
us therefore be watchful, and think not to be excused,
if we join the wicked in their pollutions. When the
wicked rejoice and endeavour to mar our comfort,
let us withdraw from them : when sin reigneth, and
every one is endeavouring to draw his companion
into destruction with him, let us run to our God,
praying him to keep us under the governance of his
holy spirit ; and thus frame ourselves to the pureness
spoken of by St. Paul.
Seeing we are insufficient for these things, that
besides our weakness, there is nothing but corruption
in us, let us pray God to send us his pure waters,
spoken of in Ezekiel xxxvi. 25. that we may be
cleansed from all our filthiness, and made fit subjects
for his service. Then we shall desire to live in obedi
ence to the will of God ; yea, and that frankly, not
by restraint and force. When God is glorified by the
works of the wicked, (as he saith he hath kept them
for his glory,) we must know that it is not their inten
tion to worship him : but by a wonderful providence,
he draweth good out of evil : even as he turned dark
ness into light when he made the world.

150 calvin's sermons.
SERMON XI.
Titus, Chap. i. verses 7, 8, and 9.
7 For a bishop must be blameless, as the steward of God , huj
self-willed, not soon angry, not given to wine, no striker, not
given to filthy lucre ;
8 But a lover of hospitality, a lover of good men, sober, just, holy,
temperate ;
9 Holding fast the faithful word as he hath been taught, that he
may be able by sound doctrine both to exhort and to convince
the gainsayers.
Those who are called to preach the word of God,
may here learn what their office or duty is ; and
thereby be enabled to perform it faithfully to God,
and to the church. This subject must be well under
stood, if we wish to profit by the text. Christians,
generally, ought to understand what is requisite in a
good minister. They ought not to choose him
thoughtlessly, or from mere fancy and ambition; but
they should have the profit and common salvation of
all the children of God before their eyes. This ought
to be observed by those who are already in the office ;
and unless they conduct themselves according to the
direction of the Holy Ghost, they ought not to be
suffered to continue therein.
The. virtues here spoken of by St. Paul, are neces
sary for all ministers of the word of God ; who must
show the way to others : it is also a useful lesson for
us all. The minister ought to behave himself well,
in a godly manner ; and the people ought to refrain
from all kinds of wickedness. The minister mus<
point out the way, and set good examples ; and the
whole body of the church regulate their lives accord
ing to what is here taught them. We see from St.
Paul's writings, in the verses preceding the text, that
those whom he called elders, he now calleth bishops ;
which signifieth watchmen or overseers. He giveth

.calvlVs SERMONS? 151
this name to all wjho are called to preach the word
ofG6d. ' <| » • . V
Therefore,- it was corruption and abuse in the
Popish Church, to call "one man alone chief bishop :
for that' was -changing the'-speech of the HolyNjhost.
Thus we see. that Satan laboureth to turn usVrom
the, pure simplicity of the word of God. And besides,
it is Wong for a man to separate himself from the
jorder which hath been established by the authority
of God. All therefore whom God calleth to preach
his word, must be well grounded in the truth ; and
must be faithful watchmen. It is said, Ezekiel iii. 17.
Son of man, I have made thee a watchman unto the
house of Israel : therefore hear the word at my mouth,
and give them warning from me."
The title which js given to all shepherds, showeth
plainly what it is flat God calleth them to do : they
are to watch and take care of the flock, while other
men sleep. They cannot serve God, only by em
ploying themselves to serve his people. The greatest
honour that ministers of the word of God can have, is
to be diligent and faithful in the church. St. Paul
saith, it is reasonable that the watchmen or bishops
should be without blame ; seeing they are governours
in the house of God. We may notice what he said
to 'Timothy ; how he exhorted him to beware and
take heed, that he might know how to behave himself
in the house of God, over which he was placed as
ruler : he therefore saw the necessity of Timothy's
walking uprightly.
Is it a small matter to be a minister of God, and
governour of his house 1 St. Paul showeth in this
place, that those to whom God hath 'committed his
word, and called to preach the gospel, ought to
conduct themselves in an exemplary manner. God
honoureth us in a marvellous manner, when he call
eth us into his house, and admitteth us as members
of his family ; where he will dwell among us, and

152 CALVIN'S SERMONS,
nourish and protect us. , Therefore, when we are
sensible that* we are ndx separated from our God,
that our belief is well grounded, that he hath gathered
us into his flock upon the condition that he will be
with us to the end of the world, we ought to be moved
to low him more earnestly, and serve him better.
The church is called the house of God, that we
may magnify the inestimable goodness of our Crea
tor, who hath been pleased to draw near and make :
his abode therein : he hath assembled us together,
and joined us to himself, that he might take care of
our salvation; that he might. be • our master and
overseer ; not for his own prcjfit, but for our salva
tion. This text is not only for the ministers of the
word, but it should profit all the faithful ; we should
all apply it to ourselves, for our own instruction.
St. Paul saith, a good shepherdgnust be blameless ;
not self-willed, not soon angry, not given to wine, no
striker, not given to filthy lucre : as if he had said, the
man that is given to these vices, doth nothing but in
fect the place he is in, and injure the church. He
that is blemished with any of these faults, is not a fit
man to serve God : these things must therefore be
purged out from among us. The first virtues re
quired by St. Paul, in order to qualify a man to
preach the word, of God, is to abstain from the faults
which are here condemned.
As it is the duty of a faithful minister to draw those
home that are gone astray, so it is likewise his duty
to endeavour to keep those in peace and unity who
are already in the church. If he be stubborn and
self-willed, he will offend the flock of God, and make
a breach in the church. In order, therefore, that he
may serve God, and keep the church in peace and
concord, he must not trust too much to his own
understanding, nor be obstinate in his own opinion.
When we teach others, we must be willing to be
taught also. For if we are not willing to learn, that

CALVIN'S SERMONS. 153
others may profit by our instruction, we shall never
be able to do our duty. Therefore, he whom God
hath placed as teacher in his house, must show him
self ready and willing to receive doctrine, and good
instruction. We must be ready to hearken when
other men give counsel, and be willing to receive
information. Thus we have the meaning of St. Paul
in few words : namely ; those who are called to
preach the word of God, must take heed that they be
not self-willed, but willing to be taught : they must
be meek and quiet spirited ; not puffed up with pride,
but endeavouring to edify others ; they must not
think that they know all things, but on the contrary
desire to learn continually', and be gentle in their be
haviour. Those who are lofty spirited, and self- ,
willed, often become schismaticks : that is to say,
they trouble the church of God, and divide it into
sects. It is not without cause that St. Paul correcteth
this haughtiness : for we see by experience that it is
a great evil. The minister must not be soon angry :
this fault is much like the other. For if a man doth
not govern himself in this respect, it will be a great
hinderance to him in serving God. Not given to
wine ; because drunkenness increaseth this haughti
ness, and is, as it were, a kind of madness. The
minister of God must therefore be sober: for if
drunkenness reign in him, he will be destitute of rea
son, equity, and modesty. Thus we see what a num
ber of deadly plagues are here enumerated, of which
the ministers of the word of God must beware.
They must be no strikers nor brawlers: they must
not be like soldiers or contentious men, who are al
ways ready to fight and wrangle ; this fault must be
corrected also : neither must they be given to filthy
lucre ; they must not be covetous. The minister that
seeketh to enrich himself by his office, will not do his
duty faithfully. He will put a gloss upon the word

154 calvin's sermons.
of God, and endeavour to please and gratify man ,
to be short, he will disguise or falsify every pait oi
it ; or he will endeavour to ascertain in what way
he can make it most advantageous to himself.
Therefore, if covetousness reign in ministers of the
word, they will undoubtedly prove to be false teach
ers ; whose chief study will be to pervert good doc
trine, and turn the truth into a lie.
Those who do their duty faithfully, must edify the
church of God, and abstain from all crimes and
faults that are notorious. They must be lovers oj
hospitality. They must be kind toward strangers,
and receive them courteously. This should be ob
served at all times ; but in the days of St. Paul there
was a particular reason why it should be observed ;
for the poor christians were as birds upon the boughs;
they were constrained to take their flight from place
to place, according as persecutions were raised
against them ; yea, they were oftentimes compelled
to hazard their own lives. We see therefore that
great compassion was needful. Thus we see it is not
without reason that the holy apostle requireth the
bishop, who ought to be as a father to the church,
to be liberal and kind to strangers, and to receive
them courteously.
They who are called to preach the word of God,
must be lovers oj good men. This virtue is similar
to the one last mentioned. They must be courteous
and affectionate to those in necessity, and endeavour
to relieve their wants. Those who are destitute of
pity, who are content to live at their ease, and never
look at the condition of others, will never show any
compassion toward their fellow-creatures, nor en
tertain those that are persecuted and afflicted. For
this cause St. Paul placeth these two virtues toge
ther. We shall next notice the words which follow :
namely ; sober, just, holy, temperate. Soberness re-

calvin's sermons. 155
ferreth to a man's life. Justice is upright dealing ;
whereby a man should take care that every one hath
his proper due ; and be willing to suffer himself, ra
ther than wrong others in any way whatever : this is
what St. Paul meant by the word justice. Holiness
consisteth principally in obedience to God : that is,
we must do no harm to our neighbours, but live
chastely, devoting ourselves entirely to the service of
God ; we must attend strictly to prayer and suppli
cation ; we must withdraw ourselves from the world,
and not be given to vanity ; we must not lead a dis
solute life, but live in humbleness and submission
to the will of God : this is the holiness here spoken
of. Temperance comprehendeth whatever might be
understood by the word Soberness. It is not enough
to be temperate in meat and drink, but there must
be modesty and honesty in all the rest of our lives :
our hands, our eyes, our ears, and our mouths, must
be bridled. This is what St. Paul meant by tempe
rance. As if he had said, we must be settled and
established : we must have no improper dealings ;
no vain, lewd, or dissolute actions ; but we must live
in obedience to the will of God, that men may
know we have renounced the world.
Holding fast the faithful word as he hath been
taught. This is the principal thing required in minis
ters of the gospel. They must not only be instruct
ed that they may teach others, but they must be
strong in the faith, and maintain the doctrine of the
truth, that it may remain safe and sound. If we
have taken fast hold of the truth, it shall never es
cape us ; although the devil labour to make us shake
it off, yet shall we never be turned aside. We must
exhort with wholesome doctrine, and reprove those
that speak against it : that we may "be able, and have
the means to teach those who are willing to obey
God ; and that We may have virtue to fight against

156 calvin's sermons.
those that speak against the truth, against enemies
of the word of God, against rebels, against contem
ners, against men who go about to make confusion
and disturbance in the church, that they may go
away with shame.
St. Paul showeth us that the shepherds must
point out the way to all the faithful. Why should
the ministers of the word of God be sober, just, and
holy 1 Why should they be modest, not given to
wine, nor to strife and blows 1 Why should they be
settled and established iri the truth ] To the end the
word of God may not be spoken of with irreve
rence ; and that they prove their doctrine by a godly
life, and so ratify it, that it may be received more
readily : and likewise that the people may follow
their examples, and endeavour to imitate all those
virtues which they see in their shepherds.
The meaning of St. Paul was not confined to mi
nisters only, when he exhorted them to beware of
intemperance, covetousness, and pride, and be cour-
' teous, just, sober, chaste, &c. : but by theirexample,
he exhorted all christians to behave themselves in
such a manner, that soberness, justice, holiness, mo
desty, and all the virtues here spoken of, may be
common among them. If we wish to be the chil
dren of God, let us correct the faults which are here
condemned by St. Paul ; and endeavour to follow
the virtues which he hath recommended.
Although the minister may be governour in the
house of God, yet notwithstanding, every member
hath an office to fill. When God calleth some few
to preach his word, he doth not forsake the rest, but
will use every one, without exception, in his service.
This is the condition, this the end, why God hath ap
pointed us to preach the gospel ; that we may devote
ourselves to his service. When he conferreth this
honour upon us, to receive us into his house, and
adopt us for his children, it is not that we should be

calvin's sermons. 157
idle, but that he may hold us under his yoke, -and
cause every one of us to glorify him, that we may
nc be unprofitable : for it is not in vain that God
hath called us to such an estate, and to so high a
dignity, as to be of the company and fellowship of
his children.
The ministers of the gospel must therefore look
Well to themselves, and likewise every member o!
the church must observe the rules here laid down
which are for the instruction of all, from the great
est to the least. Let us therefore be modest, sober
just, and holy ; and so live that sin may no more
reign among us. When men become drunkards,
they not only blot out the image of God, but they
become as dogs and swine. If we wish then to be
taken for the children of God, must we not shun
this vice 1, St. Paul excludeth all drunkards ; he will
not have us associate, or even be . conversant with
them ; that they may be ashamed, and amend theii
lives : much less ought they to be admitted to the ta
ble of our Lord Jesus Christ.
Is not pride and loftiness contrary to the spirit of
meekness, which is the true mark of the child of
God 1 Whereby shall the world perceive that we
have profited in the school of our Lord Jesus Christ,
if we be not humble, meek, and lowly 1 Therefore,
when haughtiness reigneth in a man, it is a token
that he never was taught in the school of God. It is
evident that the virtues here spoken of by St. Paul,
ought not to be confined to ministers only, but they
ought to be practised by the whole church. Much
may be said of covetousness ; for we plainly see
that by thinking too much of this world, we iorget
the spiritual blessings, and the inheritance whereun-
to we are called. What will become of us, if covet
ousness reign in us, and we become so attached to
the things of this world, that we think no more of
the kingdom of heaven % Although we are daily
14

158 calvin's sermons.
reminded of this sin, yet notwithstanding, we are so
prepossessed with earthly cares, and so bound to the
world, that we cannot lift our minds on high to be
hold the heavenly life. Thus we see, that " where
our treasure is, there will our heart be also."
Those that are given to the things of this world,
have their minds and affections so placed upon them,
that they cannot aspire to the heavenly inheritance,
whereunto we are called. Thus we see that covet-
ousness is a deadly plague ; it so blindeth men,
that it depriveth them of that which God hath pro
mised. It is not without cause that St. Paul saith,
1 Tim. vi. 10. "The love of money is the root of
all evil." This love of money, or covetousness, car
rieth with it wicked practices, deceits, treasons, un
faithfulness, and cruelty : in short, there is no wick
edness but what proceedeth from covetousness. The
covetous man forgetteth all uprightness in dealing ;
he will do whatever he desireth ; he will spoil and
rob ; and in all his actions there will be wrong and in
jury ; yea, and being without fear and reverence, he
will openly mock God. Covetousness carrieth men so
far, that they even murder one another. To be
short, covetousness is a kind of madness that opera-
teth upon men in such a manner, that they become
devils. This evil must not only be shunned by the minis
ters of the gospel, but every christian must avoid it.
Moreover, it is said that the children of God must
be peace-makers. It is a mark whereby our Lord
Jesus Christ will have them known. Christ saith,
Mat. v. 9. " Blessed are the peace-makers ; for they
shall be called the children of God." Now if we be
given to revenge and strife, if we be lovers of quar
rels, do we not show that we are destitute of the love
of God 1
We must always endeavour to be courteous to
ward strangers, when we see them in a destitute

calvin's sermons. 159
situation ; for this has been observed even among the
heathens. When we see the church of God tor
mented by tyrants and enemies of the truth, we must
entertain the poor christians who are banished from
their country : if we do not, is it not a token that
we renounce God] It is the will of God that we
should be strangers in this world ; yea, and we are
his children upon this condition ; as it is said, Heb.
xi. 9. God is in heaven, and yet he cometh down
hither, and governeth us : thus he giveth an exam
ple, that we may know what pity we ought to have
upon those that flee to us, and claim refuge ; who
are as sheep scattered by ravenous wolves.
St. Paul therefore spake not only to the ministers
of the word of God, but in their persons, he gave, as
it were, a looking-glass, by which all may regulate
their lives. If we are so rigorous that we will not
help those who are in want and necessity, nor be
moved with compassion when we see our neighbours
suffer, it is certain that the love of God is not in us.
If it is not our duty to help one another, it would
have been necessary for God to have made as many
worlds as there are men ; that every one might de
vote all his attention to himself. But he hath made
us fellow-workers : we must not conclude that each
one is born for himself, and liveth in this world merely
for his own profit ; but we must do good to our
neighbours, and endeavour to serve them : and wo
be to us, if we be not thus minded.
We must be good natured, and do all the good we
possibly can to our fellow-creatures ; we must help
those that have need of help ; we must relieve the
needy, and use our goods for the benefit of those in
distress : yea, and we must do it with a frank and
liberal heart. If we have not this love and good will
toward our neighbours, it is an evidence that we are
not God's children. If we mistake in judging upon
these points, we go contrary to the dictates of na

160 calvin's sermons.
ture itself; though we were without faith and reli
gion, and without any knowledge of the law and
gospel. If men are intemperate in eating and drinking,
they are also dissolute in their whole life : will they
therefore say that they are nourished at the hand of
God 1 Even the heathens have more honesty, (as
we have before mentioned,) who are taught by na
ture. We ought always to remember when we eat
and drink, that every blessing is received from our
Maker. If we abuse these blessings by becoming
gluttons and drunkards, is it not an evidence that we
have forgot heaven, and have become attached to the
things of this world ] When St. Paul saith, the
bishops must be just and holy, we must remember
that the admonition extendeth to every one of us :
we must all live honestly and uprightly, rendering to
every man his just due. Let us therefore endeavour
to govern ourselves in such a manner, that the world
may see there is true holiness in Us : let us implore
God to separate us from all the. pollutions of this
world, that we may be brought up in his house, and
governed by his holy spirit.
It is evident that the rule here given by St. Paul,
concernefh all the faithful ; and that no one ought
to think himself exempt therefrom. It now remain-
eth for us to know how we may become partakers
of these virtues, and how we may tame and abolish
such faults as are here condemned. Alas ! it cannot
be done by our free will, nor by our own ability :
but God must work in us. And how 1 We must
be members of our Lord Jesus Christ. It is said,
we must be sober, just, holy, temperate ; and how
shall we become so ] When the Holy Ghost shall
rule in us, then shall we have these virtues. It is
said we must flee drunkenness, intemperance, strife,
debate, and pride. And how 1 By having the spirit
of meekness, the spirit of humbleness, the spirit of

calvin's sermons. 161
wisdom and discretion, and the spirit of the fear of
God : all which was given to our Lord Jesus Christ,
that he might make those that believe in him parta
kers of it.
Therefore, seeing we are by nature intemperate,
full of vanity, lies, ambition, and pride, given to un
righteousness, deceit, and robbery, let us come and
submit ourselves to him who is appointed our head ;
knowing there is no otherwayfos us to be kept inobe-
dience to' God, and to live according to his will, only
to be united to our Lord Jesus Christ : for then are
we strengthened by the outpouring of the Holy
Ghost, which is the fountain of all holiness, of all
righteousness, and of all perfection. This is the way
whereby we must come to that which is here com
manded by St. Paul : and this is the cause why we
are called to the communion of our Lord Jesus
Christ. When the apostle defineth the gospel, and the use
of it, he saith, we are called to be partakers of our
Lord Jesus Christ, and to be made one with him ; to
dwell in him, and he in us ; and that we be joined
together by an inseparable bond. This being the
case, we are greatly confirmed in the doctrine by the
holy supper. When we come to this holy table, we
must know that' our Lord Jesus Christ presenteth
himself, to confirm us in the unity which we have al
ready received by the faith of the gospel, that we
may be grafted into his body in such a manner, that
he will dwell in us and we in him. We must there
fore take pains, and endeavour to profit by this holy
union more and more, that we may cleave more
closely to the Son of God.
Thus we may see the holy supper is very requi
site : and we keep it often, because we are earthly
and fleshly while living in this world, and have need
to be- often reminded of that which was once taught
us. Let us beware that we profane not the grace
14*

162 calvin's sermons.
which God thus bestoweth upon us, when he maketh
manifest by such a sign, that we are indeed parta
kers of his Son ; but let us pray him to govern us
by his holy spirit in such a manner, that when we
come to his holy table, we may not pollute it.
We must consider that we are poor miserable
creatures, and must come to our Lord Jesus Christ
to be cleansed from all our filthiness ; for he is the
fountain of all pureness. We must be purged from
all our sins, and so ruled by the holy spirit, that the
world may perceive we are united to him, and drawn
from temporal to spiritual things. May we so fight
against the vanities of our flesh, and all wicked af
fections, that we seek nothing but to fashion our
selves more and more to the image of our God, and
to be owned as children and heirs of the heavenly in
heritance.

SERMON XII.
Titus, Chap. i. verses 10, 11, and 12.
10 For there are many unruly and vain talkers and deceivers,
specially they of the circumcision ;
1 1 Whose mouths must be stopped, who subvert whole houses,
teaching things which they ought not, for filthy lucre's sake.
12 One of themselves, even a prophet of their own, said, The
Cretians are always liars, evil beasts, slow bellies.
St. Paul saith, there are many unruly and vain
talkers and deceivers, in the towns and country of
Crete. He maketh mention of this to Titus, who
was then in that island, that he might be careful in
appointing men to govern the church, who would re
prove those that rose up against the truth of God,
and endeavoured to trouble the church. As dangers
and necessities increase, men ought to provide reme
dies. So, when we see wicked men strive to brinj?

calvin's sermons. 163
confusion into the church, we must be careful and
zealous, and endeavour to keep all things in their
proper order. St. Paul informeth us that there were
many rebels even among the faithful, and such as at
tempted to preach the gospel, who were given to
vain prattling and filthy lucre ; teaching that which
did not edify.
When we see the church of God so troubled by
the wicked, it is the duty of ministers to strive to
keep things in a proper condition : they must be
armed, (not with a material sword,) but with the
word of God, with wisdom and virtue, that they may
be enabled to resist the ungodly. When we see so
many turn from the right way, let us be careful, and
endeavour to have the church of God provided with
good rulers, that Satan raise not up stumbling-blocks
among us. When St. Paul speaketh of these vain
deceivers, he mentioneth the Jews in particular ;
who were the flower of the church, the first born of
the house of God. We know that the Gentiles were
as wild branches, which God of his grace grafted
into the stock of Abraham. Although we see that
the Jews were anciently the true heirs of salvation,
and that the inheritance of life belonged to them, yet
notwithstanding; St. Paul notes them as being the
greatest disturbers of the church.
When the wicked sow tares, (whether it be of
false doctrine or wicked talk,) to turn the faithful
from the right way, if we dissemble, or make as
though we saw them not, the weak will become in
fected, and many will be deceived ; thus there will
be a general plague : but if we point out such men,
they will be shunned, and therefore will do but little
evil. When we see men who do nothing but pull
down, and endeavour to cause trouble in the church,
we must labour to bring them into the right way :
but if they remain steadfast in their wickedness, wt
must make them known ; we must disclose their fil-

164 calvin's sermons.
thiness, that men may abhor them, and separate
themselves from their company.
Shall we leave the church of God among thieves
and wolves, as it were, and let the whole flock be
scattered, and the blood of our Lord Jesus Christ
trodden under foot 1 Shall we suffer all order to be
abolished, the souls which have been redeemed de
stroyed, and in the mean time shut our eyes and be
silent 1 If we act thus, are we not cowards 1 Let
us therefore endeavour to bring back those that
have strayed, who are not utterly past hope : espe
cially if their faults be secret : but when they fall
into such wickedness as to make confusion in the
church, we must use a different remedy ; we must
show them what they are, and hold them up to the
view of the world, that they may be avoided ; we
must not spare them, because the whole salvation of
the people of God is in "danger.
We must not be moved by favour toward the per
son of any one, and say, " this man is worthy of
commendation ; he is yet to be regenerated :" we
must not think so much upon those men who seem
honourable and privileged at the present day, as
upon our duty. We have already shown that the
gospel came from the Jews ; that they were the holy
root, the chosen people, the church of God. There
fore, when they had such prerogatives, might they
not have expected some privileges 1 It is evident,
that by this they were enabled to do the more evil.
They need not use this goodly title, only to say,
" we are the first born of the house of God ;" but
they might say, " we are the people whom God hath
chosen to himself; we are the stock of Abraham,
who were adopted from all ages ; we are they to
whom God revealed himself; and it is through our
means that you have the doctrine of salvation at this
day." When they made use of such sayings as

calvin's sermons. 165
these, were it not enough to astonish the minds of
the weak 1
Let us therefore remember, that when persons of
honour and dignity have been in credit a long time,
and then become deceivers, and endeavour to sow
tares and destroy the building of God, we must
withstand them the more courageously ; for they are
far more dangerous than those of lower rank. If an
ignorant man, who is but little known, be wicked,
and disposed to do evil, he cannot pour out bis poi
son afar off, for he is, as it were, fettered. But he
that is of reputation and intelligence, who setteth
himself on high that he may be seen afar off, who
can boast of his credit, &c, that man, I say, will be
armed like a madman ; and if he be suffered, he may
do much hurt.
Let us mark well when we see men that are ho
nourable, whether it be on account of the office
they fill,' or the reputation they have had for a long
time.. In other places where St. Paul speaketh of
those that pervert the truth of the gospel, and put
forth errours and false doctrine, he calleth them
hereticks : but in this place he calleth them unruly
and vain talkers and deceivers, who will not be ruled
by truth or reason. There are no worse enemies
than traitors ; who, under colour of God's name,
come and make divisions in the church, and endea
vour to destroy that which God hath established.
We see some who will not say at first, that the doc
trine which we preach is false ; for they would be
ashamed to speak in this manner, were they ever so
impudent : but they will labour to bring the people
into a dislike of it ; this we frequently see. I would
to God we were entirely rid of such infection and
filth. If these vain talkers and deceivers be let alone,
if we take no notice of them, what will become of
the church 1 Will not the devil win all ? And shall

166 calvin's sermons.
we not be guilty of betraying the flock, and of de
stroying that which was built up in God's name ]
We must therefore consider that we have to fight not
only against the Papists and Turks, who utterly re
ject the doctrine that we preach, but against home
enemies ; who go about maliciously and traitorously
to bring to nought those things which are well de
vised and established, that Jesus Christ may not
reign in full power ; who endeavour to corrupt the
word, that in the end, the sincerity of religion may
be destroyed.
We ought to withstand such enemies courageous
ly ; but we are so far from it, that every one seem
eth to thirst after nothing so much, as to be wittingly
poisoned. If we doubted the purity of any meat,
we should quickly abstain from it ; for the love and
care of this frail life leadeth us to it. But when
God telleth us that it is poison to turn aside from his
word, from the reverence we ought to bear him, and
from the zeal with which we ought to be inflamed,
we make no account of it. Some care for nothing
but to hear vain curiosities ; others have a longing to
see the servants of God vexed, and this doctrine
troubled, that they may triumph at it : thus they join
hands with hereticks, as we have frequent examples.
But the faithful must be put in mind of that which
God teacheth them : if they wish to stand safe and
sound, they must be watchful, and shun false doc
trine. Yea, and when they perceive that Satan go-
eth about secretly, endeavouring to corrupt the word
of God, which is preached to them, it is the duty of
every one to employ himself, and be faithful, that he
may withstand the temptations of the adversary : for
St. Paul spake not only to Titus, but to the people
generally. Now let us observe what is added ; they subvert
whole houses. If one man only were misled by them,
it would be too much ; for men's souls ought to be

CALVIN S SERMONS. 167
precious to us, seeing our Lord Jesus Christ hath
esteemed them so highly, that he spared not his own
life, but freely gave it for our salvation and redemp
tion. But when we shall see whole houses subvert
ed, that is, every one without exception, it is far
more detestable. When St. Paul spnke of the hor
rible crimes of deceivers, he mentioned vain babbling
and foolish imaginations ; he spake also of certain
traditions which the Jews brought out of their law,
of which they had a wrong understanding. Are we
not then sufficiently warned 1 If we be turned from
the right way, whom shall we blame for it 1 If Satan
be suffered to deceive us, and we be given over to a
reprooate state, it is no more than we deserve ; be
cause we have not used the remedy which God
hath provided for us.
After St. Paul hath thus spoken, he addeth, it is
for filthy lucre's sake. We therefore see, that as soon
as we are carried away with covetousness, seeking
after the gdods of this world, it is impossible for us
to preach the gospel in its purity. St. Paul saith that
he preached the gospel in its purity, and held it forth
in simplicity. Let all those therefore that teach the
church, follow the example of the apostle : let them
take heed to themselves, knowing that if they will
serve God purely, they must be content with what
he hath given them, and cast off all desire of riches.
They must come to this conclusion, that they are
rich enough, if they are enabled to edify the church
of God : if the Lord causeth their labour to become
profitable, they must be content therewith. This is
what St. Paul meant to set forth in this place. The
island of Crete, which at present is called Candia,
formerly contained about one hundred cities or
towns. St. Paul informeth us that the nation had
indulged themselves in wickedness for a long time,
and therefore have an evil name. He saith, " One
of Themselves, even a prophet of their own, said,

168 calvin's sermons.
The Cretians are always liars, evil beasts, slow bel
lies." Such reproaches as these, seem to take away all
their reputation. Some imagine that St. Paul here
showeth himself to be their enemy : for he writeth
to Titus, not secretly, but that his letter might be
read and published, that the Cretians might know
what he said concerning them. Notwithstanding his
rebukes, he had the pastoral charge of them. Thus
we may learn, that although a man may desire the
salvation of a people, and love them sincerely, yet
he will not cease to poiut out the faults of which they
are guilty : and indeed we cannot show that we love
those whom God hath committed to our charge, un
less we labour to correct the faults and diseases
wherewith we see them infected. A good shepherd,
therefore, though he rebuke the people sharply,
must love them better than his own life.
It being the duty of those who are called to
preach the word of God, to use plainness, and point
out the errours of the faithful, they must not be of
fended or grieved when they are told of their faults.
Many at this day think the gospel is not well preach
ed, unless they are flattered : that is, they think men
do not preach the word of God, unless they cover
their sins, aud endeavour to please them : but we
here see another kind of divinity. Ministers, when
they see any kind of wickedness among those who
are committed to their charge, must not conceal it ;
it must be made known. It is better to put those to
shame, who have been negligent and sleepy, than
to hoodwink them, that they may become more
blind. The surgeon, who hath a wound to heal, cutteth
away all the rotten flesh, or if there be any apos
tume, he purgeth it to the quick, to take away all
the infection and corruption ; so must the ministers
of the word of God do, if they wish to discharge

CALVIN'S SERMONS. . 169
their duty faithfully toward those committed to their
care : and those of the faithful must bearsuch correc
tion patiently, knowing that it is necessary that they
should be thus handled. They must not murmur
against those who seek their salvation ; for what
shall it profit us to be honourable in the eyes of the
world, if in the mean time God abhorreth us 1 But
there are many who are displeased if they are told
of their faults. If he who hath authority to teach,
point out the wickedness that reigneth among them,
they will be displeased with him, and mock him.
We see how justice is corrupted, and what favours
are granted ; men speak of wickedness in their
houses, in their shops, in the streets, and in the mar
ket-place ; but if it be mentioned in the pulpit, if
wickedness be made known by the preaching of the
word of God, we see them displeased, and full of
malice. There is no man but what can say, " such
a sin is common .; such a man hath done such a
fault." Every one may see what sins reign among
the people ; and yet, those who are appointed to
watch over them, dare not reprove them, although
their office requireth it of them.
It is said the word of God is like a two edged
sword, which pierceth the most secret thoughts, se
parating joint and marrow : yea, it reacheth even to
the bottom of the heart, and maketh known whate
ver sins lurk within us. If we wish to be taken for
christians, we must have quiet and contented minds,
and not be angry when we are reproved for our
faults. When we have any apostume about us, we
must be willing to have it lanced ; when the sore is
ripe and raging, let us be willing to receive the reme
dy, knowing it is for our profit. It is said by our
Lord Jesus Christ, that he will send the Comforter ;
" And when he is come, he will reprove the world
of sin, and of righteousness, and of judgement."
Therefore, if we will not bow down our necks, and
15

^70 * calvin's sermons.
receive God's yoke, that is to say, if we do not con
demn ourselves, and suffer him to exercise spiritual
jurisdiction over us, by those whom he hath appoint
ed to preach his word, we shall be condemned. This
is the cause why the papists speak evil of us. St.
Paul exhorteth us to walk uprightly, and to have a
good conscience before God.
If we wish not to be condemned by infidels, we
must be meek and patient, and show ourselves ready
and willing to receive instruction from the word of
the Lord. When our faults are made known to us,
we must confess them. We are commanded
throughout the scripture to reprove the wicked : but
it is a common practice in these times for men to
cast off all correction, and take free liberty in all
manner of sin and iniquity, being under no subjec
tion. But those who wish to pass for christians,
must not behave themselves in this manner. St.
Paul saith, " Admonish one another ;" and again,
" Reprove sin." To whom doth the Holy Ghost
speak in these two places 1 To all the faithful
without exception. For although God hath chosen
some, to whom he hath given a special charge to
admonish, exhort, and reprove those that do amiss,
yet notwithstanding, he chargeth every man to set
himself against sin and wickedness.
If this be lawful for those who have no public
charge, what must the minister do, whom God hath
expressly charged to fill this office "? There are bas
tard christians among us at this day, who know not
God, nor obey his word ; therefore they will not bear
correction. St. Paul reproveth the Cretians by
putting them in mind of the witness of their own
prophet ; who saith, " The Cretians are always liars,
evil beasts," &c. When God maketh known our
faults, and reproveth us, he doth it for our salvation ;
we ought therefore to be displeased with ourselves,
and confess our sins with the deepest humility. We

calvin's sermons. 171
gain nothing by being stubborn : it is of no use ; for
if we will not bow, God will break us in pieces.
It seemeth that God wrought a miracle, in sending
the gospel into Crete. Although the people were
very wicked, yret notwithstanding, the Lord in his
goodness visited them. We may therefore perceive
that God hath no regard to our worthiness, when he
calleth us to be first in his church ; but he oftentimes
does it to set forth the brightness of his mercy. If,
when we were cast away, he reached out his hand
and took us to himself, he deserveth so much the
more honour and praise.
We have deserved nothing at his hands ; and if
we have received the gospel, it is not by reason of
our own virtue ; for nothing can move God to call
men to himself, and make them know his will, but
his free mercy. Let us therefore learn to glorify our
God in the spirit of humility ; and if he hath chosen
us, and forsaken others, and we wish to remain in
possession of so great a blessing, let us examine our
lives daily. When we see that there is nothing in us
but wretchedness, and that we can do nothing but
provoke him to anger, let us prevent his wrath by
condemning ourselves. When every man judge th
himself, then shall we be justified before God ; who
will not only purge us from all our wretchedness,
but cause his glory to shine more and more, that we
may have occasion to call upon him as our Father,
and proclaim to the world that he hath redeemed us
by the merits of his Son, that we may become his in
heritance.

172 calvin's sermons.
SERMON XIII.
1 Timothy, Chap. ii. verse 8.
8 I will therefore that men pray every where, lifting up he ly
hands, without wrath and doubting.
After St. Paul hath informed us that our Lord
Jesus Christ came into the world, and gave himself
a ransom for all, and that the message of salvation
is carried in his name to all people, both small and
great, he exhorteth every one to call upon God.
For this is the true fruit of faith, to know that God
is our Father, and to be moved by his love. The
way is open for us to run to him, and it is easy to
pray to him when we are convinced that his eyes
are upon us, and that he is ready to help us in all
our necessities.
Until God hath called us, we cannot come to him
without too much impudent boldness. Is it not rash
ness for mortal man to presume to address himself
to God 1 Therefore we must wait till God calleth us,
which he also doth by his word. He promiseth to
be our Saviour, and showeth that he will always be
ready to receive us. He doth not tarry till we come
to seek him, but he offereth himself, and exhorteth
us to pray to him ; yea, and therein proveth our
faith. St. Paul saith, Romans x. 14. " How shall they
call on him in whom they have not believed 1 and
how shall they believe in him of whom they have
not heard 1 and how shall they hear without a
preacher 1" Thus it may be understood, that God
is ready to receive us, although we be not worthy :
when we once know his will, we may come to him
with boldness, because he maketh himself familiar to
us. The apostle addeth, Romans xv. " Praise the
Lord, all ye Gentiles ; and laud him, all ye people :"

calvin's sermons. 173
giving us to understand thereby, that the gospel be
longeth to the Gentiles as well as the Jews, and that
every mouth ought to be open to call upon God for
help. We must call upon God in all places, seeing we
are received into his flock. The Gentiles were stran
gers to all the promises which God had made to his
people ¦ Israel. But the apostle saith, behold, God
hath gathered you into his flock : he hath sent you
his only begotten Son, even for the fatherly love
which he bare you : you may therefore boldly call
upon him, for it is to this end, and for this purpose,
that he hath given you this witness of his good will.
As often as the goodness of God is witnessed by
us, and his grace promised, (although we be wretch
ed sinners,) as oft also as we hear that our sins were
forgiven us by the death and suffering of our Lord
Jesus Christ, and that atonement was made for our
transgressions and the obligations which were against
us, and that God is at peace with us, the way is
opened for us to pray to him and implore his bless
ings. , It is said in Hosea ii. " I will say to them which
were not my people, Thou art my people, and they
shall say, Thou art my God." Therefore, as soon as
our Lord God maketh us taste his goodness, and pro-
miseth that even as he sent his only begotten Son into
the world, he will accept us in his name, let us doubt
not, but come immediately to him in prayer and sup
plication. If we have faith, we must show it by call
ing upon God. If we make no account of prayer, it is
a sure sign that we are infidels ; notwithstanding we
may make great pretence to a belief in the gospel.
Thus we see what great blessings God bestoweth
upon us, when we can have the privilege of prayer.
God informeth us that if we call upon him, it shall
not be in vain ; we shall not be deceived in our ex
pectations if we come to him aright ; we shall never
15*

174 CALVIN S SERMONS.
be cast off, if we keep in the way which St. Pau'.
hath marked out ; namely, if we have Jesus Christ
for our mediator, and trust in the merits of his death
and passion, knowing that it is his office to keep us.
And as he bath made reconciliation between God
and us, he will keep us through his grace and mer
cy, if we put our trust in him.
When we are made sensible of the blessings which
God hfvfh bestowed upon us, in granting us the privi
lege of calling upon him by prayer, we must exer
cise ourselves in this duty faithfully : we must be
careful both morning and evening to call upon God,
for we have need of his assistance every hour.
Again ; we cannot pray to God unless we have the
spirit of adoption ; that is, unless we be assured that
he taketh us for his children, and giveth us witness
thereof by his gospel. As oft therefore as we read
in holy writ, pray to God, praise him, &c. we must
know that the fruit of our faith is set forth by these
words ; because God hath revealed himself to us,
and hath made the way easy whereby we may come
to him.
/ will therejore that men pray every where : we see
also in the first epistle to the Corinthians, that the
apostle saluteth all the faithful who call upon God,
both theirs and ours : chap. i. 2. Here he joineth the
Gentiles with the Jews ; as if he had said, I will not
confine the church of God to one particular people.
It was so under the law, but after the wall was bro
ken down, and the enmity between the Jews and
Gentiles taken away, there was liberty among all
nations and people, of calling upon God ; because
his grace is common to both Jew and Gentile.
Moreover, St. Paul meant to show that the cere
monies of the law were not to be continued after
Jesus Christ was made manifest to the world. For
in the time of the law, men were constrained to
come together at the temple, to call upon God. It

calvin's sermons. 175
is true that the Jews prayed, every man at his own
house, but it was not lawful to offer a solemn sacri
fice except in the temple ; for that was the place
that God had chosen.. According to the grossness of
the people, it was requisite to have sacrifices, until
the truth should be declared more plainly. The tem
ple was a sign, which represents that we must come
to God in one way only ; and what is that 1 thrcu:.rh
our Lord Jesus Christ.
We cannot come nigh to God, unless we have one
to lead us ; we must therefore trust in him through
the merits of Jesus Christ. The Jews had this in a
figure ; we have it in substance and in truth. Again ;
God thought proper to hold them as little children in
the unity of faith, by means which were suitable for
their rudeness ; but at present we have such a clear
ness in the gospel, that we need those old shadows
no more. Seeing that the order which God had es
tablished under the law is now abolished, that is to
say, the order of the temple of Jerusalem, and
all the rest of the ceremonies ; we must stay our
selves no more upon them.
Our Lord Jesus Christ said to the woman of Sama
ria, Johniv. 21. 23. "The hour cometh, when ye
shall neither in this mountain, nor yet at Jerusalem,
worship the Father. But the hour cometh, and now
is, when the true worshippers shall worship the Fa
ther in spirit and in truth." In those days there
was a great controversy between the Jews and the
Samaritans ; the temple of Samaria being built in
despite of the Jews. Those that worshipped at the
temple of Samaria, claimed the example of Abraham,
of Isaac, and of Jacob. The Jews had the word of
God. Christ saith, that in times past, the Jews knew
what they worshipped, for they were ruled by a doc
trine which was Certain ; but that the Samaritans
were idolaters. But now, (saith he,) you must strive
no more for the temple of Jerusalem, or for the

76 calvin's sermons.
temple of Samaria : and why so 1 because God shall
be called upon in spirit and in truth throughout all
the world.
Jesus Christ having made his appearance, the old
shadows of the law are taken away ; let us content
ourselves therefore, seeing we have a temple which
is not material, nor visible : yea, all the fulness of
the Godhead dwelleth in our Lord Jesus Christ. It
is sufficient for us, that he reacheth out his hand,
being ready to present us before God: and that
through his means we have an entrance into the true
spiritual sanctuary, that God receiveth us, that the
veil of the temple is rent, that we may no more
worship afar off in the court of the temple, but may
come and cry with open mouth, Abba, Father.
Abba, was a customary word, used in the Hebrew
tongue ; that is, in the Syrian tongue. St. Paul
putteth two words, Abba, Father, in Hebrew and
Greek, to show us that every man in his own tongue
hath now liberty to call upon God. Yea, there is
no more a particular place where we must come to
worship : but as the gospel hath been preached
throughout all the world, we must show that at this
day every man may call upon God, and pray every
where, lifting up holy hands, without wrath and doubt
ing. .
It is true, we may now have temples for our con
venience, but not in such a manner as the Jews had
them : that is, we are not under the necessity of
coming to some particular place in order to be heard
of God. If there were other places as convenient
for us as this, there would be no difference between
them. Let us therefore learn that all ceremonies
ended at the coming of Christ. This is very neces
sary to be understood, in order to draw us from the
superstitious notions of the papists, which only
darken prayer.
The Jews had their lights, perfumes, incense, &c. ;

calvin's sermons. 177
and they had their priests of the law ; by which we
may understand, that we have need of a mediator
between God and man. The papists keep all those
things still ; and in so doing, it is as much as if they
renounced Jesus Christ. It pleased God to be
served in shadows, (as St. Paul showeth, Col. ii.)
before the coming of Jesus Christ, who is the true
body ; that is, the substance of all. Do not those
that seek such ceremonies, estrange themselves from
Christ 1 Do they not know that when Christ was
here in the world, and took our flesh upon him, and
suffered and died, that it was for this purpose, that
we might put our trust in him, and have no more of
these childish figures, which served only for a season 1
Thus, the papists, with all the fooleries which they
use, not only darken the glory of our Lord Jesus
Christ, but utterly deface it.
Let us therefore learn to worship God, and call
upon him out of a pure heart ; without all these mix
tures, and things devised by our own brains ; yea,
and without borrowing that from the old law, which
is no longer proper for us. We now have a full re
velation in the gospel : let us not, therefore, do this
injury to God, to put away the brightness which he
hath caused to shine before our eyes ; seeing the Son
of justice, that is to say, our Lord Jesus Christ, is
now made manifest to us. Why should we talk any
more of walking in dark shadows, which were only
of use when we were far from that great brightness
which afterwards appeared 1
We must pray to God as he hath commanded us
in the gospel. The papists make pilgrimages, and
go trotting up and down, this way and that, to find
God : but in so doing they forsake him, and with
draw themselves wholly from him. Let us not follow
these examples, but be confirmed in the doctrine of
the gospel, wherein we are exhorted to pray daily,
not doubting but God will hear us in all our requests

178 calvin's sermons.
When we make our prayers to God, we must not
bring thither our melancholy or fretful passions, as
though we. would be at defiance with him, as one
that prayeth when he is angry, or murmuring, be
ing disquieted by reason of affliction which God
sendeth, for in so doing we dishonour him.
There are some who make a show, as though
they prayed to God, by protesting against him, be
cause they are not dealt with according to their own
fancy. Thus, they will come to God, but it is to be
at defiance with him, as if a woman should ask
something of her husband, and at the same time say,
Oh, you care not jor me ! This is the manner of
prayer which some use, but it would be better for
them not to pray at all, than to come to God with a
heart so envenomed with wrath. Let us learn there
fore to pray to God with a peaceable heart. St. Paul
showeth us, that besides diligence in our prayers,
we must also join thanksgiving : and if we do not
immediately receive what we desire, wait patiently,
and be content until God be pleased to grant our re
quests. So, then, we must pray to God without murmur
ing, without fretting or foaming, yea, without using
any reply, to ask him why he suffereth us to lan
guish. It appears that St. Paul had another meaning
in this place ; for he regarded the circumstance
which we have mentioned before ; to wit, that the
Jews would gladly have shut out the Gentiles. For,
say they, we are the children of God, he hath cho
sen us ; and shall not the stock of Abraham have
more privileges than the uncircumcised nations'?
The Gentiles, on the other side, mocked the Jews,
and considered them as children, not knowing that
the ceremonies of the law were at an end.
Thus, the Jews despised the Gentiles, and dis
dained them, and would not receive them into their
company. The Gentiles, on the other hand, mocked

calvin's sermons 179
the Jews for their rudeness, because they continued
to hold fast the rudiments of the law. Here arose
many schisms ; one party setting themselves against
the other ; and the church was, as it were, torn in
pieces ; yet above all things, God commendeth unity
and brotherly love. Let us examine the form of
prayer given us by our Lord Jesus Christ : Our Fa
ther which art in heaven, &c. He doth not say, that
every one, when he calleth upon God, shall say, my
Father ! therefore, when I say, " Our," I speak in
the name of all ; and every man must say the same.
We shall not have access to God by prayer, un
less we be joined together ; for he that separateth
himself from his neighbours, shutteth his own mouth,
so that he cannot pray to God as our Lord Jesus
Christ hath commanded. To be short, we must
agree together, and be bound in a bond of peace,
before we can come nigh, and present ourselves to
God. These discords and debates of which we have
spoken, existed between the Jews and Gentiles. St.
Paul showeth that they cannot call upon God, with
out being refused and cast back, until they be at
peace one with another. This is the reason why he
requesteth them here, to lift up holy hands, without
wrath and doubting.
Thus the apostle advised them, not to enter into
debates and contentions one with another. The
Jews must not advance themselves above the Gen
tiles, because they were called first ; nor the Gen
tiles condemn the Jews for the grossness of their
understanding : all these contentions must cease, and
a perfect reconciliation must be made, to show that
they all have the spirit of adoption ; that is to say,
that they are governed by the spirit of God, even
that spirit which bringeth peace and unity. Let us
understand this doctrine : that before we can dispose
ourselves to pray aright, we must have this brother-

180 calvin's sermons.
ly love which God commandeth, and this unity and
nearness. He would not have each one to remain by himself,
out would have us unite in peace and concord : al
though every one speak, though every one be apart
in his own place, and pray to God in secret, yet must
our consent come to heaven, and we must all
say with one affection, and in truth, Our Father.
This word Our, must bind us together, and so make
us in fellowship one with another, that there will be,
as it were, but one voice, one heart, and one spirit.
Moreover, when we pray, let the churches be joined
together. If we wish to pray aright, we must not do
like those who endeavour to divide that which God
hath joined together, under colour of some little
ceremony which is not worthy of our notice, sepa
rating ourselves one from another, and dismembering
the body ; for those that conduct themselves in this
manner, show plainly that they are possessed with
the spirit of Satan, and are endeavouring to destroy
the union that exists among the children of God.
Therefore let all controversy be laid aside, and
trodden under foot ; and let us in liberty and with
freedom pray to God, being assured that our Lord
Jesus Christ hath manifested himself to us, and that
through his merits we shall obtain favour in the
sight of God the Father. Truly, we cannot join
with those that separate themselves from us : for
example, the papists call themselves christians ; and
cannot we communicate with them in prayer 1 No ;
because they have forsaken Christ Jesus. We know
that if we swerve from him the least jot, we get out
of the way : therefore, seeing the papists have se
parated themselves from Jesus Christ, the distance is
too great between them and us, to be joined toge
ther. But we must give our hand to all those that
will 'submit themselves to Jesus Christ ; and with

calvin's sermons. 181
mutual accord come and render ourselves up to
God. Our Lord Jesus Christ saith, Mat. v. 23 and 24
' If thou bring thy gift to the altar, and there re-
memberest that thy brother hath aught against thee,
leave there thy gift before the altar, and go thy way :
first be reconciled to thy brother, and then come and
offer thy gift." Do we wish God to be merciful to
us 1 If we do, we must lay aside all enmity one
against another : for if we be divided among our
selves, God will cast us off; for he will receive none
but those that are members of his Son. We cannot
be members of Jesus Christ, unless we be governed
by his spirit : which is the spirit of peace and unity,
as we have already shown. Let us therefore learn
to live in friendship and brotherly love, if we wish to
be received when we come to God.
When we see any thing that may hinder our pray
ers, we must remember that the devil goeth about to
put stumbling-blocks in our way ; let us therefore
shun them as most deadly plagues. There are
many who seek nothing else, but to raise difficulties
and disputations ; as though the word of God was
made to separate us one from another. We have
already mentioned that the true intent of the gospel
is, to call us to God ; that we may be joined toge
ther, and made one in our prayers and requests to
him. Those that indulge in contentious debates, and
endeavour to advance themselves one above another,
pervert good doctrine, and fight against it ; and en
deavour to bring the glory of God to nought. There
fore, they must not think that God will hear them
when they pray to him, seeing they have not this
unity and concord to go to him in the name of our
Lord Jesus Christ.
St, Paul saith, lijting up holy hands. By this he
would have us understand, that, we must not abuse
God's name, by coming to him in our filthiness ; but
16

t
182 calvin's sermons.
that, we must be purged and made clean : for prayer
is called a sacrifice ; and we know that in the time
of the law, when they sacrificed, they first washed
themselves. And why so 1 Our Lord meant thereby
to show us that we are full of filthiness, unclean,-
and not worthy to come to him, until we have been
cleansed. But the figures of the law are now at an
end ; we must therefore come to Christ, for he is our
true washing. Yet notwithstanding, we must not
continue in filthiness, for Christ Jesus was given that
he might renew us by his holy spirit, and that we
might forsake our wicked lusts.
God doth not command us to bring our filthiness
and infections before him, but we must pray to him,
acknowledging ourselves utterly confounded and
ashamed, full of uncleanness and filthiness, ready to
be cast off, unless cleansed through the merits of the
Lord Jesus Christ. Thus, by acknowledging our
faults and blemishes, we must run to this fountain,
where we may be washed: that is, Christ having
shed his blood to wash away our sins, we shall be
accounted pure before God, and wholly clean.
When Jesus Christ gave us the spirit of sanctifica-
tion, although there was nothing but infection in us,
he cleansed us from our faults, and gave us free ac
cess to God. Therefore, the apostle saith we must
pray, lifting up holy hands.
In the time of the law and the Old Testament,
God entertained the people with this ceremony, that
he would have them purified before they offered sa
crifice ; yea, before they made solemn profession of
their faith in the temple. These things are not in
use at present, among the christians, but we must
keep the substance. And what is the substance 1 It
is this ; although we have no visible wafer for cleans
ing, yet we must come to the blood of our Lord Je
sus Christ, which is our spiritual washing:. Some
times the Holy Ghost is represented as clean water :

calvin's sermons. 183
as it is said in Ezekiel xxxvi. 25. " Then will I
sprinkle clean water upon you, and ye shall be clean ;
from all your filthiness, and from all your idols,
I will cleanse you." This promise referreth to the
coming of Jesus Christ. So then, God showeth us
that instead of the old figures which he gave to the
Jews, and instead of material and corruptible wa
ter, we shall be purified and made clean by the holy
spirit. .
David saith, Psalm xxvi. 6. " I will wash mine
hands in innocency : so will I compass thine altar,
O Lord." When David speaketh thus, he hath re
spect to the figures of the law. We shall understand
this more easily, by noticing the passage where God
reproacheth the Jews by his prophet Isaiah, because
they came into the temple with filthy hands. It is
said, Isa. i. " When ye come to appear before me,
who hath required this at your hand, to tread my
courts 1 Bring no more vain oblations : incense is
an abomination unto me ; the new moons and sab
baths, the calling of assemblies, I cannot away with :
it is iniquity, even the solemn meeting. Your new
moons, and your appointed feasts, my soul hateth :
they are a trouble unto me ; I am weary to bear
them. And when ye spread forth your hands, I will
hide mine eyes from you ; yea, when ye make many
prayers, I will not hear : your hands are full of
blood. Wash you, make you clean ; put away the
evil of your doings from before mine eyes : cease to
do evil."
As our Lord God reproved the Jews for coming be
fore him with filthy or bloody hands, so he command
^eth us by the mouth of St. Paul, to lijt up holy hands .
that is, not to be inwrapped in our evil affections.
Thus we see what St. Paul meant ; seeing we have
this privilege, that we may pray to God, and draw
near to him as our Father, we must not think that he
will hear us, if we come to him in our natural

184 calvin's sermons.
state of filthiness ; for he will not hold those guilt
less that take his name in vain. On the contrary,
seeing Jesus Christ hath come to purge us, and
make us partakers of the Holy Ghost, we must
endeavour to become pure ; and as we cannot do it
ourselves, we must have recourse to our Lord Jesus
Christ, who is the fountain of all pureness, and the
source of perfection.
We must not pray to God, as though he were an
idol, and required to be served in a worldly manner ;
but our minds must be raised above our earthly af
fections : and as we lift up our hands, so must om
hearts be lifted on high by faith. As oft then as we
have our hands lifted up toward heaven, so oft
should our minds be led to God in consideration of
our weakness : knowing that we cannot have access
to him, unless we lift ourselves above the world :
that is, unless we withdraw ourselves from unruly
passions, and vain affections. When we say, Our
Father which art in heaven, we are reminded that we
must seek him there, and must climb up thither by
faith, though we still dwell on earth.
Let us learn therefore to renounce every thing
which God doth not allow, knowing that our salva
tion is in him alone. Let us put our whole trust in
him, believing that he will aid and assist us in all our
troubles and afflictions : for if we do not pray in faith,
although the ceremony may be good of itself, yet
shall it be vain and superfluous. Those who lift up
their hands to heaven, and at the same time remain
fastened to things on earth, condemn themselves ;
yea, as much as though they should set down their
condemnation in writing, and ratify it by their own
hand and seal ; condemning themselves as hypocrites,
liars, and forsworn persons. For they come before
God, protesting that they seek him, and at the same
time remain attached to things below. They say they
put their trust in him, and at the same time trust in

calvin's sermons. 185
themselves or some other creature : they pretend to
be lifted up to heaven by faith, and at the same time
are drowned in earthly pleasures.
Let us therefore learn, when we pray to God, to
be void of all earthby cares and wicked affections ;
knowing that there are many things which hinder us
from coming to God. When we lift up our hands to
heaven, it must be for the purpose of seeking God by
faith ; which we cannot do, unless we withdraw our
selves from the cares and wicked affections of the
flesh. Now let us fall down before the face of our good
God, confessing our faults, and praying him to put
them out of his remembrance, that we may be re
ceived by him ; and in the mean time, that he would
strengthen us, and sanctify us from day to day by his
holy spirit, until we wholly cast off all our imperfec
tions and sins : but as this cannot be done so long
as we live in this mortal life, that he would bear with
our infirmities, until he hath utterly put them away.
And thus let us all say : Almighty God our heavenly
Father, &c.

SERMON XIV.
1 Timothv, Chap. ii. verses 5 and 6.
6 For there is one God, and one mediator between God and men,
the man Christ Jesus ;
6 Who gave himself a ransom for all to be testified in due time.
At all times and seasons, the world hath been so
far from God, that all people have deserved banish
ment from his kingdom. Thus we see, in the time
of the -law, he chose a certain people, and gathered
them to himself; leaving the rest of the world in
confusion. Although men were so separated from
God, yet do they all naturally belong to him ; and
16*

186 calvin's sermons.
as he made them all, so doth he govern and maintain
them by his virtue and goodness. Therefore, when
we see men going to destruction, God not having
been so gracious as to join them with us in the faith
of the gospel, we must pity them, and endeavour to
bring them into the right way.
St. Paul saith, For there is one God : as if he
had said, God hath made all mankind, and hath
them under his protection ; therefore it cannot be
but that there is some brotherhood existing between
us. It is true, that those who do not agree with us
in faith, are at a great distance from us ; yet the or
der of nature showeth us that we must not utterly
cast them off, but take all the pains we can to bring
them again to the unity of the body ; because they
are, as it were, cut off. When we see men thus
scattered, well may we be astonished, when we re
flect that we are all of the self same nature ; the
image of God was imprinted in them, as well as in
us. Moreover, that which should have been the
strongest band to hold us together, hath caused the
division, and made us enemies ; namely, the service
of God, the religion of Jesus Christ.
Therefore, when we see poor unbelievers wander
and go astray from the way of salvation, we must
have pity upon them, and do all we can to reclaim
them ; keeping in remembrance the words of the
apostle ; there is one God : St. Paul addeth, and one
mediator between God and men. Whereby he giveth
us to understand, that our Lord Jesus Christ came
not to reconcile a few individuals only, to God the
Father, but to extend his grace over all the world.
We see' set forth through the whole scripture, that
he suffered not for the sins which were committed in
Judea only, but for those which were committed
throughout the world.
The office of our Lord Jesus Christ was to make
an atonement for the sins of the world ; and to be a

calvin's sermons. 187
mediator between God and men. Having taken upon
him our flesh, and so far abased himself as to become
man, we should submit ourselves to him, in all
his requirements. Our Lord Jesus Christ was made
like unto' us, and suffered death, that he might be
come an advocate and mediator between God and
us, and open a way whereby we may come to God.
Those who do not endeavour to bring their neigh
bours and unbelievers to the way of salvation, plainly
show that they make no account of God's honour,
and that they try to diminish the mighty power 01
his empire, and set him bounds, that he may not
rule and govern all the world : they likewise darken
the virtue and death of our Lord Jesus Christ, and
lessen the dignity given him by the Father.
The apostle, in his epistle to the Hebrews, saith,
chap. ii. 17, 18. " Wherefore in all things it behoo
ved him to be made like unto his brethren, that he
might be a merciful and faithful High Priest in things
pertaining to God, to make reconciliation for the
sins of the people. For in that he himself hath
suffered, being tempted, he is able to succour them
that are tempted." If a man know not what ad
versity meaneth, he hath no compassion on those
that suffer ; but being drunk with pleasure, thinketh
poverty to be nothing. Our Lord Jesus Christ was
partaker of all our miseries, and tasted all our
afflictions ; sin only excepted. And why so 1 To
the end, that when we come to him, he may be
ready to help us ; having tasted our afflictions in
his own person, he entreateth God to have pity
upon us.
When he appeareth as mediator, we have nothing
to fear : we may come with uplifted hands, calling
upon God our heavenly Father, doubting not but
that he will receive us as his children, through the
merits of his Son, and make us feel the fruit of our
adoption : so that we may come familiarly to him,

188 calvin's sermons.
laying open our necessities, and making known the
grief which tormenteth us, that we may be relieved
therefrom. The papists endeavour to prove that
the Saints are our patrons, and that they make inter
cession for us ; alleging that we are not worthy to
appear before God. But if this be the case, of what
use is the office of our Lord Jesus Christ, who is
mediator, and man 1
Let us notice what is contained in the law : when
God commanded the people to pray to him, he forth
with showed them in what manner they should per
form this service ; which was this : the people were
to stand afar off in the court of the temple ; neither
the king nor any other one, except the priest, was
allowed to approach the sanctuary ; for he was the
figure of our Lord Jesus Christ. This was the rea
son- why he was clothed in new garments, and was
consecrated and dedicated to God. The high, priest,
entering into the sanctuary, carried with him the
blood of the sacrifice which he had offered ; by
which we may understand, that no man can find fa
vour with God, only by virtue of the sacrifice which
is offered in the person of our Lord Jesus Christ.
Thus, God hath shown by this solemn ceremony,
that we could not call upon him, unless there were
an advocate to make intercession for the whole body
of the church ; and that this intercession must be
grounded upon a sacrifice offered. This is the rea
son why St. Paul, after he had spoken of the inter
cession of Jesus Christ, addeth, Who gave himself
a ransom for all. For these things cannot be sepa
rated one from the other ; the death and passion Oi
the Son of God, and that he is our mediator, to the
end that we may have access in his name to God the
Father. Hath not Jesus Christ appeared to show the
truth, the substance, and the perfection of the figures
of the law 1 and yet Satan striveth to darken our

CALVIN S SERMONS. 189
minds, that we may not perceive this mediator that
was given. We see in the beginning of the gospel
that there were many hereticks, who believed the
angels to be advocates. St. Paul, speaking of such,
saith, Col. ii. 18. "Let no man beguile you of your
reward in a voluntary humility and worshipping of
angels, intruding into those things which he hath not
seen, vainly puffed up by his fleshly mind." St. Paul
giveth such honour to Jesus Christ, that all other in-
tercessours and advocates must give way, and he be
received as the only Saviour.
For forty years past, a man might as soon have
heard Mahomet called the Saviour of the world, as
the Son of God named as a mediator and advocate
among the papists. And at this day, if any of us
call Jesus Christ a mediator and advocate, they will
immediately commence quarrelling with us, wishing
to know whether we mean that Christ is the only
advocate, or that the Saints are advocates likewise.
If we endeavour to maintain the dignity of the Son.
of God, they are displeased with us : let us therefore
be armed with .the doctrine of the apostle, which
teacheth us that we cannot come nigh to God, only
through the mediation of Jesus Christ.
The papists are so impudent, and past shame, (I
mean their doctors,) that when they wish to prove
the matter which they have forged against the pure
doctrine of the gospel, they say, " it is true that
there is a mediator, but he is not the Only one : for
when we call a man one, it is not understood that
he only is in the world, and none else !" But is not
that which St. Paul saith in this place, that there is
one mediator, as true as that where he saith, there is
one God? It is the just vengeance of God, seeing
they have endeavoured to take away the office of
mediatorship, that they should be brought into shame
and ignominy : because they have dishonoured the
Son of God, the Lord of glory ; him to whom the

190 calvin's sermons.
Father commandeth both great and small to do ho •
mage ; before whom all knees must bow, and in
whose person we must worship the majesty of our
God. -
The papists acknowledge Jesus Christ to be the
only mediator of redemption ; that it is he alone that
redeemed the world : but as touching intercession,
that he is not alone, that the Saints who are dead
have this office as well as he. The apostle saith, that
we were redeemed by the blood of the Son of God,
therefore we must pray for all the world ; for there
is one mediator that hath opened the way whereby
we may come to God. Jesus Christ is not only
called mediator because he hath made reconciliation
by his death, but because he appeareth now before
the majesty of God, that we through him may be
heard ; as St. Paul showeth in the 8th chapter to
the Romans : Jesus Christ hath therefore redeemed
us by his death and passion, and now maketh inter
cession for us before God.
When we are exhorted to pray one for another,
it is not diminishing the office of our Lord Jesus
Christ, but that through his means we may all be
made one together. When a man prayeth for him
self, he ought also to include in his prayers the
whole body of the church ; that we may not sepa
rate that which God hath joined together. The doc
trine of the gospel must be our rule and guide : doth
that lead us to departed Saints 1 doth it appoint them
for our patrons and advocates 1 No, no : there is
not a syllable in holy writ that maketh mention of
it. It is true, that while we live in this world, there
ought to be mutual charity between us, and every
one ought to pray for his neighbours ; but if I do any
thing more than the scripture directeth me, I go
astray. In the law it'was said, that the people should not
come near the sanctuary, but should tarry'in the

calvin's sermons. 191
court ; and that no man should enter into it, but him
that offereo the sacrifice. Even so let us consider
our own unworthiness ; knowing that we are not
only earthly creatures, but that we are full of sin,
having become polluted and unclean in Adam ;
therefore we can bring nothing to recommend us to
God, because we are not worthy to open our mouths
before him : let us then acknowledge our disease,
that we may come to the remedy. And what is this
remedy 1 It is to have our Lord Jesus Christ for
our High Priest ; he who shed his blood, and gave
himself a ransom for all. Therefore, let us not doubt
but that God is now merciful to us, seeing Christ
hath reconciled us to him, by virtue of his death and
passion. As the High Priest bore the names of the chil
dren of Israel upon his shoulders, and had before
him a tablet which contained twelve precious stones,
signifying the twelve tribes of Israel, even so Jesus
Christ bore our sins and iniquities upon the cross,
and now beareth us, as it were, in his heart : this is
the foundation upon which we stand. Therefore,
let us not doubt but that we shall find favour with
God, if we come to him in the name of this media
tor. We must not devise advocates and patrons af
ter our own notions, but content ourselves with the
simplicity of holy writ. Jesus Christ is called the
mediator, not only because he maketh intercession
for us at present, but because he suffered for the
sins of the world.
Therefore, let us learn to glorify God, and thank
him with all humbleness, because it hath pleased him
to draw us out of the abominations of the papists,
that we may be stirred up to walk in fear and care
fulness. Seeing it hath pleased God to give us such
an advocate and mediator as his own Son, let us not
be afraid to come and present ourselves before him,
and call upon him in all our necessities : not that

192 calvin's sermons.
each one must do so privately, for himself alone, but
let us all pray to God for the whole body of the
church, and for all mankind.
When we pray to God, our prayers must be sanc
tified and consecrated by the blood of our Lord Je
sus Christ. We have no need of the sprinkling of
the pope's holy water ; but the price of which St.
Paul speaketh, must make satisfaction for us before
God. We may rest assured that God will not cast
away the sacrifice, whereby he hath become recon
ciled to us, but will be content therewith. When
we pray, if we do not ground ourselves upon the
death and passion of our Lord Jesus Christ, we
must needs be in doubt and perplexity ; and thus all
our prayers will be vain and unprofitable. The
scripture informeth us, that if we do not pray in faith,
we shall not be profited thereby.
Who gave himself a ransom for all : when the
apostle speaketh thus of our Lord Jesus Christ, he
abaseth whatsoever men might presume upon, rela
tive to their own satisfactions, as they term them.
This is a point well worthy of note : for the world
hath abused itself at all times, by endeavouring to
please God with trifles. Behold the heathens ! they
were sensible that they could not call upon God un
less they had some mediator : they therefore had
their intercessours, by which they devised a thousand
ways to find favour with God. The papists endea
voured to please him by washing and purifying them
selves ; which was but an apish imitation of that
which God had appointed the fathers : where he
made use of these corruptible elements, to draw
them to Jesus Christ. When they came to the tem
ple of Jerusalem, the water was ready, even at the
entrance, that every one might purify himself, and
thus come near the majesty of God : but this reme-
df was not in the water, which was a corruptible

calvin's sermons. 193
element, but it was a figure of the blood of our Lord
Jesus Christ.
Let us abuse ourselves no more, by thinking that
we can purchase God's favour by any ceremony or
trifle of our own ; for we should have been cast off
and utterly condemned, had it not been for the
atonement made by the blood of Jesus Christ.
Here our whole trust lieth, and by this we are as
sured that our sins are absolved. The papists say
that original sin is forgiven us in baptism : and if
there should be a Jew or Heathen baptised at the
age of twenty, thirty, or forty years, the sins which
he had committed during his life, would then be for
given him : but if after we are baptised, we fall, and
commit sin, we must not expect to find grace and
pardon unless we bring some recompense.
The papists are constrained to confess that they
cannot thoroughly recompense God as they ought,
and that it is impossible for men to make payment
to him in all things : therefore they add another sup
ply ; which is, the blood of martyrs, and the keys
of the church ; (the power given to priests.) Thus
they destroy the ransom which was made for us by
the death and suffering of our Lord Jesus, trusting
in their own performances and works of superero
gation ; and if there be any thing wanting, the blood
of martyrs, and the keys of the church, fill up the
account. Behold what horrible blasphemy !
Doth St. Paul speak here of a ransom that was
made for little children only, and for those that are
not baptized 1 Nay, on the contrary, he compre-
hendeth all faults which make us guilty before God ;
for the, way is open whereby we may come to him
by prayer, and find mercy. The ransom of which
St. Paul speaketh, reacheth to all our sins ; we must
therefore have recourse to it from day to day, and
place all our confidence therein. It is not only in
this place that holy writ directeth us to the death
17

194 calvin's sermons.
and passion of our Lord Jesus Christ, and to the
shedding of his blood for the absolution of our sins,
but this doctrine is common throughout the scrip
ture. Let us understand the necessity of a redeemer,
and that by the price of his blood we are reconciled
to God the Father, and have free access to him by
prayer. St. Paul having shown us that the grace
which was purchased by the Son of God, was com
mon to all mankind, and that it was not confined to
the Jews only, it might be asked, why God chose
one certain people for his inheritance 1 why it was
his pleasure that the Jews only should call upon him?
why he shut up his promises among them 1 why he
gave them figures, and exercised them with an ex
pectation of this great redeemer that was promised 1
It is true, that from the creation of the world, God
always reserved for himself some people : yea, and
when he made his covenant with Abraham, he shut
out the Heathen from the hope of salvation ; al
though for a time it pleased him to use a special
grace toward the Jews, yet this doth not prevent his
calling all mankind at present : for it pleaseth him
to make the Heathen and the Gentile partakers of
it, and to have his church extend throughout the
world, and to bring them to the fold, who were afar
off. Thus we have the meaning of the apostle.
We may here notice, that it would have been of
little use to us, for Jesus Christ to have made the
atonement, unless we were certified of this benefit,
and were told that God had called us to enter into
possession of this salvation, and to enjoy the bless
ings which had been purchased for us. For exam-
. pie, behold the Turks, who cast away the grace
which was purchased for all the world by Jesus
Christ ; the Jews do so likewise ; and the papists,
although they do it not so openly, show it in effect :
all of whom are as much shut out, and banished

calvin's sermons. 195
from the redemption which was purchased for us, as
if Jesus Christ had never come into the world. And
why so 1 Because they have not this witness ; that
Jesus Christ is their redeemer. Although they have
some little taste, yet they always remain starved ; and
if they hear the word redeemer mentioned, it bring
eth no comfort to them ; neither do they receive
any benefit from what is contained in the gospel.
Thus we perceive that those who are not parta
kers of the blessings purchased by our Lord Jesus
Christ, receive not the witness. Before Jesus Christ
came into the world, the Gentiles were not only un
believers, but God had blinded their eyes ; insomuch
that it seemed as if Christ came only for one certain
people. Yea, one would have thought, in the time
of the law, that God had not spread forth the know
ledge of his truth over all the world, but had given
it to a particular people, whom he held for his
church. St. Paul informeth us, that it pleased God to give
his law to the fathers, and set them apart from the
rest of the world : he testified his good will toward
Israel, and not to other nations ; as it is said, Psalms
lxxiv. 20. " Have respect unto the covenant : for
the dark places of the earth are full of the habita
tions of cruelty." Moses likewise saith, Deut. xxxii.
9. " For the Lord's portion is his people ; Jacob is
the lot of his inheritance." We see therefore that
God chose for himself a particular people : namely,
the stock of Abraham ; setting others aside as stran
gers. This is true, saith St. Paul, but it is now ne
cessary that this knowledge should be spread over
all the world ; to wit, That God is the Father and
Saviour of the Gentiles, as well as the Jews.
We may therefore perceive that the death and
passion of our Lord Jesus Christ would be unpro
fitable to us, unless it were witnessed by the gospel.
For it is faith that putteth us in possession of this sal-

196 calvin's sermons.
vation. This is a very profitable doctrine : for it is
acknowledged that the greatest benefits that can be
bestowed upon man in this world, is to be partaker
of the salvation purchased by Jesus Christ ; howe
ver, there are but few that take the right way to ob
tain it. For we see how the gospel is despised, and
how men stop their ears against the voice which
God hath ordered to be proclaimed throughout the
world !
We see but few now-a-days that become recon
ciled to God by the death of Jesus Christ ; for they
deprive themselves of this witness : others cast it
away, or at least, profit so little by it, that Jesus
Christ dwelleth not in them by faith, to make them
partakers of his blessings. St. Paul saith, 1 Cor. i.
30. " But of him are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, and
sanctification, and redemption :" that being grafted
into him, we may have part and portion in all his
riches ; and that whatsoever he hath, may be ours.
Seeing he was once pleased to become our brother,
we must not doubt, but that in taking upon him our
poor and wretched state, he hath made an exchange
with us, that we may become rich through his grace.
It is certain that God hath always borne witness
of himself ; yea, even to the Heathens. Although
they had neither law nor prophets, he hath declared
himself to them sufficiently* to leave them without
excuse. If there were nothing but the order of na
ture, (as St. Paul maketh mention, Acts xiv.) it
would be sufficient to convince infidels of their un-
thankfulness to God, who formed them, and hath
nourished them through life. For it is said in the
xix Psalm, The heavens declare the glory of God, and
the firmament showeth his handy work : although they
speak not, yet they set forth his goodness in such a
manner, that we ought to be convinced without any
other instructer. Behold the book of nature ! writ

calvin's sermons. 197
ten with letters plain enough to make known to us
that we ought to glorify God !
But this witness was too dark for the rudeness and
weakness of men : it was therefore necessary that
God should reveal himself in another manner, which
was far greater ; which he hath done by means of
the gospel, The law and the prophets were as a
lamp to lighten the Jews* but they belonged to but
one people. But this grace is bestowed generally
upon all the nations of the earth. Therefore, it is
not without cause that St. Paul saith, this 'witness
was to be testified in due time.
In another place, we see how marvellously he set
teth forth this great secret, which God had kept from
the beginning of the world, but had now revealed
by the preaching of the gospel ; insomuch, saith he,
that the angels marvel at it : to see those who were
separated from God, who seemed to be cut off and
banished from salvation, now taken for his children,
to be members of Jesus Christ, and of the fellowship
and company of angels. This was a wonderful se
cret, and enough to astonish all creatures ! St. Paul
saith, Gal. iv. 4 and 5. " But when the fulness of
the time was come, God sent forth his Son, made of
a woman, made under the law, to redeem them that
were under the law, that we might receive the adop
tion of sons." Wherein it pleased him to make
known to the world, that which was before unknown
to the fathers.
For he saith, Eph. ii. 12, 13, 14, 15. "That at
that time ye were without Christ, being aliens from
the commonwealth of Israel, and strangers from the
covenants of promise, having no hope, and without
God in the world : but now, in Christ Jesus, ye,
who sometime were far off, are made nigh by the
blood of Christ. For he is our peace, who hath
made both one, and hath broken down the middle
wall of partition between us ; having abolished in

198 calvin's sermons.
his flesh the enmity, even the law of commandments
contained in ordinances, for to make in himself of
twain one new man, so making peace." Thus, the
discord which was between the Jews and Gentiles
was abolished.
Jesu« Christ hath not only proclaimed the glad ti
dings, but hath sent forth his apostles and ministers
to preach and publish peace to the world : to assem
ble the Jews, who were nigh by reason of the cove
nant, and by the solemn pledge made to their fathers,
but who still needed a reconciliation through Jesus
Christ the redeemer. These glad tidings were after
wards directed to those who were afar off; even to
the poor Gentiles : they also received the message
of salvation, and the peace of God ; being assured
that God so loved them, that he forgave all their sins.
Thus the partition wall was broken down, and the
ceremonies destroyed, whereby God had made a dif
ference between the Jews and the Gentiles. And
why so "? Because this salvation belongeth to all the
world without exception.
We therefore have this doctrine made clear ;
namely, that it was requisite for our Lord Jesus
Christ to make an atonement for our sins ; and that
by his death he hath purchased our redemption. We
must therefore come to the testimony set forth in the
gospel, that we may enjoy the blessings contained
therein. We must not say that God is changeable,
because it pleased him to hide the witness of his gos
pel from the Gentiles for a season, and afterwards
to have it preached throughout the world, for this he
had determined in the counsel of his own will. Let
us therefore be convinced that it is our duty to wor
ship and reverence him with all humbleness, for this
is the greatest wisdom we can possess.
We must not be too curious in seeking vain and
unprofitable questions : for God, who knoweth what
we are able to bear, hath made known that which is

calvin's sermons. 199
proper for us to understand : let us therefore learn
in his school, and no where else. Isaiah speaketh
of an acceptable time, chap. xlix. 8. He calleth it
an acceptable time, when the message of salvation
is carried throughout all the world. Seeing then that
God hath displayed his goodness, and showeth that
he chose a particular time to call us to salvation, let
us not on our part be stiff-necked, and show our
corrupt hearts, and say all is not well, for this chur
lishness will prevent our coming to God ; but let
us heartily content and rest ourselves upon the grace
offered, that there may be a sweet union between
God and us ; and that we may acknowledge it to be
a fit time, because the Lord hath chosen it.
If things do not go according to our own minds
we must not find fault, and say, God should have done
otherwise, but let us restrain ourselves, and show im
plicit obedience to his divine will ; let us be ruled by
his counsel, and remember that it is not for us to ap
point a time when he shall do what is to be done :
this mastership and office, of commanding is not in
our hands, but belongs to God alone. When the
gospel is called a witness, it is to assure us that God
is kind and favourable toward us ; but if we doubt,
after having this assurance of his good will, and
stand wavering, and show ourselves rebellious against
him, we cannot do him a greater dishonour. Let us
remember that whenever the gospel is preached to
us, God beareth us witness of his goodness.
Moreover, although they that speak to us be mor
tal men, yet let us consider in what situation God
hath placed them ; he hath made them his wit
nesses. When a man is sworn as a notary in any
place, all the writings which he receiveth must be
taken for true and authentical : if magistrates, who
have so little authority, can do this, and the order be
good and allowable in a commonwealth, how much
more ought we, when God sendeth his witnesses to

200 CALVIN S SERMONS.
proclaim the gospel, to receive the message of salva
tion which they bring. If we do not, the honour of
God is shamefully abused. Let us learn therefore
to be more obedient than we have been in times
past, and- attend more strictly to the doctrine of the
gospel If St. Paul was driven to fight against the pride
and malice of men in his time, what is to be done
now ? for we see that ungodliness overfloweth, and
the papists endeavour to abolish the remembrance of
God's truth from the world. But we need not go
so far ; many among ourselves, are profane, and
tread the word of God, as it were, under foot : yea,
and live in defiance of it. We see men who call
themselves christians, and wish to be taken for such,
yet they will not be governed by the word of God,
but scorn and scoff at the doctrine of the gospel ; I
would to God these things were not so common
among us.
If these scoffers come to hear a sermon once a
month, it is to ascertain whether we speak accord
ing to their own fancy or not : if not, they immedi
ately begin to murmur ; and to say, all is nought;
you would make us believe that we do not our duty !
But let us mark well the words of St. Paul, where
he protesteth that he is God's witness, and showeth
that all whp rebel against the gospel, and will not
submit themselves to it, must not think that they
have to deal vvith men, but with God ; for the work
is his. Let us therefore beware that we submit our
selves to God, and bow down our necks to his obe
dience ; and so honour and magnify his glorious
name, that he may acknowledge us as his children ;
that we may, all the days of our life, call upon him
as our Father, and our Saviour !

THE END.

Engra-ved by B F Mewna:

IL 1UTT IH E IR c

SELECTION

MOST CELEBRATED SERMONS

MARTIN LUTHER,

MINISTER OF THE G.OSPEL, AND PRINCIPAL LEADER OF
THE PROTESTANT REFORMATION.

NEVER BEFORE PUBLISHED IN THE UNITED STATES.
TO WHICH IS PREFIXED
A BIOGRAPHICAL HISTORY
OF HIS LIFE.

PHILADELPHIA:
CHARLES DESILVEK,
No. 714 CHESNUT STREET.
1860.

LIFE AND CHARACTER OF
MARTIN LUTHER, D.D.
WITH A
DESCRIPTION OF THE
REFORMATION.
EXTRACTED FROM THE WRITINGS OP J. G. BDRCKHARDT,

Before we give an account of Luther's life and
cnaracter, some general observations will be made
on the state of the christian church before his time.
What Isaias said of the state of the world before the
advent of the Messiah, that darkness covered the
earth, and gross darkness the people, may be equally
appbed to the darkness of ignorance, idolatry and
superstition, eclipsing the light of the gospel, many
hundred years after our Lord's ascension. The
state of the church, in the centuries preceding the
reformation, was indeed deplorable.
Since the time of Constantine, who declared in
favour of Christianity, introducing the distinctions of
the state and civil government into the discipline of
the church, there had been a perpetual contention
for supremacy or superiority between the bishops
of Constantinople and Rome ; till in the ninth cen
tury, the Eastern or Greek church was entirely
separated from that of the West ; and the pope of
Rome, in the eleventh century, established his au
thority so prejudicial both to church and state.

4 LIFE OF LUTHER.
From that time the popes of Rome, as the pre
tended vicars of Christ, assumed a power little short
of Omnipotence itself; and showed their despotick
and domineering spirit in political as well as eccle
siastical concerns ; presuming to have the sove
reignty over men upon earth, over the angels in
heaven, and over the devils in hell. They dictated
to the world a system of doctrine and morality suit
able to their selfish views, but contrary to the word
of God, which was forgotten, and forbidden to be
read by laymen.
The authority and infallibility of the pope was
the first article of the christian belief; and the false
opinions of indulgences, purgatory, relicks, pilgrim
ages", celibacy, &c. were more respected than the
essential doctrines of the gospel. The bible was
not read by the laity, nor understood by the clergy.
The people were imposed upon by the fictitious
relicks of persons and things which never had ex
isted : viz. a piece of earth from which the first man
was made ; bones of the calf from which a meal
was made at the joyful reception of the prodigal son ;
a step of the ladder which Jacob saw in a dream ; a
lamp of one of the foolish virgins ; the skeleton of a
child killed at Bethlehem, &c. and many instru
ments used at the crucifixion of Christ.
The history of the popes and clergy in those
times, is a history of the most horrid crimes : Rome
was the school of political intrigue, and the seat of
falsehood, adultery, avarice, lewdness, and homicide.
There was nothing which could not be bought for
ready money at the court of Rome : even the gifts
of the Holy Ghost were sold to the highest bidder ;
and it was as customary to buy, sell, or exchange
prebendaries and livings as any other estate. The
lower clergy being forbidden to marry, were, however,
allowed to violate their vows of celibacy by paying a
certain sum, which was called the milk tax. These]

LIFE OF LUTHER. &
and many other errors and abuses were brought
mto the church by the papal system or hierarchy,
which Roman writers do not deny.
The necessity of a reformation of the church, ot
the pope, and of the clergy, was acknowledged and
wished for on every side ; and four general convoca
tions and diets of the empire were held for that
purpose : the first at Pisa, in Italy, 1409 ; the se
cond at Constance, in Switzerland, from 1414 —
1418, where John Huss, that celebrated martyr, was
burnt alive in the most unjust and cruel manner ;
the third at Siena, 1423 ; and the fourth at Basil,
1431. The popes, however, always found means to
elude that salutary design : and though in all the
national assemblies the necessity of a reformation
was proved and felt, the work itself, and the manner
in which it was to be begun or effected, was a task
too difficult for the wisest and best men of that age ;
till God, in mercy to his church, sent Luther to de-
bver the world from a darkness and bondage more
oppressive than that of Egypt, and no less detri
mental to society than destructive to religion.
Some steps indeed had been taken before, prepa
ratory to it. The simplicity and purity of the evan
gelical doctrine had been preserved by few, in the
midst of horrid persecutions, and the blood of mar
tyrs was a seed from which more professors sprung.
When Constantinople, the residence of the christian
emperors, was taken by the Turks in the year 1453,
many learned men were driven to the western parts
of Europe ; where, particularly in Italy and Ger
many, they found an asylum for the study of the
Hebrew, Greek, and Latin languages, so necessary
and useful in translating and explaining the literal
sense of the sacred writings.
About the year 1440, the important art of print
ing was invented, to which the work of the reforma-
1*

7j LIFE OF LUTHER.
tion owes its more rapid progress; for by these
means, printed bibles, the writings of Luther and
other eminent reformers, were dispersed among
thousands. The foundation being laid, the great
work itself begun, it was carried on with such evi
dent marks of a divine interposition, that we have
reason to give thanks unto the Father, who has deli
vered us jrom the power oj darkness, and has trans
lated us into the kingdom oj his dear Son.
What so many powerful and wise men, during
centuries before, had tried in vain to accomplish,
was suddenly effected by an Augustinian Friar,
Martin Luther ; whose great work, from an in
considerable beginning, spread to an immense ex
tent. The more enemies he had to oppose, the
more he was encouraged to go on, till the good
cause was victorious, and true religion restored to,
and established in, the visible church of Christ.
Luther's birth and education.
Luther was born Nov. 10, 1483, at Eisleben, a
town formerly belonging to the county of Mansfield
in Thuringia, but at present subject to the elector
of Saxony. His father, who was a miner, took
particular care of the education of his son : during
the progress of his study, he gave many indications
of Uncommon vigour and acuteness of genius.
While attending school at Magdeburg, the atten
tion of an elderly rich lady, of the family of Cotta,
was directed to him ; who, his parents being poor,
supported him in his literary pursuits. In the eigh
teenth year of his age, he was sent to tbe university
at Erford to finish his education. His father had
designed him for the law; but God directed it
otherwise. His mind being naturally susceptible. of
serious impressions, and somewhat tinctured with
that religious turn which delights in the solitude and

LIFE OF LUTHER. 7
devotion of a monastick life, he resolved to retire to
the convent of Augustinian Friars. Mathesius, Lu
ther's intimate friend, informs us of two awful acci
dents which he thinks confirmed him in taking that
resolution : the first was, that Alexius, an acquaint
ance of Luther, was stabbed ; and the second, that
he was struck down by lightning in a thunder storm.
Be this as it will, Luther assumed the habit of that
monastick order, without suffering the entreaties of
his parents to divert him from what he thought his
duty to God.
Luther soon acquired great reputation ; not only
for piety, but for his love of knowledge, and his
unwearied application to study. He had been
taught the scholastick philosophy and theology, but
having found a copy of the Latin bible, which lay
neglected in the library of his monastery, he aban
doned all other pursuits, and devoted himself to the
study of it with such eagerness and assiduity, as
astonished the monks, who were little accustomed
to derive their theological notions from that sourco.
To detain him from that uncommon course of
study, they employed him in the meanest services of
the convent ; from which he was released by the
intercession of Staupitz, who recommended him to
Frederick, the elector of Saxony, to teach philoso
phy, and afterwards theology, at the university of
Wittemberg, on the Elbe ; in which place he was
much admired, and made doctor and professor of
divinity. This was of great comfort to him in many
storms which gathered round him at the progress of
his undertaking ; and when his enemies disputed his
right to reform the church, and asked who had
given him that authority, his answer was, that he
was lawfully called, and in taking his degree had
sworn, not only to teach the sound doctrine of the
gospel, and of the prophets and apostles, but to de
fend its purity against vain and heretical tenets.

8 LIFE OF LUTHER.
It was by the bible his eyes were opened ; and
men of experience and foresight prophesied that he
would effect a revolution in the church, because he
studied the sacred records which had been so long
neglected. It was one of the first principles of the
reformation on which Luther acted. The bible was
the source of his doctrine, the foundation of his
faith, and the bulwark of his safety. With this
sword of the spirit in his heart and hand, he defied
the fierce attacks of his innumerable enemies!
Having spent many a night in reading its holy con
tents in his solitary cell at the monastery, in the
character of a publick teacher, he began to explain
it to the students at Wittemberg.
The first book which he expounded was Paul's
epistle to the Romans ; in which the words, The
just shall live by jaith, chap. i. 17, made a deep and
lasting impression on his mind ; and by writing his
comment on the epistle to the Galatians, his know
ledge and sense of justification by faith was aug
mented. In 1510 he went a journey to Rome, as
commissioner of his order, to settle some affairs
there, where he had an opportunity of being an eye
witness to the degenerate state and ignorance of the
clergy. After he returned to Wittemberg, he con
tinued to preach the gospel with uncommon elo
quence and power, to listening multitudes. Being
commissioned by Staupitz, in the year 1516, to hold
visitations in the monasteries of the Augustine or
der, as an under vicar, he recommended to the friars
the reading of the bible ; and the seed thus scattered
in different places, by his good advice and counsel,
did not fail to produce the most salutary fruits.
The beginning oj the rejorm'ation, by Luther's opposing
the sale oj Indulgences; A. D. 1517.
Leo X., who filled at that time the papal throne,

LIFE OF LUTHER. 9
finding the revenues of the church exhausted by the
vast projects of his ambitious predecessors, and his
own extravagance, tried every device to increase his
finances ; and among others, had recourse to the
sale of Indulgences ; which Luther, from laudable
motives, had the boldness publickly to oppose.
Since it was from that source that all the mighty
effects of the reformation flowed, it deserves to be
considered with more minute attention.
Dr. Robertson, in the history of Charles V., gives
the following account of the origin and nature ot
indulgences; a subject almost unknown in protestant
countries, and little understood at present in several
places where even the Roman Catholic religion is
established. " According to the doctrine of the
Romish Church, all the good works of the saints,
oyer and above those which were necessary towards
their own justification, are deposited, together with
the infinite merits of Jesus Christ, in one inexhausti
ble treasury. The keys of this were committed to
St. Peter, and to his successors, the popes ; %vho
may open it at pleasure, and by transferring a por
tion of this super-abundant merit to any particular
person for a sum of money, may convey to him
either the pardon of his own sins, or a release for
any one in whose happiness he is interested, from
the pains of purgatory. Such indulgences were
first invented in the eleventh century, by Urban II.
as a recompense for those who went in person upon
the meritorious enterprise of conquering the Holy
Land. They were afterwards granted to those who
hired a soldier for that purpose ; and in process of time,
were bestowed on such as gave money for accomplish
ing any pious work enjoined by the pope. Julius II.
had bestowed indulgences on all who contributed to
wards building the church of St. Peter at Rome ; and
as Leo was carrying on that magnificent and expensive
fabrick, his grantwas founded on the same pretence "

10 LIFE OF LUTHER.
Albert, elector of Mentz, and archbishop of Mag
deburg, having been empowered by the pope to pro
mulgate indulgences in Germany, employed Tetzel,
a Dominican Friar of licentious morals, to retail
them in Saxony. This infamous traffick was con
ducted in a manner which gave general offence.
The Roman Chancery published a book, containing
the precise sum to be exacted for the pardon of each
particular sin. A deacon guilty of murder, was
absolved for twenty crowns : a bishop or abbot,
might assassinate for three hundred livres : any ec-
clesiastick might violate his vows of chastity for one
hundred livres. Tetzel violated all the laws of de
cency in recommending the purchase of indulgences ;
the efficacy of which was so great, he said, that as
soon as the money tinkled in the chest, the souls
escaped from the torments of purgatory.
Some traders in indulgences had recourse to the
exposing of relicks ; as a plume from the wing of the
angel Michael ; some hay upon which Christ was
laid after his birth ; some coals upon which St. Ig
natius had been burnt, &c. Indulgences could be
had not only for past, but future sins ; which Tetzel,
however, in one instance, found to be to his own
disadvantage : for a soldier having purchased the
day before indulgence for a sin which he intended
to commit, attacked him the next day in a forest,
taking from him the chest of money, under pretence
of having bought before of him the right to rob him.
They carried on this extensive and lucrative traf
fick among the credulous and ignorant for some
time ; and immoralities and crimes increased by the
facility with which pardon could be obtained. The
deluded people being taught to rely on the indul
gences for the pardon of their sins, did not think it
necessary either to study the doctrines, or practise
the duties of Christianity.
Such was the deplorable state of the christian

LIFE OF LUTHER. 11
cnurch when Luther made his first appearance.
He found the evil effects of the sale of indulgences,
in the immoral lives of his parishioners. When
they came to the auricular confession, he told them.
Except ye repent, ye shall all perish; (Luke xiii. 3.) a
doctrine which they could not, or would not under
stand, since they had the seal of their pardon in
their pockets. <*
When Tetzel was informed that Luther opposed
his trade in private, he was so much exasperated,
that he preached publickly against him, and all those
that dared to resist the authority of the pope. Lu
ther, who was at the height of his reputation, and
whose pious zeal was warm and active, wrote to
Albert, and remonstrated against the false opinions,
as well as the wicked lives of the preachers of indul
gences : but he found that prelate too deeply inte
rested in their success to correct their abuses. He
then published ninety-five theses, Oct. 31, 1517,
containing his sentiments with regard to indulgences ;
and challenging any one to oppose them, either by
writing or disputation.
The first of these theses was ; Our Lord and
Master Jesus Christ, commanding repentance, re
quires that the whole lije oj his believers on earth, is
to be a perpetual repentance without intermission.
These theses were not yet perfectly free from his
implicit submission to the authority of the Apostolick
See : but they were spread in a fortnight's time over
all Germany, with astonishing rapidity. They were
translated and read with the greatest eagerness, and
all admired the boldness of the man who ventured .
to oppose a power at which all the princes of Europe
trembled ; and which they had long, though without
success, been endeavouring to overturn.
The secular princes had reason to be jealous of
the growing power of papal authority, and its exac
tions, draining their credulous subjects of their

12 LIFE OF LUTHER.
wealth. But in the elector of Saxony, the wisest
prince al that time in Germany, it was not so much
interest, as the love of truth and justice, to support
and screen Luther from the violence of his enemies.
No sooner had Luther given the signal of attack
upon the overbearing power of the pope, than a
general attention was excited throughout Germany,
how the boldness of the measure would end. While
popish sophists, as Eccius and Prierias, wrote
against, others rose in support of Luther.
The court of Rome little regarded this contro
versy at first, but the progress of Luther's opinions
soon appeared too serious to be despised ; and Leo
summoned him to appear at Rome : but Luther had
his reasons to decline this invitation, and wished
rather to be tried in Germany. The university, as
well as the elector of Saxony, interceded in his be
half with the pope, who so far gratified them, as to
empower his legate in Germany, cardinal Cajetan,
a Dominican, to try the cause. It was strange,
however, that in the pope's letter to Cajetan, Luther
was already declared a heretick, and condemned
before he was heard and tried.
Luther arrived at Augsburg, Oct. 8, 1518; and
under the safe conduct of the emperor, but much
more of his own native intrepidity and just cause,
waited on the cardinal ; who, in a haughty manner,
insisted upon a simple recantation, and desired him
to abstain for the future from the publication of new
and dangerous doctrines ; such as, that the merit
and atonement of Christ did not belong to the trea
sury of the church, and had nothing to do with the
sale of indulgences ; and that faith was required in
receiving the holy sacrament worthily. The cardi-
ual declared in private, that if Luther was ready to
recant in point of indulgences, the doctrine about
faith was of no great matter ; which is a plain proof
that money was of higher value at Rome than jaith.

LIFE OF LUTHER. 13
Luther declared that he could not renounce opi
nions founded in reason, and derived from scripture ;
tiiai he was willing to submit to the mediation of
some universities ; and at the same time delivering
a formal protest, the cardinal asked — "What do
you mean 1 Do you rely on the force of arms 1
When the just punishment, and the thunder of the
pope's indignation break in upon you, -where do you
think to remain 1" His answer was, " either in
Heaven, or under Heaven." At last the cardinal
forbid his appearing again in his presence ; and
since there was strong reason to suspect that he
was not safe, he was prevailed on to depart from
Augsburg and return to Wittemberg.
The pope, as well as his legate Cajetan, did every
thing to bring over the elector, his master, to their
lesign ; that he might be sent to Rome, and delivered
up to their vindictive indignation : but that prince
was too wise and cautious to comply with their re
quest : and when Luther was about to quit Saxony,
not to give his sovereign any uneasiness, the latter,
finding it his interest to keep such a man as an
ornament to his university, assured him of his pro
tection. The German reformer, however, was in a
perilous situation still ; and for his safety, published
an appeal to a general council, which he maintained
was superior to the pope; whose infallibility he
began to call in question.
He continued his inquiries from one doctrine to
another, and having till now little thought that his
actions would have such an effect as to produce a
revolution, he began to form higher ideas of his ».a!l,
and that it was nothing less than to assert the uberi v
of mankind. Luther's excommunication, and perseverance.
The court of Rome published, with all formali-
9

14 LIFE OF LUTHER.
ties, a bull of excommunication against Luther, June
15, 1 520 ; in which not only himself, but his follow
ers and protectors, were outlawed and condemned
as hereticks ; which all the princes and subjects of
the empire were called upon to seize and deliver
into the hands of justice : but Luther's undaunted
spirit acquired additional fortitude from such an in
stance of opposition. He complained of the impiety
and injustice' of the pope, and boldly declared him
to be the man oj sin, or antichrist ; and exhorted all
christian princes to shake off his yoke.
Luther's books having been burnt in several
places, he, by way of retaliation, in the presence of
a vast number of spectators in a field near Wittem
berg, with great pomp threw the pope's bull of ex
communication and the canon law into the flames,
with these words ; Since thou hast grieved the Holy
Ghost, may eternal fire grieve and devour thee ! This
action, which has been censured by his enemies with
much severity, he has justified by a particular publi
cation : and the reasons he assigned for it were,
because it was a custom to burn poisoned and hurt
ful writings ; and that as a doctor of divinity, he was
called to destroy the weed grown in the church of
Christ ; and because his enemies had done the same
with his books.
It was not the design of Luther, at first, to over
turn the whole system of papal arrogance and
superstition ; but the opposition with which he met,
in questions where truth and justice were unques
tionably on his side, urged him to proceed in the
discussion of other subjects. The doctrine of justi
fication, and our acceptance with God by faith, being
once fixed, he was naturally led to inquire into the
doctrines connected with it : and having overthrown
the errors with respect to indulgences, he was soon
convinced of the idolatry of worshipping saints ; of
the vain trust reposed in pilgrimages ; of the delu

LIFE OF LUTHER. I j
sive terrors of purgatory, and of other false doc
trines and practices of the church.
Waldus, Wiclef, Huss, and other martyrs of reli
gious truth, in the foregoing centuries, had indeed pre
pared the way ; but they were too feeble lights, not to
be extinguished by the power of darkness. Many
grievous complaints had been made known in the di
ets of the empire ; but the influence of papal authority
had grown too strong to be resisted. The clergy in
dulged themselves in all the vices to which idleness
and affluence naturally give birth. It was reserved for
Luther to attack boldly the prevailing corruption.
The circumstances under which he began and ef
fected the reformation, the wonderful concatenation
of so many causes, the seasonable preparations
made for spreading his opinions and tenets, evince
the intervention of a higher power, arid that the
same God who planted the gospel, was watchful to
preserve it from utter destruction.
The invention of printing, half a century before,
and the revival of learning, was extremely favoura
ble to the progress of the reformation ; and many
learned men, as Melancbthon, Erasmus, and Reuch-
lin, who, on account of the timidity of their tempers,
would not have ventured to wage the war with a
powerful enemy, assisted Luther with their learning ;
who had a mind furnished with all the stores of solid
and useful literature, united with the courage and
boldness of an invincible champion.

Proceedings oj the diet at Worms ; with Luther's trial
and concealment, 1521.
At the diet of Worms, after some deliberations
concerning the political affairs of the empire, the
state of religion was taken into consideration ; and
Luther was summoned to appear, and give an account

IG LIFE OF LUTHER.
of his writings and opinions. Some of his friends,
being apprehensive of his safety, advised him not to
go to a place, where, perhaps, like Huss, he would
be burnt : but his undaunted spirit was superior to
the fears and terrors of danger ; he thus replied to
his friends " I am lawfully called to that city, and
thither will I go and defend the truth in the name of
the Lord, though as many devils as there are tiles
upon the houses were there combined against me.
The same Lord is still living who preserved the three
men in the fiery furnace." It appears to have been
his firm resolution, rather to lose his life, than tb
recant. Many princes and noblemen, together with a vast
number of admiring spectators, left the town to
meet him upon the road. Many of the popish
legates and ecclesiasticks privately instigated the
emperor, Charles V., to imitate the example of the
council of Constance, and silence this incorrigible
heretick with the flames of a pile, or by the hands
of an executioner. But the emperor, as well as
other members of tbe diet, would not consent to
violate the publick faith, and stain the German name
and history with such another ignominious action ;
by which, notwithstanding an imperial safe-conduct,
Huss, a hundred years before, had been burnt.
There was, perhaps, never a trial before a higher
court and more august assembly. It consisted of
the emperor and his brother Ferdinand, six electors,
many princes, dukes and states of the empire,
bishops, abbots, ambassadors and officers. Luther
appeared twice before this awful tribunal ; the first
time on the 17th of April, 1521, when, on account
of the crowd of people, the herald conducted him
through private apartments to the great hall, where
to his great surprise and comfort, he heard a spec
tator repeat to him the words of our Saviour : " Ye
shall be brought before governors and kings for my

LIFE OF LUTHER. IT
sake : but when they deliver you up, take no
thought how or what ye shall speak ; for it shall be
given you in that same hour what ye shall speak."
Mat. x. 18, 19. Luther was not over-awed by-
such a sight, but behaved with great calmness, de
cency, and firmness.
Two questions were put to him to answer ; the
first, whether he confessed the books which lay
before him to be his writings 1 and tbe second,
whether he would recant or not 1 To the first, he
prudently replied, that he could not acknowledge
any book to be his own unless they specified the
title to him ; and as to the second, he desired another
day to consider of it. This being granted; at his
second appearance he acknowledged the books to
be his productions, and at the same time, that in
some of his controversial works, he had been rather
vehement and acrimonious ; but refused to retract
his opinions, unless he were convinced from the
word of God that they were false. " I eannot (said
he) consent to be tried by any other rule than the
word of God ; for councils and popes have erred,
and are not infallible. Unless I am bound and
forced in my own mind by arguments which convey
conviction, to retract, it is not safe to do it. Here
I am — I cannot ! I dare not ! I will not ! So help
me God. Amen." This was the language of a man,
who standing upon bible ground, like an unshaken
rock in the midst of a roaring sea and tremendous
storm, challenged all the world to refute him.
Neither the entreaties of his friends,, nor the
threats of his enemies, could prevail on him to de
part from this resolution. When the elector of
Saxony consulted him how matters could be settled
to the satisfaction of both parties, he gave him the
advice of Gamaliel. Curiosity, as well as high
regard for the man who had stood the trial so well,
ind was the leader of a great party, was the cause
2*

18 LIFE OF LUTHER.
of many visits from personages of the highest rank,
during his stay at Worms. A few days after nis
departure, a most severe and cruel edict of the em
peror was published against him ; by which not only
himself was deprived of all the privileges which he
enjoyed as a subject of the empire, but all princes and
persons were forbidden, under the penalty of high
treason, loss of goods, and being put to the ban of
the empire, to receive or defend, maintain or protect,
Luther or his opinions.
However, his faithful and discerning patron, the
elector of Saxony, took a prudent precaution to
screen him from the fury of the storm : for while
Luther was on his return from Worms, he was
taken and carried to Wartburg, a strong castle near
Eisenach. While the emperor's edict was thunder
ing throughout the empire, Luther was safely shut
up for nine months in this place ; which he used to
call his Patmos and Hermitage. While in this place,
he employed his time in publishing several treatises,
and in translating the New Testament into the Ger
man language ; which was shortly after printed ;
whereby his followers were enabled to read and
judge for themselves. People of all ranks read the
translation with uncommon avidity, and were asto
nished to discover the great difference between the
doctrine of Christ, and that of his pretended vice-
regent at Rome.
Luther, after remaining nine months in the castle,
addressed a letter to the ebrlrr of Saxony, inform
ing him that he had not received the gospel from
man, but from Heaven, through our Lord Jesus
Christ ; and that he intended to call himself a ser
vant and evangelist of God : and for fear of doing
discredit to the gospel, be was constrained by neces
sity and his own conscience, to proceed in a differ
ent manner. Thinking his presence absolutely
necessary at Wittemberg, without waiting for the

LIFE OF LUTHER. 19
elector's permission, he left his retreat, and forgetting
the danger to which he was exposed, seemed only
concerned for his cause. This shows the greatness
of his mind and faith ; to brave in such a manner
the fury of a frowning world, and to rush into the
most imminent danger, rather than lie safely con
cealed in an inglorious retreat.
Many indeed were the enemies of Luther and his
doctrine ; for while the most mighty princes and
their edicts threatened without, the disputes about
doctrinal points, the extravagance of fanaticks and
revolting peasants, tended to sap the foundation
within. But many were also the patrons and fa
vourers of the reformed doctrine and mode of wor
ship ; and the example of a progressive and gradual
reformation adopted in Saxony, was followed by
many countries of the Germanick empire and other
parts of Europe.
In the year 1526, Luther was married to Catha
rine A. Bore, a nun of noble family, who had thrown
off the veil and fled from the cloister. He has been
censured for it as intemperate, and breaking through
the bonds of chastity and monastick order. He
maintained, however, by that act, the natural right
of marriage for the whole succeeding clergy of his
party, which they had been deprived of before,
contrary to the law of nature and revelation, by the
presumptive power of the pope.

Origin oj the nawt. nj Lutherans and Protestants ; and-
jurlher progress oj the Reformation.
Eccius, Luther's inveterate antagonist, was the
first who used the name Lutherans, to denote the
followers of that great reformer ; and though be
meant to express by it a refractory sect and party,
separating from the established church, in the pro-

20 LIFE OF LUTHCR.
gress of time it became honourable and characteris
tic. Luther was always averse to introducing his
own or any other name into the church, which
could give rise to distinctions ; which he considered
injurious to the bonds of brotherly love, and repug
nant to the spirit of religion. He would have his
disciples call themselves christians ; for, said he, ou:.*
only master is Christ.
But the origin and design of the name of protest-
ants requires a minute investigation. During the
long absence of Charles in Italy, the party of Luther
had gained so much ground, that the new form of
worship was established, and the rites of the Romish
church suppressed in the territories of many' impe
rial cities. A diet had been held in the year 1526,
when a decree passed, which was almost equivalent
to a toleration of Luther's opinions. But by another
decree of the diet of Spires, where Ferdinand pre
sided, in the year 1 529, matters • were differently
decided. It was decreed, that where the edict of
Worms had been received and obeyed, none should
change the old religion ; that the Romans should
have every where a free exercise of religion, but no
one be permitted to embrace the new heresy ; and that
no farther innovation in religion should be attempted
before the meeting of a general council. But six
evangelical princes, and fourteen free and imperial
states and cities, entered a solemn protest against
this decree, and were on that account distinguished
by the name of protestants ; which in progress of
time has been applied to all denominations which
have separated from the Roman See.
Not less memorable are the proceedings of the
diet assembled at Augsburg, June, 1 530. The em
peror m-ade his publick entry with great pomp ; and
when Campeggio, the legate of the pope, who was
m his suite, gave the benediction, all the Roman
princes, with the emperor, fell down upon their

LIFE OF LUTHER. 21
isnees, but the protestant princes stood erect. The
elector of Saxony, successor to Frederick, who
died, 1524, espoused the same cause with the same
zeal and prudence : he would not permit Luther to
accompany him to Augsburg, but left him at a cas
tle in Coburg ; where a correspondence was kept
up, in which every thing was communicated to Lu
ther, who endeavoured to confirm and animate his
party by several treatises and letters.
Melanchthon had drawn up a confession of faith
in the name of the protestants, which was read June
25th, both in German and Latin, before the empe
ror and the whole assembly ; by which means many
were better informed relative to the doctrine of the
protestants. This creed, which is known by the
name of the Confession oj Augsburg, consists of
twenty-eight articles, and is the first symbolical
book of the Lutherans. Melanchthon, who was of
a gentle and pacifick disposition, altered some arti
cles in it, after it was delivered into the hands of the
emperor. It was soon printed and translated into
different languages.
_ The emperor insisted upon the return of the pro
testant princes to the mother church, and in case of
resistance, threatened to take rigorous measures
against such obstinate hereticks. There were now
so many marks of distinction established between
the two contending parties, that all hopes of union
disappeared. A severe decree of the diet was issued
against the protestants, which almost amounted to a
full prohibition of their religious liberty ; and con
tained even encroachments upon their .rights as
states and citizens of the empire. Charles himself
acceded to the combination of popish princes for
the maintenance of the established religion. This
alarmed the protestant princes, and they were con
vinced of the necessity of a similar union for their
own safejy, as well as for the success of their cause.

22 LIFE OF LUTHER.
Accordingly, they assembled at Smalkalden, in Dec.
1530, and concluded a treaty of mutual defence
against all aggressors; by which they became a
regular political body, and implored the kings of
France and England to assist their new confederacy.
Luther was not quite satisfied with this league ; and
often expressed his apprehension, that if the princes
depended on the force of arms, or made the first
attacks, the flames of a religious war would be kin
dled all over Germany, not easily to be extinguished,
The prediction was fulfilled after his death.
Luther made his attack upon the popish system
with such formidable impetuosity, that the very
foundation of the papal authority was shaken. The
minds of men were roused to shake off that yoke
to which they had hitherto submitted, and to assert
their liberties both as men and christians. A spirit
of innovation broke out in different parts of Europe,
and penetrated even into those provinces which
acknowledged the papal supremacy.
As early as the year 1518, Ulrich Zwinglius of
Switzerland, publickly remonstrated against the
scandalous sale of indulgences. Luther had the
happiness to see his cause espoused by vast multi
tudes of people of every rank, not only in the
provinces of Germany, but in the most powerful
kingdoms of Europe. In France, the number of
converts in a short time were so great, that they
ventured to contend for superiority- : but under the
name of Hugonots, they were persecuted in a most
shocking manner.
Henry VIII. of England remained zealously
attached to the Romish church, and was so exaspe
rated against Luther, that he wrote the book on the
seven sacraments, in answer to his opponent's trea
tise on the Babylonish captivity ; for which Leo X.,
as a testimony of gratitude, conferred on him the
title of dejender oj the jaith. But when he was

LIFE OF LUTHER. 23
opposed by the pope, in his claim to a divorce with
his queen, he threw off his yoke of allegiance to the
holy jather, and acted upon the same principles
(though not with the same wisdom) as Luther, in
reforming the errors and abuses of the church, and
striking at the root of papal dominion in hk kingdom.
Denmark, Sweden, and other northern countries,
were soon brought over to the same system ; and
even in Italy, Spain, and other bigotted countries,
the protestant doctrine gained many proselytes.
Many commotions ensued in all those countries
between contending parties. The Romans, thinking
themselves exclusively possessed of truth, and rely
ing on the pope as the pretended vicar of- Christ,
and only supreme judge and arbiter in religion, per
secuted the protestants with a cruelty, unheard of
even in the pagan world. Human nature recoils at
the recollection of tortures and cruelties which were
committed by that hydra, the inquisition, against
innocent and defenceless protestants. The history
of France is stained with the treacherous and bloody
massacre of all the protestants, at the marriage of
Henry, in the year 1572. Nor was the religious
liberty of England bought without blood. The
flames of Smithfield in London, the Irish Massacre,
the Gunpowder Treason, may convince us of the open
attacks, and secret machinations of popery, to over
turn the effects of the reformation ; until it was esta
blished in the reign of queen Elizabeth.
Germany was for near a century the theatre of war
and bloodshed. No sooner had Luther closed his
eyes, than the confederates of Smalkalden were in
volved in a war ; in which the leader of the protest
ant party, the elector of Saxony, was taken prisoner.
Charles V. by a stretch of his imperial power, de
prived that unfortunate but generous prince of his
electoral dignity, and transferred it to Maurice, a
Saxon prince of another branch of the family ; who

i

24 LIFE OF LUTHER.
with a view of such a reward, had deserted the pro
testant cause, and joined the emperor to take arms
against his kinsman. About the same time the
landgrave of Hesse, another associate in the Smal-
kaldick league, was obliged to surrender himself and
his dominions to the disposal of the emperor, and
accede to a most humiliating treaty. Thus the
reformation in Germany seemed to be overturned ;
when suddenly Maurice began to act another part,
and was instrumental in reviving it. Maurice,
having remonstrated against some gross impositions
practised by the imperial ministers upon the land
grave, bis father-in-law, and finding his intercession
with Charles to be of no effect, began to 'form de
signs against the emperor ; and after a successful
attack, forced him to sign the peace at Passau in the
year 1552; and three yrears after, the recess oj Augs
burg ; the basis of religious peace in Germany.
Another war broke outlin the year 1618, which
lasted thirty years ; in which the protestant princes
fought with unequal contest against the Roman
confederacy. The king of Sweden, Gustavus Adol-
phus, a protector of the protestant cause, was killed
near Luzzen, a village in Saxony. After much
confusion and many bloody battles, the protestant
religion was established for ever in Germany, by the
:reaty of Westphalia, concluded in the year 1648.
Death and Interment oj Luther, with some remarks
upon his Character.
Luther died February the 18th, A. D. 1546, at
Eisleben. where he was born. The Almighty, wno
had protected him against so many dangers, saved
him by , a seasonable death from the tempest which
was gathering, and ready to break forth against his
followers. When he felt his strength declining, he

LIFE OF LUTHER. 25
made his last will, which is "preserved in its origina1
state at Wittemberg ; which concludes as follows :
" I had my reason to omit in my last will the usual
legal formalities; and I hope I shall be credited
more than a notary : for I am well known in the
world, since God the Father of all mercy has in
trusted me, an unworthy sinner, with the gospel of
his Son, and enabled me to this day to preach it
with truth, faithfulness and perseverance ; that many
persons in the world have been converted by my
ministry, and think me a doctor of truth, notwith
standing the ban of the pope, the emperor, and the
wrath of many kings, princes, parsons, yea, and of
all the devils. Why then should I not be credited
in a matter so insignificant ; particularly since my
hand writing is well known, and sufficient, if it can
be said, this is written by Dr. Martin Luther, the
notary of God and witness of his gospel."
Though he felt great pain during his last illness,
his native intrepidity did not forsake him : he con
versed with his friends to the last, about the happi
ness of the future world, and of meeting again here
after. When the pain began to increase, and death
approached, he called for Justus Jonas, who had
accompanied him from Halle to Eisleben ; who
heard him repeat three times these words : " Father,
into thy hand I give up my spirit" — and say the
following prayer : " O my heavenly Father, who
art the God and Father of our Lord Jesus Christ,
thou God of all comfort, I thank thee for having
revealed to me thy dear Son Jesus Christ, on whom
I believe, whom I have preached and professed,
loved and praised, but who is despised and perse
cuted by the pope and all the wicked. I pray to
thee, Lord Jesus Christ, let my soul be recommended
to thee. 0 my heavenly Father, though I must
leave this body of clay, and depart this life, I know
for certain that I shall remain for ever with thee, and"
3

26 LIFE OF LUTHER.
that no one shall pluck me out of thy hand." _ When
marks of approaching death appeared in his face,
Jonas asked him, " Reverend father, do you die in
Christ, and upon the doctrine which you have
preached'?" having answered with a loud voice,
" Yes !" he fell into a soft sleep, and expired.
His remains were laid in a tin coffin, and carried
to St. Andrew's church at Eisleben ; where, on the
succeeding days, Drs. Jonas and Coelius preached
funeral sermons: the first from 1 Thess. iv. 13 —
18; the second from Isa. lvii. 1, 2. In a solemn
procession it was carried from thence to Wittem
berg, where it was deposited in a vault in the elec
toral church. A brazen plate covers the grave,
whereon is an inscription to his memory ; and oppo
site to it is the tomb of Melanchthon.
Luther has been justly celebrated as the greatest
man since the time of the apostles. Many great and
pious men attempted before him to stop the current
of popish idolatry, superstition, and rapaciousness ;
but they fell victims to that haughty and overbearing
power, and were silenced in dungeons, or in the
flames of a pile. It was reserved for Luther to deli
ver the world from more than an Egyptian servitude ;
although danger surrounded him on every side, he
carried on, unhurt, the great work of the reforma
tion, under the protection of Heaven, against the
resistance of the most formidable powers on earth.
His mind and heart seemed to be endowed from
above with more than common gifts, and such
talents as constitute a great reformer.
From this short narrative of his life, it is evident
that he was appointed by a higher hand, as the
instrument for executing the great design of the
Divine government : he was led on step by step,
under the most favourable circumstances, to over
turn the system of popery, and establish the gospel
of Christ. He was resolved to stand or fall with

LIFE OF LUTHER. 27
the just cause of truth, liberty and religion. He
would not come to any compromise with his ene
mies, or recur to palliatives and improper remedies
to cure the evil : he aimed a deeper blow ; to strike
at the very root of an authority- so prejudicial and
opposite to the principles and rights of true Chris
tianity. He did not, however, pull down before he
knew what he could build up in its stead ; all his
proceedings were stamped with marks of the most
circumspect prudence and caution. The minds of
men were prepared by degrees for such a neces
sary and useful innovation in the doctrines of the
church. As a good shepherd, he did not take care
of the sheep only, but of the lambs also ; having
provided for the adult the most salutary spiritual
food, by the translation of the bible, he wrote his
catechism to instruct the rising generation in the
principles of religion.
It is not pretended that Luther was a sun without
a spot ; but it must be confessed that he was a great
reformer, and a sincere christian. He showed on
all occasions respect to superiours, and obedience
to lawful authority. But when he found himself
treated in an unjust manner, and authority abused
for the oppression of innocence and truth, he looked
upon emperors, kings, &n&.popes, with contempt ; and
called them as enemies of God, by names which
they were not used to hear from their flatterers. In
his treatise, entitled, "Popery established by the
Devil," he calls the pope, instead of holy, a hellish
father. If a change of heart by the grace of God
and influence of the Holy Spirit, if a true and living
faith in Christ the Redeemer of the world, if the love
of God's word and fervent prayer, constitute the
character of a good christian, Luther is entitled to
it in an eminent degree. A short time before his
death, he was often heard praying that the Lord
might receive his soul, and establish the kingdom of

28 LIFE OF LUTHER.
truth and peace after his death. The Lord has
heard his prayers ; for though he is dead, yet he
speaketh ; and his doctrines are so deeply rooted,
that they still flourish independent of the hand
which planted them. May we, from this sketch of
the life and character of that great man, be con
vinced of what God has done in former times for
establishing our faith by this reformer ; and endea
vour to copy that illustrious example of faith, which
he has left us as a christian.

LUTHER'S SERMONS,

SERMON I.

Gal. IV. from the first to the seventh verse, inclusive.
1. Now I say, that the heir, as long as he Is a child, differeth
nothing from a servant, though he be lord of all ;
2. But is under tutors and governors until the time appointed
of the father.
3. Even so we, when we were children, were in bondage
under the elements of the world :
4. But when the fulness of the time was come, God sent forth
his Son, made of a woman, made under the law,
5. To redeem them that were under the law, that we might
receive the adoption of sons.
6. And because ye are sons, God hath sent forth the Spirit of
his Son into your hearts, crying, Abba, Father.
7. Wherefore thou art no more a servant, but a son; and if a
son, then an heir of God through Christ.
This text touches the very pith of Paul's chief
doctrine ; the cause why it is well understood but
by few, is, not that it is so obscure and hard, but
because there is so little knowledge of faith left in
the world, with which it cannot be that one rightly
understands Paul, who every where treats of faith
with such force of spirit. I must therefore speak in
such a manner, that this text will appear plain ; and
that I may more conveniently illustrate it, I will
speak a few words by way of preface.
First, therefore, we-must understand the treatise
in which good works are set forth, far different from
that which treats of justification ; as there is a great
difference between the substance and the working ;
between a man and his work. Justification is of
3*

30 luther's sermons.
man, and not of works ; for man is either justified
and saved, or judged and condemned, and not works.
Neither is it a controversy among the godly, that
man is not justified by work, but righteousness must
come from some other source than from his own
works : for Moses, writing of Abel, says, " The Lord
.had respect unto Abel, and to his offering." First he
had respect to Abel himself, then to his offering ;
because Abel was first counted righteous and ac
ceptable to God, and then for his sake his offering
was accepted also, and not he because of his offer
ing. Again, God had no respect to Cain, and
therefore neither to his offering : therefore thou
seest that regard is had first to the worker, then to
the work.
From this it is plainly gathered, that no work.c_an_
be acceptable to God, unless he which woritethjt
was first accepted by him : and again, that no work
is disallowed of him, unless the author thereof be
disallowed before. 1 think these remarks will be
sufficient concerning this matter at present, of which
it is easy to understand that there are two sorts of
works ; those before justification, and those after it ;
and that these last are good' works indeed, but the
former only appear to be good. Hereof cometh
such disagreement between God and those counter
feit holy ones ; for this cause nature and reason rise
and rage against the Holy Ghost ; this is that of
which almost the whole scripture treats. The Lord
in his word defines all works that go before justifi
cation to be evil, and of no importance, and requires
that man before all things be justified. Again, he
pronounces all men which are unregetterate, and
have that nature which they received of their parents
unchanged, to be unrighteous and wicked, according
to that saying, Ps. 116. " All men are liars," that is,
unable to perform their duty, and to do those things
which they ought to do ; and Gen. 6. " Every ima-

luther's sermons. 31
gmation of the thoughts of his heart are only evil
continually ;" whereby he is able to do nothing that
is good, for the fountain of his actions, which is his
heart, is corrupted. If he do works which out
wardly seem good, they are no better than the offer
ing of Cain.
Here again comes forth reason, our reverend mis
tress, seeming to be marvellously wise ; but who
indeed is unwise and blind, gainsaying her God, and
reproving him of lying ; being furnished with her
follies and feeble armour, to wit, the light of nature,
free will, the strength of nature, also with the books
of the heathen and the doctrines of men ; contending
that the works of a man not justified, are good
works, and not like those of Cain ; yea, and so good,
that he that worketh them is justified by them ; that
God will have respect first to the works, then to the
worker. Such doctrine now bears the sway every
where in schools, colleges, and monasteries, wherein
no other saints than Cain was, have rule and autho
rity. Now from this errour comes another ; they
which attribute so much to works, and do not ac
cordingly esteem the worker, and sound justification,
go so far, that they ascribe all merit and righteous
ness to works done before justification ; making no
account of faith, a^ggjog_t]i.at .which ^ James saith,
that without. works faith is dead. This sentence of
the apostle they do not rightly understand ; making
but little account of faith, they always stick to works,
whereby they think to merit exceedingly, and are
persuaded that for their work's sake they shall
obtain the favour of God : by this means they con
tinually disagree with God, showing themselves to be
the posterity of Cain. God hath respect unto man,
these to the works of man ; God alloweth the work
for the sake of him that worketh, these require that
for the work's sake the worker may be crowned.
But here, perhaps, thou wilt say, what is needful

32 LUTHER'S SERMONS.
to be done? by what means shall I become righteous
and acceptable to God? how shall I attain to this
perfect justification 1 The gospel answers, ^eadiing
that it is necessary that thou hear Christ, and repose
thyself wholly on him, denying thyself and djftrust-
ing thme own strength ; by this means thou shalt be
changed from Cain to Abel, and being thyself ^accept
able, shalt offer acceptable gifts to tlie Loid. It is
faith that justifieth thee : thou being endued there
with, the Lord remitteth all thy sins by the mediation
of Christ his Son ; in whom this faith believeth and
trusteth. Moreover, he giveth unto such a faith his
spirit, which changes the man and makes him
anew, giving him another reason and another will.
Such a one worketh nothing but good works.
Wherefore nothing is required unto justification, but
to hear Jesus Christ our Saviour, and to believe in
him. Howbeit these are not the works of nature,
but of grace.
He, therefore, that endeavours to attain these
things by works, shutteth the way to the gospel, to
faith, grace, Christ, God, and all things that help
unto salvation. Again, nothing is necessary in or
der to accomplish good works but justification ; and
he that Tiafh attained it performs good works, and
not any other. Hereof it sufficiently appears that
the beginning, the things following, and the order of
man's salvation are after this sort ; first of all it is
required that thou hear the word of God, next that
thou believe, then that thou work, and so at last
become saved and happy. He that changes this
order, without doubt is not of God. Paul also de
scribes this, saying, Rom. x. " Whosoever—shall
call upon the name of the Lord shall be saved.
How then shall they call on him in whom they have
not believed ? and how shall they believe in him of
whom they have not heard ? and how shall they

LUTHER S SERMONS. 33
hear without a preacher 1 and how shall they preach
except they be sent ?"
Christ teaches us to pray the Lord of the harvest,
to send forth labourers into his harvest; that is, sincere
prt-achers. When we hear these preach the true
word of God, we may believe ; which faith justifies a
man, and makes him godly indeed, so that he now
calls upon God in the spirit of holiness, and works
nothing but that which is good, and thus becomes a
man saved. Thus he that believeth shall be saved ;
but he that worketh without faith is condemned ;
as Christ saith, he that doth not believe shall be
condemned, from which no works shall deliver him.
Some say, I will now endeavour to become honest ; it
is meet surely that we study to lead an honest life, and
to do good works. But if one ask them how we may
apply ourselves unto honesty, and by what means
we may attain it, they answer, that we must fast,
pray, frequent temples, avoid sins, &c. Whereby
one becomes a Chatterhouse Monk, another chooses
some other order of Monks, and another is conse
crated a priest : some torment their flesh by wear
ing hair cloth, others scourge their bodies with whips,
others afflict themselves in a different manner ; but
these are of Cain's progeny, and their works are
no better than his : for they continue the same that
they were before, ungodly, and without justification ;
there is a change made of outward works only, of
apparel, of place, &c.
They scarce think of faith, they presume only on
such works as seem good to themselves, thinking
by them to get to heaven. But Christ said, enter
in at the straight gate, for I say unto you, many seek
to enter in and cannot. Why is this 1 because they
know not what this narrow gate is : for it is faith,
which altogether annihilates or makes a man appear
as nothing in his own eyes, and requires him not to
trust in his own works, but to depend upon the grace

34 luther's sermons.
of God, and be prepared to leave and suffer all
things. Those holy ones of Cain's progeny, think
their good works are the narrow gate ; and are not,
therefore, extenuated or made less, whereby they
might enter.
When we begin to preach of faith, to those that
believe altogether in works, they laugh and hiss at
us, and say, dost thou count us as Turks and Hea
thens, whom it behooves now first to learn faith ? is
there such a company of priests, monks, and nuns,
and is not faith known ? who knoweth not what he
ought to believe ? even sinners know that. Being
after this sort animated and stirred up, they think
themselves abundantly endued with faith, and that '
the rest is now to be finished and made perfect by
works. They make so small and slender account
of faith, because they are ignorant what faith is, and
that it alone doth justify^. They call it faith, be
lieving those things which they have heard of Christ :
this kind of faith the devils also have, and yet they
are not justified. But this ought rather to be called
an opinion of men. To believe those things to be
true which are preached of Christ, is not sufficient
to constitute thee a christian, but thou must not
doubt that thou art of the number of them unto
whom all the benefits of Christ are given and exhi
bited ;' which he that believes must plainly confess,
chat he is holy, godly, righteous, the sou of God, and
certain of salvation ; and that by no merit of his own,
but by the mere mercy of God poured forth upon
him for Christ's sake : which he believes to be so
rich and plentiful, as indeed it is, that although he be
as it were drowned in sin, he is notwithstanding
made holy, and become tbe son of God.
Wherefore take heed that thou nothing doubt,
that thou art the son of God, and therefore made
righteous by his grace • let. all fear and care be done
away. However thou must fear and tremble that

luther's sermons. 35
thou mayest persevere in this way unto the end ; but
thou must not do this as though it consisted in thy
own strength, for righteousness and salvation are of
grace, whereunto only thou must trust. But when
thou knowest that it is of grace alone, and that thy
faith also is the gift of God, thou shalt have cause to
fear, lest some temptation violently move thee from
this faith.
Every one by faith is certain of this salvation : but
we ought to have care and fear that we stand and
persevere, trusting in the Lord, and not in our own
strength. When those of the race of Cain hear
faith treated of in this manner, they marvel at our
. madness as it seems to them. God turn us from
this way, say they ; that we should affirm ourselves
holy and godly, far be this arrogance and rashness
from us : we are miserable sinners, we should be
mad, if we should arrogate holiness to ourselves.
Thus they mock at true faith, and count such doc
trine as this execrable errour ; and thus try to
extinguish the gospel. These are they that deny
the faith of Christ, and persecute it throughout the
whole world ; of whom Paul speaks, 1 Tim. iv. " In
the latter times many shall depart from the faith,"
&c. for we see by these means that true faith lies
every where oppressed ; it is not preached, but
commonly disallowed and condemned.
The pope, bishops, colleges, monasteries, and
imiversities, have more than five hundred y<;ars
persecuted it with one mind and consent most obsti
nately ; which has been the means of driving many
to hell. If any object against the admiration, or
rather the mad senselessness of these men, if we
count ourselves even holy, trusting the goodness of
God to justify us, or as David prayed, "Preserve
thou me, O Lord, for I am holy," Ps. 86. or as Paul
saith, " The spirit of God beareth witness with our
•spirit, that we are the children of God ;" thev an-

3G luther's sermons.
swer, ibat the prophet and apostle would not teach us in
these words, or give us an example which we should
follow, but that they being particularly and specially .
enlightened, received such revelation of themselves.
In this way they misrepresent the scripture, which
affirms that they are holy, saying, that such doctrine
is not written for us, but that it is rather peculiar
miracles, which do not belong to all. This forged
imagination we account of, as having come from
their sickly brain. Again, they believe that they
shall be made righteous and holy by their own
works, and that because of them God will give them
salvation and eternal blessedness.
In the opinion of these men it is a christian duty
to think that we shall be righteous and saved be
cause of our works ; but to believe that these things
are given by the grace of God, they condemn as
heretical ; attributing that to their own works, which
they do not attribute to the grace of God. They
that are endued with true faith, and rest upon the
grace of the Lord, rejoice with holy joy, and apply
themselves with pleasure to good works, not such
as those of Cain's progeny do, as feigned prayers
fasting, base and filthy apparel, and such like trifles,
but to true and good works whereby their neigh
bours are profited.
Perhaps some godly man may think, if the matter
be so, and our works do not save us, to what end
are so many precepts given us, and why doth God
"equire that they be obeyed ? The present text of
the apostle will give a solution of this question and
upon this occasion we will give an exposition there
of. The Galatians being taught of Paul the faith
of Christ, but afterwards seduced by false apostles,
thought that our salvation must be finished and made
perfect by the works of the law ; and that faith alone
doth not suffice. These Paul calls back again from
works unto faith with great diligence ; plainly pro-

luther's sermons. 37
ving that the works of the law which go before faith,
jnake_usjojily servants, and" are of no importance to-
wanLgodUngss jind salvation ; but that faith makes
us the sons of God, and from thence good works
wHEout-constrainit forthwith plentifully flow.
But here we must observe the words of the apos
tle ; he calls him a servant that is occupied in works
without faith, of which we have already treated at
large : but he calls him a son which is. righteous by
faith alone. The reason is this, although the ser
vant apply himself to good works, yet he does it not
with the same mind as doth the son ; that is, with a
mind free, willing, and certain that the inheritance
and all the good things of the Father are his ; but
does it as he that is hired in another man's house,
who hopes not that the inheritance shall come to
him. The works indeed of the son and the servant
are alike ; and almost the same in outward appear
ance ; but their minds differ exceedingly : as Christ
saith, " The servant abideth not in the house forever,
but the son abideth ever." John viii.
Those of Cain's progeny want the faith of sons,
which they confess themselves ; for they think it
most absurd, and wicked arrogancy, to affirm them
selves to be the sons of God, and holy ; therefore as
they believe, even so are they counted before God ;
they neither become holy or the .sons of God, never
theless they are exercised with the works of the law,
wherefore they are and remain servants forever.
They receive no reward except temporal things ;
such as quietness of life, abundance of goods, dig
nity, honour, &c. which we see to be common
among the followers of popish religion. But this is
their reward, for they are servants, and not sons ;
wherefore in death they shall be separated from all
good things, neither shall any portion of the eternal
inheritance be theirs who in this life would believe
nothing thereof. We perceive, therefore, that ser-
4

38 LUTHER S SERMONS.
vants and sons are not unlike in works, but in mind
and faith they have no resemblance.
The apostle endeavours here to prove that the
law with all the works thereof makes us but mere
servants, if we have not faith in Christ; for this
alone makes us sons of God. It is the word of
grace followed by the Holy Ghost, as it is showed in
many places, especially in Acts x. where we read of
the Holy Ghost falling on Cornelius and his family,
while hearing the preaching of Peter. Paul teaches,
Rom. iii. 7. that no man is justified before God by
the works of the law ; for sin only cometh by the
law. He that trusts in works, condemns faith as the
most pernicious arrogancy and errour of all others.
Here thou seest plainly that such a man is not righ
teous, being destitute of that faith and belief which
is necessary to make him acceptable before God and
his Son ; yea, he is an enemy to this faith, and there
fore to righteousness also. Thus it is easy to under
stand that which Paul saith, that no man is justified
before God by the works of the law.
The worker must be justified before God, before
he can work any good thing. Men judge the worker
by the works ; Gpdjudg£SLthe_ffiprks by the worker.
The first precept requires us to ackiiowleuge and"
worship one God, that is, to trust in him alone,
which is the true faith whereby we become the sons
of God. Thou canst not be delivered from the evil
of infidelity by thy own power, nor by the power of
the law ; wherefore all thy works which thou doth
to satisfy the law, can be nothing but works of the
law ; of far less importance than to be able to justify
thee before God ; who counteth them righteous only,
which truly believe in him ; for they that acknow
ledge him the true God, are his sons, and do truly
fulfil the law. If thou shouldst even kill thyself by
working, thy heart cannot obtain this faith thereby,
for thy works are even a hinderance to it, and cause
thee to persecute it.

luther's sermons. 39
He that studieth to fulfil the law without faith, is
afflicted for the devil's sake ; and continues a perse
cutor both of faith and the law, until he come to
himself, and cease to trust in his own works ; he
then gives glory to God who justifies the ungodly,
and acknowledges himself to be nothing, and sighs
for the grace of God, of which he knows that he
has need. Faith and grace now fill his empty mind,
and satisfy his hunger ; then follow works which are
truly good ; neither are they works of the law, but
of the spirit, of faith and grace : they are called in
the scripture, the works of God which he worketh
in us.
Whatsoever we do of our own power and strength,
that is not wrought in us by his grace, without doubt
is a work of the law, and avails nothing toward jus
tification ; but is displeasing to God, because of the
infidelity wherein it is done. He that trusts in works
does nothing- freely and with a willing mind ; he
would do no good work at all if he were not com
pelled by the fear of hell, or allured by the hope
of present good. Whereby it is plainly seen that
they strive only for gain, or are moved with fear,
showing that they rather hate the law from their
hearts, and had rather there were no law at all : an
evil heart can do nothing that is good. This evil
propensity of the heart, and unwillingness to do
good, the law betrays, when it teaches that God
does not esteem the works of the hand, but those ot
the heart.
Thus sin is known by the law, as Paul teaches ;
for we learn thereby that our affections are not placed
on that which is good ; this ought to teach us not to
trust in ourselves, but to long after the grace of God,
whereby the evil of the heart may be taken away,
and "we become ready to do good works, and love
the law voluntarily ; not for fear of any punish
ment, but for the love of righteousness. By this

40 luther's sermons.
means one is made of a servant, a son ; of a slave
an heir.

SERMON II.
Being a continuation of the first.
We shall now come to treat more particularly of
the text. Verse 1. "The heir, as long as he is a
child, differeth nothing from a servant, though he be
lord of all." We see that the children unto whom
their parents have left some substance, are brought
up no otherwise than if they were servants. They
are fed and clothed with their goods, but they are
not permitted to do with them, nor use them accord
ing to their own minds, but are ruled with fear and
discipline of manners, so that even in their own in
heritance they live no otherwise than as servants.
After the same sort it is in spiritual things. God
made with his people a covenant, when he promised
that in the seed of -Abraham, that is in Christ, all
nations of the earth should be blessed ; Gen. xxii.
That covenant was afterwards confirmed by the
death of Christ, and revealed a_nd published abroad
by the preaching of the gospel. For the gospel is
an open and general preaching of this grace, that in
Christ is laid up a blessing for all men that believe.
Before this covenant is truly opened and made
manifest to men, the sons of God live after the man
ner of servants under the law ; and are exercised
with the works of the law, although they cannot be
justified by them ; they are true heirs of heavenly
things, of this blessing and grace of the covenant ;
although they do not as yet know or enjoy it. Those
that are justified by grace, cease from the works of
the law, and come unto the inheritance of justifica

luther's sermons. 41
tion ; they then freely work those things that are
good, to the glory of God and benefit of their neigh-
bom's. For they have and possess it by the cove
nant of the father, confirmed by Christ, revealed,
published, aud as it were delivered into their hands
by the gospel, through the grace and mercy of God.
This covenant, Abraham, and all the fathers
which were endued with true faith, had no otherwise
than we have : although before Christ was glorified,
this grace was not openly preached and published :
they lived in like faith, and therefore obtained the
like good things. They had the same grace, bless
ing 'and covenant that we have ; for there is one Fa
ther and God over all. Thou seest that Paul here,
as in almost all other places, treats much of faith ;
that we are not justified by works, but by faith alone.
There is no good thing which is not contained in this
covenant of God ; it gives righteousness, salvation,
and peace : by faith the whole inheritance of God is
at once received. From thence good works come ;
not meritorious, whereby thou mayest seek salvation,
but which with a mind already possessing righte
ousness, thou must do with great pleasure to the
profit of thy neighbours.
Verse 2. " But is under tutors and governours
until the time appointed of the father." Tutors and
governours are they which bring up the heir, and so
rule him and order his goods, that he neither waste
his inheritance by riotous living, nor his goods perish
or be otherwise consumed. They permit him not to
use his goods at his own will or pleasure, but suffer
him to enjoy them as they shall be needful and pro
fitable to him. They keep him at home, and instruct
him whereby he may long and comfortably enjoy his
inheritance : but as soon as he arrives to the years
of discretion and judgement, it cannot but be griev-
©us to him to live in subjection to the commands and
will of another 4*

42 luther's sermons.
In the same manner stands the case of the chil
dren of God, which are brought up and instructed
under the law, as under a master, in the liberty of
sons. The law profits them in this, that by the fear
of it, and the punishment which it threatens, they
are driven from sin, at least from the outward work :
by it they are brought to a knowledge of themselves,
and that they do no good at all with a willing and
ready mind as becomes sons ; whereby they may
easily see what is the root of this evil, and what is
especially needful unto salvation ; to wit, a new and
living spirit to that which is good : which neither the
law nor the works of the law is able to give ; yea,
the more they apply themselves to it, the more un
willing they find themselves to work those things
which are good.
Here they learn that they do not satisfy the law,
although outwardly they live according to its pre
cepts. They pretend to obey it in works, although
in mind they hate it ; they pretend themselves righ
teous, but they remain sinners. These are like unto
those of Cain's progeny, and hypocrites ; whose
hands are compelled to do good, but their hearts
consent unto sin and are subject thereto. To know
this concerning one's self is not the lowest degree
toward salvation. Paul calls such constrained works,
the works of the law ; for they fiow not from a
ready and willing heart ; howbeit the law does not
require works alone, but the heart itself; wherefore
it is said in the first Psalm of the blessed man, "But
his delight is in the law of the Lord : and in his law
doth he meditate day and night." Such a mind the
law requires, but it gives it not ; neither can it of its
own nature :_ whereby it comes to pass, that* while
the law continues to exact it of a man, and con
demns him as long as he hath not such a mind, as
being disobedient to God, he is in anguish on every
side ; his conscience being grievously terrified.

LUTHER S SERMONS. 43
Then indeed is he most ready to receive the grace
of God ; this being the time appointed by the Father
when his servitude shall end, and he enter into the
liberty of the sons of God. For being thus in dis
tress, and terrified, seeing that by no other means he
can avoid the condemnation of the law, he prays to
the Father for grace ; he acknowledges his frailty,
he confesses his sin, he ceases to trust in works, and
humbles himself, perceiving that between him and a
manifest sjnner, there is no difference at all except
of works, that he hath a wicked heart even as every
other sinner hath. The condition of man's nature
is such, that it is able to give to the law, works only,
and not the heart : an unequal division, truly, to
dedicate the heart, which incomparably excels all
other things, to sin, and the hand to the law : which
is offering chaff to the law, and the wheat to sin ;
the shell to God, and the kernel to satan. Whose
ungodliness if one reprove, they become enraged,
and would even take the life of innocent Abel,
and persecute all those that follow the truth.
Those that trust in works, seem to defend them to
obtain righteousness ; they promise to themselves a
great reward for this, by persecuting hereticks and
blasphemers, as they say, which seduce with errour,
and entice many from good works. But those that
God hath chosen, learn by the law how unwilling
the heart is to conform to the works of the law ; they
fall from their arrogancy, and are by this knowledge
of themselves brought to see their own unworthiness.
Hereby they receive that covenant of the eternal
blessing and the Holy Ghost, which renews the
heart : whereby they are delighted with the law, and
hate sin ; and are willing and ready to do those things
which are good. This is the time appointed by the
Father, when the heir must no longer remain a ser
vant, but a son ; being led by a free spirit, he is no
more kept in subjection under tutors and governours

44 LUTHER S SERMONS.
after the manner of a servant ; which is even that
which Paul teaches in the following :
Verse 3. " Even so we, when we were children,
were in bondage under the elements of the world."
By the word elements, thou may est here understand
the first principles or law written ; which is as it
were the first exercises and instructions of holy
learning ; as it is said in Heb. v. " As concerning
the time ye ought to be teachers, ye have need that
one teach you again which be the first principles of
the oracles of God." And Col. ii. " Beware lest
any man spoil you through philosophy and vain de
ceit, after the tradition of men, after the rudiments
of the world." Again, Gal. iv. " How turn ye again
to the weak and beggarly elements, whereunto ye
desire again to be in bondage."
Here Paul calls the law, rudiments ; because
it is not able to perform that righteousness which
it requires. For whereas it earnestly requires a
heart and mind given to godliness, nature is not
able to satisfy it : herein it makes a man feel his
poverty, and acknowledge his infirmity : it requires
that of him by right, which he has not, neither is
able to have. " The letter killeth, but the spirit
giveth life." 2 Cor. iii. Paul calls them the rudi
ments of the world, which, not being renewed by
the spirit, only perform worldly things ; to wit, in
places, times, apparel, persons, vessels, and such
like. But faith rests not in worldly things, but in the
grace, word, and mercy of God : counting alike,
days, meats, persons, apparel, and all things of this
world. None of these by themselves either help or hin
der godliness or salvation. With those of Cain's
progeny, faith neither agrees in name or any thing
else : one of them eats flesh, another abstains from
it ; one wears black apparel, another white ; one
keeps this day holy, and another that : every one

luther's sermons. 45
has his rudiments, under which he is in bondage : af.
of them are addicted to the things of the world,
which are frail and perishable. Against these Paul
speaks, Col. ii. " Wherefore, if ye be dead with
Christ from the rudiments of the world, why, as
though living in the world, are ye subject to ordi
nances : touch not, taste not, handle not, which all
are to perish with the using, after the command
ments and doctrines of men. Which things have
indeed a show of wisdom in will-worship and hu
mility, and neglecting of the body ; not iu any ho •
nour to the satisfying of the flesh."
By this and other places above mentioned, it is
evident that monasteries and colleges, whereby we
measure the state of spiritual men as we call them,
plainly disagree with the gospel and christian liber
ty : and therefore it is much more dangerous to live
in this kind of life, than among the most profane
men. All their works are nothing but rudiments
and ordinances of the world ; neither are they chris
tians but in name, wherefore all their life and holi
ness are sinful and most detestable hypocrisy. The
fair show of feigned holiness which is in those ordi
nances, does, in a marvellous and secret manner,
withdraw from faith, more than those manifest and
gross sins of which open sinners are guilty. Now
this false and servile opinion, faith alone takes away,
and teaches us to trust in, and rest upon, the grace
of God, whereby is given freely that which is need
ful to work all things.
Verse 4. " But when the fulness of the time was
come, God sent forth his Son, made of a woman,
made under the law ; Verse 5. To redeem them
that were under the law, that we might receive the
adoption of sons." After Paul had taught us that
righteousness and faith cannot come to us by the
law, neither can we deserve it by nature, he shows
us by whom we obtain it ; and who is the author of

46 LUTHER S SERMONS.
our justification. The apostle saith, "When the
fulness of the time was come ;" here Paul speaks of
the time which was appointed by the Father to the
son, wherein he should live under tutors, &c. This
time being come to the Jews, and ended, Christ
came in the flesh ; so it is daily fulfilled to others,
when they come to the knowledge of Christ, and
change the servitude of the law for the faith of sons.
Christ for this cause came unto us, that believing in
him, we may be restored to true liberty ; by which
faith they of ancient times also obtained the liberty
of the spirit.
As soon as thou believest in Christ, he comes to
thee, a deliverer and Saviour ; and now the time of
bondage is ended ; as the apostle saith, the fulness
thereof is come. This surely is very copious, and
contains divers things most worthy of notice ; so that
I greatly fear it will not be handled by us according to
the importance of the subject. It teaches that it is not
sufficient to believe that Christ has come, but we must
believe also that he was sent from God, that he is the
Son of God, and also very man ; that he was born of a
virgin, who hath alone fulfilled the law, and that not
for himself, but for us ; that is, for our salvation.
Let us weigh and consider these things in order :
First, it is sufficiently taught in the gospel of John,
that Christ is the Son of God ; which he that be-
lievetb not, is in a most miserable state ; as Christ
himself says, John viii. " Except ye believe that I
am he, ye shall die in your sins ;" and John i. " In
him was life, and the life was the light of men !" It
ts not the will of God that we should believe or put
our trust in any other thing, neither doth this honour
belong to any other ; we must believe that he is the
very truth, and that without him we can neither live
nor obtain salvation. The apostle saith, " God sent
forth his Son ;" it is thereby manifest that he existed,
before he was made man. If he be the Son, he is

luther's sermons. 47
more than a man or an angel ; and as they are the
hignest, surely he must be the true God. Again,
seeing that he is sent of God, and is his Son, he
must needs be another person ; so the apostle
teaches here, the Father and the Son are one God,
and two persons. Of the Holy Ghost we shall
speak hereafter.
The second thing which ought here to be consi
dered, is, that Christ is very man, and the son of
man. Thus Paul teaches when he saith, " made of
a woman ;" for surely that which is made or born of
a woman, is man ; thus it is necessary that we be
lieve as the Lord himself declares ; John vi. " Ex
cept ye eat the flesh of the Son of man, and drink
his blood, __ ye have no life in you :" but to eat
his flesh and drink his blood, is nothing else than to
believe that Christ took these upon him, and did also
yield them up to death for our sake. This is that
covenant which was promised to Abraham ; " In
thy seed shall all the nations of the earth be blessed,"
Gen. xxii. Christ is this seed, and therefore the true
son of Abraham's flesh and blood. Hereby it ap
pears that those prevail nothing, who make a way
unto themselves, to come to God by their own works
and godliness ; and neglecting Christ, strive to come
directly to God, as do the Turks and Jews. But
Christ alone is the mediator and blessed seed, by
whom thou must receive blessings, otherwise thou
shalt continue forever in malediction.
Christ himself saith, John vi. " No man comtth
to the Father but by me." The nature of God is
higher than that which we are able to attain unto ;
wherefore he hath humbled himself, and taken upon
him that nature which is best known, and most fa
miliar to us ; to wit, even our own. Here he looks
for us, here he will receive us ; he that will seek him
here shall find him ; he that asks shall be heard ;
here is the throne of grace and true mercy seat, from

48 luther's sermons.
which none are driven that with true faith resort to
it. They who neglect him, as though he were made
man for nought, and in the mean time pray to God
without a mediator, shall pray, but none shall help
them ; they shall cry, but none shall hear them.
The third thing which is here set forth for us to be
lieve, is, that Mary the mother of Jesus was a virgin.
This Paul affirms, when he says that he was made
of a woman, and not of a man. The covenant of
God promised to Abraham required these two
things ; that Christ should be the true son of Abra
ham, that is, his seed, flesh and blood ; and that he
should also be born free from sin. Thus it was
brought to pass, that he should of Mary, being very
woman, and the daughter of Abraham, be born v.ery
man, and the right offspring of Abraham ; and that
he should also be born without the commixion of
man ; a virgin having conceived by means of the
Holy Ghost, it came to pass, that Christ became the
true seed of Abraham, and yet free from all conta
gion of Adam ; and is also the author of eternal
blessing to them that believe.
The fourth thing to be considered in this place, is,
that Christ hath satisfied the law for us ; which he
witnesseth of himself, Mat. v. " I am not come to
destroy the law, but to fulfil it." This also the con
dition of the covenant requires ; for if by this seed
of Abraham all men must be delivered from the
curse, it is necessary that by it the law be fulfilled
Men are by nature the children of wrath, and sub
ject to the curse, it must needs be accursed, what
soever they do ; for it is. before proved at large, that
he which is evil, can work nothing that is good : like
wise, that we can do nothing that God will approve,
unless we ourselves be approved of him before. ,
The law requires the heart, which cannot be per
formed by them that are not as yet regenerated by
the spirit ; therefore it must needs be that all the

luther's sermons. 49
sons of Adam are guilty of transgressing the law ;
and unless Christ perform that which the law re
quires of them, they must perish by the curse
thereof. When Christ went about to show that the
law required the heart, and to condemn the works
which proceeded not from a heart that is godly and
consenting to the law, he was accused of the Phari
sees, of having come to destroy the law. In order
to take away this false opinion, he said, " Think not
that I am come to destroy the law, for I am not
come to destroy, but to fulfil ;" yea, and I will give
a spirit unto them that are mine, which shall justify
their hearts by faith, and incline them to truly good
works. The same is usual with Paul also ; who, when he
had rejected the works of the law, and extolled faith,
answering such an objection, saith, Rom. iii. " Do
we then make the law of no effect ? God forbid :
yea, we establish the law :" for we teach that the
fulfilling of the law is by Christ. The like objections
are frequently made to us, as though we forbid good
works, when we disallow of monasteries and their
works, and teach that they must first by faith become
good and approved of God ; whereby they may af
terwards do truly good works, by' which their flesh
may be chastised, and their neighbours benefitted.
As the law stays us with threatenings and promi
ses, we oftentimes abstain from evil, and do those
things that are good ; howbeit, we do them not for
the love of goodness and hatred of evil, but for fear
of punishment, and in anticipation of reward :
wherefore being left to ourselves, we are servants of
the law ; neither do we hear it any otherwise than
servants do their hard and cruel master. But those
that are not under the law, that is, are not against
their wills in subjection to it, do good works and ab
stain from evil, being neither terrified by the threat
enings, nor allured with the promises thereof ; they
5

50 luther's sermons.
voluntarily bear a love to honesty, and hate that
which is dishonest ; being from their hearts delight
ed with the law of God, they desire to live no other
wise than the law commands.
Those that are such, are sons ; whom, not nature,
but that blessed seed of Abraham, that is, Christ,
could make such ; renewing by his grace and spirit
the hearts of them that believe in him : wherefore
not to be under the law, is not to be free from it,
that they may do those things that are contrary to
it, but it is to do good and abstain from evil, not
through compulsion, but by free love and with plea
sure, even as if the law did not command them.
This is the true liberty of a christian, and the deli
verance of him from tbe law ; whereof Paul speaks,
1 Tim. i. " The law is not made for a righteous
man," &c. which is as much as if he had said, a
righteous man of his own accord doth good, and ab
stains from evil, having no regard either to rewards
or punishments ; and Rom. vi. " Ye are not under
the law, but under grace ;" that is, ye are sons, not
servants ; and also Rom. viii. " For ye have not re
ceived the spirit of bondage again to fear ; but ye
have received the spirit of adoption."
The fifth thing that Paul here commands for us to be
lieve, is, that Christ for our sake was made under the
law, that he might deliver us from the bondage of it ;
and of unwilling servants, make us free sons. Paul
saith, speaking of Christ, " He was made under the
law, that hemight redeem themwhichwere underthe
law ;" that is, might deliver them from the law. He
delivers them from it, not by abolishing it, but by ful
filling it ; giving a free spirit which shall do all things
willingly without any respect to its promises or threat-
enings. This was the condition of Adam and Eve be
fore they had sinned. But by what means is this spirit
given and liberty obtained ? no otherwise than by
faith ; for he that truly believes that Christ came for

luther's sermons. 51
this cause, that he might deliver us from the law, and
that he hath already delivered him, he, I say, hath in
deed received the spirit of liberty, and doth verily obtain
that which he believeth ; for both faith and the spirit
come together.
When the angel went into the prison to deliver
Peter, both of them were in the prison together :
Peter was there, being cast in Dy Herod, not of his
own accord ; but the angel went in of his own ac
cord, wherefore it was free for him to go forth whene
ver he pleased : he was there for Peter's sake, and
not for his own ; whom when Peter heard and fol
lowed, it was free for him also to go forth out of the
prison. The prison here represents the law ; Peter
our conscience ; and the angel Christ. Christ be
ing absent, our conscience is held captive by the law;
being unwilling of itself, it is moved unto good things
bythe threatenings and promises thereof. The keep
ers of the prison are the teachers which declare the
force of the law to us. So we, being bound in the
prison of the law, Christ comes to us and makes
himself subject to the law, and does the works of
the law with his own accord ; yea, and doth them
for our sake, that he may join us unto him.
If now we cleave to him, and follow him, we go
forth ; but this cleaving to, and following him, is
nothing else than to believe in him, and not to doubt
that he became man, and was made subject to the
law for our salvation ; whereby he makes us ready
and willing to do with pleasure all things that the
law requires. The greater our faith is, the more
ready and willing our minds are to do those things
that God commands : this is the true deliverance
from the law, and from the condemnation of sin and
death. By faith we must pass from sin and death,
to righteousness and life. Unless we understand the
nature of faith, we shall be but Uttle benefitted by the
writings of Paul.

52 luthf.r's sermons.
Verse 6. " And because ye are sons, God hath
sent forth the spirit of his son into your hearts, cry
ing, Abba, Father." Here we see plainly that the
Holy Ghost cometh to the saints, not by works, but
by faith alone. Sons believe, while servants only
work ; sons are free from the law, servants are held
under the law ; as appears by those things that have
been before spoken. But how comes it to pass that
he saith, " because ye are sons, God hath sent forth
the spirit," &c. seeing it is before said, that by the
coming of the spirit we are changed from servants to
sons : but here, as though we could be sons before
the coming of the spirit, he saith, " because ye are
sons," &c. To this question we must answer, that
Paul speaks here in the sume manner that he did her
fore ; that is, before the fulness of the time came,
we were in bondage under the rudiments of the
world : all that shall become sons, are counted in
the place of sons with God : therefore he saith
rightly, " because ye are sons ;" that is, because the
state of sons is appointed to you from everlasting,
" God hath sent forth the spirit of his son ;" to wit,
that he might finish it in you, and make you such as
he hath long since of his goodness determined that
he would make you.
Now if the Father give unto us his spirit, he will
make us his true sons and heirs, that we may with
confidence cry with Christ, Abba, Father ; being his
brethren and fellow heirs. The apostle has well set
forth the goodness of God which makes us partakers
with Christ, and causes us to have all things common
with him, so that we live and, are led by the same
spirit. These words of the apostle show that the
Holy Ghost proceeds from Christ, as he calls him
his spirit. God hath sent forth the spirit of his Son,
that is, of Christ ; for he is the spirit of God, and
comes from God to us, and not ours ; unless one
will say after this manner, " my holy spirit," as we

luther's sermons. 53
say, " my God," " my Lora," &c. As he >s said
to be the holy spirit of Christ, it proves him to be
God of. whom that spirit is sent, therefore it is
counted his spirit.
Christians may perceive by this, whether they
have in themselves the Holy Ghost : to wit, the spi
rit of sons ; whether they hear his voice in their
hearts : for Paul saith, he crieth in the hearts which
he possesseth, Abba, Father ; he saith also, Rom. viii.
" We have received the spirit of adoption, whereby
we cry Abba, Father." Thou hearest this voice
when thou findest so much faith in thyself, that thou
dost assuredly without doubting presume that not
only thy sins are forgiven thee, but also that thou art
the beloved son of God ; which being certain of
eternal salvation, durst both call him Father, and be
delighted in him with a joyful and confident heart.
To doubt these things, brings a reproach upon the
death of Christ, as though he had not obtained all
things for us.
It may be that thou shalt be so tempted, as to fear
and doubt, and think plainly that God is not a fa
vourable Father, but a wrathful 'revenger of sins ;
as it happened with Job and many other saints : but
in such a conflict, this trust and confidence that thou
art a son, ought to prevail and overcome. It is said,
Rom. viii. " The spirit itself maketh intercession for
us with groanings which cannot be uttered; and that
he beareth witness with our spirit, that we are the
children of God." How can it therefore be that our
hearts should not hear this cry and testimony of the
spirit 1 But if thou dost not feel this cry, take heed
that thou be not slothful and secure ; pray constant
ly, for thou art in an evil state.
Cain saith, Gen. iv. " My punishment is greater
than I can bear. Behold, thou hast driven me out
this day from the face of the earth ; and from thy
face shall I be hid ; and it shall come to pass, that

54 luther's sermons.
every one that findeth me shall slay me." This is a
dreadful and terrible cry, which is heard from ali
Cain's progeny ; all such as trust to themselves and
their own works ; who put not their trust in the Son
of God, neither consider that he was sent from the
Father, made of a woman under the law ; much
less that all these things were done for their salva
tion. And while their ungodliness is not herewith
content, they begin to persecute even the sons of
God ; and grow so cruel, that after the example of
their father Cain, they cannot rest until they slay
their righteous brother Abel : wherefore the blood
of Christ continually cries out against them nothing
but punishment and vengeance ; but for the heirs of
salvation, it cries by the spirit of Christ for nothing
but grace and reconciliation.
The apostle here uses a Syrian and Greek word;
saying, Abba, Pater. This word Abba, in the Syrian
tongue, signifies a father ; by which name the chief
of monasteries are still called ; and by the same
name, Heremites in time past, being holy men, called
their presidents : at last, by use, it was also made a
Latin word. Therefore that which Paul saith, is as
mflch as, Father, Father; or if thou hadst rather,
" my Father."
Verse 7. " Wherefore thou art no more a servant,
but a son, and if a son, then an heir of God through
Christ." He saith, that after the coming of the spirit,
after the knowledge of Christ, " thou art not a ser
vant." A son is free and willing, a servant is compel
led and unwilling: a son liveth and restethin faith, a
servant in works. Therefore it appears that we cannot
obtain salvation of God by works ; but before thou
workest that which is acceptable to him, it is neces
sary that thou receive salvation ; then good works
will freely flow, to the honour of thy heavenly
Father, and to the profit of thy neighbours ; without
any fear of punishment, or looking for reward.

luther's si-.rmons. 55
If this inheritance of the Father be thine by faith,
surely thou art rich in all things, before thou hast
wrought any thing. It is said, 1 Peter i. Your sal
vation is prepared" and reserved in heaven, to be
showed in the last time ; wherefore the works of a
christian ought to have no regard to merit, which is
the manner of servants, but only for the use and
benefit of our neighbours, whereby we may truly
live to the glory of God. Lest that any think that
so great an inheritance cometh to us without cost,
(although it be given to us without our cost or merit,)
yet it cost Christ a dear price ; who, that he might
purchase it for us, was made under the law, and sa
tisfied it for us, both by life and also by death.
Those benefits which from love we bestow upon
our neighbour, come to him freely, without any
charges or labour of his ; notwithstanding they cost
us something ; even as Christ hath bestowed those
things which are his upon us. Thus hath Paul called
back the Galatians from the teachers of works, which
preached nothing but the law, perverting the gospel
of Christ. Which things are very necessary to be
marked of us also : for the pope, with his prelates
and monks, hath for a long time intruded, urging-his
laws, which are foolish and pernicious, disagreeing
in every respect with the word of God ; seducing
almost the whole world from the gospel of Christ,
and plainly extinguishing the faith of sons ; as the
.scripture hath in divers places manifestly prophesied
of his kingdom. Wherefore let every one that de
sires salvation, diligently take heed of him and hia
followers, no otherwise than satan himself.

56 luther's sermons.
SERMON III.
Luke X. From the 23d to the 37th verse, inclusive.
23 And he turned him unto his disciples, and said privately
Blessed are the eyes which see the things which ye see.
24 For I tell you, That many prophets and kings have de
sired to see those things which ye see, and have, not seen
them ; and to hear those things which ye hear, and have not
heard them.
25 And behold, a certain lawyer stood up, and tempted him,
saying, Master, what shall I do to inherit eternal life ?
26 He said unto him, What is written in the law I how
readest thou?
27 And he answering said, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind ; and thy neighbour as
thyself.
28 And he said unto him, Thou hast answered right: this do,
and thou shalt live.
29 But he, willingto justify himself, said unto Jesus, And who
is my neighbour ? •
30 And Jesus answering, said, A certain man went down from
Jerusalem to Jericho, and fell among thieves, which stripped
him of-his raiment, and wounded him, and departed, leaving
him half dead.
31 And by chance there came down a certain priest that way;
and when he saw him, he passed by on the other side.
32 And likewise a Levite, when he was at the place, came and
looked on him, and passed by on the other side.
33 But a certain Samaritan, as he journeyed, came where he
was : and when he saw him, he had compassion on him,
34 And went to him, and bound np his wounds, pouring in
oil and wine, and set him on his own beast, and brought him
to an inn, and took care of him.
35 And on the morrow, when he departed, he took out two
pence, and gave them to the host, and said unto him, Take
care of him : and whatsoever thou spendest more, when I
come again, I will repay thee.
36 Which now of these three, thinkest thou, was neighbour
unto him that fell among the thieves?
37 And he said, He that shewed mercy on him. Then said
Jesus unto him, Go, and do thou likewise.
I hope that you rightly understand this gospel, it
being preached every year ; notwithstanding, occa
sion now offers, and we shall treat of it again. First,

luther's sermons. 57
the evangelist saith tha't Christ tookhis disciples aside,
and said unto them secretly, " Blessed are the eyes
which see the things that ye see : for I tell you that
many prophets and kings have desired to see those
things which ye see, and have not seen them ; and
to hear those things which ye hear, and have not
heard them." To see and hear, is to be understood
in this place, simply of the outward seeing and hear
ing ; to wit, that they saw Christ come in the flesh,
heard his sermons, and were present at those mira
cles which he did among the Jews. The Jews saw
the same according to the flesh, yea, and felt them
also ; yet did they not truly acknowledge him for
Christ, as the apostles did ; and especially Peter,
who in the name of all the rest did confess him, say
ing, " Thou art Christ, the son of the living God."
We grant, indeed, that there were some among the
Jews' which acknowledged him, as did the apostles,
but the number of them was very small ; wherefore
he taketh his apostles severally unto himself.
Many prophets and kings, have seen Christ, how-
beit, in the spirit ; as the Lord himself saith to the
Jews, of Abraham ; John viii. " Your father Abra
ham rejoiced to see my day ; and he saw it, and was
glad." The Jews thought that he had spoken of
the bodily seeing ; but he spake of the spiritual see
ing, whereby all christian hearts did behold him be
fore he was born ; for if Abraham saw him, un
doubtedly many other prophets in whom the Holy
Ghost was, saw him also. And although this seeing
saved the holy fathers and prophets, yet did they al
ways with most inward and hearty affection desire
to see Christ in the flesh, as is plainly showed in the
prophets ; wherefore the Lord saith unto his disci
ples, which saw him both in the flesh and in the spirit,
" Blessed are the eyes which see those things which
you see ;" as if he had said, now is the acceptable
vear and time of grace ; the matter is so weighty and

oS luther's sermons.
precious, that the eyes are said to be blessed which
see it ; for now was the gospel preached openly and
manifestly both by Christ and also by his apostles ;
whereupon he here calleth them all blessed whichsee
and hear such grace : which I have preached much,
and a long time to you ; I would to God that ye If iep
that which I have spoken fresh in memory.
When the Lord spake these things, a certain aw-
yer stood up, showing himself, as he thought, o be
some great one ; who tempting the Lord, ;aith,
Master, what shall I do to inherit eternal life f This
lawyer was endued with wisdom, and not unskilful
in the scriptures, which even his answer declares ;
yet in this place he is proved a fool ; yea, he is
brought to shame and ignominy ; for Christ taketh
away all his glorying in one word ; believing that he
had observed the whole law, and that he was chief
one, with respect to others, as undoubtedly he was,
he thought himself sufficiently worthy by reason of
his godliness and learning, to be conversant with the
Lord. But what doth the Lord in this case ? the
following text declares' : " And he said unto him,
what is written in the law ? how readest thou ? he
answered and said, Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and
with all thy strength, and with all thy mind, and thy
neighbour as thyself. Then he said unto him, thou
hast answered right ; do this and thou shalt live."
Methinks the Lord gave this good man a hard lesson;
he deals very plainly with him, and puts him to shame
openly, before all. He proves that he had done
nothing ; who, notwithstanding, thought that he had
done all things.
If I had time) many things might be spoken of
the two commandments : for they are the chief and
greatest commandments in Moses ; on which the
whole law, and all the prophets hang ; as Christ
himself saith in Matthew. If we consider the com-

luther's sermons. 59
mandments of Moses, they have respect altogether
unto love : for this commandment, " Thou shalt
have no other gods before me ;" we cannot other
wise declare or interpret, than this, thou shalt love
God alone ; so Moses expounded, where he saith,
Deut. vi. 4 and 5, " Hear, O Israel : the Lord our
God is one Lord : and thou shalt love the Lord thy
God with all thine heart, and with all thy soul, and
with all thy might ;" from whence the lawyer took
his answer. But the Jews think that this command
ment extends no farther, than that they should not set
up, or worship idols. And if they can say and wit
ness that they have one God only, and worship none
but him, they think they have observed this com
mandment : after the same sort did this lawyer un
derstand it ; but that was an evil and wrong under
standing thereof.
We must otherwise consider and understand this
precept, thou shalt have no other gods before me.
Thou, it saith, with all that thou art, but especi
ally it requireth all thine heart, soul and strength. It
speaketh not of the tongue, not of the hand, or the
knees ; but of the whole man, whatsoever thou art
and hast. That no other god may be worshipped by
me, it is necessary that I have the true and only God
in my heart ; that is, I must love him from my heart,
so that I always depend upon him, trust in him, re
pose my hope in him, have my pleasure, love and joy
in him, and daily remember him. If we take plea
sure in any thing, we say, it doth me good inwardly
at the heart ; and if any speak or laugh, and do it
not in good earnest, neither from his heart, we are
apt to say, he speaks or laughs, indeed, but it comes
not from the heart. The love of the heart in the
scriptures, signifies a vehement and special love,
which we ought to bear toward God. They who
serve God with mouth, hands, and knees only, are

60 luther's sermons.
hypocrites ; neither hath God any care of them, tor
he will not have part, but the whole.
The Jews outwardly abstained from idolatry, and
served God alone in mouth, but their hearts were far
amoved from him ; being full of diffidence and un-
oelief. Outwardly they seemed to be very earnest
in serving God, but within they were full of idolatry,
whereupon the Lord said unto them, Mat. xxiii.
" Wo unto you, scribes and pharisees, hypocrites ;
for ye are like unto whited sepulchres, which indeed
appear beautiful outward, but are within full of dead
men's bones, and of all uncleanness. Even so ye
also outwardly appear righteous unto men; but
within ye are full of hypocrisy and iniquity." These
are those wicked ones, who glory in the outward
thing, which go about to justify, and makethemselves
good by their own works, after the manner of this
lawyer. Consider how great the pride of this man
was ; he cometh forth as though he could not be
blessed, or rebuked of the Lord. He thought, yea,
it seemed to him, that tbe Lord would commend and
praise his life before the people. He thought not to
learn any thing of the Lord, but sought only his own
commendation ; he would willingly have had Christ
set forth his praise, toward whom the eyes of all
were bent ; and who was an admiration to all. So
all hypocrites outwardly pretend to excellent, great
and weighty works.
They say that they have respect neither to glory
or praise ; but in their hearts they are full of ambi
tion, and wish that their holiness were known to the
whole world. Like unto this lawyer are all they
which most grievously offend against the first com
mandment, and think that God is to be loved no
more than the sound of the words, and that thereby
't is fulfilled : the commandment therefore remains
in their mouth, and doth as it were float above the
heart, andpierceth it not. But I must go farther; I

luther's sermons. 61
must so love God that I can be content to forsake
all creatures for his sake, and if required, my body
and life : I must love him above all things, for he is
jealous, and cannot suffer, any thing to be loved
above him, but under him he permits us to love any
thing. Even as the husband suffers his wife to love
her maids, the house, household things, and such
like, howbeit he suffers her not to love any thing
with that love wherewith she is bound to him ; but
will have her leave all such things for his sake.
Again, the wife requireth the same of her husband.
In the same manner, God suffers us to love his crea
tures ; yea, therefore are they created, and are good.
The sun, gold and silver, and whatsoever by na
ture is fair, procures our love ; which makes it dear
to us, neither is God offended thereat. But that I
should cleave to the creature, and love it equally
with him, he will not suffer ; yea, he will have me
both deny and forsake all these things when he re
quires it of me, and will have me to be content, al
though I never see the sun, money or riches. The
love of the creature must be far inferiour to the love
of the Creator. As he is the Sovereign, he requires
that I love him above all other things ; if he will not
suffer me to love any thing equally with him, much
less will he suffer me to love any thing above him.
You see now what I think it is to love God with all
the heart, with all the soul, and with all the mind.
To love God with all the heart, is to love him above
all creatures ; that is, although creatures are very
amiable and dear to me, and that I take great delight
in them, yet must I so love them, that I contemn
and forsake them when my Lord requires it of me.
To love God with all the soul, is to bestow our
whole life and body at his pleasure ; so that if the
love of the creature, or any temptation assail us, or
would overcome us, we may say, I had rather part
with all these than forsake my God ; whether he
6

62 LUTHER S SERMONS.
cast me off, or destroy me, or whatsoever through
his permission shall come upon me, I had rather
leave all things than him. Whatsoever I have and
am, I will bestow, but him I will not forsake. The
soul, in the scriptures, signifies the life of the body,
and whatsoever is done by the five senses ; as eat
ing, drinking, sleeping, waking, seeing, hearing,
smelling, tasting, and whatsoever the soul worketh
by the body. To love God with all the strength, is,
for his cause to renounce all the members and limbs
of the body, so that one will expose to peril both
flesh and body, before he will commit that which is
unjust against God. To love God with all the
mind, is to do nothing but what will please him.
You perceive now what is contained in this com
mandment of God. Thou, thou, saith he, and that
wholly ; not thy hands, not thy mouth, not thy knees
alone, but every part of thee. They who do these
things, as it is said, do truly fulfil it : but no man
lives on earth that doth so : yea, we all do other
wise. Wherefore tbe law doth make us all sinners ;
not so much as the least jot or point thereof is ful
filled by them that are most holy in this world. No
man cleaves with all his heart to God, and leaves all
things for his sake. How can it be that we should
love God when his will is not settled in our mind ? if
I love God, I cannot but love his will also. If God
send sickness, poverty, shame and ignominy, it is his
will : at which we murmur ; our minds are carried
hither and thither ; we bear it very impatiently.
We, like this pharisee and lawyer, lead an honest
life outwardly ; we worship God, we serve him,
we fast, we pray, we behave ourselves in out
ward appearance justly and holy. But God doth
not require that of us, but that we should bend our
selves to do his will with pleasure and love, cheer
fully and lovingly. Whatsoever the Lord saith to the
lawyer, he saith to us all ; to wit, that we have yet

luther's sermons. 63
done nothing, but that all things remain yet to be
done. All men are therefore guilty of death, and
subject to satan. All men are liar's, vain and filthy,
and to whatsoever they pretend, it is worth nothing.
We are wise in worldly matters, we scrape together
money and goods, we speak fairly before men, and
cunningly propound and set forth our case. What
doth God care for these things ? He requires us to
love him with our whole heart, which no man living
is able to perform of himself ; therefore it is inferred
that we are all sinners, but especially those whose
life hath a goodly outward show only. ^\.
Having discussed the former part of the text,
namely, the preaching of tbe law, now follows the
other part, which is the preaching of the gospel ;
which declares how we may fulfil the law, and from
whence that fulfilling is taken ; which we shall learn
of the Samaritan.
What doth the lawyer after the Lord had thus
dealt with him ? He, says the evangeUst, willing
to justify himself, spake unto the Lord, and asked
him, Who is my neighbour ? He asked not who is
my God ? as if he said, I owe nothing to God ;
neither do I want any thing of him : yea, it seems
to me that I do not owe any thing to man ; neverthe
less I would be willing to know who is my neighbour.
The Lord answering him, brings forth a good simi
litude, whereby he declares that we are all neigh
bours one to another ; as well he that giveth a
benefit, as he that, receiveth or needeth one :
although by the text it seems to appear, that he only
is a neighbour who bestows a benefit upon another.
But the scripture makes no difference ; sometimes
calling him our neighbour who bestows a benefit,
and sometimes him that receives it.
By this similitude the Lord inferreth, Go and do
thou likewise : so that the lawyer had offended not
only against God, but also against man ; and was

64 luther's sermons.
destitute of love both to God and his neighbour.
This wretched man is brought into such a situation
that he is found to be altogether evil, even from the
head to the feet. How came it to pass that he being
so skilful in the scripture, was not aware of this ?
He led a pharisaical, hypocritical, and counterfeit
life, which had no regard to his neighbour, or* to
succour and help others ; but sought thereby only
glory and honour before men, and thought by negli
gent and dissolute living to get to heaven. • But ye
have heard very often that a christian life consisteth
in this, that we deal with faith and the heart in
things that pertain to God ; but use our life and
works towards our neighbours. But we must not
wait until our neighbour seeks a benefit, and requires
something of us, but according to our duty must
prevent his asking, and of our own accord offer our
liberality to him.
We will now see what is contained in the parable.
The Samaritan, in this place, is without doubt our
Lord Jesus Christ, who hath declared his love
toward God and man. Toward God, in descending
from heaven, being made incarnate, and fulfilling
the will of his father ; toward man, wherein after
baptism, he began to preach, to work miracles, to
heal the sick ; neither was there any work that he
did, which concerned himself only, but all were di
rected to his neighbours ; being made our minister,
when notwithstanding he is above all, and equal with
God. But he did all these things knowing that they
pleased God, and that it was the will of his Father.
When he had fulfilled the commandment, that he
loved God with all his heart, he committed his life
and whatsoever he had, to the will of his Father ;
saying, Father, behold all that I have is thine ; I
leave for thy sake the glory and honour which I
have had among men, yea, and all things, that the
world may know how much I love thee.

luther's sermons. 65
This is that Samaritan, who, without being desired
by prayers, came and fulfilled the law ; he alone hath
fulfilled it ; which praise none can take from him :
he alone hath deserved it, and to him only it apper
tained!. He, being touched with pity, has compas
sion on the wounded man, binds up his wounds,
brings him to an Inn, and provides for him. This
pertaineth to us : the man which lieth wounded,
beaten, spoiled, and half dead, is Adam ; yea, and
we also. The thieves which wounded and left us in
this deplorable situation, are tke devils. We are
not able to help ourselves, and should we be left in
this situation, We should die through anguish and
distress ; our wounds would become festered, and
our afflictions exceedingly great.
This excellent parable is set before us to show us
what we are, and what is the strength of our reason
and free will. If that wretched man had attempted
to help himself, his case would have been made
worse ; he would have hurt himself, he would have
opened his wounds anew by exertion, and so would
have fallen into greater calamity. Again, if he had
been left lying, without assistance, his case would
have been the same. So it is when we are left to
ourselves ; our studies and endeavours amount to
nothing. Sundry ways and divers means have been
invented to amend our lives, and get to heaven : this
man found out this way, another that ; whereby
innumerable sorts of orders have increased ; letters
of indulgences, pilgrimages to Saints, &c. which have
always made the state of Christianity worse. This
is the world, which is represented by this wounded
man ; he being laden with sins, fainting under a
heavy burden, and not able to help himself.
But the Samaritan who hath fulfilled the law, is
perfectly sound and whole ; he doth more than either
the Priest or Levite ; he binds up his wounds, pours
m oil and wine, sets him upon his own beast, brings
6*

66 luther's sermons.
him to an Inn, makes provision for him, and when
he departs, diligendy commends him to the host, and
leaves with him sufficient to pay his expenses ; none
of which either the Priest or Levite did. By the
Priest, is signified the holy fathers which flourished
before Moses : the Levite is a representation of the
priesthood of the Old Testament. All these could
do nothing by their works, but passed by like unto
this Priest and Levite : wherefore, though I had all
the good works of Noah, Abraham, and all the
faithful fathers, they would profit me nothing.
The Priest and Levite saw the miserable n~id.n lie
wounded, but they could not help him ; they saw him
lie half dead, but could not give him any remedy.
The holy fathers saw men drowned and plunged all
over in sin ; they also felt the sting and anguish
thereof, but they could make the case no better.
These were the preachers of the law ; which shews
what the world is, namely, that it is full of sin, and
lieth half dead, and cannot help itself with its utmost
strength and reason. But Christ is that true Sama
ritan, who is moved with the case of the miserable
man ; he binds up his wounds, and having great care
of him, pours in oil and wine, which is the pure gos
pel. He pours in oil when grace is preached ; when
it is said, O miserable man, this is thy incredulity,
this is tby condemnation ; thus art thou wounded
and sick : but I will show thee a remedy ; join thy
self to this Samaritan, Christ the Saviour; he will
help and succour thee.
The nature of oil, as we know, is to make soft
and mollify; so the sweet and gentle preaching of the
gospel, makes the heart soft and tender toward God
and our neighbours. Sharp wine signifieth the cross
of affliction, which forthwith follows : there is no
cause for a christian to seek the cross, for it sooner
hangs over his head than he is aware of ; as Paul
witnesseth, 2 Tim. iii. "All that will live godly in

.-J-"

LUTHER'S SERMONS. 67
Christ Jesus, shall suffer persecution." This is tht
cognizance and badge of this King ; and he that ii
ashamed of it, peftaineth not to him. Moreover
the Samaritan puts the wounded man upon his owi
beast : this is the Lord Jesus Christ, who supports'
us, and carries us upon his shoulders. There is
scarce a more amiable and comfortable passage in
the whole scripture, than that where Christ com
pares himself to a shepherd, who carrieth again the
lost sheep upon his shoulders to the flock.
The Inn is the state of Christianity in this world,
wherein we must abide for a short time : the host is
the ministers and preachers of the gospel, whose
charge is to have care of us. This therefore is the
sum of the text ; the kingdom of Christ is a kingdom
of mercy aud grace : Christ beareth our defects and
infirmities ; he taketh our sins upon himself, and
bears our fall willingly ; we daily lie upon his neck,
neither is he weary with bearing us. It is the duty
of the preachers of this kingdom, to comfort con
sciences, to handle them gently, to feed them with
the gospel, to bear the weak, to heal the sick ; they
ought fitly to apply the word according to the need
of every one.
This is the duty of a true bishop and preacher, not
to proceed by violence, as is the custom of some
bishops at the present day, which vex, torment, and
cry out, he that will not willingly, shall be compel
led to do it. We must in no wise proceed in this
manner ; but a bishop or preacher ought to behave
himself as a healer of the sick, who dealeth very
tenderly with them, uttering very loving words,
talking gently, and bestowing all his endcayours to
do them good. A bishop or minister ougat to con
sider his parish as a hospital, wherein are such as
are afflicted with divers kinds of disease. If Christ
be thus preached, faith and love come together,
which fulfil the commandment of love.

68 luther's sermons.
As a knowledge of the law and the gospel, and the
difference between them, are very necessary, I will
treat of them somewhat more "at large. I have
often informed you that the whole scripture divideth
itself into two parts ; namely, the law, and the gospel.
The law teaches us our duty, and what the will of
God requires of us : the gospel teaches how that is
to be received which the law commandeth ; as if I
take medicine, one thing is to tell what the disease
is, and another to administer that which is good and
wholesome to remedy it. So stands the case here ;
the law reveals the disease, and the gospel adminis
ters the medicine ; which is manifest even by the
text whereof we have already treated.
The lawyer comes, and being desirous of eternal
life, asketh what he must do ; the law declareth it
unto him, saying, thou shalt love the Lord thy God
with all thy heart, with all thy soul, with all thy strength,
and with all thy mind, and thy neighbour as thyself.
He that reads these words in a careless manner, as did
the lawyer, understandeththem not. We must pierce
into the law ; God must be loved by me from the bot
tom of my heart ; I must love him with all the soul ,
that is, from the depth of the soul, so that I thoroughly
feel in myself that I love him : I must likewise love
him with all my strength ; that is, with all my mem
bers ; also with all my mind ; that is, with all my sen
ses, cogitations and thoughts ; all must be directed
to God.
I find in myself that I do none of these things :
for if I must love God with all my heart, soul,
strength, and mind, it is requisite that my eyes show
no angry twinkling or motion, that my tongue speak
no angry word, that my feet, hands, ears, &c. show
no sign of wrath ; that my whole body, even from
the crown of the head to the soles of the feet, and
all things belonging thereto, walk in charity, and be,
as it were, ravished with love and pleasure toward

luther's sermons. 69
God, and always worship and serve him. Who is
he that by the pleasure and love of virtue is pure and
righteous ? there cannot be one such found on earth ;
for we always find ourselves more ready to wrath,
envy, worldly pleasure, &c. than to meekness and
other virtues. I find in myself, not only a spark,
but even a fiery furnace of wicked lusts : for my
heart and all my members are void of love.
Wherefore here in the law, I see as it were in a
glass, whatsoever is iu me to be damnable and cur
sed : for not one jot of the law must perish, but all
must be fulfilled ; as Christ saith, Mat. v. 18. " Ve
rily I say unto you, till heaven and earth pass, one
. jot or one title shall in no wise pass from the law,
till all be fulfilled." Now thou findest not this in
thee, to do with all thy soul and heart, with cheer
fulness and pleasure, whatsoever the law requires of
thee ; therefore thou art condemned and under the
dominion of satan. The law serves to teach us that
we are condemned ; for by it we find ourselves filled
with wicked desires ; and yet not a spark of them
ought to be in us : howbeit, our schoolmen, not
marking this, have taught, that if one do according
to his ability, God gives to him his grace. They are
blind guides ; they admit that a man has no pleasure
or cheerfulness in doing that which is good, and yet
if one work, although it be with grief, difficulty and
slothfulness, that it is well with him before God. But
Christ hath taught otherwise ; that we should per
form good works with pleasure and love, readiness
and facility.
Whom therefore shall we believe, Christ or the
schoolmen 1 I. leave that to your judgment. Of
such corrupt and evil understanding of the law, mo
nasteries came into use ; whereby the opinion origi
nated, that it was sufficient to salvation to live there
in and follow the orders thereof; although it maybe
done even with grief of mind. But Christ will have

/O LUTHER S SERMONS.
us to work with pleasure and cheerfulness ; if any
thing be done with burden or grief of conscience,
it is sin ; therefore remove quickly from such works.
.-"""The gospel, which showeth comfort and salvation,
declares how the law is to be fulfilled. When I
know by the law that I am a condemned man, then
I lie as it were among thieves, half dead ; satan hath
spoiled my soul, and hath in Adam taken away all
faith and righteousness, and left nothing but bodily
life, which is also quickly extinguished. Then comes
Levites and Priests, which teach this and that, but
cannot help, and so pass by. But when the Sama
ritan, which is Christ, cometh, he showeth his mercy
to me ; saying, behold thou oughtest indeed to love
God with all thine heart, but thou doest it not ; now
believe only in me, and thou shalt enjoy my obedi
ence as thine own ; this alone will help me.
He then carries me to the inn, that is, to the
church of the faithful ; he then pours in the oil, that
is, his grace ; that I may feel the need of his sup
port, and likewise feel cheerful and quiet. After
wards he poureth in wine also, that with its sharp
ness it may abate and tame the force of old Adam.
And yet I am not wholly restored to health ; health
begins to improve, but it is not yet finished. Christ
hath the care of me, and by his grace doth purify
me ; that from day to day I may become more
chaste, meek, gentle and faithful ; that when we
shall come before God the Father, and be asked
whether we believed in him, and loved him, &c. this
Samaritan, which is Christ the Lord, who hath had
compassion on us, will come forth and say, Father,
although they have not altogether fulfilled thy law,
yet have I fulfilled it ; suffer thou that to turn to the
benefit of them that believe in me. Thus it is need
ful that all the saints lean upon Christ. If so it be
that the Priests and Levites could not satisfy the law
how shall we with our works fulfil the same ! 0
and miserable calamity.

luther's sermons. 71
SERMON IV.
Mat. I. From the 1st to the Itith verse, inclusive.
1 The hook of the generation of Jesus Christ, the son of Da
vid, the son of Abraham.
2 Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob
begat J udas and his brethren;
3 And Judas begat Phares and Zara of Thamar ; and Phares
begat Esrom ; and Esrom begat Aram ;
1 And Aram begat Aminadab ; and Aminadab begat Naasson ;
and Naasson begat Salmon ;
«5 And Salmon begat Booz of Rachab ; and Booz begat Obed
of Ruth ; and Obed begat Jesse ;
6 And Jesse begat David the king; and David the king begat
Solomon of her that had been the wife of Urias ;
7 And Solomon begat Roboam ; and Roboam begat Abia ; and
1 Abia begat Asa ;
8 And Asa begat Josaphat ; and Josaphat begat Joram ; and
Joram begat Ozias ;
9 And Ozias begat Joatham ; and Joatham begat Achaz ; and
Achaz begat Ezekias ,
10 And Ezekias begat Manasses ; andManasses begat Amon ;
and Amon begat Josias;
11 And Josias begat Jechonias and his brethren, about tho
time they were carried away to Babylon :
12 And after they were brought to Babylon, Jechonias begat
Salathiel ; and Salathiel begat Zorobabel :
13 And Zorobabel begat Abiud ; and Abiud begat Eliakim ;
and Eliakim begat Azo^r ;
14 And Azor begat Sadoc; and Sadoc begat Achim; and
Aehim begat Ehud ;
15 And Eliud begat Eleazar ; and Eleazar begat Matthan ,
and Matthan begat Jacob ;
16 And Jacob begat Joseph the husband of Mary, of whom
was born Jesus, who is called Christ.
This is the book of the generation of Jesus Christ.
The sum of this text is, first, Matthew begins his
book with a title or inscription by which the believer
is enticed with greater pleasure to hear and read it :
for he saith this much in effect ; whom the law and
prophets have hitherto promised and preached, Jesus,
that is, a Saviour ; and Christ, that is, an eternal
King ; that he, according to the promise of God,

72 LUTHER'S SliRMONS.
should come forth from the seed of Abraham and
David : even him do I describe in this book ; to wit,
that he is now born and made man, and already
come into the world. Secondly, three lines or de
grees are here rehearsed ; in the first, is contained
the stock of the fathers; in the second, of the
kings ; aud in the third, the decaying stock of Da
vid. After the decay, it was necessary that Christ
should come ; for in this manner we often witness
the goodness of God ; when all things seem past
hope and recovery, then comes relief.
We shall now attend to the exposition of the text.
When Adam our first father had fallen by a notable
offence, and became guilty of death, with all his
children, both in body and soul, there was notwith
standing a promise made to him, although obscurely,
that both he and his posterity should be delivered ;
this promise is contained in those words which God
spake to the serpent ; Gen. iii. 15. "I will put en
mity between thee and the woman, and between thy
seed and her seed : it shall bruise. thy head, and thou
shalt bruise his heel." Of these words Adam took
comfort, that a woman should come, by whose fruit,
this guile and subtlety of the serpent should be
amended, and himself redeemed. This comfort up
held him and his posterity until Noah. Then the
promise was renewed ; when God made a covenant
with the sons of Noah, and set a rainbow for a sign
of the covenant, whereby man might conceive a trust
and confidence, that God is yet favourable unto them,
and doth not purpose their destruction : whereby
man was again upheld and comforted until Abra
ham. In the time of Abraham, God showed his mercy,
by declaring that he would send a Saviour who
should again deliver us from death, both body and
soul : for although the body must die, yet it will not
in death, but will rise again with the

m'ther's sermons. 73
Loid Christ. God spake thus to Abraham, Gen.
xxii. " In thy seed shall all the nations of the earth
be blessed." Here miserable men had a cause to hope
and look for a Saviour that should deliver them. From
that time did all the prophets foretell of this foun
tain of all mercy, the Lord Christ ; how that he
should come, and that all who believed in him might
obtain salvation by that promise which cannot be re
voked. If men will open their eyes, they must needs con
fess that something strange has taken place ; that
man being in a state of damnation, under a desperate
curse, should be restored by the nativity of one
man. Wherefore the prophets cried out with ardent
prayers and unspeakable groanings, that God would
vouchsafe to send the Saviour whom he had promi
sed. By faith in this Saviour the Israelites obtained
the law, and this honour before all people ; that
they were called the chosen people of God : and by
this faith, all obtained salvation from Abraham to
David, even as many as were saved.
In the time of David, God made the coming of the
Messiah to be more manifestly declared ; that it
might with certainty be known of what stock he
should come : namely, of the stock of David. God
said unto David, 2 Samuel vii. 12, "When thy
days be fulfilled, and thou shalt sleep with thy fa
thers, I will set up thy seed after thee, which shall
proceed out of thy bowels, and I will establish his
kingdom. He shall build a house for my name ;
and I will establish the throne of his kingdom for
ever. I will be his father, and he shall be my son."
He likewise saith, Psalm cxxxii. 11, "The Lord
hath sworn in truth unto David, he will not turn
from it ; of the fruit of thy body will I set upon thy
throne." Here Christ is described, that he shall be
a king ; and an eternal king, as is mentioned of him
in Psalm xiv. 6. " Thy throne, O God, is for ever
7

74 luther's SERMONS.
and ever ; the sceptre of thy kingdom is a right
sceptre." This is a spiritual king, who rules the world by
his word ; and whosoever receiveth his word, per-
taineth to his kingdom. But he' that is not subject
to this sceptre, neither heareth his word, is not of
God, neither pertaineth to his kingdom ; but is sub
ject to the kingdom of satan ; under whose tyran
ny we all are, until the Lord delivers us from it, and
defends us with his sceptre ; which is done when
we believe in him. Therefore, as our salvation
comes merely by the promise of God, let every one
be fully persuaded in his own mind, that he will
never obtain salvation without this promise. Should
he do the works of all the saints, they would profit
him nothing : but, on the contrary, if we lay hold on
the sceptre of this king, that is, the promise of God,
we shall not perish, though the sins of the whole
world should he upon us ; they shall all be swallowed
up in him.
We have an example of this in the thief, who was
hung by the side of our Lord on the cross ; he laid
hold on the word of God, and believed in Christ,
and therefore obtained the promised paradise. Here
is no doubt left ; let us only believe that it is so,
and it is so indeed : all things which we. have done
or can do, being set aside. All things must give
place, at the coming of this new king, that he alone
may rule and reign in us. Let a man think of these
things which are written of this new king, as being
his own matters, and as pertaining all to himself.
For whatsoever is written of Christ, is written for
our comfort, that we may thereby feed and cherish
our faith. To the establishing of this faith, God
hath mercifully left us his written promise, and suf
fered it to be published ; and therefore he will surely
perform that which he hath promised.
Let us now come more particularly to our

LUTHER S SERMONS. 75
present text, which pierceth the heart by force,
and poureth into it love, pleasure, joy. and glad
ness : as if an angel should come from heaven,
and say unto us miserable and condemned wretches,
" Behold, O man, thou hast sinned, wherefore thou
hast deserved conderanatiou forever. (This being
heard, the heart must needs tremble.) Although all
this be true, nevertheless God of his grace hath
mercy upon us, and sendeth us a Saviour, as he
promised to Abraham and his seed. Be of good
cheer, and give thanks to God ! Lo, here is the
book of the generation of Jesus Christ, who is the
son of David, the son of Abraham. This is not only
done, but also written, that we may be certain there
of. He will not deceive ; only believe, and thou
shalt have all things."
Matthew setteth David before Abraham, although
the promise was first made to Abraham, and came
afterwards to David, The promise made to David,
the prophets afterwards published more abroad, and
by it comforted the people. The prophet saith,
Esa. xi. " There shall come forth a rod out of the
stem of Jesse, and a branch shall grow out of his
roots." And likewise it is said, Jer. xxiii. " Behold,
the days come, saith the Lord, that I will raise unto
David a righteous branch, and a king shall reign and
prosper, aud shall execute judgement and justice in
the earth." And many other such prophecies are
to be found in the writings of the prophets. The
angel likewise declared to Mary ; saying, Luke i.
32, " The Lord God shall give unto him the throne
of his father David: and he shall reign over, the
house of Jacob forever ; and of his kingdom there
shall be no end." Wherefore Matthew thought pro
per to set David first, as being better known ; and
next Abraham, unto whom the promise was first
made : as Mary in her song saith, Luke i. 54. " He
hath helped his servant Israel, in remembrance of his

76 luther's sermons.
mercy ; as he spake to our fathers, to Abraham,
and to his seed forever." That promise is now per
formed, and in our text described, as we shall see
hereafter. St. Matthew maketh a triple difference of jaihers,
of whom Christ came ; fourteen patriarchs, fourteen
kings, and fourteen princes. It was necessary that
the sceptre and kingdom should be taken from Ju-
dah, according to the prophecy of Jacob ; which is
thus ; Gen. xlix. 10. "The sceptre shall not depart
from Judah, nor a lawgiver from between his feet,
until Shiloh come ; and unto him shall the gathering
of the people be." There are thrice fourteen gene
rations, as Matthew rehearsed them : from Abraham
to David, fourteen generations ; from David till they
Were carried away into Babylon, fourteen genera
tions ; there is a person omitted in Matthew ; that
is, Jakim : it ought to be written thus, Josias begat
Jakim, and Jakim begat Jechonias and his brethren;
this the Chronicles witness. And after they were
carried away into Babylon, until Christ, fourteen
generations : which triple distinction hath a great
mystery, as we shall notice.
The Jews among other laws were commanded to
observe these three precepts ; namely, to worship
that God whom their fathers worshipped ; to choose
no priest of any other stock but their own, that is,
of the tribe of Levi ; and to choose no king but of
their own people. These three precepts did very
well agree in our Lord Christ ; to wit, that he is the
one God ; that be is an eternal priest, who continu
ally maketh intercession for us ; and a king, our bro
ther, who hath taken our nature upon him, who by
his divine power is able to help and save us ; he is
king also that he may defend and preserve us. If
this priest did not stand before God, who would be
able to stand in the sight of his Creator and not be
terrified 1 who would defend us if he were not kins?

luther's sermons. 77
wno would save us if he were not God ? how could
he have care of us if he were not man, and our bro
ther? O most gracious Saviour, how wisely hast thou
done all things ; I know that thou art my brother ;
as it is said in Psalm xxii. 22. " I will declare thy
name unto my brethren." And again in the epistle
to the Hebrews, although thou art God, the Lord
Jesus Christ, King of heaven and earth, yet I can
not be afraid of thee ; for thou art my friend and
brother. It is no hinderance to us, because we are sinners,
and Christ holy ; for if we had not been sinners,
there would be no need that Christ should suffer for
us. We see in his genealogy that both good and evil
are rehearsed, of whose posterity he should come ;
that weak and timorous consciences might be com
forted, that they might confidently and cheerfully-
put their trust in him who has taken away our sins.
That we may be certain of this, he has left us his
word, which assuredly declares it to us. Among the
kings and princes that Matthew rehearsed, some
were exceedingly evil, as we may read in the books
of the kings ; yet God suffereth them to be rehearsed
in his genealogy, as if they were worthy that he
should come to them.
Likewise four women are named, all of whom
had an evil report. As Thamar, of whom Judah
the father of her husband begat Pbarez and Zarah.
Gen. xxxviii. Rahab is called a harlot in the book
of Joshua ; Ruth was a heathen woman, of whom,
although no evil was written, yet she was despised
and detested by the Jews. Bath-sheba, the wife of
Uriah, was an adulteress before she was married to
David, and of her he begat Solomon. These women
are undoubtedly rehearsed, that we may see how
God hath set forth, as it were, a looking glass to sin
ners ; that they may see that he would be born of
the posterity of sinners ; that the chief of sinners
7*

78 luther's sermons
might trust in him, and flee to him for refuge. He
is our God, priest, and king.; in whom only we are
able to fulfil the law, and obtain the grace of God.
Christ requires us to believe that he came down
from heaven, that he is our God, priest, and king.
By him alone we become the sons of God, and heirs
of the heavenly kingdom ; as St. Paul saith, Gal. iii.
26. " Ye are all the children of God by faith in
Christ Jesus." Here the hearts of all sinners may
leap for joy, that they are counted worthy of such a
Saviour. Must not he needs be regenerate, whose
heart understandeth and feeleth this 1 yea, he is en
ticed by an ardent desire and love to lead a new life?
for he is inspired with the grace of God, and layeth
hold of the promise of the remission of all his sins.
The number of persons rehearsed in this text, is
forty-two ; which is the number of mansion places
occupied by the children of Israel, before they en
tered into the promised land ; as written in the fourth
book of Moses. If we also will come into the pro
mised land, which our Lord Jesus Christ hath pre
pared for us by his nativity, we must also occupy two
and forty mansion places ; that is, we must cease
from our own purpose, and be regenerate man by
man, and thereby come to Jesus where we shall find
rest to our souls. But this nativity is hard, as our
evil and corrupt nature is loth to leave its own will
and purpose. The case of nature is such, that no
nativity can take place without grief; yet one hath
more grief, temptation and affliction than another.
The thief on the cross came suddenly to Christ ; so
did many martyrs, and other holy men.
We must go faithfully from Abraham to Isaac,
from Isaac to Jacob, &c. We must begin at Abra
ham that we may be found endued with like faith,
and obtain the blessing promised to him : then we
shall more easily and cheerfully go from one patri
arch to another ; that is, we shall pass over one af-

luther's sermons. 79
fliction after another, until we end the journey of
•ife, and are called unto our rest. For a man must
be exercised with afflictions, and renounce his own
will, until he be brought under, and his flesh sub
dued ; that it may obey the spirit, and walk joyfully
in the will and obedience of God.
Wherefore let no man think, of himself, to get to
heaven by leading a quiet life, and following plea
sure. Christ saith, Luke xviii. 25. " It is easier
for a camel to go through a needle's eye, than for a
rich man to enter into the kingdom of God." And
in the Acts of the Apostles, Paul teacheth, that
through great tribulation we enter into the kingdom
of God. Again, Abraham saith to the rich man,
Luke xvi. 25. " Son, remember that thoU in thy
lifetime receivedst thy good things, and likewise La
zarus evil things ; but now he is comforted, and thou
art tormented." It was also necessary that Christ
should suffer, and by the cross enter into his glory.
And St. Paul saith, 2 Tim. iii. 12. " All that will
live godly in Christ Jesus, shall suffer persecution."
Here we may learn that all is poison which is accord
ing to the lusts of the flesh : wherefore Paul saith
to the Romans, viii. 13. " If ye live after the flesh,
ye shall die : but if ye through the Spirit do mortify
the deeds of the body, ye shall live." The spirit
which is of God, is ready to suffer, but the flesh re-
si steth. This Jesus signified by his answer to Peter : when
he showed to his disciples that he must go to Jerusa
lem, and suffer many things of the Jews, and be slain
also. When Peter took him aside and began to
rebuke him, saying, be it far from thee, Lord ; this
shall not be unto thee ; Jesus turned, and said unto
Peter, get thee behind me, Satan ; for thou savour-
est not the things that be of God, but those that be
of men. It is here manifest that the reason of man
strives against the will of GnH. God will have us

80 luther's sermons.
enter into glory by the cross and persecution; nut
the flesh resisteth, and is troubled in affliction.
Moreover, they that are endued with the spirit of
God, rejoice if they be afflicted for his sake ; as it
is written of the apostles ; Acts v. 41. " And they
departed from the presence of the council, rejoicing
that they were counted worthy to suffer shame for
his name."
James saith in his epistle, chap. i. 2. " My bre
thren, count it all joy when you fall into divers
temptations : knowing this, that the trying of your
faith worketh patience. And let patience have her
perfect work, that ye may be perfect and entire,
wanting nothing." O how necessary is patience for
a christian ! We must enter into a new kind of
life ; and if calamity comes, we must not burst forth
into evil speeches, and take it impatiently, but we
must lift our hearts to God, and bear affliction with
a patient mind ; he will deliver us when it seemeth
good to him. We must always think that he bears
a fatherly affection toward us ; even when he sends
persecution, anguish, affliction, and adversity ; as
Hebrews xii. 5. " Ye have forgotten the exhorta
tion which speaketh unto you as unto children : my
son, despise not thou the chastening of the Lord, nor
faint when thou art rebuked of him ; for whom the
Lord loveth he chasteneth, and scourgeth every son
whom he receiveth. If ye endure chastening, God
dealeth with you as with sons ; for what son is he
whom the father chasteneth not ? But if ye be with
out chastisement, whereof all are partakers, then
are ye bastards and not sons." God give us his di
vine grace that we may courageously pass through
all afflictions and temptations, and with the Lord
Christ be regenerate into a new life. Amen..

luther's sermons. 81
SERMON V.
Matthew II. Prom the 1st to the llth verse, inclusive.
1 Now when Jesus was horn in Bethlehem of Judea in ths
days of Herod the king, behold, there came wise men fron>
the east to Jerusalem,
2 Saying, Where is he that was born King of the Jews? foi
we have seen his star in the east, and are come to worship
him.
3 When Herod the king had heard these things, he was
troubled, and all Jerusalem with him.
4 And when he had gathered all the chief priests and scribes
of the people together, he demanded of them where Christ
should be born.
5 And they said unto him, In Bethlehem of Judea; for thus
it is written by the prophet,
6 And thou Bethlehem, in the land of Juda, art not the least
among the princes of Juda ; for out of thee shall come a.
Governour, that shall rule my people Israel.
7 Then Herod, when he had privily called the wise men, in
quired of them-diligently what time the star appeared.
8 And he sent them to Bethlehem, and said, Go, and search
diligently for the young child ; and when ye have found
him. bring me word again, that I may come and worship
him also.
9 When they had heard the king, they departed ; and lo, the
star, which they saw in the east, went before them, till it
came and stood over where the young child was.
10 When they saw the star, they rejoiced with exceeding
great joy.
11 And when they were come into the house, they saw the
young child with Mary his mother, and fell down, and
worshipped him : and when they had opened their trea
sures, they presented unto him gifts; gold, and frankincense,
and myrrh.
We celebrate this day, concerning the appearing of
our Lord Jesus ; who appeared a special comfort to
all who sought him with a .strong faith. First, to
the wise men who came from the East : Secondly, to
John the Baptist; when being about thirty years of age,
he was baptized of him in Jordan ; when the Holy
Ghost, and voice of the Father, gave testimony of
him. that he was the son of God : Thirdly, when he.

82 luther's sermons.
showed his glory and power in a miracle ; where he
turned water into wine at a marriage ; by which he
would procure reverence and estimation to matrimo
ny ; which now in a shameful manner is contemned
and rejected by the pope and his adherents, as a mi
serable and wretched state.
The wise men, who undoubtedly were the govern
ours of the country, when they had seen the star in the
East, without delay made haste to Jerusalem, dili
gently seeking for the new born king of the Jews.
They could neither seek nor find out this king, the
Lord Christ, but by the star going before them, which*
led them to the place where he was to be found. So
it is with us, we cannot find Christ without the gos
pel : that must show him to us, and bring us where
we may find him. This only is done when we re
ceive the gospel by faith : otherwise, although we
may have it, hear it, and know it, it profiteth us
nothing ; we shall be as the scribes, who had the
scriptures, and showed the way to others, not com
ing into it themselves, for the subject did not touch
their hearts.
It is not enough that we have the gospel, or that
we hear it : but we must believe it, aud lay it up in
the secrets of our hearts, or we shall not find Christ.
God respecteth not the person ; it matters not
whether one be learned or unlearned ; instructed in
many places of scripture, or in few ; unto whom
God giveth grace, he it is that enjoys Christ. After
tbe wise men had found the child Christ, at Bethle
hem, together with Joseph and Mary, by the help of
the scripture and guiding of the star, they were not
offended at the low condition of him," but being
taught by the word, acknowledged him to be the
Mesiah, the king of the Jews ; for whom they had
looked so many years : they then opened their trea
sures, and offered him gold, frankincense, and myrrh.
The wise men do not disdain him because be is with

luther's sermons. 83
out pomp and splendour, neither do they turn back
because they find him and his parents in poverty and
misery ; but undoubtedly acknowledge him as king,
as they had learned concerning him out of the scrip
ture. Moreover they give him the honour due to a
king ; they offer him most precious gifts, which they
had brought out of their own country.
Now the world would have done none of these
things ; but according to the custom thereof, would
have looked for garments of purple, and a retinue
of servants and hand-maidens : Thus it bestows its
gifts where there was great plenty and abundance
before ; yea, it deprives the poor and afflicted of
those things they need, and "takes bread from the
mouth of the hungry. If we will honour Christ with
those wise men, we must shut our eyes, and turn
them from all which seems fair and goodly to the
world. If any thing seem contemptible and ridicu
lous to the world, let us not be offended, or abhor it ;
but let this suffice us, that we know it pleaseth God
who is in heaven. Let us take heed to ourselves
concerning these things ; that we may help the
needy, comfort the afflicted, and count the calamity of
our neighbour as our own.
Whatsoever God hath commanded concerning
these things, should be observed ; as to do good to
our neighbour, to bear a friendly and willing mind
toward him, and assist him in adversity. Christ
saith, Mat. v. " If thou bring thy gift to the altar,
and there rememberest that thy brother hath ough
against thee, leave there thy gift before the altar
and go thy way ; first be reconciled to thy brother,
and then come and offer thy gift." Here we plainly
see that God will not be served, unless we first be
come reconciled to our neighbour. For the same
cause also God rejecteth the sacrifices of the Jews ;
as it is said in the prophecy of Isaiah, chap. i. " To
what purpose is the multitude of your sacrifices unto

84 luther's sermons.
nie 7 saith the Lord : I am full of the burnt-offerings
of rams, and the fat of fed beasts ; and I delight
not in the blood of bullocks, or of lambs, or of he-
goats." " When ye come to appear before me, who hath
required this at your hand, to tread my courts ?
Bring no more vain oblations ; incense is an abomi
nation unto me ; the new moons and sabbaths, the
calling of assemblies, I cannot away with : it is
iniquity, even the solemn meeting. Your new
moons and your appointed feasts my soul hateth .
they are a trouble unto me ; I am weary to bear
them. And when ye spread forth your hands, I
will hide mine eyes from you ; yea, when ye make
many prayers, I will not hear : your hands are full
of blood. Wash you, make you clean ; put away
the evil of your doings from before mine eyes:
cease to do evil ; learn to do well ; seek judgement ;
relieve the oppressed ; judge the fatherless, plead for
the widow," &c.
Thus we see what God requireth, and what he
allows. When we neglect those works by which
our neighbour is served, he will neglect us : for
whatsoever benefit we bestow upon our neighbour,
that we bestow upon God, and Christ himself ; as
he shall pronounce in the last judgement : Mat. xxv.
40. " Inasmuch as ye have done it unto one of the
least of these my brethren, ye have done it unto me."
When this is heard, ye will not glory in the temples
which have been built by you, or masses which ye
have founded. For then he will say^, what have I
to do with thy temples and masses ? what with thy
altar and bells ? Thinkest thou that I am delighted
with stones and wood, with bells and banners ? were
not all things mine at first ? heaven is my seat^
and earth my footstool.
Who commanded thee to build temples ? I have
set living temples before thee ; these are to be edi-

luther's sermons. 86
fied, nourished,- and relieved ; but thou hast been
occupied with other trifles, which I have not com
manded. Ye ought to have put your trust in me
only : but whatsoever I have commanded, that of you
hath been neglected ; and that which I have detest
ed and abhorred, that ye have done. The wise men
did not abhor the miserable appearance of this infant
and his parents ; neither should we detest the pitiful
estate of our neighbours ; but be persuaded that we
find Christ in them, and that whatsoever is bestowed
upon them, Christ will acknowledge as being bestow
ed upon himself.
His kingdom consisteth of the poor, despised, and
abject ; yea, we must bear the cross ; we must suffer
contempt, persecution, affliction, and misery ; as Paul
saith out of the Psalm, xliv. 22. " For thy sake are
we killed all the day long ; we are counted as sheep for
the slaughter." In another place he saith, 2 Cor. iv.
"We are made as the filth of the world, the off-
scouring of all things." Christ said to his disciples,
when he sent them to preach in Judea, " Behold, I
send you forth as sheep in the midst of wolves ;"
Mat. x. 16. The wise men found Christ, not in
Herod's court, not among the princes and priests, nor
at the famous city of Jerusalem ; but at Bethlehem,
in a. stable. -7
We must now consider what these wise men sig
nified by their giftsl They show by it that this child
was a king ; and not a king only, but also God and
man. . In offering gold, they acknowledge him king ;
as if they should say, we bring thee gold, not that
we would thereby enrich thee ; for gold and silver,
and whatsoev*- is, was thine before ; but hereby we
acknowledge «iee to be a mighty king over all things ;
so we offei* gold to Christ, when we acknowledge
him for our king and Lord ; but in this is required a
strongf faith. If I ought to acknowledge him for my
king arid Lord my will ought also to be extinguished,
8

86 LUTHER S SERMONS.
that Christ only might reign and rule in me ; and
that all things which pleaseth him might be done
concerning me. The leper said unto Christ, Mat.
"Lord, if thou wilt, thou canst make me clean."
My will must be utterly extinguished, if I will have
Christ to reign in me. Christ suffered not his own
will to rule, but always submitted himself to the will
of his Father ; as he saith, John vi. " I came down
from heaven, not to do mine own will, but the will of
him that sent me." Yea, he obeyed his Father even
unto death, and submitted himself wholly to his will.
We should imitate this example, which is written for
our consolation, and rest our hope confidently on
him, who brings all things to pass after the counsel
of his own will ; as it is said in Psalm xxxvii. " Com;
mit thy way unto the Lord ; trust also in him, and
he shall bring it to pass."
Blessed is he that believefh those things from his
heart : such a man, whether he be burned, or
drowned, or cast into prison, or otherwise grievously
dealt with, taketh it all in good part ; for he know-
eth that these things shall turn to his benefit. After
this sort we offer gold with the wise men, when we
suffer not our own will to rule, but suffer Christ to
work in us according to his will and pleasure.
Wherefore those are hypocrites, who know not how
to suffer the will of God, but always complain of his
dealings with them. If things go not according to
their wishes, they are angry ; they do not patiently
suffer persecution and contempt ; they murmur and
find fault. By resisting, they force the kingdom o
Christ from themselves.
By frankincense the wise men represented divine
honour, which we offer to Christ when we confess
that whatsoever we have comes from God ; and that -,
we have it freely without any merit of our own. All
things are to be ascribed to him as the true Lord ;
neither must we glory in the things received but the

LUTHER S SERMONS. 87
glory of God is to be sought in them : and if he take
them from us again, we ought to suffer it with quiet
minds, and to bless him with the beloved Job in these
words : " Naked came I out of my mother's womb,
and naked shall I return thither : the Lord gave, and
the Lord hath taken away ; blessed be the name of
tbe Lord." Chap. i. 21. We ought to suffer misfor
tune and adversity, as if God himself cast them upon
us ; so that none may be able to offend us ; for not
so much as a hair of our heads shall perish; as
Christ saith to his disciples, Luke xxi.
Whatsoever shall molest us, whatsoever adversity
shall come upon us, we ought never to seek any
other God, neither should we seek help and comfort
from any but Christ alone. This is he which is
made unto us of God the Father, wisdom, righteous
ness, sanctification, and redemption. We offer unto
Christ frankincense of Arabia, when we fly to him
in calamity, affliction, and anguish. But those that
seek comfort from other sources, as from sorcerers,
witches, &c. they do not offer frankincense to Christ,
but loathsome brimstone, wherein they shall be burn
ed forever ; for they have not beheved and trusted
in Christ.
By myrrh they signified mortal man : for witb
myrrh dead bodies were anointed which preserved
them from putrefaction. Myrrh is a strong and bit
ter juice, distilled from trees which grow in Arabia ;
somewhat like the gum of the pine, or fir tree. We
offer myrrh to Christ, when we firmly believe that
he by his death hath overcome sin, satan, and helL
This is a special faith. If we believe from the heart
that sin and death, tbe devil and hell, are swallowed
up in and by the death of Christ, we shall not be
afraid of them all : we shall be preserved from that
rottenness which death bringeth, if we have this
myrrh, this faith in the death of our Lord Christ in

88 luther's sermons.
our bodies and souls ; this will not suffer us to
perish. So strong and valiant a thing is faith, that by it all
things are possible. Christ saith in Mark, we must
learn daily with our Lord Christ to bring under our
old Adam, and mortify the deeds of the body by the
cross ; not that cross which we choose, but that
which Christ layeth upon us ; let us bear it with a
patient and willing mind, that our bodies may be
subdued and made subject to the spirit ; that being
buried with Christ in baptism, we may be raised with
him, and he alone may reign and live in us.
This baptism signifies no other thing than that the
old Adam be mortified and buried ; which we ought
always to bear in mind, seeing that sin remains in us
as long as we live in this world. Wherefore St.
Paul treats in very good words, which ought to be
diligently considered by us ; Rom. vi. " Know ye
not, that so many of us as were baptized into Jesus
Christ were baptized into his death ? Therefore we
are buried with him by baptism into death ; that
like as Christ was raised up from the dead by the
glory of the Father, even so we also should walk in
newness of life. For if we have been planted to
gether in the likeness of his death, we shall be also
in the likeness of his resurrection ; knowing this,
that our old man is crucified with him, that the body
of sin might be destroyed, that henceforth we should
not serve sin. For he that is dead is freed from
sin." " Now, if we be dead with Christ, we believe that
we shall also live with him : knowing that Christ,
being raised from the dead, dieth no more ; death
hath no more dominion over him. For in that he
died, he died unto sin once ; but in that he liveth,
he uveth unto God. Likewise reckon ye also your
selves to be dead indeed unto sin, but alive unto God

luther's sermons. 8y
through Jesus Christ our Lord." Thus much con
cerning the first appearance.
Now we will speak somewhat of the second ; that
is, of the baptism of Christ. In the baptism of Christ,
three things are to be considered : the first, the hea
vens were opened when he was baptized ; the second,
the Holy Ghost was seen in the likeness of a dove ;
and the third, the voice of the Father was heard,
saying, " This is my beloved Son, in whom I am
well pleased." Christ vouchsafed to be baptized
with water, by which he hath hallowed baptism, and
made the water thereof holy, that he which is baptiz
ed in his name, might likewise become holy and
cleansed from sin.
Christ was not baptized for himself, for he was
not infected with the least spot of sin. He acted
like a good physician, who first drinks of the bitter
portion, and then offers it to the sick, that they may
the more gladly and boldly drink of it afterwards :
for we in baptism drink a bitter portion ; namely,
the mortification of the old Adam : for dipping into
the water, or sprinkling with it, signifies nothing else,
than that the old Adam should perish and die. This
is greatly furthered by the cross, which God by his
divine will layeth upon us ; which we ought not to
cast off, but bear willingly with a patient mind.
But that this might be easier for us to do, Christ
hath taken it upon himself ; he suffered himself to
be baptized, he took his cross and carried it without
resistance or gainsaying, and was obedient to his
Father unto death, even the death of the cross : as
Paul saith, Phil. ii. that he might deliver us from our
sins, and might appease his heavenly Father, which
surely he did of his mere grace without any desert
of ours ; whereof baptism is a sign and pledge ; as
Paul saith to Titus : " But when the kindness and
love of God our Saviour toward man appeared, not
by works of righteousness which we have done, but
8*

9Q LUTHER S SERMONS.
according to bis mercy he saved us, by the washing
of regeneration, and renewing of the Holy Ghost ;
which he shed on us abundantly through Jesus Christ
our Saviour ; that, being justified by his grace, we
should be made heirs according to the hope of eter
nal life."
Secondly, when Christ was baptized, the Holy
Ghost appeared in the likeness of a dove, whereby
is signified that we also receive the Holy Ghost in
baptism, which ruleth and guideth us according to
the will of God ; which is present with us, and help-
eth us in bearing the burden of the holy cross, which
exhorteth us, enforceth us, and when we yield to the
burden of the cross, it is present and helpeth us ; if
we fall it raiseth us up again, and is always a faith
ful companion in our journey. He maketh the bur
den of the cross light, which we should otherwise be
unable to bear. If we fall into sin, we must remem
ber to go back to baptism, for this is the ship wherein
we pass over the sea of sin ; for baptism is the be
ginning of repentance. After such a renewing of the
life, followeth the praise of God, and thanksgiving
unto him for the grace received. Then the person
behaveth himself friendly towards his neighbour, and
doth good to Kim in all things. This is signified by
the Holy Ghost appearing upon Christ in the like
ness of a dove. The dove hath no gall : such they
also become which receive the Holy Ghost in bap
tism ; to wit, they are gentle and without bitterness
toward all men.
Thirdly, the voice of the Father is heard in the
baptism of Christ, which saith, " This is my beloved
son, in whom I am well pleased." This is that Sa
viour which delivereth us from the tyranny of sin,
death, satan, and hell. Here we may learn how we
must come to God : he that desireth to become a
child of God the Father, must attain to it through
Christ, aud through him alone, the beloved Son, who

LUTHER S SERMONS. 91
sitteth in the bosom of the Father ; unto whom afone
the Father looketh; without whom he alloweth no
thing ; but whatsoever pleaseth the Father, it plea
seth him with respect to the Son : therefore he that
desireth to go to the Father, must cleave to this his
beloved Son : nothing is of value or estimation with
the Father, except his beloved Son.
He that desireth to be in favour with the Father, ,
and to be beloved by him, let him flee to the bosom
of the Son, by whom he findeth access to the Father;
as Paul saith, Eph. " Through Christ we are adopt
ed :" and, " Withofit Christ we are the enemies of
God." Therefore, whosoever cleaveth to Christ
through faith, abideth in the favour of God; he «4so
shall be made beloved and acceptable, as Christ is ;
and shall have fellowship with the Father and Son.
This is a mighty and excellent voice ! This is my be
loved Son, in whom all things consist and are com
prehended, which are extant in the whole scripture.
As all things are delivered into the hands of Christ,
and gathered into one, that they may obey him, God
saith, " this is my beloved Son :" by shewing Christ
only, and naming no other, he maketh it plain that
none is his beloved Son beside him. If others are
not his beloved sons, it is certain that they are the
children of wrath and indignation. If there were more
beloved sons, he would not have used this saying ;
neither would he turn his eyes to him only as though
he knew no other. Paul saith in his epistle to the
Hebrews, " Unto which of the angels said he at any
time, thou art my Son, this day have I begotten
thee ?" and again, " I will be his Father, and he shall
be my Son."
It is most certain that Christ, in these words, is
declared to be the true and only Son of God ; see
ing that these words were never said to any other
creature. Howbeit, he was as much the Son of
God, and would have remained so forever, even as

92 LUTHER'S SERMONS.
he hath been from everlasting, if this had not been
spoken to us from heaven : neither is any thing
added or taken away from him by this name ; but
we must think that this praise and honour of Christ
was spoken for our sakes ; as it is said in John xii.
30. " Jesus answered and said, this voice came not
because of me, but for your sakes." He hath no
need that it should be said unto him, that he is the
Son of God ; for he knew this before ; and hath had
from everlasting by his nature, tbat which he
heareth. This word teacheth us to know Christ, in which
knowledge our salvation consisteth, as witnessed by
Isaiah, Paul, and Peter. But how does it teach us
to know him ? it teacheth us to know him as the Son
of God, who pleaseth the Father ; by which the Fa
ther cheereth the hearts of all the faithful, and great
ly delighteth them with comfort and heavenly love.
When Christ speaketh, or doth any thing for me, 1
remember these words of the Father, that he is the
beloved Son ; then I am forced to think, that all
which Christ speaketh and suffereth for my sake,
doth well please the Father. How can God show
himself more liberal and loving, than by being pleas
ed that Christ his Son doth deal so kindly and ten- .
derly with us ; that he looks upon us with so much
affection, and with such unusual love, as to suffer
and die for our sakes.
But we are cold, and sluggish, and unthankful
wretches ; we pass over such precious words as
things of no importance ; as if uttered by man ; as
being contained in a book, or written on paper, as
things utterly decayed ; as if grown out of use by
long custom ; as if they pertained to Christ, and not
to us. Being dull and senseless, we do not perceive
that they belong not to Christ, but were committed
to writing and are extant for our sakes only. Christ
being in so great favour with God in all things, and

LUTHER'S SERMONS. 93
at the same time serving us, as he himself witnesseth,
we are without doubt in the same favour with God,
as Christ himself. "If a man love me, he will keep
my words ; and my Father will love him, and we
will come unto him, and make our abode with him."
John xiv. 23. Also, xii. 26. " Where I am, there
shall also my servant be." Again ; I pray that they
may be one, even as we are one ; I in thee, and
thou in me, and they in me.
But where is Christ ? In the favour of God ; in
the depth of his heart : there also are we, if we
know and love Christ ; there our refuge is placed,
where no evil can come. But in this, faith is
required ; the works of the law, and our own merit,
will not prevail. Christ is here declared the only
Son of God ; which at once overthrows whatsoevei
maketh itself God. Men and satan, who please
themselves, and love themselves only, seek not after
God, but strive to become gods themselves : but
God will say unto these very different things from
what he said unto Christ. Christ is my beloved Son,
in whom I am well pleased, seeing that he glorifieth
not himself, although he be God: but ye are wretches,
in whom I allow nothing, seeing that ye glorify
yourselves, being but creatures and men.
This sentence given of Christ, humbleth the world,
and showeth them all to be void of divinity ; and
ascribeth it to Christ, all for our benefit, if we believe
and admit this sentence ; or to our condemnation, it
we contemn it. Then we may say at once, without
Christ there is no favour, nor any beloved Son ; but
the wrath and sore displeasure of God.
We shall now quote certain sentences out of the
scripture concerning Christ, whereby is declared
that through him we are loved by the Father, and
without him are refused. Thus it is said, John i. 16,
17. " Of his fulness, (to wit, Christ's,) have a'l we
received, and grace for grace. For the law vas

94 luther's sermons.
given by Moses, but grace and truth came by Jesus
Christ." John iii. 13. " No man hath ascended up to
heaven, but he that came down from heaven, even
the Son of man which is in heaven." John iii. 16, 1 7,
18. " For God so loved the world, that he gave his
only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life. For
God sent not his Son into the world to condemn the
world; but that the world through him might be
saved. He that believeth on him is not condemned;
but he that believeth not is condemned already,
because he hath not believed in the name of the only
begotten Son of God."
John iii. 35, 36. " The Father loveth the Son, and
hath given all things into his hand. He that believ
eth on the Son hath everlasting life : and he that
believeth not the Son shall not see life ; but the wrath
of God abideth on him." John vi. 40. " This is the
will of him that sent me, that every one which seeth
the Son, and believeth on him, may have everlasting
life ; and I will raise him up at the last day." John
vii. 37, 38. "In the last day, that great day of the
feast, Jesus stood and cried, saying, if any man
thirst, let him come unto me, and drink. He that
believeth on me, as the scripture hath said, out of his
belly shall flow rivers of living water." Titus iii. 4,
5, 6, 7. " But after that the kindness and love of
God our Saviour toward man appeared, not by works
of righteousness which we have done, but according
to his mercy he saved us, by the washing of regene
ration and renewing of the Holy Ghost ; which he
shed on us abundantly through Jesus Christ our
Saviour ; that, being justified by his grace we should
be made heirs according to the hope of eternal life."
Many other such sentences occur, particularly in the
epistles of Paul, which any one may gather for
himself.

LUTHER S SERMONS. 95
SERMON VI.
The fruit and virtue oj Christ's Resurrection.
We have heard in the treatise of the Lord's pas
sion, that it is not sufficient merely to know the
history thereof ; neither is it sufficient to know how
and when Christ rose ; but both the use and profit
of his passion, as well as his resurrection, should be
preached and known ; to wit, what Christ obtained
by them for us. Where only the deed of the history
is preached, it is frivolous preaching, and without
fruit ; which both satan and wicked men as well
know, read and understand, as we do. But when
the use of them are preached, wherein they profit,
that indeed is a fruitful and wholesome sermon, and
full of sweet consolation.
Christ hath declared the use and profit of his pas
sion and resurrection, when he talked with the wo
men: Mat. xxviii. 10. "Be not afraid ; go tell my
brethren that they go into Galilee, and there shall
they see me." These are the first words which they
hear of Christ after his resurrection from the dead ;
whereby he confirmeth all his sayings, also all his
benefits showed to them before ; and that they should
come unto those who should believe thereafter.
Here he calleth not only his apostles his brethren,
but also all them that believe in him ; although they
do not see him visibly as the apostles did.
Shall any one come forth and boast of his merit,
or of the strength whereby he is able to merit any
thing ? What had the apostles merited ? Peter
denied Christ thrice : and all the rest of the apostles
fled from hiin : he might have called them runaways,
and forsakers of their standing in the midst of their
conflicts ; yea, traitors and wicked men, rather than
brethren. Wherefore of mere mercy and grace this

96 LUTHER'S SERMONS.
word was brought unto them by the matrons, which
the apostles themselves did perceive. This word is
full of all consolation and comfort ; that Christ ca-
reth for such wretched men as we are ; yea, and that
he doth call us his brethren. If Christ be our bro
ther, I would fain know what good things we shall
want ?
They that are brethren by consanguinity, use
goods common among themselves, having the same
father, and the same inheritance ; otherwise they
would not be brethren. So we also possess good
things in common with Christ; enjoying the same
father, and the same inheritance ; which inheritance
is not diminished by parting it, as worldly inheritan
ces are, but is always made abundant ; for it is a spi
ritual inheritance. A corporal inheritance, when
distributed into divers parts, is made smaller ; but in
the spirit, the case is such, that he who hath receiv
ed part thereof, hath obtained the whole. What is
the inheritance of Christ ? In his power are life
and death, sin and grace, and whatsoever is contain
ed in heaven and earth ; his are eternal verity ;
strength, wisdom, and righteousness.
All power is given unto him ; he hath rule over all
things ; over hunger, thirst, prosperity, adversity, &c.
He reigneth over all things, whether they be in hea
ven or in earth, spiritual or corporal ; all things are
in his power, as well eternal as temporal. Now if 1
cleave unto him by faith, I shall be made partaker
of all his good things : I shall not obtain part of the
inheritance only, but I shall possess with him ever
lasting wisdom, and eternal strength. I shall not be
grieved with hunger, sin shall pot oppress me, neither
shall I be afraid of death. Hereby we may easily
understand the sayings frequently uttered by the
prophets, especially in the Psalms ; as where David
saith, Ps. xxxiv. " The young lions do lack, and
suffer hunger; but they that seek the Lord' shall not'

luther's sermons. 97
want any good thing." He saith in another place, "The
Lord knoweth the ways of the righteous, and theii
inheritance shall endure forever. They shall not be
confounded in the perilous time, and in the days of
dearth they shall have enough." And again ; " I
have been young and now am old, yet have I never
seen the righteous forsaken, nor his seed begging
bread." All these things Christ bringeth with him; forweare,
and are called his brethren, not because of any merit
in us, but of mere grace. If we would print these
things in our hearts, and thoroughly feel ^ them, it
would go well with us ; but they go in at one ear,
and out the other. St. Paul glorieth in these things,
as he saith, Rom. viii. " As many as are led by the
spirit of God, they are the sons of God. For ye
have not received the spirit of bondage again to fear;
but ye have received the spirit of adoption, whereby
we cry, Abba, Father. The spirit itself beareth wit
ness with our spirit, that we are the children of
God : and if children, then heirs ; heirs of God, and
joint-heirs with Christ ; if so be that we suffer with
him, that we may be also glorified together."
This title ascendeth so high, that the mind of man
is not able to comprehend it. For unless the spirit,
the comforter, imparted this grace to us, no man
would be able to say, Christ is my brother. Those
who cry out without faith, " Christ is my brother,"
are fanatical spirits, who vainly pronounce words
without fruit. The case standeth very differently,
and more marvelously with a true christian ; he is
amazed, and hardly dareth to confess any thing suf
ficiently thereof. Wherefore we must endeavour to
hear this, not only with fleshly ears, but to feel it in
our hearts ; then we shall not be rash, but be car
ried into an admiration thereof. A true christiar
views these things with fear ; and cries out, am I, &
wretched and defiled creature, drowned in sin, wor..
9

98 LUTHER S SERMONS.
thy that the Son of God should be called my bro
ther ? How do I, a miserable wretch, attain to such
a thing ? Thus he is astonished, and can hardly
comprehend these things.
These things cannot be understood according to
flesh and blood ; the heart of man in a natural
state is not able to comprehend them. Christ more
plainly declares unto Mary Magdalene the use and
fruit of his death and resurrection ; when he saith,
John xx. " Go to my brethren, and say unto them,
I ascend unto my Father, and your Father ; and to
my God,, and your God." This is one of the most
comfortable places of which we can glory and boast.
As though Christ should say, Mary, go hence and
declare unto my disciples, (which fled from me,
which have deserved punishment and eternal condem
nation,) that this resurrection of mine is for their
good ; that is, I have by my resurrection brought the
matter to pass, that my Father is their Father, and
my God their God.
These are but few words, but they contain much
matter in them ; namely, that we have as great hope
and confidence in God, as his own Son. Who can
comprehend such exceeding joy ! I will not say,
utter it; that a wretched and defiled sinner may be
bold to call God his Father ; even as Christ himself.
The author of the epistle to the Hebrews, well re
membered the words of the Psalm, how it speaketh
of Christ ; who, as he saith, is not ashamed to call
the believers brethren ; saying, " I will declare thy
name unto my brethren : in the midst of the church
will I sing praise unto thee." If any worldly prince
or nobleman should humble himself so low, as to say
to a thief or robber, thou art my brother, it would be
a notable thing which every one would marvel at :
but this king who sitteth in glory at the right hand of
his Father, saith to poor mortal man, thou art my
brother.

luther's sermons. 99
In this king is our confidence and comfort. He
arms us against sin and death, the devils and hell ;
and against all sinister success of things, as well of
body as mind. As we are flesh and blood, and
therefore subject to all kinds of adversity, it follows
that the case should so stand with him ; otherwise
he would not be like unto us in all things. Where
fore, that he might be made conformable, and like
unto us, he had experience in all things, even as we
have, sin only excepted ; that he might be our true
brother, and exhibit himself openly unto us.
The epistle to the Hebrews doth set this forth in a
lively manner, chap. ii. " Forasmuch then as the
children ' are partakers of flesh and blood, he also
himself likewise took part of the same ; that through
death he might destroy him that had the power of
death, that is, the devil ; and deliver them who
through fear of death were all their lifetime subject
to bondage. For verily he took not on him the na
ture of angels ; but he took on him the seed of
Abraham. Wherefore in all things it behoved him
to be made like unto bis brethren, that he might be
a merciful and faithful high priest in things pertain
ing to God, to make reconciliation for the sins of the
people : for in that he himself hath suffered, being
tempted, he is able to succour them that are tempt
ed." The profit, use, and fruit of the Lord's passion
and resurrection, St. Paul hatn summed up in a very
brief manner ; when he saith, Rom. iv. " Christ was
delivered for our offences, and was raised again foi
our justification."

IOu luther's sermons.
SERMON VII.
John X. From the Wth to the \Qth verses, inclusive.
11 I am the good shepherd : the good shepherd giveth his life
for the sheep.
12 But he that is a hireling, and not the shepherd, whose own
the sheep are not, seeth the wolf coming, and leaveth the
sheep, and fleeth ; and the wolf catcheth them, and scat-
tereth the sheep.
13 The hireling fleeth, because he is ahireling, and careth not
for the sheep.
14 I am the good shepherd, and know my sheep, and am known
of mine.
15 As the Father knoweth me, even so know I the Father)
and I lay down my life for the sheep.
16 And other sheep I have, which are not of this fold : them
also I must bring, and they shall hear my voice; and there
shall be one fold, and one shepherd.
This text is full of consolation ; which in a pre
cious parable setteth forth Christ our Lord, and
teacheth what manner of person he is, what his works
are, and what affection he has toward man. Never
theless, it cannot be distinctly understood, by com
paring together light and darkness, day and night ;
that is, a good and evil shepherd, as the Lord doth
in this place. Ye have oftentimes heard that God
hath instituted and ordained two sorts of preaching
in the world : One is, when the word of God is
preached, which saith, " Thou shalt have no other
gods before me. Thou shalt not kill ; thou shalt not
commit adultery ; thou shalt not steal," &c. Ex. xx.
It also threatens that he who doth not keep these pre
cepts, shall die.
¦ But that preaching doth justify no man. Al
though a man be thereby compelled to show himself
godly outwardly, before men, yet notwithstanding,
he is offended at the law in his heart, and had much
rather there Were no law. The other ministry of
the word, is the gospel • which shows where is to be

luther's sermons. 101
received that which the law requireth. It neither
urgeth nor threateneth ; but allureth men gently.
It showeth them what they must receive and take,
whereby they may become righteous : Behold, here
is Jesus Christ ! he directeth them. These disagree
one with another, as much as to receive and give, to
exact and reward.
This difference should be well understood and ex
plained. To hardened and untractable men, who
feel not the gospel, the law is to be preached ; and
they are to be urged till they begin to feel molified
and humbled, and acknowledge their disease ; then
is the time to begin to preach the gospel. These two
sorts of preaching were instituted and ordained by
the Almighty : besides these there are others which
were not ordained of God, but are traditions invent
ed by men ; ordained by the pope and his prelates,
wherewith they have perverted the gospel. These
are not worthy to be called shepherds or hirelings ;
but they are those whom Christ calleth thieves, rob
bers, and wolves.
If we would guide men in the right way, it must
be done by the word of God : if it be not done, we
surely labour in vain. Christ treateth here of the
second ministry of the word, and describeth of what
sort it is : he maketh himself the chief, yea, the only-
shepherd : for he whom he doth not feed, remains
unfed. Ye have heard that our Lord Jesus Christ,
after his passion and death, was raised from the
dead, and entered into immortality : not that he
might sit idle in heaven, and rejoice with himself, but
that he might receive a kingdom, and execute the
functions of a governour and king ; of which all the
prophets, yea, and the whole scripture, treats at
large. We must continually acknowledge him to be our
governour and ruler ; neither must we think that he
is idle in heaven, but that he doth from above govern
9*

102 luther's sermons.
and direct all things ; who hath an especial care of
lis kingdom, which is the christian faith ; therefore
it must needs be that his kingdom will flourish among
us here on earth. Of this kingdom, we have else
where said, that it is so ordained, that we increase
every day and become purer ; and that it is not go
verned by any force or power, but by preaching
alone ; that is, by the gospel. This gospel cometh
not from man, but it was brought by Jesus Christ
himself ; and afterwards put into the hearts of the
apostles and their successors, that they might com
prehend it, and speak and publish it.
Hereby is his kingdom governed, wherein he so
reigneth, that all the power thereof consisteth in the
word of God. Now whosoever shall hear and be
lieve this, pertaineth to this kingdom. Moreover,
this^word is made so effectual, that it bringeth an
abundance-of all the good things which are necessa
ry to man. For it is the power of God which is able
to save every one that believeth ; as Paul saith to the
Romans ; if thou believe that Christ died for thee,
to deliver thee from evil, and cleave unto the word,
it is certain that no creature is able to overthrow
thee. For as none are able to overthrow the word,
neither shall any be able to hurt thee if thou trust in
• it. By the word thou shalt overcome sin, death, sa
tan, and hell ; and to that thou must flee, for in it
thou shalt find peace, joy, and eternal life ; and be
made partaker of all the good things that are pro
mised in the word.
Wherefore the government of this kingdom is
marvellous. The word is published and preached
through the whole world ; but the power thereof is
secret ; it must be felt and tasted in the heart. We
therefore of the ministry are able to perform nothing
more, than to become the instruments through which
our Lord Christ openly preacheth' the word ; for he
suffereth the word to be published abroad, that every

LUTHER'S SERMONS.

icts

one may hear it. But faith maketh us to feel it in
wardly, in the heart ; yea, it is the secret work of
Christ, when one knoweth what is his duty, and is
willing to do according to_ his divine will and pleasure
That these things may be better understood, we
will now treat of our text, therein Christ saith, " I
am the good shepherd ?" What is a good shepherd ?
A good shepherd, saith Christ, giveth his life for his
sheep : and I leave my life for my sheep. Here the
Lord declareth what his kingdom is, by the parable
of the sheep. The sheep is of that nature, that it
quickly knoweth the voice of its shepherd ; neither
followeth it the voice of an^tner ; but always cleav-
eth to its own, and seeketh help of him, not being
able to help itself. The sheep cannot feed itself, nor
preserve itself from the wolves ; but is altogether de
pendant upon the shepherd.
Christ therefore bringeth the quality and nature
of the sheep as a parable ; and transformed himself
into a shepherd : whereby he showeth what his king
dom is : which consisteth in feeding his sheep ; that
is, miserable, needy, and wretched men, that have
no help or counsel but in him alone. That we may
declare this more plainly, we will quote a passage
from Ezekiel : chap, xxxiv. " Should not the shep
herds feed the flocks ? why therefore do ye feed
yourselves ? 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 that which was driven away,
neither have ye sought that which was lost ; but witb
force and with cruelty have ye ruled them. And they
were scattered, because there is 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 : yea.

104 luther's sermons.
my flock was scattered upon all the face of the
earth." What he here saith should be particularly no
ticed. The meaning is, that he will have the weak,
sick, broken, abject, and lost, to be strengthened,
healed, cured, and sought after; not spoiled and des
troyed. These things, saith he to the shepherds, ye
ought to do ; but ye have done none of them.
Wherefore I myself, (as he afterwards saith,) will
deal thus with my sheep : "That which is lost, will
I seek again ; that which is driven away, will I bring
again ; and to that which is not well, will I prepare a
•emedy, and heal it." Here we see that the king
dom of Christ is such as pertaineth to the weak, dis
eased, and feeble; the preaching whereof is full of
comfort ; although we do not thoroughly feel our
misery and weakness : if we did, we should forthwith
run to him.
But how did those shepherds behave themselves ?
they ruled in rigour, and strictly exacted obedience
to the law. Moreover, they added their own tradi
tions ; as thejr do also at this day ; and if they be
not kept, they cry out and condemn him that trans-
gresseth them, so that they do nothing but urge more
and more their own inventions. But this is not the
way to feed and govern souls ; Christ is not such a
shepherd : for by such manner of feeding, none are
helped, but the sheep are utterly lost. We shall now
make some remarks upon the preceding passage of
the prophet. First, he saith that the weak sheep
are to be strengthened ; that is, the consciences
which are weak in faith, and have a sorrowful spi
rit, and are of faint courage, are not to be enforced.
It must not be said unto them, thou must do this,
thou must be strong ; for if thou art weak thou art
ordained to eternal punishment ! This is not the
way co strengthen the weak.
Paul saith, Rom. xiv. " Him that is weak in the

luther's sermons. 105
faith receive ye, but not to doubtful disputations.''
He likewise adds, Rom. xv. " We then that are
strong ought to bear the infirmities of the weak."
Wherefore they are not to be severely compelled,
but comforted ; that although they be weak, they
may not despair, for they shall become stronger.'
Isaiah the prophet, spake of Christ in the following
words : " A bruised reed shall he not break, and the
smoking flax shall he not quench." chap. xiii. The
bruised reed signifieth miserable, weak, and bruised
consciences ; which are so easily shaken, that they
tremble, and sometimes lose their confidence in God.
With these God doth not deal rigorously, but in a
gentle manner ; lest he break them.
The smoking flax, which as yet burns a little, and
emits more smoke than fire, are the same con
sciences : they ought not to despair, for he will not
utterly extinguish them ; but will always kindle them.
and more and more strengthen them. This, to him
that truly knoweth it, is a great comfort. He that
doth not gently handle weak consciences after this
sort, doth not execute the office of a true shepherd.
Afterwards the prophet saith, "That which was
diseased, ye ought to have succoured." Who are
those diseased ones ? they who in their manner of
living, and their outward works, have certain dis
eases and vices. The first pertaineth to the con
science when it is weak ; the other to the manners
or coMdition of life ; as when one is carried with a
wilful mind, and a wayward disposition ; and by
wrath and evil doings offend ; as even the apostles
sometimes did.
Such as are so vicious in the sight of men, that
they are even an offence to others, God will not
have rejected and despaired of ; for his kingdom is
not of such a nature that the strong and whole only
should live therein, but Christ is placed in it that he
may take care of such as are weak and helpless

106 luther's sermons.
Sometimes we are so weak and sick, that we almost
Jespair of being subjects of this kingdom : but the
more we feel our disease, so much the more we
must strive to come to him ; for he is always ready
to heal us. If we are weak and oppressed, and in
great affliction, we have more reason to go to Christ ;
acknowledging ourselves sinners, that he may help
and justify us : for the greater our disease is, the
more needful it is for us to be healed.
Christ requireth these things of us, and allureth
us to come to'him boldly and cheerfully. Others
who are not such shepherds, think they make men
righteous, if they exact much of them, and urge them
much ; whereby they only make those who are evil,
worse : as the prophet saith, " The broken have ye
not bound together." To be broken, is, as when
one has a leg broken, or a wound inflicted some
where else ; that is, when a christian is not only so
diseased and weak that he stumbleth, but also run
neth into such great temptations that he breaketh
some part, and even denieth the gospel, after the
manner of Peter ; who forswore Christ.
Now if any one should so stumble, that he was
compelled to go back, and be utterly cast down in
mind, we must not yet cast him off ; as though he
would never more pertain to the kingdom of Christ.
We must leave Christ's property to himself ; that his
kingdom may remain mere mercy and grace ; whose
desire is to help them only that are grieved with their
calamity and misery, and greatly desire to be deli
vered from it : that his kingdom may altogether
abound with comfort, and be be the gentle shepherd
that provoketh and allureth all who come to him.
And all this is done by the gospel ; whereby the
weak are to be strengthened, and the sick healed.
This word is sufficient for all the distresses of con
science ; giving abundant comfort to all, though they
be ever so great sinners. Christ therefore alone

LUTHER S SERMONS. 107
is the good shepherd ; who healeth all sorts of
diseases, and helpeth them that are fallen. He
that doth not, is not a shepherd. The prophet thus
remarks : " Ye have not brought again that which
was driven away." What is that which was driven
away ? The despised soul that is so scorned and
contemned, that whatsoever christian doctrine is
bestowed upon it, is thought to be in vain. Yet
Christ will not suffer it to be dealt with in a harsh
manner : his kingdom is not compassed with so
straight bounds, that only the strong, whole and
perfect, flourish therein ; for this pertaineth to the
heavenly life to come ; but in this kingdom, only
grace and mercy must abound.
As God promised to the children of Israel ; Ex. iii.
That he would bring them to a land flowing with
milk and honey. The prophet concludeth ; " The
lost have ye not sought." That is lost which seem
eth to be condemned ; of the return whereof there
is scarcely any hope : of which sort in the gospel
were publicans and harlots ; and at this day, they
who have not a spark of godliness, but areuntrac-
table and unruly. Notwithstanding, these are not
to be left, but means should be used, that at the last
they may be reclaimed and brought into the right
way. Which Saint Paul ofttimes did ; as when he
delivered two of this sort to satan : 1 Tim. i. " I
have delivered them unto satan, that they may learn
not to blaspheme." And again he saith, 1 Cor. v.
" To deliver such a one unto satan for the destruc
tion of the flesh, that the spirit may be saved in th(
day of the Lord Jesus."
These he cast off as condemned ; yet he did not
despair of them. Christ should be preached, as
rejecting no man, although he be weak : but that he
willingly receiveth, comforteth, and strengtheneth
every one ; so that he always appeareth to be the
good shepherd. Therefore it comes to pass, that

108 luther's sermons.
men willingly resort to him, and that there is no need
to compel them. The gospel so allureth and ma
keth them willing, that they come with love and
pleasure, and with all boldness ; whereby their love
to Christ is increased, so that they do every thing
willingly, who before were to be urged and com
pelled. If we be compelled, we act grudgingly and
unwillingly, which God abhorreth.
When we perceive that God dealeth so lovingly
and gently with us, our hearts become ravished, so
that we cannot stay ourselves, but are constrained
to run unto him, leaving all other things for his sake.
Consider how great an evil it is, when one judgeth
another. The kingdom of Christ, as we have
heard, is so ordained, that it healeth and justifieth
only sick and miserable consciences ; wherefore
those who have regard only to the strong and whole
are much deceived. It is great and effectual know
ledge whereby Christ is known. It is grafted in us
by nature, to be altogether evil and wicked ; yet not
withstanding we would have every one honest : we
earnestly regard strong christians ; not looking to
the sick and weak, thinking them not to be chris
tians ; though we ourselves at the same time exceed
them in wickedness.
The cause of this is our corrupt nature, and our
blind reason ; which would measure the kingdom of
God by our own judgement : whereby wethink those
things unclean before God, which seem unclean to
us ; but this opinion must be removed from our
minds. It will be said, alas ! what will become of
me if all christians must be whole, strong, and god
ly ? When shall I attain those things ? In this
manner thou wilt bring thyself into such a perplexi
ty, that thou shalt not attain unto true comfort and
joy. Thou must be so affected, that thou wilt say,
most gracious Saviour, although I find myself alto
gether weak, and diseased, and in a wretcb' d state,

luther's sermons. 109
yet I will not cast off my hope, but will flee unto
thee, that thou mayst succour me ; for thou only art
the true shepherd ; wherefore I will not despair,
nor be discouraged, although I come void of works.
We must be diligent, that we may become wise
and know Christ. In his kingdom only the weak
and diseased are conversant ; it being, as it were, a
mere hospital, in which only the sick and feeble lie,
of whom a care must be taken. But few men have
this knowledge, for it is not easily attained ; it is
even sometimes, wanting in them who have the gos
pel and spirit. Some men look into the scripture,
which setteth forth the kingdom of Christ, affirming
it to be precious ; nevertheless they pay but little at
tention to the signification of the words therein con
tained, neither do they perceive that true wisdom is
hidden therein, which far excelleth our wisdom.
Christian wisdom does not consist in seeking the
company of those that are accounted wise and skil
ful, and to make mention, and talk of them ; but to
be occupied among the unwise, and those that lack
understanding, that they may forsake sin and fool
ishness, and embrace righteousness, and sound un
derstanding. Therefore it appeareth that christian
wisdom doth not consist in lofty looks, and seeing
ourselves in things high and wise, as in a glass, but
that we look to those things which are below, and
mark that which is humble. He that knoweth these
things, let him give thanks to God ; for by this
knowledge he is able to prepare and apply himself
to every thing that shall take place in the world.
But ye shall find many, yea, even among those that
preach the gospel, who are not thus far enlight
ened. Heretofore we have been taught that none must
come to Christ, till he be altogether clean ; thou
must therefore forsake this opinion, that thou mayst
attain to true understanding, and know Christ aright,
10

110 luther's sermons.
as the true and good shepherd. He compareth the
good shepherd with the evil, or hireling, in the fol
lowing passage : " The good shepherd giveth his life
for the sheep. But he that is an hireling, and not
the shepherd, whose own the sheep are not, seeth
the wolf coming, and leaveth the sheep, and fleeth ;
and the wolf catcheth them, and scattereth the
sheep. The hireling fleeth, because he is an hire
ling, and careth not for the sheep."
It is true, indeed, that Christ is the only shepherd :
the name of Christ belongs to him, alone ; yet he
communicates the same to us, that we may be called
christians. In the same manner, although he be the
only shepherd, yet he imparteth the same name to
those that be of the ministry. Matthew likewise
forbiddeth our calling any man father on earth ; for
one is our Father, which is in heaven. (Chap, xxiii.)
Notwithstanding, Paul calleth himself the father of
the Corinthians, when he saith ; " In Christ Jesus I
have begotten you through the gospel." (1 Cor. iv.)
Therefore it seemeth as though God alone would
have the name of father ; and at the same time
granteth the same name to men, that they also may
be fathers ; howbeit, not of themselves, but by
Christ : even as we are called christians ; not that
we have any thing of ourselves, but that all things
are given us through Christ.
Christ saith, moreover, " He that is an hireling,
and not the shepherd, whose own the sheep are not,
seeth the wolf coming, and leaveth the sheep, and
fleeth," &c. This surely is a hard saying ; that they
which preach the gospel, and strengthen and heal the
sheep, should at last suffer them to be caught and
torn in pieces : while they themselves flee away,
when the sheep have the most need of help. As
long as the wolves do not appear, they do their duty
carefully and diligently ; but as soon as the wolf ap
pears, they immediately leave the sheep. If they

luther's sermons. Ill
have fed them well and made them fat, strong and
whole, they are the better liked by the wolves.
But what is the hidden meaning of this parable 1
The meaning of Christ is this ; in my kingdom,
(which consisteth in nothing else, but strengthening
the weak, healing the sick, and encouraging the faint
hearted,) the holy cross shall not be wanting. When
it is preached that Christ only, whose silly sheep we
are, hath the care of us, strengtheneth, healeth, and
helpeth us, that our own strength and works are of
no importance, the world cannot abide it : so that it
is a natural consequence for the gospel to bring the
cross with it ; inseparably accompanying it ; and he
that will unfeignedly profess it before the world, must
expect to bear persecution. This being the case, it
is not difficult to perceive the difference between the
true shepherds and the hirelings.
The hireling preacheth the gospel as long as he is
reported among men to be learned, godly, and holy.
But when he is reproved, or called a heretick and
wicked man, or requested to make a recantation, he
either recanteth or leaveth the flock without a shep
herd : their case then becomes worse than it was
before. What doth it avail the sheep, even if they
were well fed before ? If they were true shepherds,
they would lose their lives rather than leave the
sheep to the jaws of the wolves ; and would be
ready to offer their neck to tbe axe for the sake of
the gospel.
They therefore are not good shepherds, who
preach the gospel that they may thereby obtain ho
nour and riches ; without doubt these are hirelings,
who seek their own glory even in sound doctrine,
and in the word of God. Wherefore they abide no
longer than they receive honour, praise, and benefit
thereby. As soon as the wolf cometh, they go
back, deny the word, and flee away ; leaving the
sheep, earnestly seeking for pasture and their shep

12 LUTHER S SERMON*.
herd, that he may keep them from injury : but the
good shepherd never leaveth his sheep in time of dan
ger, but always remains with them to strengthen and
defend them.
These things may happen to us in some future
time ; we may be beset in the same manner. Then
the preachers will shut their mouths and provide for
their safety by fleeing away ; the sheep shall be dis
persed ; one will be carried this way, and another
that ; God grant that some of them may stand va
liantly in defence of the gospel, and spend their
blood, if the case so require, in delivering their sheep !
Thus Christ hath described the hirelings in their true
colours ; who thus saith ; "lam the good shepherd,
and know my sheep, and am known of mine." He
speaketh here of the peculiar duty that belongs to
himself: I know my sheep, saith he, and they
likewise know me. Christ knoweth us to be his
sheep, and we know him to be our shepherd.
He knoweth us to be weak and^ diseased ; but
even those that are he doth not cast off, but taketh
care of them, and healeth them ; though they be so
diseased that all the world think they are not his
sheep ; and indeed this is the knowledge of the world.
But Christ doth not know them after this manner ;
neither doth he greatly regard what manner of sheep
they are, but considereth whether they belong to his
fold. Those therefore are true shepherds, who,
following Christ, know their sheep, and protect them
from danger.
My Father knoweth* me, saith Christ, but the
world knoweth me not. Therefore, when the hour
shall come that I shall die an ignominious death upon
the cross, all with one voice will cry out, was this
the Son of God ? he must needs be a condemned
man, and given up to satan both soul and body.
But my Father will say after this sort ; this is ray
well beloved Son, the King and Saviour of man-

luther's sermons. 113
kind. If I were in the midst of hell, or in the jaws
of satan, I should come out again, for the Father
will not forsake me. Likewise I know my sheep,
and they know me : they are certain that I am a
good shepherd ; therefore they come to me for suc
cour. They cleave to me, knowing that they are
subject to manifold infirmities and diseases ; and
knowing that I would have such resort to me.
" Other sheep I have, which are not of this fold :
them also I must bring, and they shall hear my
voice ; aud there shall be one fold, and one shep
herd." Some, in explaining this passage, say, before
the latter days, the whole world, shall become chris
tians , this is a falsehood forged by satan, that he
might darken sound doctrine ; that we might not
rightly understand it. Beware therefore of this de
lusion. As soon as the gospel was published, it was
preached to the Jews ; and they were the sheepfold.
But he saith that he hath other sheep also, which
are not of this fold,- which he must gather together ;
whereby he showeth that the gospel must be preach
ed to the Gentiles, that they also may believe in
Christ ; that of the Jews and Gentiles may be made
one church. This was performed by the apostles,
who preached the gospel to the Gentiles, and brought
them to the true faith.
Thus there is one body, one church, one faith,
one hope, one love, and one baptism ; which con-
tinueth at this day, and shall continue to the end
of the world. Therefore do not believe that all men
shall have faith in Christ ; for the cross must always
be borne by us ; the greater part being of the class
that persecute christians. The gospel must be con
tinually preached, that always some may be brought
to Christianity. Thus we close, having given a com
pendious exposition of the text.

1 14 luther's sermons.

SERMON VIII.
John, chap. VI. From theiith to the 51 st verses, inclusive.
44 No man can come to me, except the Father, which has
sent me, draw him : and I will raise him up at the last day.
45 It is written in the prophets, And they shall be all taught
of God. Every man, therefore, that hath heard, and hath
learned of the Father, cometh unto me.
46 Not that any man hath seen the Father, save he which is
of God, he hath seen the Father.
47 Verily, verily, I say unto you, He that believeth on me hath
everlasting life.
48 I am that bread of life.
49 Your fathers did eat manna in the wilderness, and ars
dead.
50 This is the bread which cometh down from heaven, that a
man may eat thereof and not die.
51 I am the living bread which came down from heaven. If
any man eat of this bread he shall live forever : and the
bread that I will give is my flesh, which I will give for the life
of the world.
The sole object of this text is, to teach us the na
ture of Christian faith, and to stimulate us to the ex
ercise of it : and, indeed, the general tenor of the
Gospel of John, goes but little farther than to in
struct us, how we must believe on the Lord Jesus
Christ ; and that such a faith as is grounded on the
true promise of God made to Christ, will save us ;
as the text under consideration plainly declares.
Those, therefore, who teach any other way or means
to obtain righteousness, are here considered as igno
rant of the true way. For whatsoever is the inven
tion of men, can avail them nothing towards obtain
ing salvation. Although a man may exercise the
duties of godliness, although his external works may
appear holy before men, yet he will not be able to
attain unto heaven, unless God, through his word,
proffer him his divine grace, and enlighten his under
standing, that he may walk in the way of Ufe.
Now the way of life, is the Lord Jesus Christ ;
and he that seeketh another way, as those most eer-

luther's sermons. 115
tainly do, who trust in their own works, erreth from
the right and true way; for Paul saith, Gal. ii. "If
righteousness be by the law," (that is, by the works
of the law,) " then Christ died without a cause."
Therefore, I say, a man must be, as it were, bruised
and broken by the Gospel ; he must be humbled
from the bottom of his heart ; he must feel himself
weak and frail, and wholly unable to do any thing Qf
himself. He must fall prostrate before God, and
cry, Help me, O omnipotent God, merciful Father,
I am not able to help myself! Help, O Lord Christ,
mine own help is nothing !
Christ, in Lukexx. 18. speaking of the chief cor
ner stone, which was rejected of the builders, saith :
" Whosoever shall fall upon that stone, shall be bro
ken ; but on whomsoever it shall fall, it will grind
him to powder." Now this stone is Christ ; there
fore, we must either fall upon him through a sense
of our imbecility and weakness, and so be broken,
or he will fall upon us in his righteous judgement,
and we shall be crushed under the weight of our own
sins. Christ saith in the text, " No man can come to
me, except the Father which has sent me draw him :
and I will raise him up at the last day." The con
clusion therefore is, that he whom tbe Father draw-
eth not, and who cometh not to the Son, shall surely
perish ; for he is the onlyname given unto us whereby
we eau be saved ; and without him there is no salva
tion : if he help not, our case is most miserable. Of
him Peter also speaketh in the Acts of the Apostles,
chap. iv. " This is the stone which was set at nought
of you builders, which is become the head of the
corner. Neither is there salvation in any other : for
there is none other name under heaven given among
men, whereby we must be saved." Where then is
the doctrine of those divines and schoolmen, who
have taught, that by many works we must attain

116 LATHER'S SERMONS.
unto righteousness ? How is the doctrine of thai
great master, Aristotle, confounded, who taught that
reason instructeth men to do the best things, and is
always ready to direct them in the right way ! For
this doctrine Christ doth here disprove ; and doth
positively assert, that unless the Father draw us to
him, we shall perish forever. Hence all men must
r onfess their imbecility and slowness to good things ;
for if any man persuade himself that he is able to do
any good work by his own strength, truly he accu-
seth Christ of falsehood ; and with great arrogance,
presumeth to come to heaven, although he is not
drawn of the Father.
The word of God, wherever it is soundly preach
ed, casteth down whatsoever things are high and
great ; it maketh mountains even with vallies, and
overfhroweth all hills ; as the prophet Esaias saith,
" that all hearts hearing the word may despair of
themselves, otherwise they cannot come unto Christ."
The works of God are such, that while they kill,
they make alive ; while they condemn they save ; as
Hannah, the mother of Samuel, singeth of the Lord :
" The Lord killefh and maketh alive ; bringeth
down to the grave, and setteth up again. The Lord
maketh poor, and maketh rich ; bringeth low, and
heaveth up on high."
Wherefore, if a man be so stricken of God in his
heart, that he acknowledgeth himself such a one-as
ought for his sins to be condemned, he surely is that
very man whom God by his word has stricken, and
by this stroke hath fastened upon him the bond of
his divine grace, whereby he draweth him, that he
may provide for his soul, and take care of him. At
first, he could find within himself no help nor sup
port, neither did he desire any ; but now he hath
found the special consolation and promise of God,
which is this : " He that asketh receiveth, he that

LUTHER'S SERMONS. 117
seeketh findeth, and to him that unocketh it is
opened." By suchapromise, manis more andmore comforted
in mind, and conceiveth a greater trust and confidence
in God : for as soon as he heareth that this is the
work of God alone, he desireth of him, as at the
hand of his merciful father, that he will vouchsafe
to draw him. He is also encouraged to lay hold on
the promises of God, he trusteth in his word, and
hereby he obtaineth a certain testimony, that he is
one whom God hath drawn : as John saith in his first
Epistle, v. 10. " He that believeth on the Son of God,
hath the witness in himself."
He that is thus taught of God, he that hath this
witness in himself, will find God no other than a
helper, a comforter, and a Saviour. It therefore
follows, that if we believe aright, God will ever be to
us a comforter, and a giver of every good and per
fect gift : he will require nothing of us, but will free
ly bestow upon us whatsoever things may be for our
good ; as he himself saith, in Psalms viii. " I am the
Lord thy God who brought thee out of the land of
Egypt ; open thy mouth wide and I will fill it." Who
would not love such a God ; a God who is so loving
and kind to us, and who so readily offereth us his di
vine grace and goodness 1
They who do unadvisedly neglect so great grace
as is offered to them by God, shall in no wise escape
his severe and eternal judgement ; as is said in the
epistle to the Hebrews : " If they that transgressed
the law of Moses escaped not unpunished, but died
without mercy, how much more grievously shall God
punish them who count the blood of the testament
as an unholy thing, and tread under foot the Son of
God." »
How diligent is Paul in all his epistles to teach how
the true knowledge of God may be obtained ! How
ardently doth he wish that men may possess this

118 luther's sermons.
knowledge ! the language of his soul is, if ye only
Knew and understood what God is, ye would then be
safe : then ye would love him, and do all things that
are approved of him. How desirous is he also that
those who have obtamed this knowledge should in
crease in it ! Thus he saith, Col. i. " We cease
not to pray for you, and to desire that ye might be
filled with the knowledge of his will in all wisdom
and spiritual understanding, that ye might walk
worthy of the Lord, pleasing unto all, being fruitful
in every good work, and increasing in the knowledge
of God ; strengthened with all might, according to
his glorious power, unto all patience and long suf
fering with joyfulness, giving thanks unto the Fa
ther, who made us meet to be partakers of the in
heritance of the saints in light."
Thus we learn from the first part of the text, that
the knowledge of God cometh from the Father : —
that it is necessary he should lay the foundation of
our building, in order that our labour may not be in
vain. This God effecteth through the preaching of
his word, by those ministers whom he hath taught
and sent forth to make known unto us the way of
salvation. For St. Paul saith, Rom. x. "Faith
cometh by hearing, and hearing by the word of God."
And first, we have preached unto us the law ;
whereby we learn that all the deeds and actions of
our lives, although they may have appeared righteous
before men, are of no estimation before God ; nay,
that they are even abhorred and loathed of him ;
and that it is utterly impossible for us to obtain sal
vation thereby. Afterwards, we have the preaching
of grace, which teacheth us, that although we can
not be saved by our own works of righteousness,
yet it has pleased*God to make provision for us, in
order that we may not be utterly condemned and
cast off; that he will receive us in the name of his
•' eloved Son, whom he has given unto us as a me-

luther's sermons. 119
diator and Saviour : and that he will even make us
heirs in his kingdom ; yea, and lords over all things
in heaven and earth.
When the preaching of the law taketh hold on
our hearts, when we find ourselves condemned witb
all our works, our mind is made exceedingly sorrow
ful, we sigh unto God and know not what to do ; our
conscience is evil and fearful, we can see no way to
escape from the justice of God ; and thus we are
brought to tne very brink of despair. If, when in
this situation, we hear the preaching of the gospel
of grace, if the way to Christ be shown us, if we be
made sensible that we must be saved through him
alone, by mere grace and mercy without any of our
own works and merits, then is the heart made joyful,
and hasteth to lay hold on this grace, as the thirsty
hart runneth unto the water. Thus David saith,
" As the hart desireth the water brooks, so longeth
my soul after thee, O my- God : my soul thirsteth
for God, yea, even for the living God."
When a man is thus taught of God, and cometh
to Christ through the gospel, he heareth the voice of
the Lord Jesus Christ, which strengtbeneth the
knowledge that God hath taught him. He findeth
God to be none other than a Saviour abounding with
grace, and that he will be favourable and merciful to
all who will call upon him in the name of his Son.
For the Lord saith, " Verily, verily, I say unto you,
he that believeth in tne hath everlasting life. I am
that bread of life. Your fathers did eat manna in
the wilderness, and are dead. This is that bread that
cometh down from heaven, that he who eateth of it
shall not die. I am that living bread which came
down from heaven ; if any man eat of this bread,
he shall live forever; and the bread that I will give
is my flesh, which I will give for the life of the
world." In these words the soul findeth a table daintily

120 luther's sermons.
furnished, whereat it may satiate its hunger. This
is that supper, to the preparing of which our Lord
hath killed his oxen and his fatlings ; and he hath
bidden us all to partake of it. Therefore, if we com
mit ourselves confidently unto him, and cleave to his
word, his spirit will dwell in us, and we shall conti
nue at this goodly table forever. The living bread of
which the Lord here speaketh is Christ himself, who
was slain for us, and by whom we are fed. If we
receive but a morsel of this bread in our hearts,
and retain it, we shall be forever satisfied. It will
furnish us a repast at which we may banquet conti
nually, without ever being cloyed.
Now to enjoy this repast, we have only to believe
in the Lord Jesus Christ ; that he is made unto us of
God, as Paul saith, 1 Cor. i." Wisdom, righteousness,
sanctification, and redemption." He that partaketh
of this repast shall live forever : for when the Jews
were in contention about the words of Christ, he
saith, " Verily, verily, I say unto you, except ye eat
the flesh of the son of man, and drink his blood, ye
have no life in you. Whosoever eateth my flesh and
drinketh my blood hath eternal life, and I will raise
him up at the last day." The manna which the fa
thers did eat in the desert, could not save from
death ; but this food maketh us immortal. If we
believe in Christ, death hath no power to hurt us ;
nay, there is no more death : for Christ saith unto
the Jews, John viii. 51. " Verily, verily, I say unto
you, if a man keep my saying, he shall never see
death." Here it is evident he speaketh of the word
of faith and the gospel.
But it may be said that the righteous die notwith
standing : that Abraham and the holy prophets are
dead ; as the Jews said unto Christ. I answer : The
death of Christians is only a sleep, and it is common
ly thus called in scripture. For a Christian tasteth
and seeth no death ; that is, it hath no pangs to him,

luther's sermons. 121
ftor doth he fear it. It is to him only a passage and
gate to life ; for the Saviour Christ Jesus, in whom
he believeth, hath overcome death. Christ saith,
John v. 24. " Verily, verily, I say unto you, he that
heareth my word, and believeth on him that sent
me, hath everlasting life, and shall not come into
condemnation ; but is passed from death unto life."
Not only is the death of a Christian free from ter
ror, but his life also is happy and joyful. To him the
yoke of Christ is easy and pleasant ; and that it
seemeth grievous to others, is because the Father
hath not yet drawn them : therefore, they can take
no pleasure in doing his will, nor doth the gospel af
ford them any comfort. But to those whom he hath
drawn, and hath taught by his spirit, .the gospel of
Christ is a source of exceeding joy and consolation.
Thus ye have heard how ye must feed by faith on
this bread which cometh down from heaven ; that is,
on the Lord Jesus Christ ; which ye do when ye be
lieve on him and acknowledge him as your Saviour ;
and throughout the chapter from which our text is ta
ken, the necessity of such a belief is strongly en
forced. For when the multitude followed Christ,
that they might eat and drink, he taketh occasion to
recommend unto them this spiritual meat ; and sig-
nifieth that he fed them with bodily meat, in order
that they might believe on him, and thus feed on that
also which is spiritual.
In this manner doth Christ, throughout his dis
course, endeavour to persuade men to lay hold on
this bread of life. In what familiar and plain lan
guage doth he here offer himself unto us ! How
gently and graciously doth he apply himself to our
hearts, in order that we may do the will of our hea
venly Father ! which is nothing else than to believe
on his Son ; that he suffered death for our sakes ;
that although he was without sin, he took upon him
the sins of the world, and suffered as though he had
11

122 luther's sermons.
committed them himself; that he did the same wil
lingly, to make atonement for our transgressions, in
order that he might receive us as brethren and sis
ters ; — if we believe these things, we do the will of
our heavenly Father ; for Christ saith, in the chapter
from which the text is taken, " This is the will of
him that sent me, that every one which seeth the
Son, and believeth on him, may have everlasting life."
It therefore appeareth, that be who hath faith doth
the will of God, and eateth of the heavenly bread of
which we have been speaking.
The bread and wine whereof we partake in the
sacrament of the Lord's supper, are designed to re
present the body and blood of Christ. This supper
was instituted for the purpose of reminding us of the
sufferings of our Saviour, and to strengthen our
faith, in order that we may be assured that his body
and blood deliver us from sin, death, satan, and all
evil. But it may be asked, bow shall a man know
that he partaketh of this heavenly bread, and is called
to this spiritual supper? Answer: — Let him consider
the matter in his own mind, and if he find that he
hath comfort in the promises of God, and is persua
ded that he is of that choice company, he is assu
redly such a one indeed ; for as we believe, so com
eth it unto us. Such a man, moreover, will have a
regard for his neighbour ; he will assist him as his
brother ; he will deal justly with him ; he will com
fort, support, and encourage him — in short, he will
do unto him no otherwise than he desireth to be done
unto himself.
The reason why the mind of such a man is thus
disposed, is, because his heart is filled with the love
of God, and he therefore delighteth to do his will. It
is now a pleasure to him to do good to his neigh
bour, and he is even grieved if there be none to
whom he may be serviceable. He also deporteth
himself with humility towards all men ; he doth not

luther's sermons. 123
esteem tbe temporal pleasures and vanities of life ;
he judgeth no man ; he defameth no man ; he in-
terpreteth all things in the most favourable manner.
When such a person seeth that matters go not well
with his neighbour ; if he fainteth in faith, if he wax-
eth cold in love, if his life is not every way approva-
ble, he prayeth for him, and expostulated with him
as a brother. He is likewise sorely grieved if he
chance to commit a fault : he imploreth pardon of
God, and is ever ready to make restitution to his
neighbour. But he that is .destitute of faith, he that is not
taught of God, doth not feed on this heavenly bread,
neither bringeth he forth these fruits ; for where a
right faith is not found, such fruits are always want
ing. Peter therefore teacheth us to make our calling
unto salvation sure, by good works ; namely, by
works of love to our neighbour, doing toward him as
toward our own flesh and blood. Thus much shall
suffice, concerning this text.

SERMON IX.
Romans, xiii. From, the 11th to the 14th verses, inclusive.
11 And that, knowing" the time, that now it is hiorb time to awake
out of sleep ; for now is our salvation nearer tnan when we be
lieved.
12 The night ia far spent, the oay is at hand : lot us therelore
cast off the works of darkness, and let us put on the armour of
light.
13 Let us walk honestly, as in the day : not in rioting*and. drunk
enness, not in chambering" and wantonness, not in strife and en
vying.
14 but put yc on the Lord Jesus Christ, and make not provision
for the flesh, to fulfil the lusts thereof.
The apostle, in this text, trcateth not of faith, but
of works, the fruits of faith ; and showeth how the
life of a christian should be regulated, as respects

124 LUTHER S SERMONS.
nis outward conduct before men. For faith teach
eth only how we must live in the spirit before God ;
which subject is also treated at large in this same
epistle : for Paul, (Rom. xii.) divideth the office of
preaching into two parts, doctrine and exhortation ;
and he applieth himself with earnestness to both, as
every one should do who would faithfully discharge
the duties of a christian minister. Doctrine is that
part of preaching by which men are taught some
thing that was not known before. Exhortation im-
plieth the inciting by words to the practice of what
is already known. If we carefully examine the text
before us, we shall find that it is not so much the de
sign of the apostle to teach, as to exhort and excite
men to the performance of those duties wherein they
have already been taught ; and in order that his ex
hortation may be the more effectual, and that it may
the more readily find its way to the hearts of those
to whom he addresseth himself, he employeth certain
elegant and figurative forms of speech. Thus, the
words, sleep, darkness, light, waking, armour, works,
the day, the night, which he here useth, are all figu
ratively applied ; that is, they represent certain spi
ritual things, which bear some resemblance to the
natural things signified by these terms.
By sleep, the apostle signifieth a certain spiritual
torpor wherein we are dead to good works ; and by
works oj darkness, he signifieth evil works ; for the
night is a season in which men are often drunken,
and do many foul deeds. On the contrary, to awake
out oj sleep, denoteth spiritual activity : for when the
morning cometh, we cast off sleep, and go about the
labours of the day ; so when we receive faith, we
arise from our spiritual inactivity, and do good works.
The same words which are used figuratively in the .
text, are also applied in a similar manner in other
par's of scripture : thus, 1 Thes v. we have these
words : " But ye brethren aie not in darkness, that

luther's seemons. 125
that day should overtake you as a thief. Ye are all
the children of light, and the children of the day :
we are not of the night, nor of darkness. Therefore
let us not sleep, as do others, but let us watch and be
sober. For they that sleep, sleep in the night ; and
they that be drunken, are drunken in the night.
But let us, who are of the day, be sober, putting on
the breast-plate of faith and love ; and for a helmet,
the hope of salvation."
Let us now see what similitude there is between
natural and spiritual sleep. He that is asleep, ob-
serveth nothing that is passing in the world, but lieth
insensible to every thing around him : he neither
seeth, heareth, nor feeleth, for all his senses are, as
it were, closed up. Instead of realities, his mind is [\
occupied with dieams, false images, and evanescent ;
forms. But when he awaketh, those delusive visions *
are dissipated, and his mind is again occupied with
realities. So it is with him that is swallowed up of
ungodliness ; he is spiritually asleep ; for he percei-
veth none of those spiritual good things which aie
offered and promised him by the gospel, although
they be near at hand ; for these things, being dis
cerned only by the eye of faith, are removed from
natural vision.
So long as we continue in this sleep of unbelief,
we have no sense of those comforts which are to be
derived from the gospel. Our minds are totally
occupied with the imaginary good things of this
world, such as riches, promotions, and sensual plea
sures ; which, contrasted with the sublime enjoy
ments of those who are made alive by faith, are as
dreams and vain visions, compared to substantial re
alities. But when we awake from this sleep, and re
ceive faith, all desires of those worldly honours and
pleasures vanish and fade away ; even as dreams
and visions of the night disappear, when we awake
fr am our natural sleep. We perceive them to be
11*

,26 luther's sermons.
nothing but vanities and idle delusions, incapable oi
affording permanent satisfaction. Thus David saith.
Psalm lxx. " They have slept their sleep, and they
whose hands were mighty have found nothing."
And again, Psalm Ixxiii. " As a dream when one
awaketh ; so, O Lord, when thou awakest thou shalt
despise their image." Thus also the prophet Isaiah,
chap. xxix. " It shall be even as when an hungry
man dreameth, and, behold, he eateth ; but he awa
keth, and his soul is empty : or, as when a thirsty
man dreameth, and, behold, he drinketh ; but he
awaketh, and, behold, he is faint, and his soul hath
appetite : so shall the multitude of all the nations be
that fight against mount Zion." Thus we see in
what low estimation, those hold the riches, honours,
and pleasures of the world, who have tasted the
spiritual comforts which come to us through the
Gospel. Thus far we have spoken of the spiritual applica
tion of the words, sleep, darkness, the day, &c. which
occur in the text ; and endeavoured to show what
the apostle signifieth, when he saith, " It is high time
to awake out of sleep." Let us now attend to the
words contained in the latter clause of the same
verse : " For now is our salvation nearer than when
we believed." Here the apostle hath reference to a
belief in the promise of God made to Abraham ;
Gen. xxii. " In thy seed shall all the nations of the
earth be blessed." This blessing promised to Abra
ham and his seed, is nothing more than that grace
and salvation through Christ, which are offered to
the world by the gospel ; and so Paul interpreteth it
in Rom. iv. and Gal. iii. For Christ is that seed of
Abraham, in whom the nations, or as many as be-
iieve on him, are blessed. This promise was conti
nually declared and held forth by the prophets ; for
they all wrote of the coming of Christ, and of the
salvation he should bring by his sufferings. This

luther's sermons. 127
promise all the faithful believed, who died before the
birth of Christ; and, by this faith they obtained sal
vation. But what they believed would in time be
lulfilled, we -believe is fulfilled ; namely, that Christ
is come ; that the Gospel is revealed and published ;
and, that the blessing which was looked for, is spread
over the world. Now, as we believe those things are
fulfilled, which the fathers once believed should come,
our faith is made stronger, and our redemption more
certain : and therefore, our salvation is now nearer
than when we believed.
Here it may be necessary to observe, that as the
fathers had the same faith in Christ, who they be
lieved would come, as those have who believe that he
has come, therefore, in many places in the scriptures,
those who were before the incarnation of Christ,
took upon themselves the person of those who came
after it ; and those who came after it, often assumed
the person of those who were before it ? hence Paul
saith, " Now is our salvation nearer than when we
(that is, the Fathers) believed." We must not,
however, understand this as referring to nearness of
possession ; for as the Fathers had the same faith,
and the same Saviour as we have, salvation was as
near to them as it is to us. But Paul hath reference
to the nearness of revelation ; those things being ful
filled which were promised, the Gospel being pro
claimed and preached to all, and salvation is said to
be nearer, than when those things were hidden, or
known only to few.
The night is jar spent, the day is at hand : The
meaning of this passage is, that the night of spiritual
darkness, which had hitherto enwrapt the world, is
passed away, and that the glorious gospel day has
dawned upon us ; that the salvation which was pro
mised to Vbraham through Christ, hath shone forth,
by thr preaching of the Gospel, throughout the
wholr world ; giving light unto all men, and raising

128 luther's sermons.
all out of sleep ; showing forth true and eternal
things, and enabling us to walk safely, as those who
walk in the light. Of this spiritual day, David speak
eth, Psalm cxviii. " This is the day which the Lord
hath made ; we will rejoice and be glad in it."
The sun that causeth this day, is the Saviour
Jesus Christ ; for as many as believe in him, receive
the beams of his divine grace and righteousness ; as
God saith, Mai. iv. " Unto them that fear my name
shall the sun of righteousness arise with healing in
his wings." And again, Christ saith, John ix. 5,
" As long as I am in the world, I am the light of
the world." The scriptures do also in many other
places beautifully set forth the glory of that light
which should come into the world by the Gospel.
The Gospel, or glad tidings, is so called, because
it is a gracious message of God's good will to man.
It is that which quickeneth, maketh joyful, willing,
obedient, and ready to do good works. It maketh
known all things that are necessary for our good. It
teacheth us what God is, what we are ourselves,
whence we came, and whither we go. It bringeth to
view the past, and openeth to us the future. By
this light we are shown how we ought to conduct
ourselves in all things, and toward all men.
But notwithstanding so great light come into the
world by the Gospel, satan has deceived us, misera
ble creatures. We have neglected to search for truth
by this light, whereby all things would have been
made clear and manifest to us, and have sought for
it in the speculations of philosophers and heathen
men, who have not so much as by a dream known
aught of these things ; and thus we have suffered
ourselves to be blinded by the traditions of men, and
have fallen back again into darkness !
Let us therejore cast off the works oj darkness, and
let us put on the armour oj light. As Christ is the
sun, and the Gospel the day, so faith is the light by

luther's sermons. 129
which we ought to see and watch in that day : for
although the sun should shine and make it day, yet
it would profit us nothing if our eyes did not perceive
the light. Aud although the Gospel is to be preach
ed throughout the whole world, yet none will be en
lightened, except those that by the sight of faith per
ceive its divine radiance, and arise out of sleep. But
to those that continue to slumber, this sun, and
this day, can bring no profit ; they can receive no
more light therefrom, than if no sun or day had
shone. It was observed in the beginning of this discourse,
that the apostle in this text treateth not of faith, but
of works, the fruits of faith : and that he doth not
Speak to those that are destitute of faith, but to such
as have already believed, is evident from what he
saith in the text ; " And that knowing the time,
that now it is high time to awake out of sleep :
for now is our salvation nearer than when we be
lieved." Now those that are destitute of faith, can
not know these things ; neither can it be said that sal
vation is near unto them.
But it may be asked, what reason, or what neces
sity there was, that the apostle should write these
things to the faithful, inasmuch as they were already
known to them ? Here let me remind you of what
was said in the beginning of the exposition of this
text ; that the office of preaching consists of two
,parts, doctrine and exhortation. Now a man cannot
attain to such a state of perfection, that it will not
be necessary that he should be reminded of those
things which he has been taught by faith ; for the
devil, the world, and the flesh, (enemies which never
grant truce, nor slack their assaults,) are continually
Desieging him ; and unless he be encouraged to watch
and stand at his post, he will become slothful and
negligent, he will fall into sleep, and thus be taken
unawares.

/30 LUTHER'S SERMONS.
The life of a christian is represented as a warfare;
and as men when they engage in battle have need
of drums and trumpets to dispel their fears, and in
spire them with courage, so those who engage in
this spiritual warfare against satan, the world, and
the flesh, have need of continual exhortations and
admonitions ; in order that their courage may not
flag, and that they may persevere valiantly in the
fight. The apostle, therefore, exhorteth his brethren
to cast off the works of darkness, and to put on the
armour of light.
As the Gospel is the day, Christ the sun, and faith
the light by which we see, so the armour oj light,
implieth good works ; or those that come of faith.
Such are the works of prayer, of meditation, of
searching the scriptures, of love toward the brethren,
and of charity and honest dealing toward all man
kind. On the contrary, the works oj darkness, are
those which come of man's own reason ; such as
infidelity, unbelief, and the many evil deeds which
men do, by reason of the absence of the light of
faith. Over this darkness, the devil doth preside ; for
Paul, in the epistle to the Ephesians, calleth satan
the prince oj darkness ; and signifieth that he exerci-
seth rule over those that are without faith, and refuse
to be obedient to God. The same apostle saith,
2 Cor. iv. " But if our gospel be hid, it is hid to them
that are lost : in whom the god of this world (that
is, satan) hath blinded the minds of them that be
lieve not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto
them." Let us walk honestly as in the day. It is a common
saying, that the night is without shame ; and this is
in a measure true : for men often do those things in
the night which they fear to do in the day, lest their
acts should be discovered, and they brought to shame

uther's sermons. 181 ¦
or punishment. The Apostle therefore saith, Let
us walk honestly as in the day. And after this man
ner should every christian walk ; doing nothing of
which he may be ashamed, although the whole
world should witness his deeds. He that so liveth,
that he is unwilling his works should be Known to
men, goeth contrary to the light of faith, and is un
worthy of Christ ; for Christ saith, John iii. " Every
one that doeth evil hateth the light, neither cometh
to the light, lest his deeds should be reproved. But
he that doeth truth, cometh to the light, that his
deeds may be made manifest, that they are wrought
in God."
Thus ye see how necessary it is, that we be admo
nished and exhorted to watch, lest we fall into temp
tation, and do the works of darkness ; for how few
there are among christians at the present day, who
live so circumspectly, that they can consent to have
all their works published openly to the world ! Yet
if we do not so live, we are no better than hypo
crites ; for although we may conceal our works
from men, we cannot conceal them from God ; and
at the last day, they will be disclosed before both
men and angels.
It therefore behooveth a christian so to live, as he
desireth to appear in this last great day ; when he
shall be summoned to give an account of the deeds
done in the flesh. Paul saith, " Walk as the chil
dren of the light : the fruit of the spirit is goodness,
righteousness, and truth." And again, Rom. xii.
" Provide things honest in the sight of all men. If i
be possible, as much as lieth in you, live peaceably
with all men." And also 2 Cor. i. " Our rejoicing
is this, the testimony of our conscience, that in sim
plicity and godly sincerity, not with fleshly wisdom,
but by the grace of God, we have bad our conversa
tion in the world."
Such a life as the apostle describeth is never

132 luther's sermons.
found in those who are destitute of faith ; but where
there is a lively, a steadfast, and a strong faith, such
a life cannot be wanting ; for such a faith sleepeth
not, neither is wearied with well doing. But in or
der that we may continue in this faith, we must be
frequently reminded of these things ; lest we be
overcome by our carnal propensities, the pleasures
of the world, and the subtlety of satan. Therefore,
it is no less necessary to preach to them who have
received the doctrine of faith, and to exhort and en
courage them to persevere in the good cause they
have embraced, than it is to preach the doctrine of
repentance to those that are as yet ignorant of
Christ. Not in rioting and drunkenness, not in chambering
and wantonness, not in strife and envying. Here the
apostle enumerates the works of darkness, six in
number; these, with the one before mentioned,
namely, sleep or unbelief, include or give rise to all
the evil deeds which men are guilty of. Many others
are indeed spoken of in different parts of the scrip
tures, as in Gal. v. and Col. iii. But they all proceed
from, or are connected with, those here mentioned
Under the denominations of rioting and drunken
ness, chambering and wantonness, are included
lusts, lasciviousness, and excesses of different kinds.
From strife and envying, proceed hatred, debates,
emulations, seditions, murders, and other vices and
crimes without number. Thus we see, that under
these six general heads, nearly all the works of
darkness are comprehended, which men fall iato
through the want of a true and steadfast faith.
But put ye on the Lord Jesus Christ. In these
words the apostle summeth up, as it were, all the ar
mour of light ; for whosoever putteth on Christ re-
ceiveth faith, and therefore casteth off the works of
danoiess. Now we may put on Christ in two ways :
first, when through faith we believe that he died to

luther's sermons 133
make atonement for us, we become clothed with his
righteousness, and thus are reconciled to the Father;
for it is not our own righteousness, but the righteous
ness of Christ, which reconcileth to the Father. In
this sense, the putting on of Christ, pertaineth to the
doctrine of faith and repentance ; for Paul saith,
Gal. iii. " As many of you as have been baptized'
into Christ, have put on Christ."
In the second place, those who have received
faith, may be said to put on Christ, when they take
him for an example, aud endeavour to regulate their
lives as much as possible by his ; and it is in this
sense that we are to understand the apostle in tbe
passage under consideration. Paul also speaketh to
the same effect, 1 Cor. xv. when he saith, " As we
have borne the image of the earthly, we should also
bear the image of the heavenly." And again, Eph.
iv. " Put ye off concerniug the former conversation,
the old man which is corrupt according to the deceit
ful lusts, and be renewed in the spirit of your mind;
and put on the new man, which after God is created
in righteousness and'true holiness."
Now in the life of Christ, we see no rioting, no
drunkenness, no wantonness ; but an uncommon
sobriety, abstemiousness, and chastity. In him was
found neither strife nor envying, but a remarkable
meekness, patience, and forbearance. He spent his
time in travelling, preaching, praying, healing the
sick, and doing good to all men. He did not indulge
in superfluous sleep, nor in luxurious living, but ac
customed himself to watch, to arise early, to he on
the ground, and to partake of the most homely
fare. If, then, we would put on the Lord Jesus Christ,
in the sense of the text, we must take him for our
example, and endeavour to imitate him in all things
as much as in us lieth ; we must be meek, patient,
forbearing, forgiving, and above all we must have
12

134 luther's sermons.
charity one towards another. This doctrine Paul
also inculcates at some length in the epistle to the
Colossians : " Put on therefore, as the elect of God, •
holy and beloved, bowels of mercies, kindness, hum
bleness of mind, meekness, long suffering ; forbear
ing one another, and forgiving one another, if any
man have a quarrel against any : even as Christ for
gave you, so also do ye. And above all these things,
put on charity, which is the bond of perfectness.
And let the peace of God rule in your hearts, to the
which also ye are called in one body ; and be ye
thankful." In short, to put on the Lord Jesus Christ,
implieth the same things as to put on the armour oj
light ; to do the works of faith, and to walk not
after the flesh, but after the spirit ; for Paul saith,
Gal. v. " The fruit of the spirit is love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness,
temperance." And make not provisions for the flesh, to fulfil the
lusts thereoj. The apostle doth not here forbid us to
provide food and clothing, and such things as are ne
cessary to the sustenance and preservation of our
bodies. It is indeed expedient and lawful, that we
make such provision, provided we do not suffer our
minds to be engrossed therewith, to the exclusion of
spiritual things. But what the apostle here forbid-
deth is, the making provision to gratify the lusts of
the body ; such provision is always connected with
sin, and engendereth the works of darkness. Our
bodies are to be sustained — not pampered, but rather
chastened and kept in subjection, that they may be
obedient to the spirit.
But so prone are we to indulge our sensual appe
tites, that many, professing to be christians, do, under
a pretence of necessity, pamper their bodies, and
gratify every inordinate craving thereof, to the mani
fest injury of both their temporal and spiritual wel
fare. We cannot therefore, be too much upon our

luther's sermons. 135
guard against yielding to the dictates of our carnal
propensities. There is, however, another class of men, who as
widely err on the contrary extreme. These are those
blind devotees, who, as if the kingdom of God and
the righteousness thereof, consisted in meat and
drink, do often fast until their bodies become infirm
and emaciated ; and then they think they have been
marvellously holy, and have wrought exceeding good
works. But Paul saith, " Meat commendeth us
not to God : for neither if we eat are we the better ;
neither if we eat not are we the worse." And
again, Col. ii. he saith ; " Let no man therefore
judge you in meat, or in drink, or in respect of a
holy-day, or of the new-moon, or of the sabbath-
days : which are a shadow of things to come."
Thus we see that the popish ordinances, which
forbid the eating of flesh, and enjoin the observance
of certain days wherein to fast to certain saints, are
quite contrary to the Gospel. But that such things
should come, Paul hath plainly foretold in 1 Tim. iv.
" Now the spirit speaketh expressly, that in the lat
ter times some shall depart from the faith, giving
heed to seducing spirits, and doctrines of devils ;
speaking lies in hypocrisy, having their conscience
seared with a hot iron ; forbidding to marry, and
commanding to abstain from meats, which God hath
created tobe received with thanksgiving of them which.
believe and know the truth." It is sufficiently evi
dent, that the doctrine which Paul taught, is in direct
opposition to tljat of the order of monks and sacri
ficing priests, who command the abstaining from
meats, the observance of particular days of fasting,
and prohibit marriage to certain orders of men.
True religion has no respect to meats and days : but
the whole life of a christian, should be a life of tem
perance, sobriety, and Godliness. But these doting
holy ones, eat one day nothing but bread and wa-

136 luther's sermons.
ter, and for three whole months afterwards they
will eat to excess, and drink every day until they be
drunken. Now the cause of these abominations is,
that men have regard to the work, and not to the
use of the work. Hence they are like unto him who
carried a sword, merely to look upon it, without
knowing how to use it when he was assaulted. Thus
much may suffice for the exposition of this text.

SERMON X.
Luke, Chap. vi. From the 36th to the 42d verses, inclusive.
36 Be ye therefore merciful, as your, Father also ia merciful.
37 Judge not, and ye shall not be judged : condemn not, and ye
shall not be condemned : forgive, and ye shall be forgiven :
38 Give, and it shall be given unto you ; good measure, pressed
down, and shaken together, and running over, shall men give
into your bosom. For with the same measure that ye mete,
withal it ahall be measured to you again.
39 And he spake a parable unto them, Can the blind lead the
blind ? shall they not both fall into the ditch 1
40 The disciple is not above his master : but every one that ia
perfect shall be as his master.
41 And why beholdest thou the mote that is in thy brother's eye,
but perceivest not the beam that is in thine own eye?
42 Either how canst thou say to thy brother, Brother, let me pull
out the mote that is in thine eye, when thou thyself beholdest
not the beam that is in thine own eye 7 Thou hypocrite, cast
out first the beam out of thine own eye, and then shalt thou
see clearly to pull out the mote that is in thy brother's eye. '
In this text, we have described the works of for
giveness, charity, and forbearance; which we should
exercise one toward another. To this point the Lord
hath also spoken before, in the same chapter :
" Love your enemies, do good unto them which hate
you, bless them that curse you, and-pray for them
which despitefully use you :" all of which he hath
briefly comprehended in these words : " Be ye
therefore merciful, as your Father also is merciful."
Here we have set before us, in a very brief manner,

LL ILLll's SERMONS. 137
the rule of conduct which should govern us in our
dealings toward our neighbour, and toward our fel
low creatures in general ; which if we carefully ob
serve, and endeavour to follow, we shall do well.
Ye have often been Jaught, that God needeth not,
our good works, as he can neither be strengthenec
nor enriched thereby ; but that they arelo be direct
ed toward our heTghbouf, who aloue can be benefit
ed by them. Tfiislliefefore iye should bealFinTmind ; j
to exercise your,, good works toward man, and to/
deaJ_wjj|uGQd. hy,iaitL.alone. We should place ourl
trust and confidence in him alone, for whatsoever
things we need ; for we enjoy no blessing, either
temporal or spiritual, that doth not proceed from his
bounteous grace and goodness.
But there are some who place confidence in them
selves, and in other men ; who rest upon their
traditions, and put their trust in things that some
great man hath invented. Of such God speaketh in
Jeremiah ii. 13: " For my people have committed
two evils : they have forsaken me, the fountain of
living water ; and have hewn them out cisterns, bro
ken cisterns, that can hold no water." In the same
manner, the papists of the present time, forsaking
the way of life, which is faith in Christ, look for sal
vation through their own works, such as their fastings
and formal prayers, and the celebration of masses
which they have instituted.
This religion of rites and forms, though it may
appear to them a living fountain, is nevertheless a
broken cistern, capable of holding no water. Of
such as these, God hath elsewhere said, " They pre
sume to contend with me, bringing their own works
into account, and pleading therefrom their own jus
tification. Behold, they go about to defend their own
works, which is another sin." Whereupon the Lord
again saith : " I will contend with thee in judgement :
12*

138 LUTHER'S SERMONS.
1 will show how thou goest hither and thither tc
change thy ways."
Thus we see, that we must place our trust in God
alone ; that we must apply to him in faith for what
ever things we need, whether they be temporal or
spiritual ; and that we must ask them as the gift of
his divine grace, and not as a recompense which
our works have merited. And so likewise, when we
do a benevolent work toward our neighbour, it
should be done with humility, as a duty we ought to
discharge without expecting a reward. When we
go to God for his blessings, wr must not bring our
good deeds into account ; but as Abraham, when in
the country of Moriah, left his servants and asses at
the foot of the mountain, and took only Isaac with
him ; so must we, if we will ascend to God, leave
behind us those servants and asses, our own works,
and take with us only the Isaac of faith.
Thus far we have endeavoured to explain the true
offices of faith, and works. We have shown that true
faith worketh inwardly, and is directed toward God ;
but that works proceed outwardly, and are wrought
toward our neighbours ; and if we attend to what is
here inculcated, we shall be accounted righteous,
not only before God, but also before the world.
Thus much may suffice for the introduction of this
sermon : we will now attend to the words of the text
in order.
Be ye therejore merciful, as your Father also is mer
ciful. Let us then inquire, how, or wherein our hea
venly Father is merciful ? The answer will be, that
he bestoweth upon us all things of which we stand
iu need : that he giveth us rest if we be weary ; that
he clothes us when we are naked ; that he provideth
us food if we be hungry, and affordeth us drink if
we be thirsty. If we are sick and in trouble, he
healeth, and giveth us consolation. And, what
is still more important, when we are on the brink

LUTHER S SERMONS. 139
of death and damnation, he giveth us life and sal
vation. In order, therefore, to imitate the mercy of our
heavenly Father, we must bestow our alms upon
such as are necessitated, and show kindness to all
mankind indiscriminately, whether they be friends or
enemies: for if we give only to the great and wealthy,
thinking to receive from them again, this is not cha
rity ; but rather a clandestine manner of lending for
the sake of profit : and if we love only our friends,
we act from motives entirely selfish. Of this sort
of charity and love, Christ speaketh in the chapter
from which our text is taken, verses 32, 33, and 34 ;
"For if ye love them which love you, what thank have
ye ? for sinners also love those that love them. And
if ye do good to them which do good to you, what
thank have ye ? for sinners do also even the same.
And if ye lend to them of whom ye hope to receive,
what thank have ye ? for sinners also lend to sinners,
to receive as much again."
Take heed, therefore, what distinctions ye make
in your deeds of love and charity ; for if ye act
from pure love to God, ye will jnake j^_differejjfie
Between mends"a1o^~eliemiesj^ut^if ye ^§hasupnr-
tialily lo your friends, "oT^whorn~ye expecJLa_Egapqp-
pense, ye act tfom impure and _ selfish. _moliy&s,
Christ saitn, Laite vi. 35. " But love ye your ene
mies, and do good, and lend, hoping for nothing
again ; and your reward shall be great, and ye shall
be the children of the Highest ; for he is kind unto
the unthankful and to the evil."
The passage just quoted, as also some parts of
the text under consideration, such as, "judge not,
and ye shall not be judged ; condemn not, and ye
shall not be condemned ; forgive, and ye shall be
forgiven," may appear to some to contain a doc
trine at variance with what we have before taught.
These passages seem to indicate that we must se-

140 luther's sermons.
cure the mercy and pardon of God by our works,
notwithstanding you have frequently been told that
we are saved by faith alone. But let it be understood.
t^ili^Sffii^^S^S^lll-iiliJEy't8 of faith, whereby
it is Jgt forth and manifested lQ„tbe world : for if I
lmveTaTthTlshall be merciful, I shall not judge nor
condemn, but shall forgive my neighbour, and be
kind to him.
Of the office of works, we have an illustration in
Genesis, chap. xx. When Abraham was command
ed to offer up his son Isaac, he obeyed the command
of the Lord, and drew forth his sword to slay him :
whereupon the angel of the Lord stayed him, saying
unto him, " Lay not thine hand upon the lad, nei
ther do thou any thing unto him : for now I know
that thou fearest God, seeing thou hast not withheld
thy son, thine only son, from me." Thus Abraham
manifested his faith by the work of obedience which
he performed in not withholding his darling child
when he was required of him.
Our works do not produce faith, but faith produ
ces good works. We do not lay the foundation ;
neither do we give before we receive. The sheep do
not seek the shepherd, but the shepherd seeketh the
sheep. God also findeth us before we seek him,
and answereth us before we call upon him ; as he de-
clareth, Isaiah lxv. 1 . "I am sought of them that
asked not for me ; I am found of them that sought
me not." And also in the end of the same chapter
he saith, " And it shall come to pass, that before
they call I will answer ; and while they are yet
speaking I will hear." St. Paul likewise saith, Ro
mans iv. " Now to him that worketh, is the reward
not reckoned of grace, but of debt. But to him that
worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness." And
again, in the eleventh chapter : " There is a rem
nant according to the election of grace ; and if by

luther's sermons. 141
grace, then is it no more of works, otherwise grace
is no more grace." We should therefore do good
works without requiring any thing for them ; fox
we receive every thing from God without merit or
desert. Our works may also serye_as a testimony to our-^
selyps, "wherehy we mny krinw~if nuj'JaiTri ia sincere J
for if I am assured that my works proceed from love,
and that my heart is inclined to mercy and forgive
ness toward my neighbour, it is a testimony that my
faith is of the right kind, and that God has pardoned
my sins. And such testimony should every man pos
sess ; for though I have a strong and well grounded
faith, if I am ignorant of it, it profiteth me no more
than a chest of gold buried in the earth, which I
knew not of till some one discovereth it to me, who
would then do me as great a favour as if he had
made me a present thereof. God knew, indeed, that
Abraham had faith, but it was necessary that Abra
ham should also know it, and that he should mani
fest his faith ; which things were accomplished by
the readiness with which he obeyed the command of
the Lord.
Thus we see, that although we are to be saved by
faith^ yet good works are necessary, as an evidence
and confirmation of it : as Peter also signifieth in his
second epistle, chap. i. After exhorting his brethren
to add to their faith, virtue, knowledge, temperance,
patience, and brotherly love, he concludes with these
words : " Wherefore the rather, brethren, give dili
gence to make your calling and election sure : for if
ye do these things, ye shall never fall ; for so an in
heritance shall be ministered unto you abundantly,
into the everlasting kingdom of our Lord and Sa
viour Jesus Christ" Christ hath also said that he
will require works in the last day, and will say to the
condemned, " I was a hungered, and ye gaveme no
meat ; 1 was thirsty, and ye gave me no drink ; I

142 luther's sermons.
was a stranger, and ye took me not in;" &c
(Mat. xxv.)
Now, ignorant and bigoted men have inferred
from these and similar texts, that we must be saved
hv our works ; than which, no doctrine is more con-
r ary to the whole tenour of scripture. These pas
sages do indeed enforce the necessity of good works,
but they by no means encourage us to rely upon
them for justification. It must be remembered that
we are composed of two principles ; the spirit and
the flesh ; and as these two principles are essentially
different from each other, some texts are adapted
only to the former, teaching us how we must live
in the spirit, and deal with God by faith alone ; other
passages teach us only how we should live in the
flesh, and regulate our outward conduct in the
world ; of which sort are the texts above quoted.
If it be asked, why we should be perplexed in
reading the word of God, with passages that appear
contradictory to each other, as those we have men
tioned may seem to some ? I answer, that they only
appear so on slight examination ; which is an advan
tage rather than a hinderance ; as it will lead men
to reflect and examine more attentively, and like
wise prevent them from imagining that they are per
fectly acquainted with the scriptures, while as yet
they are almost wholly ignorant of their true im
port. Ye should therefore endeavour to become well
acquainted with the language of scripture, that ye
may not apply to the spirit, that which is spoken
only of the flesh ; and thus confound the office o.
faith with that of works : for works are only com
mendable when they benefit our neighbours, and
are the fruits and evidence of faith ; but we must
by no means rely upon them for justification.
I have made this digression in order to show the
proper office of works, lest I should seem to confirm
the doctrine of the papists, who think they shall be

luther's sermons. 143
saved thereby. We will now resume the subject of
the text.
We have already briefly considered the words,
Be ye therejore merciful, as your Father also is merci
ful ; and on this part of the text little more need be
said at present, as Christ himself hath given the in
terpretation thereof iii the words which follow : to
which I shall now direct your attention.
Judge not, and ye shall not be judged : condemn not,
and ye shall not be condemned : forgive, and ye shall be
forgiven : give, and it shall be given you. Here the
Lord maketh three divisions of mercy, iu order that
we may know what kind of mercy we are required
to exercise toward our neighbour. In the first place,
we are forbidden to judge or condemn ; secondly,
we are commanded to forgive our neighbour if he
hath committed aught against us : and lastly, it is
enjoined upon us to assist the needy. If we care
fully observe, we shall discover that the word mercy,
wherever it is found in the scripture, includeth these
three offices ; all of which should proceed from a
sincere heart, without ostentation, hypocrisy, or re
spect of persons.
At present, we will attend to the first of these di
visions of mercy : viz. that which forbiddeth us to
judge or condemn. Christ hath no reference here
to the judging of puMic crimes, for this belongs to the
civil magistrate, who is appointed for that purpose,
and is amenable to God, and to the laws of his
country, if he judge unjustly. All judgements of
this kind pertaineth not to the kingdom of Christ,
but to earthly government ; for God hath 'eft the
worldly affairs of men to be decided by worldly
judges : as is evinced by his answer to him who de
sired that he would command his brother to divide
the inheritance with him : " Man, who made me a
judge, or a divider over you." Luke xii. 14.
But that which Christ hath forbidden in the text,

144 LUTHER S SERMONS.
;s the judging of tbe righteousness or unrighteousness
of our neighbour ; which judgement belongeth only
to God. The Lord knoweth all things, even the
most secret thoughts of our hearts, and is therefore
capable of judging righteously. But the knowledge
of man is extremely limited, and confined to exter
nal appearances ; which are oftentimes a very im
proper criterion. Besides, we are extremely liable
to be blinded by prejudice, and to endeavour to
pluck the mote out of our brother's eye, while there
is a beam in our own. Although a man may have
committed many faults, it is possible that he hath re
pented ; and surely, we have no right to impute sin
to any whom God hath forgiven. Let no man, there
fore, presume to judge of the righteousness or un
righteousness of his neighbour ; for in so doing, he •
assumeth the office of God, aud is accounted more
guilty than the thief or adulterer.
Many persons delight in publishing the faults of
their neighbours, and in putting the worst construc
tion upon their conduct. Such- persons will often
misrepresent circumstances, and magnify a trifling
errour into an enormous crime. Although they may
not do the same things themselves, yet they rejoice
that others are guilty of them, that they may be es
teemed more righteous than their neighbours. How
ever, it often happeneth that they do secretly com
mit far greater offences than those of which they
accuse others. But a truly good man will endeavour
to hide the failingg of Tiis neighbour, while he ex,-
ammes with the closest scrutiny into his own motives
and^actions,'"Tte will cast the mantle ol charity
over the frailties of human nature, and interpret
every thing in the most favourable manner. If his
orother commit sin, instead of rejoicing at it, and
publishing it to the world, he will endeavour to re
claim him ; and will pray to God for him, that he
may repent, and receive forgiveness. This is true

luther's sermons. 146
Christianity"; this is that mercy which the gospel in-
culcateth, and which it is our indispensable duty to
show to our neighbour : for it is certain, be we ever
so merciful, we shall never equal the mercy which
God has manifested toward us, miserable and
wretched sinners.
Of those that judge others, Christ speaketh thus
in the text : " Can the blind lead the blind 1 shall they
not both fall into tbe ditch ? The disciple is not
above his master : but every one that is perfect shall
be as his master. And why beholdest thou the mote
that is in thy brother's eye, but perceivest not the
beam that is in thine own eye ? Either how canst
thou say to thy brother, Brother, let me pull out the
mote that is in thine eye, when thou thyself behold
est not the beam that is in thine own eye ? Thou
hypocrite, cast out first the beam out of thine own
eye, and then shalt thou see clearly to pull out the
mote that is in thy brother's eye."
The meaning of this parable is, that men who are
wicked and ignorant themselves, will often attempt
to instruct and direct others ; whom they will make
like unto themselves ; for as Christ saith, " the dis
ciple is not above his master." It is, moreover, a
common proverb, that a pupil cannot learn more of
a tutor, than he knoweth himself; wherefore, those
who are led by such blind guides, will most certainly
.fall into the ditch. It however commonly happeneth
that those who have the least godliness, and are most
ignorant of the truths of the gospel, are the most
forward to judge and instruct others. For those
who are best acquainted with the doctrine of the
scriptures, know that there are many things of diffi
cult interpretation ; and if they are sincere, they
will be diffident and cautious, lest they should teach
that which is contrary to the word of God. But
those who are wicked themselves, care not how bad
they make others, if they can obtain honour and
13

146 LUTHER S SERMONS. *
emolument thereby. As ignorance and confidence
are always companions, such persons esteem them
selves better and wiser than the rest of mankind,
and therefore assume the province of judging and di
recting others. *
Of such ignorant and blind guides, who exalt
themselves above others, and even think their counsel
ought to be followed rather than the word of God,
Paul thus speaketh, Romans ii. " Behold, thou art
called a Jew, and restest in the law, and makest thy
boast of God, and knowest his will, and approvest
the things that are more excellent, being instructed
out of the law, and art confident that thou thyself
art a guide of the blind, a light of them which are
in darkness, an instructer of the foolish, a teacher
of babes, which hast the form of knowledge and of
the truth in the law : thou therefore which teachest
another, teachest thou not thyself? thou that preach-
est, a man should not steal, dost thou steal ? thou
that sayest, a man should not commit adultery, dost
thou commit adultery ? thou that, abhorrest idols,
dost thou commit sacrilege ? thou that makest thy
boast of the law, through breaking the law, disho-
nourest thou God ?"
In this passage, the apostle very justly reproveth
those boasting hypocrites, who being themselves ig
norant of the way, presume to lead others, that they
may destroy them also. In the beginning of the
same chapter, he denounceth those who judge their
neighbours : and especially those that condemn
others for tbe same faults which they commit them
selves : " Therefore, thou art inexcusable, O man,
whosoever thou art, that judgest : for wherein thou
judgest another, thou condemnest thyself; for thou
that judgest, doest the same things. But we are sure
that the judgement of God is according to truth,
against them which commit such things. And think
est thou this, O man, that judgest them which do

luther's sermons. 147
such things, and doest the same, that thou shalt es
cape the judgement of God ?"
From what hath been said of mercy on the first
part, the conclusion is, that we must not judge our
neighbour, -.whether he be good or evil ; for God
only knoweth the heart, and to him belongeth the
office of judging both our neighbour and ourselves.
Let us not, therefore, assume the office of the
Almighty, lest he should bring us also into judge
ment : who will be able to stand before his tribunal,
by his own righteousness ? But let us endeavour to
imitate the mercy of our heavenly Father, for this we
are commanded to do, in order that we may also
obtain mercy : let us forgive, that we may be jor-
given. The second part of mercy is forgiveness ; . and is
enjoined upon us in the words, "forgive, and ye shall
be forgiven." A christian can never be so injured
but that he ought to forgive his injurer, not only
seven times, but seventy times seven : as Christ said
unto Peter, Mat. xviii. 22. I have said before that
we do not give before we receive. And indeed, God
forgiveth us our sins, that we may also forgive those
who have offended us ; as he declareth in an in
structive parable, which he concludeth with these
words : " So likewise shall my heavenly Father do
also unto you, if ye from your, hearts forgive not
every one his brother their trespasses." And in the
Lord's prayer, we also pray to God that he will for
give us our trespasses as we forgive those that tres
pass against us.
Ought we, who are miserable and wretched sin
ners, to think it a hard matter to forgive our neigh
bour a small injury, when God forgiveth us all out
manifold transgressions ? We have lived from our
youth in the violation of his divine laws, and were
he strict to mark our iniquities against us, we could
in no way escape condemnation. So greatly hav«

148 luther's sermons.
we sinned against aim, that if one should kill out
parents, we should have less cause to be angry with
him than the Lord hath to be so with us. Neverthe
less, if we repent, God freely forgiveth us all our
sins, receivcth us as heirs into his kingdom, and per-
mitteth us to enjoy his presence forever. What can
equal the mercy of our heavenly Father ? or what
return can we make for such grace and goodness ?
Surely we cannot be so ungrateful as to be unwilling
to forgive our neighbour, how much soever he may
have sinned against us.
The third office of mercy, is the bestowing of
alms ; or what is commonly called charity. The
practice of this kind of mercy is certainly a duty of
Christians ; and it is inculcated in various other pas
sages of scripture, besides the one now under consi
deration. Thus John saith ; " But whoso hath this
world's good, and seeth his brother have need, and
shutteth up his bowels of compassion from him, how
dwelleth the love of God in him !" 1 John iii. 17.
Wherever the love of God is, it will always show it
self in the outward conduct of those who possess it;
and in nothing will it be sooner manifested, than in
their readiness to assist the needy. Christ hath also
promised rich rewards to the liberal in heart, in these
words : " Give, and it shall be given unto you; good
measure, pressed down, and shaken together, and
running over, shall men give into your bosom." And
he addeth in conclusion, " For with the same mea
sure that ye mete withal, it shall be measured to you
again.". All these different kinds of mercy God exerciseth
toward us, if we repent of our sins, and come to
him through our Saviour Jesus Christ. He doth not
judge nor condemn ; he forgiveth all our transgres
sions, and bestoweth upon us all things that we need;
and therefore he requireth that we do the same by
our neighbour ; as he saith in Mat. vii. 12. « There-

luther's sermons. 149
fore all things whatsoever ye would that man should
do to you, do ye even so to them ; for this is the law
and the prophets." Christ also pronounceth blessings
on the merciful : Mat. v. 7. " Blessed are the mer
ciful, for they shall obtain mercy."
Thus much shall suffice concerning the different
kinds of mercy which we ought to show to our
neighbour : let us conclude by calling to mind the
precept which Christ gave to his disciples at his last
supper : " A new commandment I give unto you :
That ye love one another ; as I have loved you, that
ye also love one another. By this shall all men know
that ye are my disciples, if ye have love one to ano
ther." Let us endeavour to obey this precept, and
to exercise mercy, and do good to each other ; for
hereby are christians known, when they show love
to the brethren. Thus ye have the meaning of the
text.

SERMON XI.
1 Timothy, Chap. i. verses 5, 6, and 7.
5 Now, the end of the commandment is charity, out of a pure
heart, and of a good conscience, and qf faith unfeigned :
6 From which some having swerved, have turned aside unto
vain jangling ;
7 Desiring to be teachers of the law ; understanding neither
what they say, nor whereof they affirm.
It is well known to you, beloved brethren, how
earnestly God hath enjoined upon us the duty of
reading and hearing his word. He esteemeth it ol
immense value to mankind, and hath therefore ma
nifested his love and goodness by disseminating7 it
among us at a very great expense. His holy pro
phets encountered perils and dangers in establishing
it, and at last he sent his beloved Son to proclaim
13*

150 luther's sermons.
it to the whole world, and to confirm it by suffering
the death of crucifixion. The apostles also suffered
martyrdom, and christians in all ages have experi
enced innumerable persecutions in the same cause.
Surely if the word of God was a thing of small
consequence, he would not have promulgated it at
such a cost.
Had we no other inducement, the knowledge that
"t is God's will and pleasure that we attend to the
reading and preaching of his word, ought to be suffi
cient. He is the Lord and Sovereign of the universe,
and we, as his dependent creatures, owe him implicit
obedience. God hath not only commanded us to at
tend to his word, but he bath also promised that
great benefits shall redound to us thereby ; so that
it is made our interest as well as our duty, and there
fore we can have no excuse whatever for neglecting
it. It then behooves us to give it our diligent atten
tion, and to treasure it up in our hearts, as a thing
of inestimable value ; for in so doing we render an
acceptable service to God, and it mayalso be a means
of promoting our own eternal welfare.
There are indeed many other ways of serving
God, which are also acceptable. If a prince or king '
rule justly, and witb moderation ; if a father faith
fully discharge his duty to his family ; or if a child or
servant be obedient and faithful to his parent or mas
ter — all these may render acceptable service to God,
by discharging the duties of their respective stations
with fidelity. There is therefore no excuse for neg
lecting to serve God at all ; neither is there any rea
son or necessity for inventing new modes of worship,
as hath been practised by the papists ; for every per
son may serve him acceptably in the station and
sphere in which he is placed.
But of all other kinds of worship, the Lord most
esteemeth that which we render him by attendin0- to
his word ; whether as preachers or as hearers. He

luther's sermons. 151
hath for thispurpose ordained a particular day in each
week, on which he hath forbidden us - to attend to
any other labour or business. This day he hath spe
cially chosen and commanded to be kept, in order
that we might have time to perform this service, and
that no one might make excuse, that he had no lei
sure, by reason of the multiplicity of his labours and
business. He hath also caused certain edifices to be
erected, wherein we may assemble for the perform
ance of this duty : as our temples, churches, and
chapels. He hath moreover called and instructed
certain persons to minister in this service, and hath
bestowed upon them various gifts, proper for the dis
charge of their offices. In short, he hath, by a spe
cial precept, commanded the whole world to attend
to this duty, as the most acceptable worship they
can render him : and that he highly esteemeth it, is
farther evident from the delight which all true chris
tians take therein.
This service as far excelleth all other kinds of
worship, as the brightness of the sun exceedeth that
of the stars ; as the sabbath is above the other days
of the week ; yea, as far as the heavenly kingdom
surpasseth in glory the kingdoms of this world ! Id
the house of God all things are holy, and .specially
chosen ; the time, place, and person who ministers
therein : because the word, which is holy, sanctifieth
them. Let us, therefore, take heed to ourselves,
that we fall not into slothfulness and inattention in
performing this duty, for in showing contempt for
the word of God, we also contemn its author.
Many persons soon become weary of attending to
this service, and complain that they only hear a con
tinual repetition of the same things. But those per
sons have bestowed upon it only a small share o
their attention, and are utterly ignorant of tbe mar
vellous beauties, and divine excellencies, which the
word of God contains. Though they imagine that

152 luthfr's sermons.
they are perfectly acquainted with the scripture, they
are as destitute of true knowledge as the most be
nighted heathens.
But admitting that we were perfectly acquainted
with the scripture, and needed no instruction in the
mysteries of the gospel, (which I fear, however, is
not the case with any of us,) still we ought to at
tend to the word of God from inclination ; for a true
christian will never be weary with hearing it, how
oft soever it be repeated. There is need, moreover,
that we should be frequently reminded of the things
we have learned ; lest, forgetting them, our hearts
should wax cold in love, and we become negligent
of good works. Although our Saviour was perfect
in all things, yet we see that he continued preaching
and praying until the last hour of his earthly mission.
St. Paul likewise, the chief of the apostles, although
instructed while a Pharisee in all things relative to
the laAV, and afterwards inspired by tbe Holy Ghost,
still continued to preach and exhort, travelling
through many countries and kingdoms. How much
more then ought we, who are blind and ignorant, to
read the word of God, and attend to the preaching
of the gospel.
This, service which God hath enjoined upon us,
is not laborious, but easy. It requireth nothing but
our time and attention : and if it can afford a person
pleasure to sit during whole days and evenings at an
ale-house or tavern, engaged in revelry and mirth
with lewd and wicked companions, it should give him
little pain to sit, during a few hours, in the house of
God ; for he would not only spend his time more
profitably to himself, but would also render an ac
ceptable service to his Maker.
If this duty seem burthensome, how should we
endure to go from temple to temple, and from altar
to altar, to attend to rites and ceremonies, as we did
among the papists? Or how should we sustain

luther's sermons. 153
those laborious services, such as carrying stones from
quarries, and going armed on pilgrimages, which
those blind bigots imposed upon us ? These services
were performed willingly, when we were deluded by
false doctrine. So doth tbe devil blind the eyes of
men ; he then prompted them to action in the exe
cution of his own work, and he now inclineth them
to be slothful and weary with hearing the word of
God ; so that forgetting its value, they may grow
negligent in the practice of its precepts.
But let us endeavour to delight in hearing the
word of God, remembering that in so doing we ren
der him an acceptable service. Let us listen to it
with prayerful attention, that the grace of God may
accompany his word, and the seed may not be sown
in vain. Whenever the word is rightly preached, and
attentively heard, it never fails to bring forth fruit.
We may indeed perceive no immediate effects from
it, but in process of time, the fruit will most certainly
appear. But it would consume too much time to re
hearse all the benefits which proceed from hearing
the word of God ; indeed, it were a task far beyond
our capacity.
Thus much we have said by way of preface to
the discourse ; or rather as an exhortation to stir
up your minds to more diligent attention : and cer
tainly, there is'mucb need of such an exhortation in
every sermon ; for it is greatly to be feared, that
many who appear to hear, pay very little attention
to what is said, and never reflect upon it afterwards.
What we have thus far said, is also in some degree
pertinent to the text ; for Paul, in this place, repro
veth those curious spirits, who, endeavouring to be
come masters of tbe word of God by their own wis
dom, do at length falsely persuade themselves that
they perfectly understand it ; and that they need no
farther instruction.
It is from this cause that numerous congrega-

154 LUTHER S SERMONS.
tions disappear, and churches become desolate : for
these vain babblers, imagining that they are perfect,
and well instructed in all things, give themselves to
trifling and vain jangling. They are continually en
deavouring to bring forward some new thing, which
the curious multitude may be desirous to hear, while
they totally neglect to teach the doctrine of salvation
through faith in Jesus Christ, and never so much as
attempt to impress upon their hearers the importance
of a christian life. They do indeed sometimes tell
us that we must do good works, that we must serve
God, &c. but they are totally ignorant of the mean
ing of these words. If they be asked, how are good
works to be done ? how is God to be served ? they
will point out this particular work to be done now,
and at another time, that they will direct us to offer
so much sacrifice at this altar ; to go into this or that
monastery ; run to this saint ; here erect a chapel to
the honour of such a saint : in another place, found
a mass, light tapers, buy indulgences, &c.
These idle talkers use such a confused multipli
city of words, that they confound, instead of instruct
ing their hearers ; while they advance nothing cal
culated to render any one better ; and were any
thing good contained in their discourses, it would be
lost from the tedious prolixity of their harangues. Of
such teachers, we have seen enough in the papacy,
among our preachers of dreams.
St. Paul, in the beginning of his epistle to his dis
ciple Timothy, thought proper to admonish him, that
such teachers should arise ; " giving heed to fables
and endless genealogies, which minister questions
rather than godly edifying, which is in faith :" after
which, he introduceth the words of our text:
'' Now, the end oj the commandment is charity, out oj
a pure heart, and oj a good conscience, and oj faith
unfeigned " These words contain the sum of that
loctrine which we should teach. Here we have the

luther's sermons. 155
duties of a christian life briefly and comprehensively
set before us ; and we cann.ot imprint these words too
strongly upon our memories. If we desire not to de
viate from the law, but to attain to the ultimate end
thereof, we must endeavour to have charity, proceed
ing out of a pure heart, from a good conscience, and
faith unfeigned. If our charity be of this sort, then
is it right ; otherwise we mistake the meaning of
the whole law.
Now these words are profound, and contain much
matter in them ; therefore, we shall endeavour to
expound them in part, that they may be the better
understood, and that we may become acquainted
with Paul's manner of speaking. First, we may ob
serve that the apostle signifieth that charity compre-
hendeth the sum of the whole law. But we are not-
here to understand by charity, simply the bestowing
of alms upon the needy, but that universal good will
which embraceth all mankind ; which speaketh evil
of none ; which condemneth no one ; which judgeth
the motives of none, but putteth the most favourable
construction upon the actions of others — in short, it
signifieth that love to all our fellow beings, which the
grace of God implantefh in our hearts ; for in the
scripture, tbe words charity and love are frequently
synonymous, and the one is often substituted for the
other. Now those jangling divines, do indeed talk much
of charity and love ; they make great pretensions to
Godliness, and boast much of their deeds of bene
volence. But their love is only the love of hereticks,
wicked men, and ungracious wretches : it is extend
ed only to themselves, and to those of the same sort
with them ; while at the same time, they hate and
persecute all good christians, and would willingly
accuse them of the most vicious acts. This certain
ly does not deserve the name of love ; for if I choose
a few individuals, whom I favour and embrace, be-

156 LUTHER S SERMONS.
cause they also favour me, I act from selfish ana
impure motives. But that true love which floweth
from a pure heart, hath no respect of persons : it is
poured forth to all mankind indiscriminately, whe
ther theyr be friends or enemies ; even as doth our
heavenly Father, who maketh his sun to shine upon
the evil and upon the good, and sendeth rain upon
the just and upon the unjust.
But some may say, such a one who is my enemy,
is also an enemy to God ; for he doth many things
that are more displeasing to God, than they are in
jurious to me ; must I love him who is a transgres
sor, and an evil person ? I answer, we are all trans
gressors, and do many things displeasing to God ;
but because my neighbour is evil, it is no reason that
my love should be extinguished toward him. If he
be evil, he will in the end receive punishment ac
cording to his deeds : but I must not suffer his
wickedness to overcome me. It is my duty to pray
for him, and I may rebuke and admonish him
through love, that he may repent and escape pun
ishment. But I must not be an enemy to him, nor
do him evil in any manner ; for no profit would re
dound to me thereby ; I should certainly be made
no better, but should make him worse.
It cannot, indeed, be denied, that a good man is
more worthy of love than a bad one. It is also to
be expected that good men will delight in the com
pany of other good men, more than in that of evil
men. But pure christian love is not derived from
the merit of the object. This is the source from
which the world di aweth its love ; as a young man
falleth in love with a maid, because of her comeli
ness and beauty; a covetous man delighteth in
riches, because they will add to his consideration and
importance in the world ; and an ambitious man es-
teemeth preferment, because of the honour he shall
receive, and the power he will possess thereby : all

luther's sermons 157
itucn love is derived from external objects ; from
the beauty or good qualities of the person, or the de
sirableness of the thing.
On the contrary, true christian love is not de
rived from things without, but flowetb from the
heart, as from a spring ; which, while it draweth its
supply from the depths of the earth, floweth ovei
the ground without requiring any thing in return ;
and not as from a stagnant pool, which requireth tc
be swollen by a shower, before it can water the
earth. This spirit saith thus : " I love thee not for
thy virtue or comeliness, for I do not derive my love
from thy merit, but from the grace of God which is
implanted in my heart, and which teacheth me to
love my neighbour as myself ; this is the source from
which I derive my love ; and it floweth plentifully to
all, whether they be friends or enemies ; but more
especially to my enemies, as I consider there is more
need that I should pray for them, and endeavour
through love to win them from the evil of their
ways, that they may repent of their sins, be delivered
from the snares of the devil, and become my friends."
This may be called love flowing from a pure
heart ; for one who is thus affected, doth not love
because he findeth any thing worthy in those whom
he loveth, but because the grace of God, which is
itself pure, hath cleansed his heart, and replenished
it with true and holy affections. Such love will ma
nifest itself in whatsoever condition or circumstan
ces in life men may be placed. If a servant be not
thus affected, he will say thus to himself : " I serve
my master because he giveth me food and clothing,
or payeth me wages !" or perhaps, " because it is
in his power to punish me if I do not faithfully serve
bim." But if he have this love in bis heart, he will
say thus : " I will serve my master, not because he
is kind or unkind ; not for the hope of reward, or
the dread of punishment ; but because the word of
14

158 luther's sermons.
God commandeth me as a servant, to be obedient to
my master ; therefore will I serve him faithfully, for
in serving him, I also serve God, who hath placed
me in the state and condition of a servant."
And so likewise, if a prince or ruler say, " I am
placed in the condition of a ruler, I will therefore
enjoy my dignity, my riches, and my power ; and I
will have respect unto these things only :" although
such a one may so rule that the world shall have no
cause to find fault, yet, as the honour and glory of
God are not regarded in the discharge of his office,
his heart is not pure ; for he seeketh only his own
glory, riches, «.nd power.
And also in spiritual offices ; if I preach because
some good benefice is offered me, when otherwise I
would never engage in this calling, I may indeed
preach, but I shall not do it from a pure heart ; for
my heart would be most plainly polluted. And
though I should be ever so diligent, and should ever
so much affirm that the work is good, and the office
responsible, I should not discharge the duties there
of aright ; inasmuch as I did not engage in it from
pure motives. He only can rightly fill the clerical
office, whose heart is so affected that he can say
thus ; " I do indeed get my living by the ministry,
yet it is not for this reason that I engage in it ; but
because the Lord hath called me to it, and hath com
mitted this trust to me, that I should discharge the
duties thereof with fidelity, not seeking my own ho
nour or profit. I must therefore diligently labour
therein, to the glory of God, and the salvation of
souls." If I be thus affected, then is my heart pure ;
because I do not engage in the work for the sake of
honour or emolument : and if these follow, I may
receive them without sin.
Thus ye see, that charity (or love) which pro-
ceedeth from a pure heart, is not derived from
things without, but floweth from within, and extend-

luther's sermons. 150
cth to all without distinction. But how is the heart
purified ? As we have already said, by the grace
of God, which cometh through his word. This
grace in the heart is the spring whence good works
flow ; and no works are acceptable to God unless
they come from a pure heart.
God hath caused his word to be preached, that
our hearts may be purified thereby, and our lives or
dered according to the prescript thereof. Let us
therefore not suffer ourselves to be discouraged or
hindered by any difficulties we may encounter. Let
us continue firm, and persevere unto the end, al
though we meet with persecutions and contempt,
and suffer losses thereby. Let us break through all
obstacles with boldness and manly courage ; and as
we began not for man's sake, let us not be prevented
by man from doing that which is acceptable to God.
Let us be ready and willing at all times to discharge
the duties which God requireth of us ; and let us
serve him with a pure heart, and with faith un
feigned. Thus much I have thought proper to say concern
ing charity's proceeding out of a pure heart ; and
how the heart is purified, that it may produce this
kind of charity. We will now briefly attend to the
second thing to be considered ; viz. a good conscience;
for the text saith, " The end of the commandment is
charity, and of a pure heart, and of a good con
science, and of faith unfeigned."
By a good conscience is here meant, a conscience
void of offence, not only before men, but also before
God. To have a conscience void of offence before
men, we must be able to glory as Paul did ; that he
so lived that he offended no man, troubled no man,
was an evil example or burthen to no man ; but that
all who witnessed his conduct, must needs say, that
he indifferently served all, helped all, counselled all.,
and dealt honestly and friendly with all. Of sues %

160 luther's sermons.
conscience, Moses also glorieth : Num. xvi. " I have
not taken one ass from them, neither have I hurt
one of them." And also Samuel ; 1 Kings, xviii.
" I have walked before you from my childhood to
this day. Behold here I am : witness against me
before the Lord, and before his anointed ; whose ox
have I taken ? or whose ass have I taken ? or whom
have I defrauded ? whom have I oppressed ? or of
whose hand have I received any bribe ?"
Such a conscience must every christian possess,
that he shall be conscious of having discharged his
duty m all respects, and to all men ; so that no one
can have any just cause to complain of him ; but
that all who will speak the truth, must confess, that
he has been an example worthy to be followed by all
who would live well. Let no christian therefore do
any thing that shall deprive him of such a confi
dence ; for he that liveth in such a manner, as to
give just occasion to the world to reprove his con
duct, is not yet a christian : as his heart cannot be
pure. For we must not presume on the doctrine of
faith, as though that being once obtained, we may
live as we list ; as it would thence be inferred that
this doctrine giveth license and liberty to commit sin
with impunity. But we must so conduct ourselves,
that we have love flowing out of a pure heart, and a
good conscience, and that no man can justly accuse
us of any sin.
Although such a conscience may render us just
. before men, yet it is another thing to be just before
God : for good works, as we have elsewhere said,
will not justify us before him. And still, in order to
fulfil the commandment, we must be justified also be
fore God. But how shall we attain unto this ? By
faith ; and here we may bring in the last thing to be
considered in our text ; and of faith unfeigned. As
we have already said, although I may have a good
conscience before men, and so live that none can

luther's sermons. 101
have occasion to censure my conduct, • yet the old
Adam, that is, flesh and blood, still remain in me,
and render me subject to sin. For as Paul saith,
Gal. v. " The flesh lusteth against the spirit, and the
spirit against the flesh ; and these are contrary the
one to the other ; so that ye cannot do the things
that ye would." And also Romans vii. " I am car
nal, sold under sin. For that which I do I allow
not ; for what I would, that do I not ; but what I
hate, that do I."
The spirit would indeed live perfectly and purely,
according to the word of God, but the rebellious
flesh resisteth the desire thereof, by tempting us to
seek honour, riches, and pleasures ; and to be remiss
in our religious duties. Thus, on account of our
carnal nature, we have to maintain a continual war
fare against the many temptations that are constant
ly besetting us. Although we may discharge a clear
conscience before men, we do many things that are
not right in the sight of God, and neglect many du
ties which he requireth of us : so that the most
righteous among men have much need of mercy and
forgiveness. No one can so acquit himself, that he
shall be able to contend with God in judgement, but
all must acknowledge that they have not merited
salvation by their works, and that if justice were
executed toward them, they would be consigned to
punishment. But we have before said, that we must also be jus
tified before God, and that this must be done by
faith. The text not only implieth that we must have
a pure heart, and a good conscience, but also faith
unfeigned ; and this is the principal part, and chief
precept contained therein ; and that which embra-
ceth all the rest. We shall therefore examine this
part of the subject a little more closely, and endea
vour to explain the nature of this faith.
All men being condemned by the law, it was ne-

[62 luther's sermons.
cessary that an atonemeut should be made, in order
that we might be justified ; and therefore God,
through his infinite mercy and goodness, sent his Son
Jesus Christ, to suffer and die for us ; that the jus
tice of the Father being satisfied, we might obtain
salvation through his merits. He, having fulfilled the
whole law, suffered the ignominious death of cruci
fixion ; after which he rose and ascended up to hea
ven, where he still remaineth, making continual in
tercession for us, as for those that cannot obtain sal
vation by their own righteousness.
It therefore appeareth, that although we should be
condemned before the judgement seat, we may ob
tain pardon by appealing to the mercy seat, which is
Christ : whom God hath set before us as a refuge to
which we may flee, when we find ourselves unable to
stand before the judgement seat by our own righte
ousness. Thus, as Paul saith, Romans iii. we may
be "justified freely by his grace, through the re-
dei;?pti®n that is in Christ Jesus ; whom God hath
set forth to be a propitiation, through faith in. his
biood, to declare his righteousness for the remission
of sins that are past, through the forbearance of
God." Thus God may be just, and the justifier of
him that believeth in Christ.
But if we will come to this mercy seat, we must
not bring with us any of our own works to plead in
extenuation of our guilt ; but we must rely solely
upon the merits and righteousness of Christ. Our
language must be, " Lord, I deserve thy wrath, and
thy judgements. I have nothing of my own to offer,
but I plead the merits of thy blessed Son, of whom
it is said, he did no sin, neither was guile found in his
mouth." If we have this faith in Christ, we shall
receive remission of our sins ; for Christ himself saith,
John iii. " God so loved the world, that he gave his
only begotten Son, that whosoever believeth in him
should not perish but have everlasting life ?

luther's sermons. 163
God having thus provided a mercy seat to which
we may flee, let us leave at the judgement seat those
proud, self-righteous contemners, and dcspisers of
the word of God, who seek justification by their own
works : let them remain there until they shall be hum
bled, or receive sentence according to their deeds.
But let us depart therefrom as far as we are able,
and appeal unto the mercy seat : fo* Gi-d hath
threatened terrible judgements to those who, coming
with their own righteousness, and trusting therein,
presume to stand before him, the sovereign judge,
and neglect to come to the mercy seat of Christ
Such are already condemned, as Christ himself hath
said, John iii. 18. "He that believeth not is con
demned already, because he hath not believed in the
name of the only begotten Son of God." But at the
mercy seat there is no wrath, severity, or condemna
tion ; but only grace, mercy, and forgiveness. All
sins are there remitted, yea, blotted out and con
sumed, as a drop of water is consumed by the heat
of the sun.

SERMON XII.
Matthew, Chap, xviii. From the 23d to the 35th verses, inclusive.
23 Therefore is the kingdom of heaven likened unto a certain
king which would take account of his servants.
24 And when he had begun to reckon, one was brought unto him
which owed him ten thousand talents.
25 But forasmuch as he had not to pay, his lord commanded him
to be sold, and his wife and children, and all that he had, and
payment to be made.
26 The servant therefore fell down, and worshipped him, say
ing, Lord, have patience with me, and I will pay thee all.
27 Then the lord of that servant was moved with compassion,
and loosed bini, and forgave him the debt.
28 But the same servant went out, and found one of his fellow-
servants, which owed him an hundred pence ; and he laid
hands on him, and took him by the throat, saying, Pay me that
thou owest.

i64 luther's sermons
29 And his fellow servant fell down at his feet, and besought him,
sayinc, Have patience with mc, and I will pay thee all.
30 And 'he would not : bui went and cast him into prison, till he
should pay the debt.
31 So when his fellow-servants saw what was done, they were
very sorry, and came and told unto their lord all that was
done.
32 Then his lord, after that he had called him, said unto him, 0
thou wicked servant, I forgave thee all that debt, because thou
desiredst me :
33 Shouldest not thou also have had compassion on thy fellow-
servant, even as I had pity on thee 1
34 And his lord was wroth, and delivered him to the tormentors,
till he should pay all that was due unto him.
35 So likewise shall my heavenly Father do also unto you,
if ye from your hearts forgive not every one his brother their
trespasses.

Our Saviour introduced this parable, as an an
swer, or rather as an illustration of his answer to Pe
ter, when he inquired how often he should forgive his
brother. Peter asked if it were sufficient to forgive
his brother until seven times ? whereupon Christ an
swered ; " I say not unto thee, until seven times, but
until seventy times seven :" he then introduced this
parable, whereby he signified that if we forgive not
our brother, God will deal with us as the king did
with this servant ; who would -not forgive his fellow-
servant a small debt, when his lord had forgiven
him so much.
Ye have before been taught, that in the kingdom
of God, where he reigneth by his gospel, there is no
exacting of the law, neither any dealing by it, but
only grace, mercy, and forgiveness. That there is
no wrath, revenge, or punishment ; but charity,
brotherly love, and well-doing one toward another.
We are not however to understand by this, that the
civil law is abrogated by the preaching of the gospel :
for many being yet far from the kingdom of God,
the civil law, whereby crimes are punished, is ne
cessary for the safety of our lives and property,
against the assaults and encroachments of the wick
ed, who have no respect for the laws of God.

LUTHER'S SETtMONS. 165
The ruler, therefore, who governs his people
well, and the magistrate who takes care that justice
is equally and impartially administered to all, so that
offenders are punished, crimes prevented, and the
peace and good order of the community preserved,
do well, and are worthy of commendation. It is
also the duty of every one, to pay due reverence to
the laws of the country wherein he may reside ;
provided he can do so without disobeying the com
mands of God, or the dictates of his own conscience.
Were it not for the civil law, the rights of citizens
would not be respected, the tranquillity of the state
would not be maintained, but every thing would be
turmoil and confusion. This, then, though an in
stitution of man, is a wise and salutary one ; which
in the depraved condition wherein mankind are
by nature, can in no wise be dispensed with.
But this law was not ordained for those that are
in the kingdom of grace ; and though we observe
this law ever so strictly, we have no cause to glory,
neither must we imagine that we are therefore just
before God ; for we may still be unrighteous in his
sight. ¦ He that is governed only by the laws of
men, who doth good only through restraint or com
pulsion, and who exacteth the law of his brother, is
yet far from the kingdom of heaven. For as in this
kingdom all our sins and transgressions are forgiven
us, we are also required to forgive our brother, or
our neighbour, if we have aught against him.
Let us see how this subject is illustrated in the
parable. In the first place, the lord, having compas
sion on his servant, forgiveth him all the debt : but
the servant, instead of extending the same charity to
his fellow-servant, taketh him, and casteth him into
prison : whereupon the lord was wroth, and cast
this servant into prison also, till he should pay all
that was due to him. After having spoken this para
ble, Christ addeth in conclusion, " So likewise shall

166 LUTHER'S SERM0N9
my heavenly Father do also unto you, if ye from
your hearts forgive not every one his brother their
trespasses." Hence it appears, that if we belong to the king
dom of God, and have been made partakers of his
divine grace, we must harbour no malice, hatred, or
revenge ; but freely forgive all who have trespassed
against us. And as it is taught in this same chapter,
a little before the text, though our neighbour should
sin against us even seventy times seven, we must
willingly forgive him all ; because God hath forgiven
us, although we have committed more and greater
sins against him, than it is possible for our neigh
bour to have committed against us.
The kingdom of Christ is so constituted, that the
grace which reigneth therein must at no time cease,
but abide continually ; so that how low soever we may
fall, if we sincerely repent, we may rise again and
be restored ; provided we are willing to forgive all
who have offended against us. But if our hearts are
not thus affected, if we are not willing to forgive our
neighbour, we belong not to this kingdom, neither
are we partakers of that grace which cometh through
the gospel of Christ.
Although the preaching of the gospel is heard by
many, yet it reacheth not the heart of every one,
neither is it profitable to all that hear it. It may
therefore be necessary to state, who they are that
receive it, and are benefitted thereby. It is not re
ceived by those who deal lightly with it, and esteem
it as a thing of little consequence, and only worthy
a small share of their attention ; it doth not profit
those false professors, who presume upon it as giving
license to live in lust and licentiousness : and who
think that because the gospel holds forth nothing but
mercy and forgiveness, they can commit sin with
impunity. The gospel hath reached none of these ;
for they belong to the kingdom of tbe world, and

luther's sermons. 167
require the restraint of civil law to prevent them
from doing what they list. The gospel is received
by such only as feel their necessity and dependence ;
which was the case with the servant in the parable :
wherefore, if we examine the text attentively, we
shall find this subject fully illustrated.
In this parable, the kingdom of heaven is com
pared to a certain king who determined to take ac
count of his servants : and when he had begun to
reckon, one was brought unto him which owed him
ten thousand talents, but had nothing to pay. The
king therefore ordered him to be sold, together with
his wife and children, and all his effects. The ser
vant is hereupon brought into great perplexity and
distress : he falleth down and worshippeth his mas
ter, craveth his mercy, and promiseth more than he
will ever be able to perform ; saying, " Lord, have
patience with me, and I will pay thee all."
Thus it also cometh to pass between God and us.
When the Lord would reckon with us, he sendeth
forth the preaching of his law, whereby we learn
what we ought to have done. This is the book of
accounts, in which is written what we owe : this he
taketh in his hand, and reading it before us, saith,
" These things thou oughtest to have done ; thou
oughtest to have feared, loved, and worshipped me
alone : thou oughtest to have trusted only in me, and
to have placed thy confidence in none other. But
thou hast done otherwise ; thou art therefore mine
enemy : thou hast not believed in me, but hast re
posed thy trust in others ; and in short, thou hast
not even observed one single point of the law."
When the preaching of the law hath taken hold
on the conscience, we then see what we ought to
have done, and what we have not done. We are
convinced that we have not kept the law in any res
pect, and that we have-totally neglected to perform
that duty and obedience which God justly requireth

168 luther's sermons.
of us. When the sinner is brought to this state, he
is greatly distressed in mind, and knoweth not what
to do. He is sensible that he hath merited eternal
punishment, and is brought to the very brink of des
pair. The law bringeth no consolation, but indig
nation, wrath, and punishment : it delivereth the
sinner to satan, it casteth him down to hell, and
leaveth him no hope of escape.
This condition in which the law placeth the sin
ner, is the same as that of the servant when his
master commanded him and all that he had to be
sold, to satisfy the demand. And as the servant,
when he heareth this sentence, falleth down and
prayeth his master that he will have patience with
him ; thinking that he shall yet be able to pay the
debt, so also doth the sinner. When he is brought
to a sense x>f his own wretched and miserable con
dition, his heart is indeed contrite and humble ; but
instead of depending entirely upon the merits of a
Saviour, and praying to God for mercy and free par
don, he runneth hither and thither, seeking to be
delivered from his sins by his own works, and pro
mising even more than the angels in heaven could
perform. When the sinner is thus oppressed by the burden
of sin, it is an easy matter to persuade him to do any
thing whereby he thinketh to be delivered. And
hence the cause of so many pilgrimages ; the found?
ing of so many monasteries ; the institution of
masses, and such like trifles. When we were among .
the papists, we were commanded thus; go on suc|;
a pilgrimage, give so much toward the building of a
church, get thyself admitted into a holy monastery ¦
and thy sins "shall be forgiven thee. We pined undgr j
fastings, we scourged ourselves with whips, we were
made monks and nuns, thinking that God, having
respect to our good works, would therewith be sa
tisfied : and our consciences relieved from the bur-

luther's sermons. 169
den of guilt and sin. But, miserable and deluded
men that we were ! notwithstanding we thus afflicted
our bodies, and performed such rigorous penances,
we still remained in doubt as before ; so that we
knew not how we stood before God. Or if our con
sciences were lulled into security, we were still in a
worse condition ; as it was a false security, derived
from a belief that God would have respect to our
works. Let us now observe how it was with the servant
in the parable. When his lord saw him thus sor
rowful, and imploring his clemency, he, being moved
with compassion, released him, and forgave him the
debt. He did not give him a certain time wherein
he should pay the debt, neither did he compound
with him for a certain part thereof : but he forgave
him the whole sum. Thus also it is with us ; when
we find ourselves overwhelmed with sin, when we
have endeavoured in vain to release ourselves there
from, and when we have despaired of being saved
by our own works ; then are we willing to accept of
salvation through the merits of Christ alone, as a gra
cious and merciful gift. When the Lord seeth us
thus contrite and humble, he taketh the burden of
sin from us, and freely forgiveth us all we owe.
Let it be remembered, however, that God cloth
not forgive us on account of any merit which he
findeth in us, but because he hath respect to an hum
ble and contrite heart ; as David saith, Psalm li.
"The sacrifices of God are a broken spirit : a broken
and a contrite heart, O God, thou wilt not despise."
He therefore that is truly humble and penitent, who
is sensible that he is not able to help himself, but de
sireth help of the Lord, is in the right way to heaven
But he that trusteth either wholly or in part to his
own works, is not in the right way : for the gospel
plainly declareth that we must be saved by grace
alone. 15

170 luther's sermons.
Thus much may suffice concerning the first part
of the text, which treats of the dealings of the lord
with his servant : we will now attend to the second
part, which relates to the conduct of the servant to
ward his fellow-servant.
We are told in the parable, that the servant, after
his lord had forgiven him the debt, went out, and
finding one of his fellow-servants who owed him a
small sum, he laid hands on him, dealt rigorously
with him, and demanded payment of his debt ; and
though his fellow-servant fell at his feet, and implored
his forbearance, yet he showed him no mercy, but
cast him into prison.
I have elsewhere said, that although God needeth
not our good works, yet he requireth them of us, in
order that our faith may be 'made manifest thereby.
And surely, if we love God, we shall also love our
neighbour ; and if our hearts be filled with gratitude
to him who hath been so merciful to us, that he hath
forgiven us all our transgressions, we shall certainly
show mercy to our fellow-creatures. But many who
profess to have received faith, do even as this servant
did. They are haughty and imperious, tyrannical
and oppressive, exacting of others whatever the law
requireth, even to the last farthing. They think they
have a right to do what they please with their own,
provided they do not transgress the laws of justices i
They do not consider, that if God had exacted justice
of them, they would have been delivered to Satan; ]
and cast down to hell forever.
Such persons can indeed talk and dispute much
about the gospel ; they have perhaps laid aside, in
some degree, their vicious habits ; they may have
been so far enlightened that they can discern what
they ought to do, and what they ought not to do ; but
they have not the love of God abiding in their hearts,
for if they had, we should see it manifested by their
works

luther's sermons. 171
The condition of such persons is worse than it
would have been, if they had never heard the gos
pel ; because they sin against great light. Peter,
speaking of those who had escaped the pollutions of
the world, through the knowledge of the Saviour
Jesus Christ, but had become again entangled
therein, declareth, that " the latter end is worse with
them than the beginning ;" and that " it had been
better for them not to have known the way of righ
teousness, than after they have known it, to turn
from the holy commandment delivered unto them."
Christ also saith, Mat. xii. " When the unclean spi
rit is gone out of a man, be walketh through dry
paces, seeking rest, and finding none. Then he saith, I
will return into my house from whence I came out ;
and when he is come, he findeth it empty, swept
and gamishen. Then goeth he, and taketh with
himself seven other spirits more wicked than him
self, and they enter in and dwell there ; and the last
state of that man is worse than the first." Thus we
see that although God needeth not our good works,
yet he requireth them to be directed toward our
neighbour ; and that when he hath enlightened our
minds by the preaching of his word, and shown us
the way wherein we should walk, if we depart there
from, he will visit us with heavy and severe chastise
ments. In the same manner God dealeth with cities and
with kingdoms. When he hath given them great
light and understanding of his ways, if they still con
tinue in wickedness, he sendeth terrible judgments
upon them. Before the Jews were carried captive
to Babylon, God warned them by bis holy prophets,
and also sent the good king Josiah to reign over
them ; but when they continued in wickedness, he
punished them according to their deserts. Before
he destroyed the Egyptians, he preached to them by
Moses and Aaron. Likewise, before the deluge, he

172 luther's sermons.
sent tbe patriarch Noah, a preacher of righteous
ness ; but as men did not repent, but increased in
wickedness, God determined to destroy the whole
world, save righteous Noah and his family. The
cities of Sodom and Gomorrah were likewise de
stroyed, because they would not hearken to Lot, a
righteous man, and one that feared God.
Thus we see, that although God is very merciful
and long-suffering toward those that offend him,yet,
when they resist all his gracious methods to recover
them from their sins, and bring them back to their
duty, he executeth terrible vengeance upon them, as
happened in the case of these cities and nations. Let
us therefore take heed to ourselves, that we obey the
gospel which we have received, and live according
to its precepts : for if we do not, God will execute
his vengeance against us, and deal with us even as
the lord did with the servant in the parable ; he will
deliver us to Satan to be tormented forever.

SERMON XIII.

Luke, Chap. i. From the 6Bth to the 79th verses, inclusive.
68 Blessed be the Lord God of Israel ; for he hath visited and re
deemed his people,
69 And hath raised up an horn of salvation for us, in the hou3e
of his servant David :
70 A s he spake by the mouth of his holy prophets, which have been
since the world began :
71 That we should be saved from our enemies, and from the hand
of all that hate us ;
72 To perforin the mercy promised to our fathers, and to remem
ber his holy covenant ;
73 The oath which he sware to our father Abraham,
74 That he would grant unto us, that wc, being- delivered out of
the hand of our enemies, might serve him without fear,
75 In holiness and righteousness before him, all the days of our
life.
76 And thou, child, shalt be called the Prophet of the Hi°*hest for
thou shalt go before the face of the Lord to prepare his ways :

luther's sermons. 173
77 To give knowledge of salvation unto his people, by the remis
sion of their sins,
78 Through the tender mercy of our God ; whereby the day-orrma
from on high hath visited us,
79 To give light to them that sit in darkness and in the shadow
of death, to guide our feet into the way of peace.
These are the words of that godly man Zacharias,
the father of John the Baptist. In the preceding part
of this chapter, the evangelist informs us, that as
Zacharias was executing the priest's office in the
temple, being then advanced in years, and as yet
without issue, the angel of the Lord appeared unto
him, and announced to him that his wife Elisabeth
should conceive and bear a son, and that he should
call his name John. That he should be great in the
sight of the Lord, and filled with the Holy Ghost from
his mother's womb ; and that he should go before
the Lord in the spirit and power of Elias, to turn the
hearts of the fathers to the children, and the disobe
dient to the wisdom of the just, to make ready a peo
ple prepared for the Lord.
But Zacharias, doubting of what the angel had in
formed him, because both he and his wife were well
stricken in years, required a sign by which he should
know that these things should come to pass; where
upon the angel said unto him, " I am Gabriel, that
stand in the presence of God ; and am sent to speak
unto thee, and to show thee these glad tidings : And
behold, thou shalt be dumb, and not able to speak,
until the day that these things shall be performed,
because thou believest not my words, which shall be
fulfilled in their season." Accordingly, Zacharias
was dumb until his son was born ; and when they
made signs to him to know how he should be called,
he asked for a writing table, and wrote according to
the words of the angel, that his name should be John.
Immediately after this, the tongue of Zacharias was
loosed, and being filled with the Holy Ghost, he
prophesied in the words of the text.
15*

174 LUTHER S SERMONS.
Blessed be the Lord God oj Israel; for he hath
visited and redeemed his people, (verse 68.) These
words require but little exposition : for I think it is
well known to every one what is meant by this visi
tation and redemption. The word of God which is
preached unto us, is indeed a glorious visitation ; it
bringeth us glad tidings of redemption : it delivereth
from sin, death, and hell, and filleth us with joy and
sweet consolation. This redemption was not accom
plished by the sword, or by violence, but by the word
alone ; and in this it consisteth more than in the death
of Christ ; for it was on account of the word that our
Saviour shed his blood on the cross. It was this word
that John preached ; and to them that first hear the
gospel, it is the same as if John did preach it now ;
for it saith unto them, as John also did cry in the
wilderness of Judea, " Repent ye, for the kingdom of
heaven is at hand."
Although Zacharias speaketh here of things that
are to come, yet he speaketh of them as if they had
already happened ; because he knew by the revela
tion of God, that these things would assuredly come
to pass. In the child that was born unto him, he
beheld a messenger sent from God, to declare his
word, and to make known his will to mankind ; ' and
who should be the herald of the long expected Mes
siah. Although Zacharias undoubtedly conceived great
joy because a son was born unto him in his old age,
whereby whatever ignominy and contempt he and his
wife Elisabeth had suffered, on account of their being
without children, was taken away ; yet this was not
the chief cause of his rejoicing. His greatest joy was,
that this son was to be a preacher of the word of God,
and a prophet of the Most High. He rejoiced,
moreover, that he should himself be, as it were, trans
formed from an old to a young man, and should be
come a pupil of his infant, then in the cradle ; who,

luther's sermons. 173
he foresaw, would become a far greater prophet than
himself. Thus we see what great blessings God conierreth
upon those that fear him, and patiently await his
own time. We also learn that we should never dis
trust the promises of God, as he is abundantly able
to do all things that seem good to him, however im
possible they may appear to us.
i And hath raised up a horn oj salvation for us in the
i house oj his servant David, (verse 69.) These words
are not spoken of John, for he was not of the house
of David, but of the tribe of Levi. But Zacharias
here prophesieth of Christ, who was of the house and
royal line of David. Among the Hebrews, the word
horn was often used metaphorically, to express
power, strength, dominion, or any thing wherein one
might trust. Sometimes it also signified, figuratively,
kings, emperors, principalities, or dominions : thus,
in Daniel, chap. vii. the prophet saw, among other
beasts, one which had ten horns ; and when the in
terpretation thereof was given him, these horns were
made to signify kingdoms : and such application of
this termns frequent in, and peculiar to the Hebrew
language. We must therefore understand by the horn of sal
vation, Jesus Christ and his kingdom ; and it is
said to be raised up in the house oj David, because
Christ was of the stock and lineage of David. It is
called a horn of salvation, or blessedness. Some
kingdoms are distinguished for their extent ; others
for the number of their inhabitants, the abundance
of their treasures, or their prowess in war. Some
kings are renowned for their military achievements ;
others for their riches, power, and opulence. But
the kingdom of Christ differeth from all other king
doms, inasmuch as it is a kingdom of grace, of life,
of righteousness, of truth, and of every thing that
pertaineth to salvation. Christ likewise is distin-

176 luther's sermons.
guished from all other kings, because he is able fo
confei life and eternal happiness upon his subjects.
Other kings may indeed bestow upon their subjects
temporal benefits, or may deprive them of existence,
but they cannot confer upon them life or immortal
felicity : for earthly kings are, like other men, subject
to death ; they must at last fall and perish, and leave
their power, their riches, and their honours, behind
them. But Christ is immortal and eternal, and his
kingdom is without end.
This kingdom is said to be raised up — by whom is
it raised up 1 Even by the Holy Ghost. It is raised
up in the house of David. — It is therefore a kingdom
in the earth, yet nevertheless, a kingdom of salvation.
It is not a kingdom in heaven among the angels, but
a spiritual kingdom on the earth, among men
clothed with flesh and blood, and subject unto
death. But how cometh it to pass, that in this kingdom
which exists among mortals, men are delivered from
the power of death 1 those who were before mise
rable are made happy, and those who were the sub
jects of Satan, become the children of G»d. I think
that ye are all sufficiently well acquainted with the
reason hereof; yea, that ye understand it as well as
I do myself; nevertheless, these things should be
frequently repeated. A christian cannot die, because
Christ hath suffered death for him. He overcame
death, that we might be delivered therefrom ; and he
took our sins upon himself, that we might be freed
from them. Those therefore who belong to this
kingdom, can never die : neither can they be subject
to sin or Satan ; otherwise, this would not be a
kingdom of salvation or blessedness.
But although a christian is thus exempt from these
things, yet God suffereth the appearance of them to
remain ; so that our consciences are still troubled on
accoffnt of sin, the judgement of God terrifieth us,

luther's sermons. 177
death assaileth us, and seemeth ready to derour us;
Satan is at hand, and seeketh to overcome us. It is
necessary that this appearance of evil continue, that
we may not be exalted, but may perceive and feel
that we are nothing but miserable and wretched sin
ners. A christian is therefore defiled, and at the
same time without sin ; for under this appearance of
sin, lie hid innocence, righteousness, and victory
over death, hell, and Satan.
The world esteemeth that a good kingdom, where
all things are quiet, peaceable, and prosperous ;
where there is no fear from enemies without, or se
ditions within, but all things go forward safely and
well. It is, however, not so in the kingdom of
Christ ; for in this kingdom, the flesh warreth with
the spirit, and life and death, sin and righteousness,
Christ and Satan, do fight against each other ; but
the spirit, life, righteousness, and Christ, will at last
prevail, and overcome their enemies.
Christ said unto Peter, Mat. xvi. " Thou art Pe
ter, and upon this rock I will build my church : and
the gates of hell shall not prevail against it." He
doth not say they shall not assail it, or fight against
it ; for the life of a christian is a continual warfare
against temptations. While he is here, he must
•sometimes feel the remorse of sin, the fear of punish
ment, the horrour of death, yea, and even death it
self But nevertheless, this is only to outward ap
pearance, for at the same time, the word and the
spirit are strengthening, encouraging, and assuring
him that God is not angry with him, that his sins are
forgiven, and that he shall never die, nor be for
saken. Concerning sin, I have never known or beard of
any in whom it was not. Set whomsoever thou wilt
before thee, provided he be a mortal man, and in
him thou wilt discover sin. Paul, a very great apos
tle, afiirmeth that he felt sin in his members : for 1«j

178 LUTHER S SERMONS.
saith, Rom. vii. 18, 19. " To will is present with me,
but how to periorm that which is good I find not : for
the good that I would, I do not ; but the evil which
I would not, that I do." He wished indeed to be
free from sins, but nevertheless he was obliged to
live in them. And so every christian is likewise de
sirous to be exempted from sin, but this cannot be
brought to pass in this life. As long as we are
clothed with this flesh, and bear the burden thereof
about with us, so long sin will remain in us. We
may indeed strive against our carnal propensities,
and keep them ih some degree under subjection, but
we cannot entirely subdue them. The old Adam,
which is flesh and blood, still remaineth with us, and
as long as these continue, sin cannot be wholly
extinguished. It therefore appeareth, that in Christ's kingdom on
the earth, some appearance of sin still remaineth ;
so that every one may with propriety pray, as Christ
taught his disciples, " Our father, &c. forgive us our
trespasses, as we forgive those that trespass against
us." It is not given to any on earth, to say, they
are subject to no sin ; and if any go thus far, it is
Satan that deceiveth them : they are false, and not
true christians.
I know that some persons imagine, that in the
kingdom of Christ there is no unrighteousness ; that
all things therein are free from sin and uncleanness ;
and that a christian should be as pure and as holy
as Christ himself. They often say, that if christians
commit all the sins whereof they accuse themselves,
they are certainly worse than those who do not pro
fess Christianity. But these know nothing of the na
ture of this kingdom ; and the difference between
them and christians is, that a christian is sensible of
his sins, whereas their consciences are, as it were,
scared vjilh a hot iron. He is not a christian who
thinketh he hath no sin, neither feeleth any ; for a

luther's sermons. 179
christian knoweth his infirmities, is sensible of his sins,
is sorry for them, and doth lament over them. It
grieveth him to the heart that he must bear the misera
ble burden of this flesh, and he crieth out in the lan
guage of Paul, Rom. vii. " O wretched man that I
am ! who shall deliver me from the body of this death."
The kingdom of Christ therefore existeth among
sins, and is established where he hath set it, that is,
in the house of David. Yea, set David himself be
fore you, and you will find him to have been a sin
ner ; notwithstanding he is bold to glory, that he is a
servant acceptable to his Lord.
Thus, ye perceive that a christian is both dead
and yet alive : that he is undefiled in the midst of
sins ; that although he is subject unto satan, still he
hath dominion over him. For though sin, death, and
hell assail, they do not overcome him, inasmuch as
this kingdom triumphs over them all. It is therefore
called a horn oj salvation, because it is a strong and
powerful kingdom ; which, though frequently as
sailed, doth alway repel the assaults of its enemies.
As he spake by the mouth oj his holy prophets,
which have been since the world began, (verse 70.)
Zacharias here signifieth that the time had arrived
wherein God would fulfil the promise he had made
by the mouth of his holy prophets ; for all the pro
phets from the lime of David did prophesy, that the
seed of David should have a kingdom in the earth,
and yet a spiritual kingdom. Isaiah and Jeremiah
foretold that it should be such a kingdom, that the
government thereof should consist in the influence
of the spirit, and of the word ; and to those prophe
cies doth Zacharias here refer. The other prophets
do likewise speak of the same kingdom, but not so
manifestly. That we should be saved jrom our enemies, and from
the hand oj all that hate us. (verse 71.) The evan
gelist hath hitherto spoken of this kingdom in gene

1J-J0 LUTHER'S SERMONS;
ral terms ; but now he cometh to speak of it more
jarticularly, and declareth what benefits we shall de
rive therefrom. First, we shall be saved from our
enemies, and from the hand of all that hate us. Ye
may here perceive and understand, dearly beloverj
brethren, that this verse doth most plainly witness
and declare, that we who are of this kingdom, do live
in tbe midst of enemies, and that we must expect
nothing else than to be hated of them ; but it also
afiirmeth that this kingdom was raised up in order
that we might be saved from them, and delivered out
of their hands. This should give us comfort, and
encourage us to serve under the Prince of this king
dom. But if we would secure his favour, we must
not serve the world, neither seek to gain its favour,
or strive to have no enemies therein ; but we should
look for nothing else than what is here set forth unto
us : for if we be hated of the world, it is an evidence
that we belong to this kingdom.
Zacharias declareth in this verse, that this king
dom was established in order that we might be saved
from our enemies. Now, if it delivereth from our
enemies, and, as it were, wresteth us out of their
hands, it cannot be a kingdom of peace ; but it
must needs abide the hatred and malice of the world.
And we see even now, that the enemies thereof bear
a deadly hatred and aversion to the light which we
trust hath, through the blessing of God, shone forth
in some degree in these days. No people are so per
secuted, as the christians. Not only the pope and the
furious bishops, with their false apostles, but also th
princes of the earth, the self-righteous, and the wise
of the world, are all in array against them. They
are not even content with putting them fo death, but
they would totally extinguish their name, that no
trace nor memorial might remain of them among
men. But we are given to understand that Christ is our

LUTHER'S SERMONS, 1S1
king, and that he will deliver us out of the hands of
our enemies. We shall not therefore be destroyed ;
for though they be many who do persecute, yet this
kingdom is more powerful than the world, and Christ
is stronger than the princes thereof; andas he hath
promised us deliverance, he will not fail us, if we
place our trust and our confidence in him.
To perform the mercy promised to our jathers, and
to remember his holy covenant; the oath which he
sware to our jather Abraham, (verses 72, 73.) The
apostles often refer to the old Testament, to show
that the events which were taking place in their days
were foretold by the prophets ; and thus doth Zach
arias in this place. In Genesis xxii. 18. we read
that God promised Abraham, that in his seed all the
nations of the earth should be blessed ; which pro
mise he confirmed by an oath. This promise refer
red to Christ, that through him should come peace,
blessings, and salvation to all nations. And though
the fulfilment of this promise was deferred so long,
that many supposed it was abolished, yet we see that
it was in process of time most fully accomplished ;
and that God bath bountifully bestowed upon man
kind all things whatsoever that he promised to Abra
ham and his posterity.
God is merciful and favourable, not because of
our merits, as though he owed it to our righteous
ness, but of his mere grace and mercy. We cannot
glory that we have delivered ourselves from sin, or
that we have deserved his goodness, and the preach
ing of tbe gospel : no, it is not so ; here is no place
. for boasting. But the text saith, that God promised
our fathers that he would give us those things. Upon
this promise the prophets stay themselves with bold
ness, and by it we attain unto true goodness ; there
fore he that glorieth, let him glory in the Lord : for
we live in his kingdom, and enjoy his goodness and
grace. 16

182 LUTHER'S SERMONS.
There is none at this day unto whom the gospel
hath appeared, that can boast of having attained it
by their own works ; for those which are counted
the best works, and most excellent studies, are disal
lowed and overthrown. This therefore is certain,
that all we have, cometh by the mere grace and
goodness of God. This is that which Zacharias
saith was foretold by the prophets, and promised and
confirmed by an oath to the fathers, that he would
perform unto us the covenant made to Abraham.
By myself have I sworn, saith the Lord, that in bless
ing, I will bless thee, and in thy seed shall all the
nations of the earth be blessed. Gen. xxii. And now
the time is present, the hour is come, wherein he
bath sworn that salvation should come unto us ; as
it is declared, Mark xvi. " Go ye into all the world,
and preach the gospel to every creature. He that
believeth and is baptized, shall be saved ; but he that
believeth not, shall be damned."
Abraham died long before the fulfilment of the
promise ; but in spirit and in faith, he was partaker
of it. The promise was made unto him, although
he looked not for the accomplishment thereof in this
life : that is, his life was not prolonged until the
preaching of the gospel. The fulfilment of the pro
mise was after his death ; we therefore perceive that
the promise was not made to Abraham because of
his merit. God chasteneth, reproveth, rebuketh,
stirreth, allureth, and doth whatsoever is to be done ;
but the worldlings rob him of his honour, and attri
bute it to themselves : that is, they will not acknow
ledge whatsoever they receive to come by his grace.
When we glory of good things, and do not acknow
ledge God to be the author and giver of them, we
make ourselves as God, and treat him as our ser
vant : he being dishonoured, aud the honour attribu
ted to us.
Zacharias saith, moreover, That he would grant

luther's sermons. 183
mto us, that we, being delivered out oj the hand of our
enemies, might serve him without jear, in holiness and
righteousness bejorc him, all the days oj our lije. (verses
74 and 75.) He hath defined the nature and proper
ties of this kingdom ; that is, the covenant made
with Abraham, that in his seed all the nations of the
earth should be blessed, &c. These words of bless
ing, saith he, I will interpret to you : " That we,
being delivered out of the hand of our enemies,
might serve him without fear, in holiness and righ
teousness before him, all the days of our life."
This, to the world and flesh, savoureth not well :
for the world murmureth, and saith, " We thought
that he would have given us some precious thing ;
as a purse of gold, a rich wife, fair and beautiful
children, goodly houses, and whatsoever things we
are delighted in ; but now we perceive it to be other
wise ; we hear that we must serve him without fear,
in holiness and righteousness, and thus endeavour to
please him. We must have spiritual eyes and ears,
that we may rightly consider and understand the
word. It is said, he will deliver us from all our ene
mies : by this we understand, that this kingdom is
placed in tbe midst of enemies ; and when we are
delivered from them, we should always obey him that
delivered us, without fear. For God hath bestowed
this blessing upon us, that we might hereafter serve
him alone.
The words without jear, mferreth that we shall
quietly enjoy the good things of this present world,
and of the world to come. For a christian is sure
of the forgiveness of his sins, although he may yet
be troubled with them. He is sensible that death hath
no power over him ; that Satan will not overcome
him, and that the world cannot prevail against him.
Such a heart is freed from fear. It must not be un
derstood that we do not feel sin at all, but that we
are greatly grieved and troubled with it. When we

184 luther's sermons.
are terrified by death, when we are reproached and
slandered by the world, we maybe grieved, but they
do not prevail, nor overcome us ; for the heart, not
withstanding, remaineth safe and quiet in God
What care I, if the world hate me, if I displease
not him that dwelleth in heaven "? If this hatred con
tinue daily, if sin rage, if the world talk ana prate
about me, I will pass over these things as though I
heard them not. This is, indeed, to forsake the world ;
to die unto it, and to live without fear. We must
be occupied about no other thing, but that which is
according to the will of God ; we must speak no
thing but what will please him, and which we know
to be agreeable to his word. We must do those
works which we know to be acceptable before him ;
whatsoever we do in our whole life, whether out
wardly or inwardly, we must have his glory in view,
and endeavour to fulfil his will. Then we shall be
separated from the world, notwithstanding we may
still live in it. If the Lord be on our side, we shall
be in safety, in holiness and righteousness bejore him,
all the days oj our lije.
We find that even Peter, Paul, and John, lived not
without sin. When we desire to be holy before God,
we must not trust to our own life and works, hut to
his mere mercy and grace. We must be so affected
that we can say, Lord, if thou shouldest call me to
an account, I should be unable by my own works to
stand in thy sight : nevertheless, I glory that I am thy
servant, for thou dost give me continually ; and that
thou hast promised to Abraham, that thou wilt for
Christ's sake vouchsafe to show thy mercy unto me.
If I of myself be not godly andvrighteous, Christ is
godly aud righteous ; if I be profane, he is holy ; if
I be not without fear, he is void of all fear : thus I
may, as it were, transfer myself to Christ. He will
therefore have us to glory that we are godly and
holy, but not by our own works.

luther's si-.rmons. 185
When we teach in our sermons that salvation con-
sisteth not in our works or life,' but in the gift of
God, men are slow to do good ; they will not live an
honest life, but will be disobedient, and falsely affirm
that good works are prohibited. Nevertheless, God
requireth us to lead an honest life outwardly ; and he
that doth not, shall at length receive due punishment.
If we preach of an honest and godly life, the world
will furiously attempt to build ladders to get to hea
ven ; which God will by no means approve : again,
a dishonest and ignominious life doth not become
christians. What, therefore, must we do 1
Those who have respect to an honest and fair life
only, it were better for them to be swallowed up in
wickedness : yet notwithstanding, God will not have
us to lead a filthy and dishonest life. If we lead an
honest and upright life, we are apt to arrogate to our
selves that which belongs to God. We must there
fore lead a quiet and peaceable life before the world,
which may also be acceptable to God : but we must
not esteem it so highly as to think that we thereby
merit any thing from God. Thus, a christian con-
tinueth the holy servant of God without fear, not by
his good works and holy life, but by the grace of
Christ. But he that afiirmeth that he is holy by his
works, is blasphemous against God, robbeth him of
his honour, and denieth Christ. Wherefore it would
be better for him, (as hath been observed,) to be
swallowed up in wickedness, than to declare himself
to be a christian, yea, godly and holy ; for in this he
dishonoureth Christ in such a manner, that it is as
much as if he declared that there was no Christ. If
we do not acknowledge that God saveth us by his di
vine mercy, is it not as much as to say he is neither
holy nor blessed 1 Therefore, if I be a christian, I
must confess that I am one because Christ himself is
holy. And although my conscience doth reprove me
of sin, I must still persevere in this, that his holiness
16*

186 luther's sermons.
is greater than my sins ; thus, 1 must live honestly
outwardly, and inwardly rest and trust in Christ
alone. Zacharias turneth his speech to the child, an<l
saith, And thou, child, shalt be called the Prophet oj
the Highest, jor thou shalt go before the jace oj the
Lord to prepare his ways, (verse 76.) This shall be
thy office : thou shalt be the first, and shalt first
begin : that is, thou shalt be the prophet of the
Highest. But what manner of prophesy shall this
be 1 Thou shalt be the forerunner of the Lord, and
shalt prepare his way. When any prince cometh,
some one goeth before him to prepare the way. John
doing the like, goeth before Christ, saying, " I am
the voice of one crying in the wilderness, make
straight the way of the Lord."
Such things hath no prophet at any time spoken ;
but they have prophesied of these things, that a pro
phet should come, who would establish a kingdom
that should remain forever. This prophet doth live,
even at the time when our Lord maketh his appear
ance. The gospel was preached, and baptism ad
ministered, by the coming and ministry of John ;
Christ also began, nearly at the same time. Thus
we see that the office of John was, to prepare away
for the Lord. Which preparation is, to bring people
to the knowledge of our Lord and Saviour Jesus
Christ : for he is the grace, gift, king, and horn of
our salvation.
No man can come unto Christ, except in the spi
rit of humility. John therefore teacheth men that
they are sinners ; he that acknowledgeth himself to
be a sinner, and feeleth that he hath nothing where
of to boast, understandeth the voice of John ; when
he saith, prepare ye the way of the Lord, for he is at
hand that followeth me, who is greater than I ; him
ye s lall dear and obey. Thus John pointeth out the

LUTHER'-f SFRMONS. 187
way of salvation, through the Lamb of God that ta
keth away the sins of tbe world.
To give knowledge oj salvation unto his people, by
the remission oj their sins, (verse 77.) That is, thou
shalt begin the office, and minister the word, where
by is taught and learned how we are saved. Which
salvation or blessedness consistefh in this, how we
may obtain remission of sins, and become partakers
of the grace of God : not how we may become fa
mous through abundance of riches, glory, and
power on earth, as the Jews have hitherto understood
it ; for where remission of sin is, there is merit, re
ward, or satisfaction ; otherwise it could not be called
remission of sin. We are therefore to understand
how God forgiveth us our sins without works or
merit, and'saveth us by mere grace and mercy, by
the following verse : Through the tender mercy oj our
God ; whereby the. day-spring from on high hath visit
ed us. (verse 78.)
Here it appeareth, that those who teach and ob
serve laws, works, and merit, strive against the mer
cy of God, and knowledge of salvation. For he
doth not say that forgiveness of sin hath come by the
prayers and works of the fathers, or of any of the
saints, but through the tender mercy of God. This
forgiveness of sin which cometh to us by mercy, is
without our merit : for Christ the Lord, who is our
Mediator, hath obtained it for us. God required that
satisfaction should be made for our sins, and that his
honour might be preserved ; here we were able to
do nothing ; Christ alone was able to make the
atonement. Therefore it is said, Through the tender
mercy oj our God, the day-spring from on high hath
visited us. It is evident that it was not by our merit,
but through mere mercy, that Christ came and offer
ed himself as a sacrifice for our sins, that we might
obtain eternal salvation. He is called the day-spring
from on high, which signifieth his divinity ; for he pro-

.J

188 luther's sermons.
ceedetli from the Father, as the beams do Irom the
sun. To give light to them that sit in darkness and in the
shadow oj death, to guide our feet into the way oj peace.
(verse 79.) These words of Luke, agreeth with those
of Isaiah ; where he saith, the people that walked , in
darkness, have seen a great light, &c. Here he re-
ferreth to Christ, who was to be the light of the
world ; who, by the gospel, was to enlighten the
hearts of those that were held captive by Satan, and
bring them to God ; yea, and guide our jeet into the
way oj peace. Thus ye have heard how Zacharias
hath set forth the gospel and kingdom of Christ,
with all the fruits and conditions thereof. It is a
kingdom of grace, and of forgiveness of sins ; also
of peace, joy, quietness, salvation, and goodness.
God grant that we may become thoroughly acquaint
ed with this kingdom, and be made the happy parta
kers thereof. Amen.

SERMON XIV.
Philii-pians, Chap. iv. verses 4, 5, 6, and 7.
4 Rejoice in the Lord alway : and again I say, Rejoice.
5 Let your moderation be known unto ali men. The Lord is at
hand.
6 Be careful for nothing : but in every thing by prayer and sup
plication, with thanksgiving, let your requests be made known
unto God.
7 And the peace of God, which passeth all understanding, shall
keep your hearts and minds through Christ Jesus.
Tins text is but short, nevertheless it abounds with
true christian doctrine. In the first place, we are in
structed how we ought to behave ourselves toward
God : and in the second place, how we ought to con
duct ourcelves toward our neighbours. Rejoice in the
Lord always. This joy is the fruit of faith ; as wit-

luther's sermons. 189
nessed by St. Paul, when he saith, Gal. v. " The
fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance,"
&c. It cannot be that a person rejoiceth in the Lord,
who hath not yet believed in him ! Therefore, where
there is no faith, there can be nothing but fear, trem
bling, horrour, and sadness, as often as they think on
God, or hear his name mentioned. Yea, hatred and
enmity toward God remaineth in such hearts ; being
void of faith, they find themselves defiled with sin,
and therefore remain in unbelief.
The wicked are troubled, cast down, fearful, and
greatly terrified, thinking that the vengeance of God
every moment hangeth over them. Solomon saith,
" The wicked flee when no man pursueth." Again,
it is said in Deut. xxviii. " The Lord shall give" thee
a trembling heart, and thy life shall hang in doubt
before thee." Such a heart can have no joy in the
Lord ; it always feeleth that the revenging hand of
God is heavy upon it. This joy belongeth to the
righteous ; to those that are upright in heart. It is
said, Psalm xxxii. " Be glad in the Lord, and re
joice, ye righteous ; and shout for joy, all ye that are
upright in heart." It is manifest that this Scripture
was not written for sinners, but for tbe righteous.
Sinners must first be shown how they may be deli
vered from sin, and obtain God's favour : which,
when they have learned, and obtained, it followeth
that they of their own accord rejoice in the Lord,
being delivered from remorse of conscience.
If any demand, how one may be delivered from
remorse of conscience, and have God become mer
ciful unto him, we will answer, Fie who seeketh
after these things, must not begin with his owd
works, (as do the papists,) tormenting his con
science and increasing the wrath of God, but let him
despair of himself and all his works, and embrace
the promises of God in Christ, having faith that he

190 luther's sermons.
shall receive whatsoever is promised in the gospel.
The promises of the gospel are, that Christ should
make an atonement for our sins, and become our high
priest, mediator, and advocate before God : that we
may not doubt but that our sins are forgiven through
his merits, and that we are reconciled to God.
When such a faith possesseth the heart, and the
gospel is thus received, God appeareth pleasant, and
altogether lovely. The heart enjoys his grace and
favour, and hath a strong confidence in him : it is
quiet, and free from the fear of his vengeance : it is
cheerful, and exulteth in the goodness of God, mani
fested through Christ the Saviour. From such love
proceedeth faith, joy, peace, gladness, giving of
thanks, praise, and a marvellous delight in God our
heavenly Father, who dealeth so kindly with us, and
poureth forth his grace in such abundance upon
those who do not deserve it.
This is the joy of which St. Paul speaketh, when
he saith, Rejoice in the Lord always. He doth not
tell us to rejoice in gold or silver, gluttony or
drunkenness, in health, knowledge, wisdom, power,
glory, friendship, favour, nor in good works, or
whatsoever is without God ; for these afford but de
ceitful and vain joy, which cannot satisfy the heart
The joy which believers have, is putting their trust
in God, committing themselves to his care, and rely
ing upon him as their kind and tender Father.
Whatsoever joy is not after this sort, the Lord
contemneth and rejecteth. Jeremiah saith, chap. ix.
" Let not the wise man glory in his wisdom, neither
let the mighty 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." And Paul saith, 2 Cor. x. " He that glori
eth, let him glory in the Lord." We must rejoice
always. Some will rejoice when all things go ac
cording to their wishes ; but when adversity cometh,

luther's sermons. 191
they change joy for sadness and sorrow. But it is
said in the xxxiv Psalm, " I will bless the Lord at
all times : his praise shall continually' be in my
mouth." Who shall hurt him unto whom God is
merciful 1 surely sin shall not harm him, neither
shall death or hell : wherefore it is said, Psalm xxiii
" Yea, though I walk through the valley of the sha
dow of death, I will fear no evil."
And again Paul saith, Romans viii. " Who shall
separate us from the love of Christ 1 shall tribula
tion, or distress, or persecution, or famine, or naked
ness, or peril, or sword 1 I am persuaded, that nei
ther death, nor life, nor angels, nor principalities,
nor powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God which is
in Christ Jesus our Lord." Again I say, rejoice. This
repetition of the apostle confirmeth his exhortation :
and truly not without cause ; for we live in the midst
of sin and tribulation, which move us to sadness and
heaviness. Wherefore tbe apostle, endeavouring to
comfort us, exhorteth us to rejoice in the Lord al
ways, though we sometimes fall into sin. Joy in the
Lord ought always to have the first place in our
tiearts, and overcome the sorrow and sadness occa
sioned by reason of our sins. We must always think
of what is written in 1 John ii. " If any man sin,
we have an advocate with the Father, Jesus Christ
the righteous : and he is the propitiation for our
sins." The apostle hath already informed us how men
ought to behave themselves toward God ; namely,
that they serve him with a cheerful heart, and rejoice
in him continually. He now declareth in few words,
how the believers ought to behave themselves toward
men ; saying, Let your moderation be known unto
all men. That is, be joyful toward God, alwaysre-
joicing in him ; but toward men, be of a patient

192 luther's sermons.
mind, and so conduct yourselves, that ye be ready to
suffer all things, and yield in every thing as much as
possible, without transgressing the commands*. of
God. We must endeavour to please all men in that
which is good ; we must interpret aright the sayings
of others, and accept the part which is good ; that
men may see that we are of those who would not
disagree with any man for any cause, whatever ; who
are rich with the rich, and poor with the poor ; re
joicing with those that rejoice, and weeping with
those that weep : in short, that we are all things to
all men, that they may acknowledge that we are
grievous to none ; but agreeable, of a patient mind,
and obedient in all things. We must endeavour to
order and apply ourselves unto all, according to their
capacity and ability : we must be ready to permit,
to take in good part, to obey, to give place, to da, to
omit, to suffer all things, for the benefit of our neigh
bour ; even though we suffer hinderance, loss of
substance, name, and body, thereby.
In order to make these things more plain, we will
introduce an example. Paul, speaking of himself,
saith, 1 Cor. ix. " Unto the Jews I became as a
Jew, that I might gain the Jews ; to them that are
under the law, as under the law, that I might gain
them that are under the law ; to them that are with
out law, as without law, (being not without law to
God, but under the law to Christ,) that I might gain
them that are without law. To the weak became I
as weak, that I might gain the weak : I am made
all things to all men, that I might by all means save
some." We here see the patient and pliant mind,
rightly observing those things which are here com
manded. The apostle did sometimes eat and drink,
and do all things as a Jew ; sometimes he did eat and
drink with the Gentiles, and did all things as free from
the law ; for only faith in God, and love toward our

luther's sermons. 193
neighbotti, are necessarily required ; all other things
are free ; and we may freely observe them for one
man's sake, and omit them for the sake of another.
"It is contrary to this moderation or meekness,
when one, having an impatient mind, trusteth to his
own knowledge, and contendeth that one thing
among the rest is absolutely necessary or unneces
sary, applying himself to none, but endeavouring to
have all others apply themselves unto him : in this
he perverteth the softness and meekness here taught ;
yea, and the liberty of faith also. We read in Mat
thew and Mark, that Christ suffered his disciples to
break the sabbath ; and he himself did also break it,
when the case so required : when it was otherwise,
he kept it, for which he gave this reason ; The Son
oj man is lord also oj the sabbath. Which is as
much as to say, the sabbath is free, that thou mayst
break it for one man's sake and convenience, and
for the sake and convenience of another, thou mayst
keep it.
Paul caused Timothy to be circumcised, because
of the Jews ; for they thought it of importance to
ward their salvation : again, he would not have Ti
tus circumcised, because certain Jews urged it un
justly ; so that the circumcision of Titus would have
been a confirmation of errour unto them, rather than
profit. Paul, therefore, would keep circumcision
free ; that he might sometimes use it, and at other
times omit it, as he should perceive it to be commo
dious and profitable to others.
Every one ought to behave himself toward all men
according to this doctrine, and the examples before
mentioned ; not to be selfish and stubborn, but to
regard those things that will be acceptable to his
neighbour. When it doth not hinder thy faith, and
will profit thy neighbour to yield somewhat of thy
own right, if thou do it not, thou art without chari
ty, and neglectest that christian patience spoken of
17

194 luther's sermons.
by St Paul. We can scarce find a better example of
this subject, than the case of two unfeigned friends ;
for as they behave themselves toward each other,.so
ought a christian to behave himself toward every one.
Either of them endeavoureth to gratify the other,
either giveth place to the other, suffereth, doeth,
and omitteth whatsoever he seeth to be for the profit
and convenience of the other, and that freely, with
out constraint. Each of them diligently applieth
himself to the will of the other ; neither of them
compelleth the other to follow his mind, and if one
should use the goods of the other he would not be
offended, but take it in good part, and instead of
grudging, would rather offer him more.' In short,
between such there is no exaction of law, no grudg
ing, no constraint, no necessity ; but liberty, favour,
and good will.
On the contrary, such as are impatient and obsti
nate, who take nothing in good part of any man,
but endeavour to make all things subject to their
own will, and order all things, according to their
own judgement, such I say, trouble the world, and
are the cause of all the discord, contention, wars,
and evil that existeth. They say that they do
those things for the love of justice ; and for that,
they endeavour to defend what is right. Thus wa
see verified the saying of a Heathen, that " extreme
rigour is extreme injury." And Solomon saith
Eccl. vii. "Be not righteous overmuch ; neithei
make thyself over wise." For, as extreme rigour is
extreme injury, so too much wisdom is extreme
folly : that is, when wise men boast, they boast be
yond measure.
It is proper that we observe a measure of our
judgement, wisdom, and prudence ; but in all things
we must apply ourselves to the promotion of the
happiness of others. Let your moderation, or patient
mind, be known unto all men. He doth not command

luther's sermons. 195
thee to be made known unto all men, or to tell of
thy moderation before all men ; he doth not say, tell
if Jorth, but, let il be known ; that is, endeavour to
practise it toioard men. So that if any are disposed
to speak evil of you, his mouth may be stopped by
the testimony of all others, who have witnessed your
moderation and meekness. Christ saith, Mat. v.
" Let your light so shine before men, that they may
see your good works, and glorify your Father
which is in heaven." Again it is said, 1 Peter ii. 12.
" Having your conversation honest among the Gen
tiles ; that, whereas they speak against you as evil
doers, they may by your good works, which they
shall behold, glorify God in the day of visitation."
By the words, all men, it is not meant all tbe men
in the world, but rather all sorts of men : that is,
we must let our moderation be known toward ene
mies as well as friends ; as well toward servants as
masters, small as great, poor as rich, strangers, as
those at home ; toward them that we know not, as
toward those with whom we are familiar. Some be
have themselves in a very gentle and patient manner
toward strangers, but are obstinate and froward to
ward those with whom they associate. There are
many who take all things in good part from the great
and rich, and interpret every thing in the most fa
vourable manner ; but toward the poor and abject
they show no gentleness or meekness, neither take
any thing of them in good part. •
We are all ready to do for our children, parents,
friends and kinsmen, and favourably interpret, and
willingly bear whatsoever they do. How often do
we even praise the manifest vices of our friends,
or at least wink at them ! but toward our enemies
or adversaries we show none of these favours ; in
them we can find nothing that is good, nothing that
is to be borne, nothing that can be spoken well of,
but we dispraise every thing they do To such,

196 luther's sermons.
Paul here speaketh, saying, It', your moderation (or
pat.ent mind) be known lo all men. He would have
our moderation and christian meekness to be perlecl
and entire toward all, whether they be enemies or
friends ; he would have us suffer and take in good
part all things of all men, without respect to persons
or deserts.
Such undoubtedly will our moderation be, if it be
not counterfeit ; even as gold remaineth gold, whe
ther possessed by the godly or ungodly. The silver
that Judas received, when he betrayed the Lord, was
not turned into ashes, but remained the same : so a
patient mind that is sincere, continueth like itself,
whether exercised toward rich or poor, friends or
foes. Our nature being corrupt and deceitful, we are
apt to be patient and pliant toward rich men, great
personages, strangers, and friends, and not toward
others ; wherefore it is false, vain, vile, hypocritical,
and nothing but deceit and mockery before God.
In these few words, is comprehended the life
which a christian ought to lead toward his neighbour.
For he that is of a patient and meek mind, studieth
to deserve well of all men ; as well of the body as.
soul, as well in deed as in word. When a mind is
so patient, as to bear the offences and malice of
others, there, is love, joy, peace, long-suffering, gen
tleness, goodness, and whatsoever is the fruit of the
spirit : Gal. v. But here the flesh murmureth : it is
said, if, we should endeavour to take all things in
good part from all men, the unjust would abuse our
meekness, and take from us all things ; yea, they
would not suffer us to live : but the apostle abun
dantly satisfieth this distrust and foolish cogitation ;
even from this place to the end of fhe text : The
Lord is at hand. He will not therefore forsake thee,
but will nourish and protect thee.
It is said, Psalm lv. " Cast thy burden upon the
Lord, and he shall sustain thee." And 1 Peter v

luther's sermons. 197
" Cast all your care upon him : for he careth for
you." And again, Christ saith, Mat. vi. " Behold
the fowls of the air : for they sow not, neither do
they reap, nor gather into barns ; yet your heavenly
Father feedeth them. Are ye not much better than
they 1" All which agreeth with the present consola
tion of the apostle, and hath the same meaning as
the following : The Lord is at hand.
Be careful jor nothing ; but in every thing by prayer
and supplication with thanksgiving let your requests be
made known unto God. In these words the apostle
teacheth us to cast our care upon God, and turn to
him by prayer and supplication. He, who will not
put his trust in God, when he meets with difficulty
and disappointments, but will first weigh all things
by his own reason, and order them according to his
own judgement, will find himself involved in many
perplexities, and will lose all joy and quietness there
by. Such a person laboureth in vain, and plungeth
himself still deeper into trouble and misery, from
which he is not able to extricate himself. This we
may learn by our own, and by the experience of
others. The admonition of Paul concerning prayer is
given, lest we should be sleepy and slothful, and not
pray for the things of which we stand in need. He
that indulgeth himself in slothfulness, shall be easily
wrapped in the cares of this world. Therefore, in
every thing by prayer and supplication, with thanksgiv
ing, let your requests be made known unto God. When
we are in trouble, we must flee unto prayer, and
make known our wants to God, and desire him to
bestow upon us those things of which we stand in
need. We must here take some notice of the formation
of prayer, and what is the true manner of praying
The apostle mentioneth four things ; prayer, suppli
cation, giving of thanks, . and requests or petitions.
17*

198 luther's sermons.
Prayer is tbe words or speech wherein something is
desired ; as the Lord's Prayer, the Psalms, &c.
Supplication, is when the petition is urged with ear
nestness, as when one prayeth for something that is
very dear and excellent to him ; as when we pray
unto God by his mercy, by his Son, by his promise,
by his name, &c. ; as in the following passages :
Psalm cxxxii : " Lord, remember David and all his
afflictions." And Paul saith, Romans xii. " I be
seech you therefore, brethren, by the mercies of
God ;" and 2 Cor. x. " I beseech you by the meek
ness and gentleness of Christ," &c.
A petition or request is, when we name that which
is desired, and for which supplication is made ; as
we may see in Mat. vii. " Ask, and it shall be given
you ; seek, and ye shall find ; knock, and it shall be
opened unto you : for every one that asketh, receiv-
eth ; and he that seeketh, findeth ; and to him that
knocketh, it shall be opened." Thanksgiving is,
when the benefits of God are rehearsed, whereby
faith is strengthened, and stirred up to look for that
which is desired, with more confidence. Wherefore,
prayer urgeth or earnestly entreateth by supplica
tion, but is strengthened and made sweet and accept
able by thanksgiving, and therefore obtaineth what
soever it asketh.
We read that this manner of prayer was used in
the church, among the holy /alters of tbe Old Tes
tament ; who always in their prayers were wont to ask
with supplication and thanksgiving. The same also
we see in the Lord's Prayer ; which beginneth with
thanksgiving and with praise ; in the beginning there
of we confess God to be our Father, unto whom we
have access by his fatherly love, and through the
merits of his Son.
Paul hath well expressed the mystery of the gol
den censer, mentioned in the Old Testament, where
of we read many things in the books of Moses. It

luther's sermons. 199
was lawful for the priests only, to burn incense ; but
now, all we who believe in Christ, are priests ;
wherefore it is lawful for us, and for us only, to
burn the incense of prayers. The censer, that gol
den vessel, is the words which we utter in prayer :
surely golden and precious are those, of^which the
Lord's- Prayer consistetb, the Psalms, and other
prayers used in the holy scripture.
Vessels, in scripture, frequently signify words.
Wine, water, burning coals, and the like, are con
tained in vessels ; so the meaning of what we ex
press, is contained in words. By the cup of Baby
lon, is understood the doctrine of men ; and by the
cup from which the blood of Christ is drank, the
gospel. The burning coals whereon the frankin
cense was laid, signify thanksgiving, and the rehear
sing of benefits in prayer ; which we are wont to do
in making supplication. That fiery coals signify be
nefits, is manifest by referring to Romans xii. where
the apostle reciteth the words of Solomon ; Proverbs
xxv. " If thine enemy hunger, feed him ; if he
thirst, give him drink : for in so doing thou shalt heap
coals of fire on his head." Benefits may properly
be called coals of fire, for they inflame the heart
with love, which was before cold and inactive.
In the. law it was prohibited to lay the frankin
cense upon any other coals except those that were
of the altar of the Lord : which signifieth that we
must not rehearse our own good deeds in prayer, as
did the pharisee, (Luke xv.) but only the benefits
of God bestowed upon us in Christ : he is our altar,
and by him we must offer : and for the benefits re
ceived by him we must give thanks, and make men
tion of them in prayer for tbe increasing of our faith.
This Paul teacheth, where he saith, Col. iii. " Do
all things in the name of the Lord Jesus, giving
thanks to God and the Father by him." For God
will not suffer us to srlory in any thing else in his

200 LUTHER S SERMONS.
sight, which he declared in a type or figure, Lev. x
where we read that Nadab and Abihu, the sons of
Aaron, were consumed in a flame from the altar of
the Lord, bec-ause they burned incense, takins; other
fire than that of the altar.
The works of Christ are acceptable to God ; we
must therefore give thanks for these only, -and re
joice in prayer. Incense signifieth the petitions made
in prayer. Paul saith, let your petitions be made
known unto God ; wherein he seemeth to have con
sidered and interpreted them as a sweet savour as
cending from the censer. As though he had said,
when ye bum incense sweet and acceptable unto the
Lord, make your petitions known unto God with
supplication and thanksgiving : this incense and sa
vour being sweet and acceptable to God, ascendeth
to heaven like vapours of smoke, and entereth even
unto the throne of God.
As burning coals give a strong savour and make
it ascend upward, so the memoryr of the benefits of
God which we rehearse in thanksgiving, maketh
prayer steadfast and bold, which ascendeth into hea
ven ; but without which itfaintcth, is cold, and of no
force. Therefore, before we can pray effectually
with faith, our hearts must be inflamed by the me
mory of the benefits which God hath bestowed upon
us in Christ.
Perhaps some may demand how our petitions are
to be made known lo God, seeing they are known
unto him before we pray 1 I answer ; the apostle
adjoined this, that he might instruct us of what sort
true prayer ought to be : namely ; being assured,
and having confidence and trust in God. Such a
prayer is not made at adventure, neither passeth it
away into the wind, as the prayer of those who have
no regard whether God hear or not, yea, rather be
lieve that he doth not hear ; which is not to pray or
ask of God, but to tempt and mock him.

luther's sermons. 201
If a man desire money of me, whom I certainly
know to be persuaded in his own mind that he shall
not receive it, I should not giant his request, but
consider myself mocked. How much more is God
offended at our much crying and babbling, when we
do not consider whether he heareth us or not. Let
us therefore learn to make known our petitions unto
God ; that is, so ask that we doubt not that they are
known and accepted by him. If we in faith believe
that we shall receive whatsoever we ask, we shall
receive it : for as we believe, so it cometh unto us.
A* fhc smoke carrieth the savour upward from the
censer, so faith carrieth the petitions of the believers
into the presence of God ; whereby we assuredly
believe that our petitions will ascend to God, and
that we shall obtain those things that we ask.
It is said in the Psalms, " God hath heard my pe
tition ; give ear Lord unto my prayer," &c. Christ
saith, Mat. xxi. " Whatsoever ye shall ask in pray
er, believing, ye shall receive." And James saith,
chap. i. " Ask in faith, nothing wavering. For he
that wavereth, is 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." Who
cannot perceive that the babbling and noise which is
made through tbe world in monasteries, is mockery
and delusion 1 The prayers of these, if they may be
called prayers, are abundantly shown before men ;
but God doth not regard them, neither doth he hear
them ; for they do not believe, neither are they as
sured that their prayers are heard by him ; therefore
as they believe, so do they receive. It was time, long
ago, that those mockeries and blasphemies should
have been abolished.
If we pray as we are here taught, there shall be
nothing which we may not obtain. We pray for
many things which we do not receive, but this is not

202 luther's sermons.
marvellous, for it is evident that we do not ask in
faith. And the peace oj.God, which passeth all understand
ing, shall keep your hearts and minds through Christ
Jesus. By the peace oj God, it is not meant that
whereby God is peaceable and quiet in himself, but
that which he giveth unto us, and poureth into our
hearts. This peace is given to us while in the world,
notwithstanding we suffer affliction. It passeth all
understanding. It must not be understood by this,
that we cannot perceive it ; for if we have peace
with God, it must be felt in the heart and conscience,
otherwise we could not be preserved by it ; but it is
to be understood, that when tribulation cometh upon
those who know not God, and are unacquainted with
prayer and supplication, who trust in their own wis
dom, being void of faith, they become exceedingly
disquieted and troubled, not knowing the peace of
God. Those who rejoice sincerely in God, knowing that
he is favourable to them, and that they are at peace
with him, are patient in tribulation, and endure it va
liantly, being strengthened inwardly by faith. When
the believer is in trouble, he committeth all things to
God, without seeking to know when, how, where,
or by whom he will give him quietness. Again ; God
showeth them a great favour, insomuch that he ma
keth their trials of great advantage to them, which
no one would suspect. This is that peace of the
cross, the peace of God, the peace of conscience,
yea, true christian peace, by which a man liveth qui
etly and peaceably with all men.
This peace cannot be comprehended by reason,
that a man under the cross may have quietness of
mind, joy of heart, and peace even in the very inva
sion oi' bis enemies. This is the gift and work of
God, which is un'nown to all except those that have
experienced it. Paul saith, Romans xv. 13. "Now

luther's sermons. 203
the God of hope fill you with all joy and peace in
believing." That which he here calleth peace in be
lieving, he calleth- in our present text the peace of
God. Paul would have us understand, that he who re-
joiceth in the Lord by faith, and is of a meek and
patient mind, will be assaulted by the devil ; who will
raise up some cross, that he may thereby drive him
from his christian duty. The apostle therefore would
have every one to be prepared against the attacks of
Satan, and to place his confidence where he cannot
trouble it : namely, in God. We must wait patiently
for the coming of our Lord, who will make an end
of adversity : by this means, our minds, hearts, and
consciences, will be preserved and kept in peace.
Patience cannot endure, where the heart is not
confirmed in this peace : for only those who possess
it, are persuaded that God is favourable to them,
and that he taketh care of them. We must not hei e
understand the hearts and minds to be the will of
nature, but, as Paul haformeth us, of Christ Jesus.
These are the hearts and minds produced by faith and
love; and those that possess them, behave with re
verence toward God, and in a loving and gentle man
ner toward their neighbours. They believe in God,
and love him with their whole hearts, and are always
ready to do whatever will be acceptable to him, and
to their neighbours.
Such hearts and minds as these are often beset by
the devil, who by the fear of death, and other trou
bles, endeavoureth to terrify, and drive from thL
godliness ; suggesting false hopes, which are the de
vices and imaginations of men. Thus the mind
sometimes becomes seduced, and seeketh comfort in
itself and other creatures ; having been drawn aside
from the true worship of God, and wrapped in the
snare of the devil. We perceive in this short text,
great instruction in the christian life ; how we must

204 luther's sermons.
conduct ourselves toward God, and toward our
neighbours. We must believe God to be all things
unto us, and we must be all things unto our neigh
bours. We must be kind aud merciful to them, even
as God hath been kind and merciful to us ; thus,
we must receive from God and give to them ; and
continue in faith and love, which is the whole sum of
Christianity. In what a godly manner Paul setteth forth the du
ties of a christian in this text ! First, he teacheth
him that he ought to be glad and rejoice in the Lord
always : Secondly, to show himself meek and gentle
toward all his neighbours : if it be said, how can I
do that without loss or injury 1 the answer is, the
Lord is at hand : if there be objections still, if it be
said, what shall I do if men, persecute me, and take
away what I possess 1 he addeth, be careful jor no
thing; but in every thing by prayer and supplication
with thanksgiving let your requests be made known unto
God. If the flesh again murmur, saying, what shall
I do if I be oppressed and set at nought 1 he con
cludeth by saying, the peace of God, which passeth
all understanding, shall keep your hearts and minds
through Christ Jesus.

A SYSTEM OP ARITHMETIC,
On an Original Plan ;
DESIGNED AS
AN IMPROVEMENT ON THE SYSTEMS IN COMMON USE.
BY SIMON KERL, A. M.,
WASHINGTON UNIVERSITY, 8T.LOUIS, MO.
One vol. 18mo, containing "\62pages, half-roan binding. Price SO cents.
OPINIONS OF EDUCATIONISTS.
"Kerl's Primary Arithmetic" is just the thing wanted to fill a vacancy among the school.
oooks now used, which had not been adequately supplied before. We shall adopt it in the
Preparatory Department of the University ; and we recommend it to all Primary schools, con
fidently believing that they will find it a most valuable auxiliary in laying the foundation
of mathematical knowledge. N. D. TtaKSlL, | ^.^ o/Ac DepaH Washinfftm Univa._

All parts of Kerl's Primary Arithmetic are illustrated by an unusually large number of
examples; and I believe that any student, with ordinary attention, will be almost compelled
to understand it. I therefore commend it highly, aud hazard the opinion that it will be
approved by every teacher who will give it a fair trial.— W. W. Hudson, Pres. Missouri Univ.
I concur in the above recommendation of Mr. Simon Kerl's Arithmetic. — B. S. Head, Pro
fessor of Mathematics in Missouri University.

I consider "KerFs Primary Arithmetic" not only a practical and analytical work, but emi
nently adapted to the speedy and successful acquisition of a thorough knowledge of the great
and fundamental principles which are the very foundation upon which alone can be built the
sublime structure of mathematical knowledge. — James J. Searcy, Principal of Primary De
partment, Missouri University.
In simplicity, scientific arrangement, comprehensiveness, practical utility, and adaptation to
the taste and capacity of the young, I consider Kerl's Arithmetic, Part I., superior to any simi
lar book now used in this State. I therefore recommend its adoption by the Common Schools
of our State, and should be pleased to see it brought into general use by the teachers. — H. B.
Stark, Superintendent of Common Schools, Jefferson, Mo.
I have examined Kerl's Elementary Arithmetic sufficiently to satisfy myself that the work
is admirably well calculated to attain the end which tbe author has in view. The child that
has been carefully drilled in the manner prescribed, will make an expert accountant. — Francis
P. CLoughlen, S. J.t Professor of Mathematics in St. Louis University.
I ara delighted with the simplicity and clearness with which you have presented the funda,
mental principles of Arithmetic, and hope that you will receive sufficient encouragement to
give ns a complete series of Mathematics. I am inclined to adopt it as a text-hook as soon as
convenient, and encourage others to do likewise. — J. A. HoUis, Baptist Fern. Col. Columbia, Mo.
 » » < 
OPINIONS OF THE PRESS..
"Kerl's System of Arithmetic" aims to furnish such a series of mental exercises as -will
enable the pupil to acquire in the easiest and most direct manner all the knowledge requi
site for undertaking and prosecuting with rapidity and accuracy the study of written Arith
metic. We recommend it as a very good introduction to the more abstract and difficult
branches of Mathematics. — Missouri Republican.
I am fully satisfied that if the plan of Kerl's Elementary Arithmetic were fully carried out
by teacherK, written arithmetic would be better understood, and each pupil would perform
hia calculations in a more satisfactory manner than heretofore. — Charles Stewart, formerly
Teacher of Mathematics in St. Zouis, Missouri.
We think well of its plan and design, and commend the work to tbe attention, qf instruct-
ors of youiu. — Missouri Statesman.
We believe it will answer admirably the purpose fqr which it was intended. — Mo. Argus,
47

STANDARD WORKS
ON THB
MODERN LA1GUAGES,
PUBLISHED BY CHARLES DESILVBR,
714 CHESTNUT STREET, PHILADELPHIA.
 ¦ 1 » ) ¦ 
CHANDLER'S
COMMON SCHOOL GRAMMAR.

A QRAMMAR

THE ENGLISH LANGUAGE,
Adapted, to tlie Use of tlie Schools of America.
BY JOSEPH R. CHANDLER,
LATE EDITOR OF THE UNITED STATES GAZETTE.
In one volume, 12mo., 208 pages, half-roan binding. Price 38 cents.

ENDORSEMENTS OF TEACHERS, ETC.
The undersigned, having examined Chandler's English Grammar with a view to ascertain
Its adaptation to the purpose of teaching, take great pleasure in recommending the same as
a work of superior merit. The prominent features which seem to recommend the book
strongly to tbe undersigned, are, first, the system of commencing the study with the busi
ness of inductive parsing; the introduction of the different parts of speech progressively;
with a correct reference to definitions, together with the uniform simplicity of explanation.
It is the only text-book on this subject now in use in Ward School No. 19, New York, coa
taining over twelve hundred pupils.
W. C. Kibb, Principal Male Department, G. W. Petit, Assistant,
J. D. Dewitt, Assistant, Harriet N. Goldey, Prin. Female Depart.

The Book Committee of the Ward School Teachers' Association of New York city, to whom
was referred a Grammar of the English Language, by Joseph K. Chandler, of Philadelphia,
beg leave to report that they have carefully and critically examined it, and have compared
it with several other recent books of the same class, and have no hesitation in expressing the
opinion that it is, in many respects, and on the whole, decidedly superior. We therefore
submit the following resolution : — "Resolved, That Chandler's Grammar be adopted by this
Association, and that it be introduced into our schools as soon as it can be done conveniently."
E. McIlroy, Wnr. Kennedy, ) „ ... , „. „. .
_. Tr ' T „ ' > Committee. John Walsh, Chairman.
D. Haynes, J. Blackmer, >

The Book Committee of the Albany Co. Teachers' Institute, having carefully examined
Chandler's Grammar, would cheerfully recommend it to teachers and friends of education.
Prof. Henry Gallup, Dr. Platt Wickes, W. D. Palmer,
H. S. M'Call, Co. Sup% Dr. Z. W. Say, Henry W. Spawn, I CcmmiUee
Rev. Marcus Smith, Gideon Cornell, Jeremiah C. Snyder, f m
Willett Mackey, J
The thorough acquaintance of the author with the subject renders it unnecessary for ua
to do more than to endorse his views, and to commend the work as one to be relied on.—
New Orleans Commercial Times. 48

Chandler's Common School Grammar.

The undersigned, Commissioners and Inspectors of Common Schools of the 13th Ward,
N. Y., having, with much care and deliberation, examined Chandler's Grammar of the Eng
Ush language, are of the opinion that for scientific arrangement, happy illustration, and
judicious application of the principles of Grammar to language, it is unequalled by any work
of the kind extant. We have, therefore, adopted it to be used in the Ward Schools under our
charge. William A. Walters, James H. Cook, Commissioners. Chas. D. Field, Inspector.

For lucid explanations and familiar examples, Chandler's Grammar is not surpassed by
any other work of a similar character heretofore issued. As the hand-book of the scholar
who wishes to commence the study of English Grammar, and feels the need of simple and
familiar explanations and illustrations of oft-repeated rules, this work will be found to be
one of the most useful ever issued. — Cincinnati DaUy Advertiser.

The chief merit of this work is the great simplicity of explanation which characterizes it
throughout It is a decided improvement upon the old and obscure books so long used in
most of our schools. — Springfield (D2.) State Register.

This seems to he a good, sensible Grammar, and it would be well if we all, including " chil
dren of a larger growth," studied it or some other ; for every day shows instances of great
need of such attention. — JV. Y. Christian Inquirer.
The "Grammar King" is sufficient guarantee to us for the excellency of the work, particu
larly on that subject. — Official Journal, 2d Municipality, iVew Orleans.

Its explanations are clear and comprehensive, simplifying the intricacies of Grammar to
the level of the humblest intellect. — yew Orleans Daily Bee.

Decidedly the best English Grammar that we have ever seen. — Cincinnati Daily Atlas.

[In Preparation.)
THE MODEL SPELLER;
IN WHICH,
By a Progressive Gradation,
IHE JUVENILE LEARNER PASSES FROM THE SIMPLE MONOSYLLABLE TO THE MOST DIFFICULT WORDS
IN THE ENGLISH LANGUAGE, AND ALSO BECOMES CONTERBANT WITH THE DERIVATIONS
OF WORDS, AND THE MODES OP GROUPING THEM INTO SENTENCES.
In one royal ISmo volume, bound in boards. Price
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McROBERTS' GRAMMAR.

THE SELF-INSTRUCTING
MODEL ENGLISH GRAMMAR;
EMBRACING
EXERCISES IN ORTHOGRAPHY, ETYMOLOGY, SYNTAX, AND PROSODY,
AND
A COMPLETE KEY TO THE METHOD OF ANALYZING AND PARSING j
INTENDED TO AID TEACHERS AND PRIVATE STUDENTS.
BY JOHN A. McROBERTS,
TEAOHER OP ENGLISH GRAMMAR, TENNESSEE.
In one volume, IZmo, 262 pages, Iwlf-voan binding. Price 50 cents. 49

LAIDLAW'S PRONOUNCING DICTIONARY.

AN
AMERICAN PRONOUNCING DICTIONARY
OF
THE ENGLISH LANGUAGE;
IN WHICH
VARIABLE, CONTESTED, AND DIFFICULT SPELLINGS ARE DESIGNATED ; AND IRREGULAR INFLECTIONS,
PRIMARY AND SECONDARY ACCENTS, APPROPRIATE PREPOSITIONS, CORRESPONDLNG
CONJUNCTIONS AND ADVERBS, AND NUMEROUS REFERENCES TO
WRITINGS OF STANDARD MERIT ARB INSERTED;
AND TO WHICH ARE APPENDED
DEFINITIONS OF GEOGRAPHICAL NAMES, AND PROPER NAMES OF PERSONS, TRANSLATIONS OF FOREIGH
PHRASES, ROLES FOR SPELLING, LISTS CONTAINING THE CONSERVATIVE AND
WEBSTERIAN ORTHOGRAPHIES, AND A COLLECTION OF
PROVERBS AND MAXIMS.
BY ALEXANDER H. LAIDLAW, A.M.
In one volume, square 8vo., containing 600 pages, half-roan binding. Price, $1.

OPINIONS OF EDUCATIONISTS, ETC.
If this hook had been entirely anonymous, a very cursory examination would have been
Bufficient to show that it was the work of a practical teacher. Avoiding, with wise modera
tion, the attempt to make a large and ambitious book, Sir. Laidlaw haB contented himself with
the more useful purpose of making a Dictionary which should meet, directly and explicitly,
the wants that he has himself experienced as a teacher. Every one who knows much of the
public schools of Philadelphia knows that Mr. Laidlaw has been for years one of her most
successful teachers. His own eminent and marked success of itself creates a presumption
in favor of a work in which he has embodied the fruits of his own experience, growing out
of his own professional wants. The mechanical arrangement and execution of the work, as
a specimen of book manufacture, deserves the highest commendation. — John S. Hart, late
Principal of the Central High School of Philadelphia.
To keep up with the language is the duty of the Dictionary. New and enlarged editions
must appear as a matter of necessity. One of the very latest is the work now under notice.
Its scope is fully sec forth in the title-page. We believe it has peculiarities which constitute
a claim to public patronage. The volume is much smaller than Webster, owing mainly to
the abridgment of the definitions, and the exclusion of words entirely obsolete; and not to
Its being less comprehensive in its range. — The Catholic Mirror.
This is a work of unusual merit. In all of its parts it shows that it has been undertaken
by a teacher who has felt the want of a dictionary at the same time compact and comprehen
sive, and by one, too. who has well known how to supply that want. It is the first Diction
ary which contrasts Websterian and conservative spellings; and for terse completeness of
definitions it has no superior in the language. — Philadelphia Sunday Dispatch.

At a meeting of the " Controllers of the Public Schools, First District, Pennsylvania," held
at the Controllers' Chamber, on Tuesday, June 14, 1859, the following resolution was adopted:
Resolved, That "The American Pronouncing Dictionary," by Alexander H. Laidlaw, A.M.,
be introduced to be used in the Public Schools of this District — Robert J. HemphiU, Secre
tary of tlie Board of Controllers. 
We have long felt that such a book should be prepared, but did not expect to find it so well
done, and in Buch a comparatively small space. Mr. Laidlaw's definitions are plain and sensi
ble. The Dictionary, we suppose, will become a much-used school-book, but every one who
reads and writes may advantageously consult it. — Philadelphia Press.
As a school-book it is invaluable; serving not only as a certain and reliable guide in the
spelling of all words in the English language, but also affording a full insight into the art
of English composition. We heartily commend this Dictionary to the public— Pennsylvanian. 50

Laidlaw's Pronouncing Dictionary.

OPINIONS OF EDUCATIONISTS.
I desire to express the very great satisfaction which I have derived from my examination
of the book, which I consider a very decided improvement on all school dictionaries with which
I am acquainted, and an exceedingly valuable and useful manual for youth. I like the plan
adopted to make the Dictionary useful as a select and comprehensive spelling-book; the in
troduction of the secondary as well as the primary accents; the insertion of the plurals of
nouns, the comparatives and superlatives of adjectives, and the participles and irregular
formations of verbs. The definitions are clear and comprehensive, and the plan adopted for
giving the definitions of derivative and synonymous words, without encumbering the book
with a multitude of repetitions, is very excellent. The insertion of the prepositions and ad
verbs appropriate to particular words is a very commendable and useful improvement. The
references to passages illustrating the use of words by good writers, are calculated to be of
eminent use to youthful writers; while the plan suggested for using these references as aids
in that much neglected, and, by scholars generally, much disliked, but important branch of
education, composition, is, in my opinion, admirable. — W. W. Howard, Principal of West
Branch High School, Jersey Shore, Pa.

"The American Pronouncing Dictionary" is admirably adapted to school purposes, as well
as a valuable book of reference. The plan of placing the correct pronunciation next to the
correct spelling of a word, the scheme for representing sounds and accents, the illustration
of the use of words, and hints to spellers, combine to render this work one of the best dic
tionaries ever placed in the hands of pupils. With every glimpse which my limited time has
permitted, I discover additional merits; and it gives me pleasure to add, I have not, as yet,
discovered a single defect, or blemish, or definition, I would erase or alter.— William Roberts,
Principal of Ringgold Grammar School.

I have examined Laidlaw's Dictionary, and am very much pleased with it. The arrange
ment of the work is very practical. The utility and conciseness of the definitions, together
with the great care taken in introducing all the constantly occurring changes in orthography
and pronunciation, render it a very valuable acquisition to our school libraries, and no doubt,
if introduced into our schools, it will take the precedence of all other dictionaries of si
milar size. — Charles A. Randall, Principal of the RuUedge Boys' School.

I have examined " The American Pronouncing Dictionary," and am much pleased with its
arrangement. I think it is admirably adapted to the wants of our grammar schools, and
will be a valuable auxiliary in the hands of the student in acquiring a correct knowledge of
the English language, as well as an important aid to the instructor. — George W. Fetter, Prinm
dpal of the Mount Yemon Male Grammar School.

I hail with pleasure the "American Pronouncing Dictionary:" and after a careful exami
nation, have no hesitation in saying that I believe it to he up with the times, and well
adapted, both as a speller and definer, to aid us in our arduous vocation, as well as to form a
valuable companion for reference. — J. H. Sides, Principal of the Ffewton Boys' Grammar
School, 2ith Ward, West Philadelphia.

I have glanced hastily through the " American Pronouncing Dictionary," and feel very fa
vorably impressed with several of its features. I consider it a valuable addition to the lite
rature of the day; and it seems to me better adapted to use as a school dictionary than any
similar work with which I am familiar.— James G. Barnwell, Principal of Livingston School,

I have carefully examined "Laidlaw's American Pronouncing Dictionary." As a school
dictionary, it is unsurpassed by any in the English language. I shall introduce it into my
flchool as soon as the Controllers furnish it— Asa Jones, Principal of Jackson Grammar ScJwol.
50a

Laidlaw's Pronouncing Dictionary.

OPINIONS OF EDUCATIONISTS.
After a careful examination of the "American Pronouncing Dictionary," I do not hesitate
to recommend it as the best of its kind, for use either in school or family. The method of
making the work a select speller, and that of exhibiting the pronunciation by figured vowels,
the insertion of all well-authorized and variable pronunciations and orthographies, the con
trasts of the Websterian and the conservative systems, the combination of clausal with the
synonymous definitions, rendering them at once comprehensive and concise, and the nume
rous other improvements upon former works of a similar kind, cannot fail to secure for it a
place in the list of books for schools, wherever teachers desire to use the most convenient
dictionary for themselves, or tbe most serviceable for their pupils. — James H. Eldredge, Prin
cipal of tlie Hancock Boys' Grammar Scliool.

I regard the "American Pronouncing Dictionary" as superior to any work extant for the
purposes for which it is designed. Coming from a practical educator, familiar with the wants
of the teacher, and experienced in a knowledge of the difficulties which beset the path of tbe
pupil, it supplies the facilities needed by the one, and affords to the other the means for
making satisfactory and reliable acquisitions. Not the least recommendation of tbe work
in my estimation, is the simplicity of its arrangement and the compactness of its vocabulary
— features which will render it invaluable in the hands of the judicious instructor.— Hum?
phrey J. Waterman, Principal of the Columbia Grammar Sclwol, 2Zd Section,

I have examined, with great care and much interest, the "American Pronouncing Diction
ary," and consider it a production of more than ordinary merit. It has embodied in it many
original and valuable features, derived from the author's practical experience as a teacher
and which are possessed by no other work of the kind. It constitutes not only a definer of
words, hut also forms an important aid in spelling and English composition. While it will
be to the teacher of incalculable advantage as an assistant, it will afford to the student un
usual facilities in acquiring a knowledge of the structure of our language. — William Ste-
pIiens,A.M., M.D., Piincipal of John Quincy Adams Grammar School.

It gives me pleasure to express my unqualified approbation of the plan and execution of
«' Laidlaw's American Pronouncing Dictionary." The definitions are given with unusual ac
curacy and precision, and much matter is condensed into a small compass. I should be
much pleased with its early introduction into our public schools. — Charles H. Ranier, A.M.,
Principal of Fayette Grammar School.

I have examined "Laidlaw's American Pronouncing Dictionary," and am very much
pleased with it. In my opinion, it possesses advantages over any one in our schools; among
which is its adaptability as a speller— the difficult words being starred, so that regular les
sons in spelling can be given from it. — E. F. Fogg.

I have given " Laidlaw's American Pronouncing Dictionary" a careful examination. I am
highly pleased with its many new and interesting features, and think it the best book pub
lished for school purposes.— A Wert Owen, County Superintendent of Common Schools, Hunting
don, Pennsylvania.
Having examined "Laidlaw's American Pronouncing Dictionary" with Eome care I feel
free in saying that it is one of the best school dictionaries extant. — A. E. Hunter Principal
of the Randolph Grammar School.

I thipk "The American Pronouncing Dictionary " superior to every other work of the kind
and s^ze which I have ever examined. — Fred. F. Christine, Principal of Olney School. 50b

Laidlaw's Pronouncing Dictionary.

OPINIONS OF THE PRESS.
The volume is distinguished for a masterly treatment of the powers and properties of our
tongue, for a judicious extension of the uses of a dictionary, for a display of nice discrimina
tion in discarding as well as in inserting words, and for choice and cultivated diction. The
definitions of geographical names, and of the proper names of persons, give it additional
interest and value. The rules for spelling contain much that is new and useful, and the
contrast of Websterian and conservative orthographies constitutes the only full exhibition
of the differences, advantages, and disadvantages of both systems, that has yet been offered
to the public — Daily Argus, Philadelphia.

Mr. Laidlaw's Dictionary is intended to be a manual for all who speak and write, or, at
least for such as desire to do this kind of work with precision and elegance. It contains, in
a volume of very moderate size, all the living words in common use in our language, and
many of their inflections, especially those which are irregular, and consequently most like
to cause embarassment to a writer; variable and contested spellings and pronunciations are
carefully designated, and accents marked. The work is prepared with a good deal of care,
and we believe it to be a perfectly reliable standard of pronunciation aud definition. — CatJiolic
Herald and Visitor.
Besides the comprehensive catalogue of words contained in this vade mecum of the English
language, there is much additional matter of a very useful character. The " hints to spellers"
are invaluable to those who have not quite mastered the language. Laidlaw's Dictionary
should be at the elbow of every man who writes, and its substance on the tongue of every
ODe who speaks. We cannot recommend it too highly, and we feol a pride in saying that it
is a Philadelphia production. — DaUy News, Philadelphia.

Besides its school purposes, this dictionary will be found very useful for ordinary refer
ence in families. It is certainly one of the most comprehensive volumes for its size which
we have ever examined, containing among its tables and lists many things very useful and
convenient The excellence of the larger dictionaries now in use demanded an improvement
in the school abridgments, aud the author of this work has responded to the call. — North
American, Philadelphia.
This work contains nearly 40,000 classified words, their pronunciations and primary and
Becondary accents, variable, contested and difficult spellings designated, appropriate preposi
tions, references to writings of standard merit, definitions of geographical names, and proper
names of persons; translations of foreign phrases, rules for spelling, lists contrasting the
conservative and Websterian orthographies, &c, making it an excellent school Dictionary. 
Public Ledger, Philadelphia.
A book like this deserves a place upon the household shelf of every man, whether he he
laborer, mechanic, or professional. It will he a matter of reference every day, to settle those
vexed little questions *' gramatically " which are constantly occurring, and the scholar will
find it an invaluable companion in his studies, when a ponderous Webster might prove an
incubus. — Philadelphia Sunday Mercury.

This is a carefully compiled, well-arranged, and eminently useful work. It embraces a
large collection of words, to which brief but clear definitions are affixed, and is well calcu
lated to become a welcome visitor in the schools and homes of America, in both of which it
will he found a useful companion. — Sunday Atlas.

At a time when all the world is quarrelling as to which is the correct system, that of
Webster or Worcester, a neat practical and carefully compiled work like the present, giving
both readings, is much needed. As a school book it is one of great merit. — Evening Bulletin.

For those who would have a Dictionary of a tolerable size, this one is a consideration : and
bo far as we have examioed it, it is in all respects reliable. We commend the work to schools
and private fam.il jes, as a ready resolver of many a difficulty. — Philada. Evening Journal.
" ' f ' 51

Laidlaw's Dictionary— Jaudon's Expositor.

OPINIONS OF THE PRESS.
The pronunciation is carefully marked, the vocabulary full without, as was the case with
Walker, being overburdened. In the spelling the author, who is Principal of the Monroe Gram
mar School, Philadelphia, has sought to provide "a bridge on which the advocates of both
sides may meet to compromise," by supplying both the Worcester and Websterian modes of
writing. The different words are given in the body of the work, and specially at the end
We observe the first place is given to the " Websterian," the second to the " conservative."
There is some other tabular matter at the end, lists of foreign words, and a collection of pro
verbs. — The Century, JSew York.

A peculiarity of this Dictionary, which the title page does not set forth, consists of a large
number of " starred" words, of peculiar spelling, and which of themselves, render it valuable
as a first class spelling-book. In other respects, the best commendation that we can possibly
give it, is the assertion, that the contents entirely and faithfully fulfil what the title page
promises. — Philadelphia Sunday Transcript.

This is really a very useful work of reference, in which the true pronunciation of every
word in the language is given in the clearest and most familiar manner. Not only is the
accentuation perfect, but contested and difficult spellings are designated, while the definitions
are concise and correct. — Philadelphia Inquirer.

JAUDON'S EXPOSITOR.

THE
ENGLISH ORTHOGRAPHICAL EXPOSITOR;
BEING
A COMPENDIOUS SELECTION
OF THE
MOST USEFUL WORDS IN THE ENGLISH LANGUAGE,
ALPHABETICALLY ARRANGED, DIVIDED, ACCENTED, AND EXPLAINED,
ACCORDING TO THE MOST APPROVED MODERN AUTHORS.
ALSO
A LIST OF MORE THAN EIGHT HUNDRED WORDS,
SIMILAR, OR NEARLY SIMILAR IN SOUND, BUT OP DIFFERENT SPELLING AND IMPORT.
BY DANIEL JAUDON,
THOMAS WATSON, AND STEPHEN ADDINGTON.
One vol., 12mo., 93 pages, half-roan binding. Price 38 cents.
 ? ¦» * 
OPINIONS OF THE PRESS.
We cordially commend "Jaudon's Expositor" to all teachers, and to those desirous of hav
ing at hand a compendious and useful spelling-hook; and there are few persons so carefully
educated that they do not at times need some aid in this particular. — Evening Bulletin,
Philadelphia.

"Jaudon's Expositor" is a comprehensive manual, fully supporting its title, so far as the
common purposes of rudimentary instruction^ require. — Phila. North American. 52

MEADOWS' SPANISH AND ENGLISH DICTIONARY.

A NEW
SPANISH AND ENGLISH DICTIONARY,
IN TWO PARTS:
I., Spanish, and. English; II., English and. Spanish.
BY F. 0. MEADOWS, M.A.,
OF THE UNIVERSITY OP PARIS, AUTHOR OF THE "NEW FRENCH PRONOUNCING DICTIONARY;" ALSO
OF THE " NEW ITALIAN AND ENGLISH DICTIONARY," GRAMMARS, ETC.
In one volume, 12mo, containing 809 pages, halfmorocco binding. Price $1.60.

The high reputation attained by Meadows' Spanish and English Dictionary,
both in this country and in Europe, has induced the American publishers to issue it
in its present neat and convenient form, with a view to meet the great and in
creasing demand for the book on this side of the Atlantic. It would seem almost
impossible to combine within so narrow limits such a complete vocabulary of words,
with their full aud precise significations, as will be found in this book; and yet it
is believed that not one word justly entitled to admission has been excluded,
whilst, in clearness and accuracy of definition, Dictionaries of much larger dimen
sions can claim no superiority.
The First Part comprehends all the Spanish words, with their proper accents,
and every noun with its gender. The Second Part, with the addition of many
new words, contains all tho various meanings of English verbs in alphabetical
order, all expressed by their correspondent Spanish in a simple and definite sense.
At the end of both parts is affixed a List of usual Christian and Proper Names,
Karnes of Countries, &c.

OPINIONS OF THE PRESS.
This is a very neat aud elegant edition of the best Spanish aud English Dictionary yet pub*
lished — one which is recognised and preferred by all tbe best scholars in this country aud in
Europe. We have such constant intercourse with tbe Spanish colonies, with South America,
and with Mexico, that a thorough knowledge of the noble Spanish tongue is essential to a
thorough education. — Philadelphia Evening Bulletin.

Of this volume it is necessary to say but little, since tbe present intercourse between this
country, and Spain and its dependencies, is already such as to make the utility of this new
Dictionary very apparent. So complete a vocabulary of words, with their full and precise
signification, it would be impossible to put into a more compact and convenient form. — PhUa*
ddphia Saturday Courier. 
This is a very seasonable work, as most of the Spanish Dictionaries now in upe contain
much obsolete matter that tends to confuse the Btudent, rather than instruct him. The
simplicity of the arrangement of Mr. Meadows' work is a great improvement, and will no
doubt secure its extensive adoption. — Baltimore American.

The demand for books on the Spanish language has risen rapidly with our new relations
with Mexico and Central America, and tbe growth of California. This will prove a welcome
pocket volume to the passenger by tbe Isthmus, and the settler among the swarming towns
of the Pacific. — Literary World. 53

Meadows' Spanish ; Boyer's French, Dictionary.

OPINIONS OF THE PRESS.
The first part of this work comprehends all the Spanish words, with their proper accents,
and every noun with its gender. The second part is equally complete ; and at the end of
both parts is affixed a list of usual Christian and proper names, names of countries, nations,
&c. Mr. Meadows, tbe compiler, is well known as the author of a succinct and much approved
Dictionary of the French language. — Boston Evening Transcript.

This is a condensed edition of the most complete — for the student — Spanish*and English
Dictionary every published. It cannot fail to be received with great favor by students who
are learning Spanish, and must be very useful to those who are travelling in countries whero
the Spanish language is spoken. — Baltimore Patriot. *

In this edition, the defects aud omissions which have marred all the Dictionaries in ufq,
are remedied and supplied. It is, unquestionably, the best Spanish Dictionary now extant.
— Memphis Enquirer. 
It will prove a particularly valuable acquisition to students of the Spanish language, and
to travellers and others about to visit any part of Spanish America.— Phila. North American

BOYER'S FRENCH DICTIONARY.

A FRENCH PRONOUNCING DICTIONARY,
COMPRISING ALL THE
IMPROVEMENTS OF THE LATEST PARIS AND LONDON EDITIONS,
WITH
A LARGE NUMBER OF USEFUL WORDS AND PHRASES,
SELECTED FROM THE MODERN DICTIONARIES 07
Boiste, Wailly, Catineau., and others,
WITH
THE PRONUNCIATION OF EACH WORD ACCORDING TO THE DICTIONARY
OF THE
ABBfJ TARDY.
TO WHICH ARE PREFIXED
Rules for the Pronunciation of French Diphthongs, Vowels, and
Final Consonants.
COLLECTED FROM THE PROSODY OF THE
ABBfi D'OLIVET, WITH
A TABLE OT FRENCH VERBS, ETC.
REVISED AND CORRECTED, "WITH VALUABLE ADDITIONS,
BY THOMAS CLARK,
EDITOR OF THE LATIN AND GREEK INTERLINEAR CLASSICS, AUTHOR OF "THE PRAC
TICAL AND PROGRESSIVE LATIN GRAMMAR," ETC.
One volume, royal octavo, 800 pages, half turkey-morocco binding. Price, $2. 54

MANESCA'S FRENCH EDUCATIONAL SERIES

MANESCA'S FRENCH GRAMMAR;
OR,
The Serial and Oral Method of Teaching Languages :
ADAPTED TO THE FRENCH.
BY L. MANESCA.
In one volume, large 12mo., bob pages, lialf bound in Turkey morocco. Price, $1.13.

MANESCA'S FRENCH READER.
PKEPAKED FOR THE USE OP STUDENTS WHO HAVE GONE THROUGH THB
COURSE OF LESSONS CONTAINED IN THE "METHOD;"
TO WHICH IS ADDED,
A Table of the French Verbs,
ARRANGED AND CLASSIFIED ON- A NEW PLAN, CALCULATED TO GREATLY
FACILITATE THEIR ACQUISITION.
BY L. MANESCA.
In one volume, large 12/no., 312 pages, half turl-ey morocco binding. Price, $1.

OPINIONS OF EMINENT TEACHERS.
Manesca's Method being designed, not only to teacb the Frencb language correctly, but
also in the shortest possible time, all the words and phrases selected are susceptible of inter-
combination, aud are so well adapted to tbe form of a dialogue, or colloquial intercourse, be*
tween tbe teacher and pupil, as to admit of immediate use iu this way. The number of
words which may be tbus combined, increases witb every additional lesson, giving life and
variety to the dialogue; yet tbe amount of new materials introduced does not in any
manner interfere witb the continued use of expressions previously committed to memory —
on tbe contrary, the pupil becomes more familiar with tbem, and better able to apply them
In ordinary conversation. This last object is the most difficult of attainment, and all tbe
other methods of tuition hitherto arranged on this plan have proved to be failures, because
too many new words have been crowded into a very limited compass, whereby tbe pupil's
entire attention has been monopolized, at the expense of much of bis previously-acquired
knowledge. The pupil having once forgotten the more simple words of the language,
naturally becomes diffident of his ability to speak it. and this gradually merges into a repug
nance to attempt its use in conversation, which continually increases.
The chief merit of Manesca's Method consists in the easy and almost imperceptible manner
in which the pupil becomes familiarized with the use of tbe French language ; and henee its
decided superiority to the old systems of Penin, Wanastrocht, Levizac, Ac, which, being filled
with exercises on rules, the learner becomes acquainted with the rules, but not with the use
of the language. By the continued use of the elements, both old and new, Manesca keeps
them constantly fresh in the pupil's mind, and prevents him from forgetting any of thom;
and, as these elements are integral parts of the language, and, as their combination is effected
according to well-defined rules, their persistent use teaches not only the language, but also tb*
rules which govern its construction.— V. Value, Professor of the French Language, Philadelphia,

Maxesca's Grammar is an admirable school book, much superior to that of Ollendorf, which
Is but an imitation of the system of which John Manesca is the author. My opinion is, that
the new Practical Grammar of L. Manesca is the best work that can be adopted to tench, to
speak, and to write the French language. The Reader, by the same author, is very good,
and can be adapted to any system. — Extrac*. of a Letter from Alphonse Brunner, Professor of
the French Language, Cincinnati. 
Manesca I consider far superior to Ollendorff, Pinney's, or Fusquelle's Method. I sbV-
'ise it hereafter. — R. M. McCord, Atkadelphia, Ark. 55

Manesca's French Educational Series.

OPINIONS OF THE PRESS.
This appears to us a very able work, arranged with great order and method, and admirably
adapted to the end it has in view. The elements are arranged, each in its proper place,
forming one great chain of connected and dependent links. With the aid of this Serial
arrangement tbe student is led on by easy steps, from the simpler to the more complex part
of the language, and acquires it without tbe vexatious labor growing out of the artificial dif
ficulties which false systems create. The oral exercises have been prepared, and are intro
duced, for the purpose of communicating a knowledge of the spoken language. The serial
and oral method is the same in principle as that which nature employs in teaching the child
its mother tongue; but, being adapted to maturer age, the series of which the language is
composed is condensed and greatly abridged, so that an amount of language can, in a few
months, be acquired by the student which the child requires years to learn. —New York
Evening Post 
The vast superiority which the system first introduced by John Manesca, the author's
father, possesses over all others, in imparting a knowledge of languages, and enabling the
learner to speak as well as to write a strange tongue, has been acknowledged by all who have
ever tested the various methods. In order to acquire facility in speaking French, it is abso
lutely indispensable that the oral system should be adopted. The absence of this is the great
objection to all methods generally in use; and their popularity is only sustained by teachers,
to the detriment of the pupil. Ollendorff plan is, like all others, subject to these objections.
We can but recommend this new French Grammar to the attention of parents who desire
their children shall speak the language, as it is incomparably superior to all we have ever
seen. And we believe that the method of Manesca is the only one which should be adopted
in our schools and colleges. — Memphis (Tenn.) Appeal.

Every teacher of French, or any other modern language, has, usually, his own peculiar
method of imparting information to his pupils; but those who have fairly tried the well-
known " Manesca System," have generally given up their own notions, and adopted it as tlie
best yet devised. It ia a thoroughly practical and philosophical system, and any student who
adopts it with earnestness, cannot fail to become a proficient. In publishing a new ediLion
of Manesca's French Grammar, Mr. Desilver has done the public a good service, which they
cannot fail to appreciate. — Philadelphia Evening Bulletin.

This is no doubt one of the most rational and effective manuals for the teaching of lan
guages that has ever been prepared; any person, with an ordinary degree of attention, may,
with its aid, be certain of obtaining a sound, practical knowledge of the French in a short
time. The Serial and Oral method was discovered by John Manesca, who devoted a life of
profound philosophical investigation on the subject of teaching languages. The result of his
labors was the creation of the system in question. — New York Daily Tribune.

This method, which is no doubt the best adapted for the study of the living language, has
been thoroughly revised by the son of the author, L. Manesca, a successful professor of
French. It is condensed in a sir>gle volume, beautifully bound, and carefully corrected, and
is superior to all other works of the kind published in this country. With the serial and
oral method of L. Manesca, it is impossible for any person not to learn, in a few months, to
speak fluently, and write correctly, the French language. — New York Herald.

The author has evidently given much attention to the subject, and bis Method present1* n
natural system of the distinction and classification of the elements of the language, adapted
to the progressive laws of the human mind. By the aid of this method, any person who hap
a desire to acquire the French, can, in the course of a few months, obtain a very fair practical
knowledge of the language. — Philadelphia Inquirer.

We are ready to testify, from our own experience, that this work is leading the pupil — to
use the language of the preface — on a road comparatively smooth and even, to travel which
requires no other effort than the Datural movement of the body. — Cincinnati Gazette.

The plan of this book appears to us eminently philosophical, and, we believe, will prove
successful in its application. — New York Courier and Inquirer. 56

Manesea's French Educational Series.

OPINIONS OF THE PRESS.
"Manesea's French Grammar" presents the system in a compact and cheap form, and free
from the defects and errors, which it is stated have been introduced by Mr. OUendorf in his
work, particularly the exercises, through ignorance of tbe philosophy of the method. The
author of the present work has for years taught the Method, a part of" the time with Manesca
himself; has had the advantage of his long experience, and has also used tbe manuscript from
which Mr. OUendorf took bis book. With the aid of these materials, the new work has been
prepared, and evidently with the greatest care and attention. So complete is it in its arrange
ment and in its directions for the use of the system, that any person who can pronounce the
French, can teach upon it without any previous experience. The work will be an invaluable
acquisition to the principals of schools, and also to persons who wish to study the language
alone, or at least with little aid from a teacher. — New York Dispatch.

"Manesea's French Grammar" is founded on the system of teaching languages which has
received much favor in this country, and of which OUendorf was supposed by many to be the
founder. Tbe work is printed in handsome style, and will attract the attention of those
engaged in the teaching and study of French. The "Reader" is intended to follow the
Grammar, and the selections are made so as to give the student a knowledge of the language,
and instruct him in its perfect pronunciation and translation. The selections have been
made to excite the interest of the student in the matter he is reading, and thus, while grati
fying his attention, to engross his study. — Baltimore Patriot.

"Manesea's French Grammar" is compiled on the progressive system, from the simple
phrase to the most difficult idiom, and enables the learner to read, write, and speak under-
standingly. " The French Reader," prepared for the use of students who have gone through
the Grammar, has appended to it a table of French verbs arranged and classified on a new
plan. These works appear to be admirably adapted to impart a practical knowledge of the
French language, and in as short a mode, perhaps, as any other system. — Baltimore American.

From a brief survey of the plan, contents, and method of instruction, contained in " Ma
nesea's French Grammar," it affords us pleasure to commend it to the attention of both
teachers and learners of the French language. The elements of the language are here classi
fied in their natural order, and with a clearness that renders the subject simple and intelli
gible to the learner, removing difficulties, and facilitating his rapid progress in acquiring a
knowledge of the language. — Cliristian Observer.

John Manesca was the original author of the system, from which OUendorf s popular sys
tem was copied without credit. Of this feet there seems to be little doubt. The French
Grammer and Reader are put forth by a son of John Manesca, and have all the best features
of OUendorf s plagiarized method, with many improvements. — Boston Evening Transcript.

From an examination of "Manesea's French Grammar," we think it has great advantage
in simplicity of arrangement, making it less difficult for tbe pupil to overcome certain diffi
culties that exist in the formation and construction of sentences than the old grammar and
dictionary system. — Boston Daily Evening Traveller.

The phUosophy of "Manesea's System" is, to follow Nature in the process she adopts with
children ; and so admirable and so true is it. that it is next to impossible for any one with
ordinary intelligence who studies according to it, not to succeed in attaining a thorough and
perfect knowledge of the language they attempt — Memphis Enquirer.

GRiETER'S GERMAN PHRASES.
One volume, 12mo., half-roan binding. Price, 75 cents.

57

PARKER'S LOGIC.
LOGIC;
OR,
THE AET OP REASONING SIMPLIFIED.
CONTAINING
REMARKS ON INTUITIVE AND DEDUCTIVE EVIDENCE
DISTINCTIONS BETWEEN
REASONING BY INDUCTION, ANALOGY, AND SYLLOGISM, ILLUSTRATED J THE ANCIENT AND MODERN
MODEB OF ARGUMENTATION CONTRASTED, AND THE GENERAL PROCESS OP
REASONING, AND ITS SUSCEPTIBILITY OF IMPROVE
MENT FROM ART STATED;
ALSO
The Distinctions between Metaphysical, Moral, and Mathematical Demonstration, the
Method of Detecting Fallacies, or Deviations from Correct Reasoning, and
the Hules of Interpretation, Controversy, and Method,
WITH
EXERCISES ON A VARIETY OF INTERESTING- TOPICS,
TO GUIDE AND DEVELOP THE REASONING POWERS OF THE YOUTHFUL
Inquirer after Trxitli.
BY S. E. PARKER,
AUTHOR OF THE ARTICLES " PROSODY," " QUANTITY," AND " VERSIFICATION," IN DR. REES' CYCLOPEDIA.
In one volume, royal 12mo., Ivalf turkey-morocco binding. Price $1 25.

EXTRACT FROM THE PREFACE.
" Logic is certainly an essential part of a liberal education, and desirable for all
who would possess a well- cultivated mind. And if, as is certainly the fact, tbere
is less difficulty in it than there is in arithmetic, and the impediments to a clear
view and ready attainment of it may be removed, as we have labored to effect in
this volume, we see no reason why it should not become, to the advantage and
credit of this nation, a general study — no reason why that all possessing any
native talent, or those, at least, that are competent to attend to the study of arith
metic or grammar, should not learn it; nor any reason why it could not with ad
vantage be introduced into the Schools as well as into the Colleges; that all, not
only the Divine, the Barrister, the Senator, the Politician, the Lecturer, the Au
thor, and the Teacher, who would eminently find their account therein, should not
thoroughly understand it; but also the Merchant, the Tradesman, and the Me
chanic, many of whom are men of considerable talent, and know not yet what
Bocial or civil duties they may have to fulfil; and, in short, all who are aware that
the mind is an endowment so much more valuable than the body, and that it is
infinitely more worthy of the ornaments of every mental excellency and acquisi
tion than the latter can be of the finest and most costly apparel." 58

PUBLISHED BY CHARLES DESILVER,
714 CHESTNUT STREET, PHILADELPHIA.

HAMILTON, LOCKE, AND CLAEKE'S INTEELINEAR CLASSICS
THE WORKS
or
P. VIRGILIUS MARO;
WITH
THE ORIGINAL TEXT REDUCFD TO THE NATURAL ORDER OF CONSTRUCTION J
AND AN
INTERLINEAR TRANSLATION,
AS NEARLY LITERAL AS THE IDIOMATIC DIFFERENCES OF THE LATIN AND
ENGLISH LANGUAGES WILL ALLOW.
ADAPTED TO THE SYSTEM OP CLASSICAL INSTRUCTION,
COMBINING
The Methods of Ascham, Milton, and Locke.
BY LEVI HAET AND V. E. OSBORH.
In one volume, royal 12mo., 512 pages, half turkeyworocco binding. Price $1.50.

CESAR'S COMMENTARIES;
WITH AN
Analytical and Interlinear Translation
07 THE
FIBST FIVE BOOKS.
FOR THE USE OP SCHOOLS AND PRIVATE LEARNERS.
A New and. more Correct Edition,
WITH AN
INTERLINEAR TRANSLATION
OF THB
SIXTH AND SEVENTH BOOKS,
BY THOMAS CLARK.
In me volume, royal 12mo., 435 pages, half turlcey-morocco binding. Price, $1.50.

The plan of these works is not new. It is merely the adaptation of the expe
rience of many of the best and most inquiring minds in educational pursuits— me
thodizing what was vague and loose. When the Latin tongue was the only lan
guage of diplomacy and scientific international communication, to acquire a
knowledge of it was considered of more importance than now. This method was
then recommended by Cardinal Wolsey, John Ascham, Latin Secretary to Queen
Elizabeth, by the best Zatin scholar and writer of his time, John Milton, and also
by John Locke. In teaching classes by oraZ dictation, these works present advan
tages that no others contain. 59

SERIES OF INTERLINEAR CLASSICS.

THE WORKS
OP
QTTINTTJS HORATIUS FLACCUS.
THE ORIGINAL TEXT BEING REDUCED TO THE NATURAL CONSTRUCTION,
WITH
STIRLING'S TRANSLATION, INTERLINEARLY ARRANGED,
BY P. A.NUTTALL.
A New Edition,
CAREFULLY REVISED AND COLLATED,
BY THOMAS OLAKK.
In one volume, royal 12mo, 435 pages, half turkey-morocco binding. Price $1.50.

SELECT ORATIONS OP CICERO
THE FOUR ORATIONS AGAINST CATALINE,
WITH
AN INTERLINEAR TRANSLATION ON THE HAMILTONIAN SYSTEM.
BY WILLIAM UNDERWOOD,
SON-IN-LAW AND PARTNER OF THE LATE HAMILTON.
THE SEVEN REMAINING ORATIONS,
WITH
AN INTERLINEAR TRANSLATION ON THE SYSTEM OF LOCKE,
BY THOMAS CLARK.
In one volume, royal 12mo, 508 pages, half turkey-morocco binding. Price $1.50.

C. SALLUSTII CRISPI OPERA:
Adapted to the Hamiltonian System,
Br a
LITERAL AND ANALYTICAL TRANSLATION,
BY JAMES HAMILTON,
AUTHOR OP THE HAMILTONIAN SYSTEM.
A New and more Accurate Edition,
Carefully Revised, Corrected, and Omissions Supplied ; and what is Obscure or
Unintelligible in Hamilton's Translation Explained.
BY THOMAS OLAEK.
In one volume, royal 12mo, 309 pages, half turkey^norocco binding. Price $1.50.
 ¦ » ¦ 
THE ANABASIS OP XENOPHON;
WITH AN
INTERLINEAR TRANSLATION,
For the Use of Schools and Private Learners,
ON THE
HAMILTONIAN SYSTEM,
AS IMPROVED BY
THOMAS OLAEK,
EDITOR OP THE LATIN AND GREEK INTERLINEAR CLASSICS.
In one volume, royal 12mo. 664 pages, half turkey^morocco binding. Price $2.25.
In preparation : Ovid, Bomer'e Iliad, Juvenal, and Zivy, with Interlinear Trans
lations by Hamilton and Clark. To be followed by School Editions of the other
classic authors, on the same plan. 60

Series of Interlinear Classics.
 <m i m 
OPINIONS OF EMINENT MEN, ETC.
The " Hamiltonian, or Interlinear System," 1st, Teaohes an unknown tongue by tbe
closest interlinear translations, instead of leaving a boy to explore his way by the lexicon or
dictionary. 2d. It postpones the study of grammar till a considerable progress has been
made in the language, and a great degree of practical grammar has been acquired. 3d. It
substitutes the cheerfulness and competition of the Lancasterian system for the dull solitude
of the dictionary. By these means a boy finds he is making a progress, and learning some
thing from the very beginning. He is not overwhelmed with tho first appearance of insuper
able difficulties; he receives some little pay from the first moment of his apprenticeship, and
is not compelled to wait for remuneration till he is out of his time. The student, having
acquired the great art of understanding the sense of what is written in another tongue, may
go into the study of the language as deeply and as extensively as he pleases. The old system
aims at beginning with a depth and accuracy which many men never will want, which dis
gusts many from arriving even at moderate attainments, and is a less easy, and not more
certain road to a profound skill in a language, than if attention to grammar had been de
ferred to a later period. In fine, we are strongly persuaded that, the time being given, this
system will make better scholars; and, the degree of scholarship being given, a much shorter
time will be needed. — Rev. Sydney Smith.

The Anabasis of Xenophon is, indeed, a most creditable specimen of American book-making ;
beautiful pages, large, clearly-defined, black, lustrous Greek type (a matter of tbe first conse
quence to students, but often neglected by publisher and printer) ; handsome, substantial
binding, and convenient proportions for the hand. I observe that Mr. Thomas Clark, the
translator (also tbe editor of the Latin and Greek series of Interlinear Classics), has adopted
a plan intermediate between the systems of Hamilton and Locke. The uncouth and fre
quently unintelligible sentences of Hamilton are avoided, while on the other hand, the verbal
and grammatical meanings are given with an accuracy fully equal to his, if not surpassing
It As regards the merits of the Interlinear System, we have tbe affirmative testimonies of
Ascham, Cardinal Wolsey, Erasmus, Milton (all, be it observed, school-masters), Locke, and
other unexceptionable judges. Of modern advocates of the system, the most prominent is
the Rev. Sidney Smith. There is a growing disapprobation both in Great Britain and Ame
rica of the disproportionate length of time devoted by tbe youthful student to the acquisi
tion of the dead languages; and therefore nothing will tend so effectually to the preservation
of the Greek and Latin Grammars as their judicious union (the fruit of an intelligent com
promise) with the Interlinear Classics. — S. Austin AUibone.

As he [the boy] advances in acquiring a knowledge of words, he must advance, pari passu,
In obtaining a thorough and critical knowledge of grammar. When by this way of interlin
ing Latin and English one with another, he has got a moderate knowledge of the Latin
tongue, be may then be advanced a little farther, to the reading of some other easy Latin
book, such as Justin, or Eutropius; and, to make tbe reading and understanding of it the
less tedious and difficult to him, let him help himself with the English translation. Nor let
the objection, that he wiU then know it only by rote, fright any one. This, when well con
sidered, is not of any moment against, but plainly for, this way of learning languages. — Locke
Having been requested to give my opinion of "Clark's Latin Grammar," and the series
of Interlinear Latin and Greek Classics, and having carefully examined them, it gives ma
exceeding pleasure to bear my testimony to their great merit for the facilities whi'-li tlu*y
afford for instruction in the ancient languages. I have used both in several classes, an 1
have been highly pleased with the progress made under this system; which I consider the
best for obtaining a knowledge of those languages in the shortest time, as in this age stu
dents do not feel disposed to devote years of study to this object.— V. de Amarelli, Professor
at Vie University and tlie Polyteclinic College of Pennsylvania.
We do amiss to spend seven or eight years merely in scraping together as much Latin and
Greek as might he learned easily and delightfully in one year, if, after some preparatory
grounds of speech by their certain forms got into memory, they were led to the praxis there
of in some chosen short book lessoned thoroughly to them [that is, read and translated to them],
which would bring tbe whole language quickly into their power. This I take to be the moat
natural and most profitable way of learning languages. — MiUon. 61

Series of Interlinear Classics.

ENDORSEMENTS OF TEACHERS, ETC.
Having myself spent five weary years at Greek and Latin, I think I may pretend to ven-
ture an opinion in favor of the new system, i. e., new to the general class of students, but with
teachers quite old enough. Very few of the latter, but have their translations to peep at
now and then, although they will all take good care to hide them: and these are the very
parties who, if they admit that there are any such " aids" in existence at all, will warn their
pupils against them, as if they were rattlesnakes. In brief, any one who wishes may learn
Greek or Latin by means of these interlinear translations, in one-sixth the time it would
take, according to the old plan of having to refer to their dictionary for every word. — Eliza
D. WUtard, Correspondent Boston Atlas.

I have given Horace a hasty examination, comparing different parts of it with correspond
ing portions of other authors, and as yet have given the Interlinears the preference. I am
highly pleased with it, as I consider such a course is undoubtedly calculated to extend a
knowledge of the Latin language. I must have the other Interlinears as soon as possible. I
should like to write you my opinion in full concerning the Interlinear and my reasons for
such conclusions, but not now. I must give Horace and the System a more critical examina
tion before making the statement I now deem such a course worthy of.— L. W. WeUer, Spring
field, Clark Co., Ohio. 
Having carefully examined copies of "Virgil and Sallust," it gives me great pleasure to
bear my testimony to the superior merits of your "Interlinear Classics." The widely ex
tended and daily increasing intelligence of the age has loudly called for a change from the
old system of teaching the Classics, which I hope we soon shall have, by the adoption of tho
Interlinear system. I cordially commend it to teachers and students. — T. S. Floyd, Principal
of Chesterfield Academy, Chesterfield, N. H.

I learn that you have in course of publication a "series of tbe Greek and Latin Classics,
with interlinear translations." The idea strikes me as being an exceedingly good one, and
calculated to render the study of the Greek and Latin vastly less irksome, by obviating the
necessity for continual reference to the Lexicon. — T. Walter Leach, M. D., New Market, N. H.

I notice that you are publishing the "Interlinear Classics" — I think this a good idea, and
that it will conduce much to the progress of those studying the classics. They will be espe
cially useful to teachers. — J. A. Hollis, Baptist Female College, Columbia, Mo.

I watch with anxiety the progress of your "Interlinear publications of Classical Authors."
I wish you all success ; also do I labor for it by using your publications ; knowing the supe
riority of the method. — S. Rgyce, Liberty Seminary, Liberty, Union Co., Ind.

I have lately been using your "Cicero Interlinear," from which I have received great
assistance, by getting out my lesson in a little time, while I can devote my leisure to study
ing the formation, construction, &c. — J. B. Howard, Ann Arbor, Mich.

I have just seen one of your " Interlinear Translations" — that of " Csesar" — and from a short
examination, and the testimony of others, I am pleased with the plan. — Geo. F. McFarland,
Freeburg Academy, Freeburg, Snyder Co., Pennsylvania.

I see you are the publisher of the " Interlinear System of Latin and Greek Classics," and,
being much pleased with the plan, I would like you to forward me the whole series. — T. R.
Crittenden, Caldwell, Texas.
I think very highly of the "Interlinear'* method of teaching, and wish to put a class into
your " Cicero" as soon as possibie. — F. Crafts, Bridgewater Academy, Bridgewater, Mass.

I received your " Interlinear Sallust," and am very much pleased with it, as it fully meetfl
my expectations. — W. B, Stickney, Bernardstown, Mass. 62

Series of Interlinear Classics,

ENDORSEMENTS OF TEACHERS, ETC.
Having, by accident, seen one of your " Interlinear translations of Horace," and being
struck with the beauty and correctness of the edition, I beg to be favored with a catalogue of
all the workB, Latin, French, and Italian published by you. It is a plan I have long
fevored. — Benj. F. Porter, Supt. Pub. Schools, Sydney, Marshall Co., Ala.
I saw a copy of " Cicero" a few weeks since, and during tbe few moments I perused it I con
cluded that with it a close reader and observer could acquire a better knowledge of the
dassics in one third of the time than by any other method. — D. Elwood, Wheelock, Texas.
I have all your " Series of Latin Classics," and think them admirable for teaching Latit, '
ff used by judicious teachers. — Wm, Z. Mitchell. La Grange, Miss.

OPINIONS OF THE PRESS.
Why do not people teach Latin and Greek as they do French and German, and as it was
taught in the golden age of learning? Where is the American student who, after working
away half a dozen years in the classics and getting his diploma, can talk and read Latin with
the ease of a German " fox" just entered at the University ? It is time that this " old fogy.
ism" were sent to the right about face — or rather that the real old fogyism, which had some
sense in it, were revived. Meanwhile, we commend this excellent translation of " Sallust" to
all enlightened teachers desirous of teaching Latin as a language, and not as a grim "disci
pline." — Ladies' Journal.
"Xenophon's Anabasis" is one of the series of Interlinear Classics, of which Virgil, Caesar,
Horace, &c., have already appeared. These interlinears are rapidly superseding every other
mode of translation for scholastic purposes. The plan adopted by this translator is somewhat
peculiar, being intermediate between the systems of Hamilton and Locke. The book will be
found of great service to tbe student of the Greek language, as it removes many of the diffi
culties so perplexing in its study. — Philada. Sunday Transcript.

This interlinear edition of Caesar is, for the first five bookB of the Gallic war, a revised
edition of Hamilton's Csesar, published in London. The sixth and seventh books of the
Gallic war have been expressly translated for the present edition, by Thomas Clark, the Ame
rican editor. Not only is this volume useful to the young, but also to those who wish to
keep alive their knowledge of the Latin language. — Baptist Fam. Magazine.

"Xenophon's Anabasis" is here published with an interlinear translation, according to the
Hamiltonian system, and we confess that we are decidedly in favor of such an easy and literal
method of study, provided only that it be not undertaken or indulged in until after a toler
ably correct notion of the grammar, or the construction of a dead or foreign language, shall
have been first ascertained. — Pennsylvania Inquirer.

Like the preceding volumes, this Interlinear translation of " Xenophon's Anabasis," is in
tended for the use of schools and private learners, and confident we are that, by the aid of
auch bookB, the principal difficulties of translation are readily removable. — Philada. Press.

An excellent translation of " Xenophon's Anabasis," Greek text with English interlinear
revision. The Greek type deserves special notice from its great beauty and striking legi
bility. The work is admirably printed on fine paper and neatly bound. — Evening Bulletin.

This "Interlinear translation of Xenophon's Anabasis" has been prepared witb much cure
and learning upon a system intermediate between those of Hamilton and Locke. To studerita
of the Greek language such a book will be very val uable. — Philada. Sunday Dispatch.
The interlinear translations of " Horace and Ciesar" are evidently the result of much care,
etady and research, and the getting-up reflects the highest credit upon the enterprising pub
lisher. — Saturday Courier. 63

Series of Interlinear Classics.
 ¦  >m » f 
OPINIONS OF THE PRESS.
" Sallust " another of tbe series of Interlinear Classics, has just been issued from the preps,
It is pretty well known by this time that the quickest, most accurate and most scientifio
method of studying Latin or Greek is by means of interlinear translations. During the great
era of classical scholarship, when Latin was learned so as to be fluently spoken, such aids
were generally used. How it is that in tbe classes graduating at Colleges, in this country,
there is seldom one single individual who can read any ordinary Latin without a dictionary,
although nearly every one of them has probably devoted, on an average, one or two hours
per diem to that language, for at least seven years ? Such was not the state of scholarship in
the days when beginners used literal translations. As regards the work before us, we com
mend it to all collegians and school-boys. It is prepared with the utmost accuracy, aud is
beautifully printed and bound. — Evening Bulletin, Philada.
We have two new volumes of the excellent series of interlinear translations of the Classics.
One contains "Cicero's four orations against Catiline," witb the "seven remaining orations,"
expressly translated for this edition by Mr. Thomas Clark, the competent American editor.
This is, therefore, the most complete collection, with translations, of Cicero's finest eloquence.
Another volume, translated by Hamilton, and also carefully revised, with additions, by Mr.
Clark, is " Sallust — the Catiline Conspiracy and the Jugurthan War." — Philada. Press.

The schoolboy use of interlinear translations of the Classics has never been much favored
by teachers, though the system has the sanction of common sense, and has been warmly re
commended by such able and erudite men as Cardinal Wolsey, Erasmus, Roger Ascham,
John Milton, John Locke, and Sydney Smith. We believe, with Sydney Smith, that this
system, "the time being given, will make better scholars; and, the degree of scholarship
being given, a much shorter time will be needed." — New York Daily Times.
Mr. Clark, the American editor, has translated the two last books of the Gallic War, ex
pressly for the present edition of Caesar's Commentaries — having revised that of Hamilton.
He has followed the method of Locke, whioh has been approved by many teachers, and is a
most useful innovation, superseding the former plan throughout the United States. — New
York Sun. .  .
Despite the acquirements of classical scholars, there are few to whom such adequate trans
lations as these, of " Horace and Cassar," do not frequently prove valuable, while to others
they are not only invaluable, but indispensable. It would be idle to commend such works,
for no one can be ignorant of their worth and importance. — Philada. Evening Journal.
To the student who finds a translation necessary in his classical studies, these interlinear
translations of Cassar, Horace, Virgil, &c, are very highly commended by eminent names.
The students of the University will find great assistance from these works in their study of
the Latin language. — Virginia Advocate, Charlottsville, Virginia.
A more admirable literal translation of every word in Caesar's great work it would be im
possible to meet with. It must serve as the best possible guide for the Latin student. An
other volume contains a translation of the odes, satires and epistles of Horace, rendered as
literally as need be. — Daily Delta, New Orleans.
Chas. Desilver, of this city, is publishing interlinear translations of the classics, which
some of the finest minds deem the best adapted for learning languages. These volumes,
"Horace and Caesar," appear to be produced with great care, and in a style which will com
mend them to every student — Philada. Public Ledger.
Milton, Locke, and others have recommended the method of instruction by means of inter
linear translations. The appearance of this edition of " Horace" is substantial and attractive,
and will prove useful to youth, and also to others engaged in the study of the Latin language
— Baptist Fam. Magazine. 
These interlinear translations of "Caesar and Horace" are very niceiy printed, in strong
handsome bindings, and will be very acceptable to teachers and students who favor this man
ner of teaching the Latin language. — Boston Daily Advertiser. 64

Series of Interlinear Classics.

OPINIONS OF THE PRESS,
We have spoken frequently and warmly in commendation of tlie system of teaching the
classics, by means of interlinear translations; knowing by the testimony of eminent men
that it is infinitely more philosophic than the usual ridiculous method^ while it enables the
young to acquire the vocabulary and the practical principles of grammar in a small portion
of the time required by the old style. The present volume embraces carefully revised very
literal translations of Cicero's select orations, by celebrated scholars; making a more com
pute coUection of select orations of Cicero than any published in the United States, comprising
all that are in the editions of Anthon, Bullion, Johnson, and others. — Phila. Evening Bulletin.

As a matter of interest to our classical readers, and especially to those of them who are
immediately engaged in the study of the classics, we commend this edition of " Cicero's Ora
tions." The plan of it is, as probably many of them know, a perfect, literal interlinear trans
lation. The orations, in this form, were first brought out in London, and have beeu repro
duced in Philadelphia, with the latest improvements. The great beauty and merit of this
system lies in its labor-saving simplicity. To students who have mastered the elementary
principles of the Latin language, this work is really invaluable. — Wlieeling ( Va.) Intelligencer.

The use of interlinear translations, such as these of " Horace and Caesar," in the study of
the classics, is now considered by many as far preferable to the old syslem of teaching. It
postpones the study of grammar, which is generally a bugbear to students, until some pro
gress has been made in tbe language, and a certain amount of practical grammar has been
.wmired. — New York Enquirer.
The interlinear translation of " Xenophon's Anabasis" has undoubtedly many advantages
if pursued as a reading book, after a sufficient study of the grammar has been secured. The
benefit of these aids is, that they enable the student to read more than he otherwise would,
and thus lead to a familiarity with the language through a multitude of examples. — The
Century, New York.
The " Bucolics," " Georgics" and "_3Eneid" of " Virgil" are arranged in a clear and attractive
form. Tbe original text is reduced to the natural order of construction, with an Interlinear
translation as nearly literal as the idiomatic difference of the Latin and English languages
will allow. We commend it to the attention of students. — Baptist Fam, Magazine.

This volume contains the four orations of Cicero against Catiline, reprinted with corrections
from the Hamiltonian series, and seven others, expressly translated for this publication by
Thomas Clark, the editor of Mr. Desilver's classical publications. This work does credit to
the Philadelphia press, and to the enterprise of the publisher. — North American, Philada.

The merits of these interlinear translations of " Virgil and Horace" are unquestionable.
In regard to the system, we have always believed that it is an easy and pleasing introduction
to the study of the grammar of a language, and have seen it applied with great success. —
Bee, New Orleans. 
A language, in fact, has to be learned by rote ; there is no other way of speaking it woll.
Tbe interlinear translation of "Virgil" is as nearly literal as the idiomatic differences of the
two languages will allow, and is adapted to the time-honored system of classical instruction.
—Sun, New York. 
We have already expressed ourselves emphatically and decidedly as to the advantage to he
derived from the use of interlinear translations. As regards the translations of "Horace
and Caesar" before us, we would simply state that they are excellent in every respect.— Even
ing Bulletin. 
These two interlinear translations of" Horace and Virgil" should bo in the hands of every
Kholar They are gotten up in a superior style, and would adorn any library.— Bulletin, N. O.
65

CLARK'S LATIN GRAMMAR.
 -»—» i__» i »  ¦
PRACTICAL
AND
PROGRESSIVE LATIN GRAMMA
ELEMENTARY COURSE.
BY THOMAS CLARK,
EDITOR OF THE FORMER ASSOCIATION OF THE PHILADELPHIA BOOKSELLERS FOR THE PUBLICATIC *
THE LATIN AND GREEK CLASSICS; ALSO, EDITOR OF SEVERAL LATIN CLASSICS WITH
NOTES; AS, LIKEWISE, OF THE POPULAR SERIES OF INTERLINEAR
TRANSLATIONS, COMPRISING HORACE, CESAR,
OICERO, SALLUST, ETC.
In one volume, royal 12mo, 380 pages, half turkey-movocco binding. Price $1,

The plan of this Grammar is altogether of a practical nature ; for, while
scholar is learning the declensions and conjugations, he has them exemplifie !
lessons extracted from the Classics. Where this method has been properly. j
plied, a more rapid and thorough knowledge of the elements of Latin has ah a
been the result. This Grammar is adapted to the Interlinear Series of Claatf
and all other systems.
Even those teachers who are opposed to translations of every kind in lear^P
Latin, could not reasonably object to the Practical Progressive method; espeo; .
in this elementary course, which only looks to the teaching of the first, or m
sary principles of the language, previous to the commencement of the studiM
the classics; for the lessons here given have principally in view the exemplify
of the declensions and the conjugations, and, by showing their practical use \
application, to impress them more strongly on the mind of the pupil; thus, .4s
removing the disgust of committing to memory things that he does not ur
stand, or of which he does not see the use.

OPINIONS OF TEACHERS, ETC.
It gives me great pleasure to state, that I have found " Clark's Latin Grammar," wit'*
lately put into tbe hands of a class of beginners, a very valuable auxiliary in teacbin
rudiments of the Latin language. It commends itself to the favor of both teacher and '--\
by the instructive variety of its exercises, combining as it does, Grammar lessons ¦•
translations from Latin into English, and from English into Latin. Its arrangement, i
over, is such as to furnish the learner with a cue, that leads him successfully throug
intricacies of Latin collocation, helping bim over a difficulty that frequently preplexei t
distresses the tyro.— C. Seidensticker, Principal of the Commercial and Classical hut
Filbert Street, Philadelphia.
T have examined " Thomas Clark's Practical and Progressive Latin Grammar." To al! »1
will take the trouble to examine it, its own intrinsic merit will be its best recommend) h
The Syntax 1 regard as decidedly superior. The rules are peculiarly clear and comprehei"'
thereby relieving the student from' a heavy tax upon his time and memory to whi h
would otherwise be subjected, and from which, perhaps, he is not equally free in the u+
any other work of the kind. Students who desire to acquire the Latin language in aa
and pleasant manner, should not fail to make use of Mr. Clark's classical series  FraniH
Carl, Bayou Goula, Louisiana.

OPINIONS OF EMINENT MEN.
in compliance with your request I have examined " the Practical and Progressive Latin
Grammar, Primary Course, by Thomas Clark." It seems to me that this " Primary
Course" is well devised to facilitate young persons in acquiring a knowledge of Latin Gram
mar. It is admirably adapted to aid those who seek to increase an imperfect acquaintance
with the language as well as those who desire to refresh their memory of the subject after a
lapse of years. I regard this work, together with the " Interlinear translations of the Latin
Classics," as a very valuable and important addition to the means of teaching the Latin lan
guage in a short time, and with much less labor to tbe student than through the medium
of books heretofore published. I hope the labors of Mr. Thomas Clark in this field may re
ceive the attention and regard which they merit.— W. S. W. Ruschenberger, M. D., U. S. Navy.

I think " Clark's Practical and Progressive Latin Grammar" an admirable work, adapted
to its professed purpose, and compiled on a true philosophical plan. It is practical, because
it enables the pupil in a short time to acquire the power of translating Latin into English
without difficulty. I shall want the entire Interlinear series as soon as published. — John G.
W. Martin, Johnstown, Cambria Co., Pennsylvania.

OPINIONS OF THE PRESS.
The dry and tedious method by which our fathers learned the tongue of Virgil and Horace,
has been done away with, and the pupil, beginning to translate, from Latin to English, and
vice versa, at the same time that he commences the study of the declensions, finds his task an
agreeable and attractive one. Every grammatical difficulty is carefully explained, and re
moved from his path, and by the time that he has finished " Clark's Latin Grammar," he has
acquired a thorough and practical knowledge of the principles of the Latin language. — Even-
ing Journal, P kil ad a.
Mr. Clark, the author of the "Practical and Progressive Latin Grammar," is known as an
erudite classical scholar, having been engaged in editing several important works. In pre
paring the present treatise, the author proposes to simplify the methods of teaching Latin,
and thereby render the study more attractive to the young, and also to abridge the time
necessary to gain a knowledge of the elements of the language. — Christian Times, Chicago, III.

In "Clark's Practical and Progressive Latin Grammar," the pupil has an exercise with each
lesson, extracted from Caesar, and thus learns to analyze the syntax of the sentence while at
work upon the single class of words which form the subject of the lesson. It strikes us that
the plan may do very much to obviate or remove tbe distaste which is natural in all minds
towards elementary grammar. — Philada. North American.-

JUhe excellent work before us, "Clark's Practical and Progressive Latin Grammar," is
essentially a return to the good old fashioned system, in vogue when there were giants in
learning. "With it any intelligent person might even teach himself Latin. We trust that all
teachers and school-committees who may read these lines will give to Clark's Grammar the
consideration which it deserves. — Evening Bulletin, Philada.

"The Practical and Progressive Latin Grammar," by Thomas Clark, claims to be a better
method of teaching Latin, and deserves the attention of students. On this plan the pupil
commences to translate and learn words and sentences while he learns the declensions, so
that by tbe time he has learned the declensions and conjugations he will have gained some
knowledge of the language. — Philada. Saturday Evening Post.
The compiler of " the Practical and Progressive Latin Grammar" seems to have applied
#<pSof the features of Manesea's excellent system of teaching French to instruction in Latin.
jfjfieVork contains much that is an improvement on the Latin Grammars now in use. — Boston
#% Evening Transcript. 67

Cla

OPINIONS OF THE PRESS.
"Clark's Practical and Progressive Latin Grammar" will save students a world of tn ,
It is interspersed with extracts from the best Latin writers; these are accompanied wli
terlinear translations and abbreviated references to the declensions and conjugations. ,
able sentences and passages for translation, from English into Latin, as well as from '
into English, are given throughout the work. — Boston Traveller.

" Clark's Practical and Progressive Latin Grammar" is arranged on a plan different i
those usually adopted in schools. It is founded on the suggestions of some of the mos
nent men, who have often deplored the loss of time in studying Latin. Where this m-"
has been properly applied, a more rapid and thorough knowledge of the elements of
has always been the result. — Pennsylvania Inquirer, Philada.

" Clark's Practical and Progressive Latin Grammar" commends itself to the attentin ,
the Principals of our Latin Schools. We also believe that it would be a valuable aid to
who, not having learned Latin at school, wish to obtain a knowledge of the elements ol
language. — Philada. Public Ledger.
" Clark's Practical and Progressive Grammar" is one of the most complete books of ia''
tion we have seen. Being strictly progressive, it leads the pupil almost imperceptibly i
storing his mind with Latinity. — New Orleans Bee.

"The Practical and Progressive Latin Grammar," by Thomas Clark, is one of the >
rational grammars we have yet seen. It will much abridge the time and labor of elcme.'!
acquisition of the language. — Philadelphia Press.

"Clark's Practical and Progressive Latin Grammar" is a well arranged text-book; th>
of the author being to combine translation and the structure of sentences with instruct! ¦>
mere grammatical rules. — Boston Post.

SMART'S CICERO

M. T. CICERO ORATIONES.
GUiEDAM SELE.CTiE IN USUI DELPHINI
CUM
INTERrRETATIONE ET HISTORIA SCOOINCTA RERAM GESTARUM ET SCRIPTO
M. T. CICERONIS.
BY JOHN G. SMART.
A New Edition, Corrected and Improved,
WITH
A LIFE OF CICERO, IN ENGLISH.
In one volume, 12mo., half-i-oan binding. Price 75 cents.

In this edition are introduced all the valuable notes of the Delpbin Edil
translated into English, selections from Duncan and other commentators and
ginal observations. .'

68

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