Collected Sermons, Christian life 2
A SERMON OF D. MARTIN LVTHER, WHEREIN IS ENTREATED OF THE LIFE OF A CHRISTIAN.
2. Cor. 6.
Verſe 1. SO we therefore as workes togither beſeech you, that ye receiue not the grace of God in vaine.
2. For he ſayth: I hauehave heard thee in a time accepted, and in the day of ſaluation hauehave I ſuccoured thee: beholde nowe the accepted time, behold now the day of ſaluation.
3. Let vsus giuegive no occaſion of offēce in any thing, that our miniſterie be not reprehended.
4. But in all things let vsus behaue our felues as the Miniſters of God, in much patience, in afflictions, in neceſſities, in diſtreſſes.
5. In ſtripes, in priſons, in tumults, in labours.
6. In watchings, in faſtings, in puritie, in knowledge, in long ſuffering, in kindnes, in the holy ſpirit, in louelove vnfeyned.
7. In the word of truth, in the power of God, by the armour of righteouſnes on the right hand and on the left.
8. By honour and diſhonour, by euill report and good report, as deceiuers, and yet true:
9. As vnknowne, and yet knowne: as dying, and behold, we liue: as chaſtened, & yet not killed.
10. As ſorrowing, & yet alway reioicing: as poore, and yet make many rich: as hauing nothing, & yet poſſeſſing all things.
THis is an admonition and exhortation to the Corinthians, to apply them ſelues to thoſe thinges, which they did already knowe. The wordes ſurely are eaſie to be vnderſtood, but hard to be done, and in vſe moſt rare. For in ſuch merueilous order and colours he painteth out Chriſtian life, as it can not be pleaſaunt to the fleſh to behold. Firſt he ſayth:The Miniſters of the word workers togither with God. As workers togither we beſeech you. He calleth the Miniſters of ye word togither workers, as 1. Cor. 3. he alſo ſayth: VVe togither are Gods labourers, ye are Gods husbandrie, and Gods building. Which is thus much in effect: We preach and labour in the worde among you by teaching & exhorting, but God inwardly with his ſpirit doth bleſſe and giuegive the encreaſe, leſt that the outward labour in the word be in vaine. And ſo God is the inward and true Maiſter, which bringeth to paſſe all thinges, whom we ſerue in the office of outward preaching. Now he calleth him ſelfe & his fellowes ſuch togither workers, leſt they ſhould contemne the outward word, as though they either had not neede of it, or had already ſufficiētly attayned to the knowledge therof. For although God can alone by his ſpirit, without the outward word worke all things in the mindes of the elect, yet he will not doe it, but rather will vſe togither working preachers, & worke by their word when & where it pleaſeth him. Foraſmuch therfore as it ſeemeth good vntounto God to giuegive to Preachers this office, name, & dignitie, that they be counted workers togither with him, it is not lawfull for any man to chalenge either that learning or holines vntounto him ſelf, that he neglect euen neuer ſo ſimple a ſermon wherein the word of God is preached, much leſſe that he contemne it: for we know not when that time will come, when God by his Preacher will vouchſafe to accompliſh his worke in vsus.
The preaching of the Goſpel doth not long cō tinue in one place ſincere & vncorruptSecondly, the Apoſtle admoniſheth of the daunger of loſing ye light of the Goſpel, when he ſayth: that ye receiue not the grace of God in vaine. Wherby he giueth vsus to vnderſtand that ye preaching of the Goſpel is not a perpetual, continuing & permanent doctrine, but rather that it is like raine that ſodainly commeth & ſoone paſſeth away when as the Sunne and heat come by and by and take away al the moiſture that is left thereof, and afterward ſcorch and hurt thinges neuertheles. This very experience proueth, for no man ſhall be able to bringe forth euen one place in the world, where the Goſpell hath remained pure and ſincere aboue the age of one man, but continued and increaſed while thoſe liued by whoſe miniſterie it began, they departing hence that alſo almoſt wholy departed, and by and by after followed heretikes and falſe teachers, with their deluſions and falſe doctrine peruerting and corrupting all thinges. So Moſes foretold his Iſraelites, that by and by after his death it ſhould come to paſſe, that they ſhould depart from the way of the Lorde, and corrupt their owne wayes, which the booke of Iudges witneſſeth to hauehave come to paſſe. Moreouer the ſame booke ſayth, that as often as any iudge which had called againe the word of the Lord did die, they fell againe forthwith to their vngodlines, & made all things worſe and worſe. So Ioas the king continued in his dutie ſo long as Iehoiada the Prieſt liued, who being dead, he began by and by to be a King vnlike him ſelfe,Act. 20 29. & left the office of a good and godly King. Neither fell it out otherwiſe after Chriſt had receiued his Apoſtles to him ſelfe almoſt the whole world was filled with hereſies and falſe doctrine. Which Paul pronounced before: I know this, ſaythes, that after my departing shall grieuous wolues enter in among you▪ not ſparing the flocke, &c. So ſtandeth the caſe at this day alſo, the pure and ſincere Goſpel hath ſhined vntounto vsus, the day of grace and ſaluation, and the acceptable time are preſent, but they ſhall ſhortly be ended if the world ſtand.
Moreouer, to receiue grace in vaine can be nothing els,What it is to receiue the grace of God in vaine then to heare the pure and ſincere word of God, whereby the grace of God is preached and offered, and notwithſtanding to embrace it with no diligence, neither to be chaunged or altered in life. By this vnthankfull ſlothfulnes we deſerue to hauehave it taken away againe as being vnworthy of it. For we making ſo light of the Goſpell are vndoutedly they which are bidden and called to the mariage, but whiles being buſied about other matters we deſpiſe this grace, the good man of the houſe is angrie with vsus, & ſweareth that we ſhall neuer taſt of his ſupper. The ſame doth Paule now here admoniſh of, that we take heede to our ſelues, leaſt that we receiue the Goſpell vnthankfully & without frute. Yea Chriſt alſo admoniſhed vsus of the ſame: VValke while ye hauehave the light, Ioh. 12.35.leaſt the darkenes come vponupon you. It ought ſurely to make vsus more warie and heedefull, euen for that we ſuffered ſo grieuous and pernitious darkenes vnderunder the Pope. But we hauehave now forgotten all ſuch thinges, no thankfulnes, no amendement is found among vsus, which how greatly to our owne hurt we neglect, we ſhall ſhortly feele.
For he ſayth: I hauehave heard thee in a tyme accepted, and in the day of ſaluation hauehave I ſuccoured thee: beholde nowe the accepted tyme. He deſcribeth here the merueilous felicitie which is there where the Goſpell flouriſheth, there is no wrath, no reuengement, all thinges are repleniſhed with grace and ſaluation, yea it is vnſpeakeable howe great felicitie theſe wordes doe ſpeake of. Whereas he firſt ſayth: a tyme accepted, A time accepted.it is ſpoken by an Hebrewe figure, and is as much as if thou ſay: a gratious tyme and repleniſhed with the fauour of God, wherein God turneth away his anger, and declareth nothing but louelove toward vsus, and a ready will to helpe vsus. Our ſinnes are blotted out, not onelyonly thoſe that be paſt, but thoſe alſo which as yet ſticke in our fleſh, and that I may ſpeake in a word: the kingdom of merciemercy is preſent, wherein nothing but forgiuenes of ſinnes, and reſtoring of grace is ſhewed: heauen ſtandeth open, the right yeare of Iubile is come, wherein all dettes are remitted, and no grace is denied. Whereupon he ſayth: In a time accepted hauehave I heard thee, that is, now I fauour thee & am mercifull vntounto thee, whatſoeuer thou wilt hauehave, pray for it, and thou ſhalt obtayne it, and certainly receiue it. OnelyOnly let not the fault be in thy ſelfe, pray, while this time endureth.
The day of ſaluation.Beholde nowe the day of ſaluation. He calleth this the time and day of ſaluation, that is of helpe and felicitie. For we are not onelyonly certayne hereof, that God is mercifull and fauourable vntounto vsus, and we acceptable vntounto him, but alſo as we beleeue, and by faith are ſure of his goodnes toward vsus, ſo he declareth in deede, heareth them that crie vntounto him, helpeth and ſaueth them, yea and maketh them plainly bleſſed. We therefore worthely acknowledge and confeſſe this tyme to be the wiſhed, proſperous, happie, and very day of ſaluation. For it behoueth that both be togither, both that God fauour vsus, and alſo that he declare his fauour towards vsus by worke or deede. That he fauoureth vsus, the accepted tyme which is nowe preſent doth witnes: that he doth alſo helpe vsus and finiſh our ſaluation, this other witneſſeth, to wit the day of ſaluation, the day of helpe. But as the ſtate of the life of Chriſtians is, if thou wilt iudge according to the outward man, thou wilt iudge it rather a tyme of affliction, wrath and indignation, wherein the Goſpell is preached, and wherein they liue, then a time of grace and ſaluation. Wherefore the wordes of the ſpirit muſt be ſpiritually vnderſtood, ſo ſhall we eaſily ſee & perceiue that theſe noble and moſt pleaſaunt names doe moſt rightly and properly belong to the tyme wherein the Goſpell flouriſheth, that it is a tyme accepted, that is, full of grace, and a time of ſaluation, whereby ſurely all the riches and felicitie of Chriſtes kingdom are notably commended and ſet forth vntounto vsus.
Let vsus giuegive no occaſion of offence in any thinge. Foraſmuch therefore as there is ſo acceptable and gratious a tyme, let vsus, ſayth he, vſe it worthely, and not receiue it in vayne. Firſt endeuouring to giuegive no occaſion of offence to any man, leaſt that our office of preachinge Chriſt be reprehended,No offence muſt be giuen whereby the Goſpell may be reprehended. Double occaſion of offence may be giuen, whereby the Goſpel is reprehended. whereby he ſufficiently declareth what offence he meaneth, namely, that the doctrine of the Goſpell may not be ſtumbled at, as though he taught that which is not perfect and ſound. Nowe there may be giuen a double occaſion of offence, whereby the Goſpell is reprehended: one, wherby the Heathen are offended, when as ſome vnderunder a pretence of ye Goſpel ſeeke the libertie of the fleſh, wil not be obedient to magiſtrates, turning the libertie of ye ſpirit, into fleſhly licētiouſnes. Theſe do meruelouſly offend ye diſcreeter & wiſer ſort of the Heathen, and make that they hate the Goſpell without a cauſe, which they thinke doth teach this licentiouſnes: and ſo as it were with a certaine force they do by this their inſolencie repell and driue them from the faith of Chriſt: for they meaſuring all Chriſtians by theſe, do deteſt them as light men, and troublers of the common wealth, and therefore not to be ſuffered. This offence therefore, and this reprehenſion, or rather hatred and perſecution of the Goſpel we acknowledge to come through theſe prepoſterous Chriſtians. An other offence is, whereby euē Chriſtians amōg themſelues are ſometime offended, through the vnſeaſonable vſe of Chriſtian libertie, in meates and other indifferent thinges, whereat the weaker ſort in faith do ſometime ſtumble. Whereof the Apoſtle hath giuen many preceptes 1. Cor. 8. Rom. 14. He exhorteth therefore here vntounto that, whereof he admoniſheth in other wordes 1. Cor. 10: So behaue your ſelues, that ye giuegive none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God: euen as I pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many, that they might be ſaued. The ſame he teacheth alſo Philip. 2. that euerie man looke not on his owne things, but on the things of other men, for ſo all offence ſhould be eaſily taken away, nay none at all ſhould be giuen.
That our miniſterie be not reprehended. Though we cā not bring to paſſe that the word of God be not at all reprehended, yet muſt we endeuour that it be not reprehended through our fault.Who can bring to paſſe that our miniſterie ſhall not be reprehended, ſeeing that the Goſpell is neceſſarily ſubiect to perſecution, no leſſe then Chriſt himſelfe? In deede it is not in vsus to make that the worde of God be not reprehended and perſecuted of them which are ignoraunt of God, and do not beleeue: for it is a rocke of offence, Eſai. 8. Rom. 9. this offence commeth becauſe of our faith, and can not be auoided of vsus, and therefore the blame thereof ought not to be layde vponupon vsus. Howbeit there is an other offence which proceedeth hereof, for that our louelove is not ſufficient dutifull, this commeth through vsus, inaſmuch as our workes are the cauſe thereof, becauſe they do not ſo ſhine by faith, that they w…i…h are conuerſaunt with vsus may thereby be prouoked to ſerue God, as it is meete. This offence is giuen through our fault, whom it be commeth ſo to liue, that the Iewes, Heathen & Princes of the world might hauehave no occaſion to ſay: Beholde how light and naughtie theſe men are, yea and verie wicked wretches, the doctrine of life which they follow muſt needes be euell and peſtilent. So our infamie and crimes are occaſion of offence to others, and of hatred and deteſtation of the moſt holy word of God. For whereas we ought ſo to know, preach and folow it, that thereby both our neighbours might be brought vntounto God, and to the leading of a godly life, and alſo the glorie of God ſet forth, we by our naughty and ſlouthfull life bring to paſſe that it doth not onelyonly bring no profit and commodity to our neighbours, but is brought into hatred and made deteſtable through our meanes, bearing our ignominie and reproche. Now it is a moſt horrible ſynne and wickednes by our naughtines to make the word of God which is moſt holy and bringeth ſaluation, to make it I ſay, ſo odious, and to repell and driue men from it, to our owne, and their moſt certaine deſtruction.
But in all thinges let vsus behaue our ſelues as the miniſters of God, in much patience, in afflictions, &c. Here he deſcribeth in order the ſignes & proper tokens of a Chriſtian life, wherewith it ought to be adorned in outward conuerſation: Not meaning that one is made a Chriſtian and godly hereby, but as he ſayth, that by theſe as by proper frutes and ſignes of Chriſtianitie, we ſhould ſhew our ſelues to be both, and behaue our ſelues as the miniſters of God, that is as Chriſtians & godly men. And marke well that he ſayth: as the miniſters of God. It may ſeeme very ſtraunge, that the miniſterie of God conſiſteth in theſe, in many afflictions, in neceſſities, in diſtreſſes, in ſtripes, in priſons, in tumults, in watchings, in faſtings, &c. Among theſe he numbreth not Maſſes, and prayers for the dead, or other trifles of fained worſhip of God. He rehearſeth thoſe things that pertaine to the true and right ſeruice of God, whereby the body is chaſtiſed, and the fleſh tamed. Which is well to be noted, leſt that any neglect faſtings, watchings and labour, and make us count of them for that they do not iuſtifie. They bring not righteouſnes in deede, yet are they frutes of righteouſnes being obtained, wherein thou mayſt be exerciſed, and whereby thou mayſt keepe thy fleſh in ſubiection, and enforce it to do his dutie.
In tumults. He rehearſeth tumults or ſeditions among the reſt, not that it becommeth vsus to teach or moue them, who ought to obey Magiſtrates, and with quietnes to liue obedient vntounto all in that which is good, as Paule teacheth Rom. 13, and Chriſt Matth. 22: GiueGive vntounto Ceſar thoſe thinges that are Ceſars: but that we muſt beare tumultes of others, as alſo neceſſities, diſtreſſes, ſtripes, and impriſonments, which we muſt cauſe or procure vntounto none, but ſuffer being procured and layde vponupon vsus by others. Wherefore in the firſt place he ſetteth much patience, which ſurely moueth no ſedition or tumult, but rather ſuffreth it, and appeaſeth it, if it can. But in the meane ſeaſon it ſingularly comforteth vsus at this time,Chriſtians commonly accuſed to raiſe ſedition and tumults, whē they ſuffer the ſame being raiſed of other. when as tumults are commonly imputed vntounto vsus, for that this is incident to a Chriſtian life, that for the preaching of the Goſpell it is accuſed to raiſe ſedition, which it rather ſuffereth being raiſed of other againſt the word of God. For as in time paſt Achab accuſed the moſt holy Prophet Elias of ſedition, affirming that it was he that troubled Iſraell, when as he himſelfe in deede did trouble it: ſo is it neither a ſhamefull nor new thinge, for vsus to be accuſed of the ſame when we preach the ſame word. Let vsus thinke when the enemies of God lay this reproche and ſclaunder vponupon vsus, that not onelyonly Elias, not onelyonly the Apoſtles, but Chriſt himſelfe was counted of the Iewes a ſeditious felow, & crucified, a title being writtē in three languages and put on the croſſe, that he ſhould of all be counted as a ſeditious king of the Iewes, which would hauehave moued that people againſt Ceſar, and adioined them to himſelfe, who in deede by word and example of his life taught nothing more themſubmiſſiō and obedience, and liued ſo that he was ready to profit and miniſter vntounto all. As for the reſt whereof the Apoſtle here maketh mention, as patience, affliction, neceſſitie, diſtres, ſtripes, priſons, labour, watchinges, faſting, puritie: it is eaſie to vnderſtand how they pertaine to the miniſterie of God, who truely diſdaineth to hauehave ſlouthfull, idle, gluttonous, and drowſie miniſters, and ſuch as can not abide aduerſitie and trouble▪ But he ſpecially reproueth our delicate ones, which quietly enioy reuenues and rents, and take their delight and pleaſure, thinking that it is an vnworthie thinge that they ſhould labour, for they are ſhauen, weare long gownes, and crie out in temples &c. Howbeit theſe ſhall not be able to approue themſelues before God,God will hauehave none to be idle, but alſo labour and ſo eate their owne bread. who will hauehave all to labour, and eate their owne and not other mens bread, as it is written by Paule to the Theſſalonians. Who therefore teacheth here alſo, that God is ſerued by labour, and not that onelyonly, but that we alſo are thereby proued and commended to be the miniſters of God.
In knowledge. Paule taketh knowledge here for that which we call prudence or wiſedom, wherby we vſe things with reaſon, behauing our ſelues with diſcretion and comelines. Of which knowledge ye ſaying alſo of Paul Rom. 10. is vnderſtood: They hauehave the zeale of God, but not according to knowledge, that is, they beare a zeale to the lawe not prudently, not weying and cōſidering all things well, that they might do no vndecent thing. Wherefore whereas he here expreſſely requireth knowledge in the miniſterie of God,Chriſtians muſt frame their life prudently and with ſufficiēt diſcretion. he thereby admoniſheth vsus, that we frame our life with reaſon, and order it prudently, in all things keeping a meane, and hauing an aduiſed rehard of our neighbours, leſt that in any thing we offende ye weaker ſort, with vnſeaſonable vſe of Chriſtian libertie, and that we do all thinges to the edifying of all. So we muſt labour, faſt, watch, and applie our ſelues to chaſtitie and ſuch other thinges, not aboue meaſure, that either the body may be in daunger by too much honger and watching, or the true puritie of life by ouermuch abſtinence from matrimoniall companie, but we muſt vſe theſe thinges with knowledge, that is with conuenient wiſedome and diſcretion, that they may not any whit hurt, but alwayes edifie. Whereupon Paule 1. Cor. 7. expreſſely admoniſheth maried folkes, that they abſtaine not ouermuch from mutuall companie, leſt that they be tempted of Satan. In all theſe therefore, in faſtings, watchings, labours, chaſtitie &c: the Apoſtle would preſcribe and appoint no rule, lawe or meaſure, which the councels of the Pope and Monkes do, but the meane or meaſure to be obſerued in them he left free to euerie mans knowledge and diſcretion, that euerie one may conſider with himſelfe how much or long he muſt labour, faſt, watch, or abſtaine, to this ende that the fleſh may be camed and made obedient to the ſpirit.
In long ſuffering, in kindnes, in the holy Spirit. What the two former are the Apoſtle hath at large ſufficiently declared Rom. 2. Gal. 5. But whereas he ſaith: In the holy Spirit, it may be vnderſtood after two ſorts, either that he ſpeaketh of ye holy Ghoſt, God himſelfe, or that he meaneth by the holy ſpirit the true force and maner of a ſpirituall life, as though he would admoniſh in this maner: Beware of an hypocriticall ſpirit, which wilbe counted for a holy ſpirit through a meruelous ſhew and craftie counterfaiting of ſpirituall thinges, when it is in deede an vncleane, prophane, and an euell ſpirit, and bringeth in nothing but ſects and hereſies.A true ſpirituall life. But liue ye in the true & holy ſpirit which is giuen of God, which giueth and maintaineth vnitie, one mynde, heart and affection, whereof he ſpeaketh alſo Eph. 4: Endeuour to keepe the vnitie of the ſpirit in the bond of peace. They therefore which perſeuer in the ſame true faith, mynde and ſentence, behaue themſelues as the miniſters of God in the holy ſpirit, being truly ſpirituall, and liuing a ſpirituall life. For a ſyncere ſpirituall life, which is led by the aſſiſtaunce of the holy ſpirit of God, is alſo led in the vnitie of myndes, the hearts by faith being affected after the ſame ſort.
In louelove vnfained, in the word of truth. As he ſet the holy ſpirit againſt heretikes and falſe Prophets, ſo he ſetteth vnfained louelove againſt ſlouthfull and ſluggiſh Chriſtians, who albeit they hauehave the ſame meaning and mynde in the true ſpirituall life, as concerning opinions of doctrine, yet are they remiſſe, colde and faint in louelove. So he ſetteth the word of truth againſt them which abuſe the word of God, and interpret it according to their owne affectiōs, that thereby they may get them a name and profit. For as falſe ſpirits do contemne the word of the Scripture, and preferre themſelues before it: ſo theſe do in deede boaſt of the word, and wilbe counted maiſters of the Scripture, but by their interpretations do peruert the ſenſe and meaning thereof. Againſt theſe Peter ſpeaketh: If any man ſpeake, let him ſpeake as the wordes of God, that is, let him take heede that he be certaine that thoſe wordes which he ſpeaketh, be the wordes of God, and not his owne vaine imagination. Now Paule calleth that here the word of truth, which yt is ſyncere word of God,The word of truth. not which is vnſyncere & fained, which foraſmuch as it is ours, is falſly called the word of God. For that which we call the true & right word, the Hebrewes call the word of truth.
In the power of God. In ſpirituall functions & matters of ſaluation we muſt do nothing but that which we are certain that God worketh by vsus.Of this power Peter alſo ſpeaketh 1. Pet. 1. If any man miniſter, let him do it as of the abilitie which God miniſtreth. And Paule Coloſſ. 1: Whereunto I alſo labour and ſtriue, according to his working, which worketh in me mightely. Againe Rom. 15: I dare not ſpeake of anything which Chriſt hath not wrought by me, to make the Gentiles obedient. &c. Chriſtians muſt be certaine that they are the kingdome of God, and do nothing at all, eſpecially in ſpirituall functions, and thoſe thinges that pertaine to the ſaluation of ſoules, whereof they are not certaine, that it is not they which worke, but God that worketh by them. For in the kingdome of God it is meete, that God alone do ſpeake, commaund, do, diſpoſe, and worke all thinges. This Chriſt ment wen he ſaid Matth. 5: Let your light ſo shine before men, that they may ſee your good workes, and glorifie your Father which is in heauen, as the author of them, which doth them and not you.
By the armour of righteouſnes on the right hand, and on the left, by honour and dishonour, &c. This armour he deſcribeth more at large in the Epiſtle to the Epheſians & Theſſalonians. He rehearſeth there the girdle of veritie,The ſpiritual armour of a Chriſtian. the breſt plate of righteouſnes, the ſhoes of preparation to preach the Goſpell, the ſhield of faith, the helmet of ſaluation, &c. This armour of righteouſnes, he calleth in his Epiſtle to the Epheſians, the armour of God, both are to this ende, that he may turne Chriſtians from corporall and prophane armour, and admoniſh them, that they are a ſpirituall people, and therefore muſt be furniſhed with ſpirituall armour, wherewith they muſt alwayes fight a ſpirituall fight with ſpirituall enemies, which here he rehearſeth, and ſheweth that they do aſſaile vsus both on the right hand and on the left.The enemies of Chriſtians which aſſaile them on the left hand. On the left hand he ſetteth diſhonour, euell report, and that we are counted as deceiuers, vnknowen, dying, chaſtened, ſorrowing, poore, hauing nothing. For all theſe thinges come vntounto Chriſtians, they are openly defamed, being reproched to their face, and by infamie falſly accuſed and railed on, counted as deceiuers and followers of moſt wicked trades. They are as vnknowne although noble, all refuſing to be friends with them becauſe of the perilous confeſſion of the name of Chriſt, yea it manie times commeth to paſſe that they that were their moſt familiar friends are aſhamed of them, for that they hauehave ſo euell a report, and are verie ill ſpoken of among the chiefe, richeſt, wiſeſt, and mightieſt of the world. They are dying, that is, as ſheepe appointed to the ſlaughter, they looke for death eueryevery moment, by reaſon of the great hatred and enuie which the euell beare toward them, being alwayes perſecuted of the chiefe of the world. They are chaſtened, for it often times falleth out that they are ſtriken and beaten, and do by other diſcommodities trie how they are enuied of the world, and how great indignation the mightie of the world beare againſt them. They are as ſorrowing, for all outward thinges are againſt them, and the whole world giueth many cauſes of griefes vntounto them. They are as poore, for there is no man of the world which will giuegive them any thing, euerie man is ready to hurt and endamage them. Neither do they poſſeſſe any thinge, for although all thinges be not taken from them at once, yet are they in that ſtate that they daily looke for it. Againſt theſe aduerſities & as enemies aſſailing vsus on the left hād, it is needfull that we be fortified & fenſed with ye armour of God, leſt that we either deſpeire or faint.The armour of God. Now this armour is a ſure and inuincible faith, continuall conſolation and exhortation of the word of God, and a liuely hope and vndouted expectation of the helpe of God. When being furniſhed with theſe, we ſuffer all thinges patiently, ſtanding ſtedfaſt in our dutie, we declare our ſelues the ſyncere miniſters of God, which the falſe Apoſtles and hypocrites can neuer do, although they faine that they ſerue God.
On the right hand he ſetteth glorie, praiſes,Where againſt Chriſtiās muſt be defēded with ſpirituall armour on the right hand. that we are counted true, knowne, do liue, are not killed, do reioyce, enriching many, poſſeſſing all thinges. For it alwayes falleth out, that there be ſome which make account of Chriſtians, and reuerence them, among whom they are well reported of, and counted true in doctrine, wherefore ſome are not wanting which ioyne themſelues vntounto them, and do openly pretend friendſhip with them, freely pronouncing them to be the miniſters of God. Neither do they die ſo oft as they are brought into daunger, and being chaſtened are not alwayes killed. Finally it commeth to paſſe by the conſolation of the ſpirit, that they do then moſt of all reioyce, when they are in greateſt affliction. For their heart reioyceth in God, which ioy burſteth forth, and vttereth it ſelfe in wordes, workes, and geſtures. And albeit they be poore in corporall ſubſtaunce, yet are they neuer famiſhed with hunger, but with the word of God do enrich verie many in ſpirit, & ſtand not in neede of any thing, although they hauehave nothing, for all thinges are in their handes, for that all creatures muſt ſerue the beleeuers, as Chriſt ſayth: To him that beleeueth all thinges are poſſible. Theſe things albeit they be the excellent giftes of God, notwithſtanding if the feare of God ſhould be abſent, euen they ſhould be turned into enemies vntounto vsus, and therefore is it needefull that we be ſtrongly fenſed againſt them with the armour of God, leſt that they make vsus waxe proud, or inſolently puffe vsus vp. A Chriſtian man therefore is meruelouſly free, and addicted to nothing but to God alone, he ſetteth God onelyonly before his eyes, he endeuoureth to come ſtraight vntounto him by the midle and hie waye, betweene thoſe thinges which aſſaile on the right hand and on the left, ſo that he is neither throwen downe by aduerſitie, nor puffed vp by proſperity, but vſeth both moſt rightly, both to the glorie of God and profit of his neighbours. We muſt, ſayth the Apoſtle, liue ſuch a life, while it is the time of grace and of the liuely light of the Goſpell, leſt that while this daye ſhineth we worke not, and that ſhall hauehave ſhined vntounto vsus in vaine. This is the true miniſterie of God which onelyonly he alloweth, wherein he graunt that we may ſerue him, and that moſt dutifully, Amen.