Collected Sermons, godly life
A SERMON OF D. MARTIN LVTHER, CONCERNING THE LEADING OF A GODLY LIFE.
Epheſ. 5.
Verſe 1. BE ye therfore followers of God as deare children.
2. And walke in louelove, euen as Chriſt hath loued vsus, and hath giuen him ſelfe for vsus, to be an offering & a ſacrifice of a ſweet ſmelling ſauour to God.
3. But fornication, & all vncleannes, or couetouſnes, let it not be once named among you, as it becommeth Sainctes.
4. Neither filthines, neither fooliſh talking, neither ieſting, which are things not comely, but rather giuing of thankes.
5. For this ye know, that no whoremonger, neyther vncleane perſon, nor couetous perſon, which is an idolater, hath any inheritance in the kingdom of Chriſt, and of God.
6. Let no man deceiue you with vaine words: for, for ſuch thinges commeth the wrath of God vponupon the children of diſobedience.
7. Be not therefore companions with them.
8. For ye were once darkenes, but are now light in the Lord: walke as children of light.
9. For the frute of the Spirit is in all goodnes, and righteouſnes, and truth.
THis text is exhortatorie, wherein Paule, according to his maner, and accuſtomed care for the brethren, exhorteth Chriſtians not to leaue or ſlack the ſtudy and care of godlines, and giuegive them ſelues to ſlothfulnes, but to declare by their worke the word that they hauehave learned of him, that is, to ſhew it forth by the frutes of faith, and make it plauſible and honorable, to the edifying of the Heathen, leſt that by ye vices of them which profeſſe the doctrine of the Goſpell, they take occaſion to hate that doctrine, and ſo be offended by them, whom it did behoue to winne them vntounto Chriſt.
Be ye therfore followers of God as deare children. Firſt therfore he exhorteth vsus, foraſmuch as we are by Chriſt made the ſonnes of God, to imitate ſuch a father, as deare children. Meruelous gently & alluringly he ſpeaketh vntounto vsus, calling vsus deare children, that by the louelove of God our father toward vsus, he may prouoke vsus to louelove him again, and them whom he commaundeth vsus to louelove,The louelove of God toward vsus. euen as he hath loued vsus firſt. But howe hath he loued vsus? Surely not after that common ſort alone, wherby in this life he nouriſheth and ſuſtaineth vsus being vnworthy, togither with al the vngodly, making his ſunne to ariſe on the good, and on the euil, and ſending rayne on the iuſt and vniuſt: wherof Chriſt ſpeaketh Matth. 5: Be ye perfect as your Father is perfect. But he loueth vsus alſo after an other ſpeciall maner, in that he hath giuen his ſonne for vsus. Ioh. 3. For he hath aboundantly beſtowed vponupon vsus all temporall and alſo eternall good things, yea his owne ſelf, and hath as it were poured him ſelfe, with all that he is, hath, and can, into vsus who were ſinners, vnworthy, enemies, and ſeruaunts of Satan, ſo that he could not doe and giuegive vntounto vsus more & greater thinges. Now he, whom this diuine fire of louelove, which filleth heauen and earth, and yet is not comprehended, doth not kindle & inflame to louelove likewiſe his neighbour, whoſoeuer he be, friend, or enemy, he I ſay, wil neither by law, precepts, doctrine, threatnings and force be euer moued to godlines & louelove. VValke, ſayth the Apoſtle, in louelove, whereby he ſignifieth that our life ſhould be nothing els,In what kind of louelove we muſt walke. but meere louelove. Howbeit he will not hauehave vsus walke in the louelove of the world, which in louelove ſeeketh thoſe things which are his owne, and loueth ſo long as there is any thing, wherby it looketh for commoditie and lucre. Therefore he ſayth: Euen as Chriſt hath loued vsus, who neither ſought nor could looke for any profit or commoditie of vsus, and yet he loued vsus ſo greatly that he gaue him ſelfe for vsus, and not onelyonly his other good things which he giueth vsus daily, and he ſo gaue him ſelfe for vsus, that he might be an oblation and ſacrifice, to obtayne the good will and fauour of the father toward vsus, and to bring to paſſe, that we might now hauehave God a mercifull and fauourable father, being become his true children and heires, &c. So alſo it behoueth vsus to giuegive and lend, not onelyonly to our friendes, but alſo to our enemies, neither to count this ſufficient, but to be ready alſo euen to dye both for friendes and foes, thinking nothing elſe, but that we may ſerue and profit our neighbours both in body and goods, as long as we ſhall be in the pilgrimage of this life, ſeeing that we poſſeſſe all thinges being giuen vntounto vsus by Chriſt.
To be an offering and a ſacrifice of a ſweete ſmelling ſauour to God. This maner of ſpeech Paul borowed out of the old Teſtament, wherein thoſe corporall ſacrifices are written eftſoones to hauehave yeelded to the Lorde a ſweete ſauour, that is, to hauehave bene acceptable vntounto him.The ſacrifices of the olde Teſtament accepted for Chriſtes ſake, who was to come. Chriſt the onelyonly ſacrifice which God accepteth, & wherby we are acceptable vntounto him. Notwithſtanding that was not becauſe of the worke and ſacrifice in it ſelfe, as the Iewes falſely thought, & therefore were very often reproued of the Prophets, but for Chriſtes ſake who was to come, the one and onelyonly ſacrifice of a good ſauour, whom all thoſe ſacrifices of the lawe did ſhadow forth, and repreſent. Wherefore that which Paule here ſayth, is as much as if he had ſayd: All the ſacrifices of the olde Teſtament hauehave an ende, they can nowe be of no price: Chriſt him ſelfe is the onelyonly ſacrifice, which yeeldeth vntounto God a ſweete ſmelling ſauour, that is, is pleaſing and acceptable vntounto him, whereby we are aſſured that we are acceptable vntounto God, and do pleaſe him. Wherefore there is no other ſacrifice in the Church which may be offered for vsus, beſide this onelyonly ſacrifice, which being once offered hath at once ſatisfied for the ſinnes of all the elect. And although we after the example of this ſacrifice, doe offer our bodies to God, as Paule teacheth Rom. 12, yet we offer them not either for our ſelues or for other, foraſmuch as that is proper to Chriſt, the onelyonly ſacrifice, whereby the ſaluation of all is obtayned. Wherefore thoſe thinges ſmell moſte ſtinkingly before God, whatſoeuer men offer with this mind, as though they would ſatisfie for their own ſinnes, or for the ſinnes of other, whereof we both hauehave and will elſewhere ſpeake more.
But fornication, and all vncleannes, or couetouſnes, let it not be once named among you. Vncleannes.By ye name of vncleannes beſide fornication he vnderſtandeth all luſt & lecherous filthines, which is committed out of matrimonie, which for the filthines of them he doth not vouchſafe to rehearſe by name, as Rom. 1. he ſpeaketh very groſſely of them. Although in matrimonie alſo a meane may be exceeded, & it is the dutie of Chriſtians ſo to moderate the vſe of mariage, that they require & performe due louelove & beneuolēce only for auoiding fornication, but we are fallen ſo farre, that they are moſt rare, which come togither onelyonly for procreation of children and to auoid fornication, which ſurely were beſt, and ſhould very well become vsus. Nowe the Apoſtle ſayth, let it not be once named among you, that is, be ſo farre from theſe euils, that they may not ſo much as be ſpoken of of you.There is often falling among Chriſtiās through infirmitie, & how true Chriſtians deale in this caſe. Albeit it will neuer come to paſſe in this exile, that none among Chriſtians be weake, & do not oftentimes fall, yet true Chriſtians will neuer winke at thoſe things: they will reproue, amend, put away, couer, & cure whatſoeuer ſuch thing ſhal burſt forth amongſt them, that the heathen may not be offended and ſay: See what vices the Chriſtians ſuffer among them ſelues, howe vncleane and lewde a life doe they leade? thinking that all their whole life is defiled with like vices as is their owne. We muſt needes confeſſe that among Chriſtians ſome doe eftſoones fal, which we muſt needes beare, it is wel if onelyonly the better part liueth well, & winketh not at their ſinnes, neither teacheth them, but rather reproueth and amendeth them. So Paule exhorteth Gal. 6. that they which are ſpirituall wil reſtore them that offend, with the ſpirit of meekenes. And he ſharply reproueth the Corinthians, for that they did lightly paſſe ouer many ſinnes of certaine perſons. For ſinne being reprehended & puniſhed, is now counted as no ſinne, neither can the Church be blamed becauſe of it. After the ſame ſort heede muſt be taken, that couetouſnes be not named among Chriſtians, that is, that they become not infamous by the name thereof, which they ſhal bring to paſſe, if, when it chaūceth that couetous mē be amongſt them, or one vſeth deceit toward an other in their buſines and affaires, or ſome contend in iudgement for thoſe outward things, if I ſay, they doe not winke hereat, but do reproue & correct ſuch, that the ſinceritie of the doctrine of the Goſpell may obtaine due eſtimation among the people, & there may be no cauſe opēly to diſpraiſe our miniſterie, 2. Cor. 6. Theſe things I hauehave ſpoken becauſe of them, who as ſoone as they ſee that all thinges do not reſemble & ſhew forth a holines among Chriſtians, & that ſome doe ſtumble & fall, do thinke that there is no Chriſtian left, that the Goſpel is to no purpoſe, & that all things are taught and done in vaine. As though the life of Chriſtians were nowe without fight, victorie & due triumph ouer ſinne being obtained, whē as rather it is a warfare and a continuall fight. Where as therefore they do now ſight and are in the campe, it is no meruell if ſome flie away, if ſome be wounded, if ſome fal, yea & be euen ſlaine outright. Warre is not made without perill and hurt, if it be earneſt warre.
As it becommeth Saincts. This he addeth to his exhortation,Chriſtians are Saincts, & therefore muſt be pure, not defiled with vncleannes, couetouſnes, &c. as a reaſon & cauſe ſhewing why it lieth vponupon Chriſtians, to take heede that they be not diffamed by theſe names: For they are Saincts, now it becommeth ſuch to be chaſt, bountiful, & ready to giuegive, to teach and doe the ſame. Thou ſeeſt here, that Paul calleth Chriſtians Saincts, while they remain yet in this life, & are preſſed with fleſh & blood, from which nothing cōmeth but ſinne, which he doth vndoutedly not for their good workes, but becauſe of ye ſanctifying bloode of Chriſt, as he witneſſeth 1. Cor 6: But ye are washed, but ye are sāctified, but ye are iuſtified in the name of the Lord Ieſus, & by the Spirit of our God. Foraſmuch therefore as we are Saincts, it is meete yt we ſhould ſhew ye ſame in our workes, & albeit we be as yet weake, neuertheles we muſt daily endeuour to liue purely, & farre frō couetouſnes, to ye praiſe & glory of God, & ye edifying of our neighbours, euen yt Heathen.
Neither filthines. Al vnchaſt & lewd words of bauderie,Lewd, vncleane and bawdy talke forbidden. vncleannes, & lecherous matters, he calleth filthines, of which wordes aboundance is wont to be poured forth in Innes & victailing houſes, in the time of eating, drinking, & playing. Theſe the Grecians vſed very freely and accuſtomably more then others, as their owne Poets & other writers do ſufficiently witnes. But he eſpecially reproueth here thoſe lewde and wanton wordes, which are ſpoken openly without ſhame, which ſtirre vp wicked and vnchaſt thoughts, and are cauſe of many offences, eſpecially being ſpoken amonge youth, according to that ſaying:1. Cor. 15.33. Euill ſpeakings corrupt good manners, as the Apoſtle writeth to the Corinthians. And if any Chriſtians ſhould be ſo careles of their tongue, that ſuch wordes ſhould come from them, ſuch muſt be chaſtiſed of the Church, and if they doe not amend, they muſt not be ſuffered, leſt becauſe of them the whole Church be ill reported of, as though theſe things were either taught among Chriſtiās, or ſuffered to be vnpuniſhed, as it is wont to be among the Heathen.
Fooliſh talking prohibited.Neither foolish talking. Fables and other trifling ſpeeches & ieſts are called fooliſh talking, which ye Grecians alſo were wont to vſe more then other nations, being very witty to inuent ſuch vaine ſpeeches. Of this ſort are thoſe tales, which our women & maidens are wont to tell, ſpinning at the diſtaffe, alſo the termes and verſes of iuglers and ſuch like fellowes, and many common ſonges, which are partly euen filthy, & partly containe other trifling and vaine things. But eſpecially it is vnſeemely and vnconuenient for Chriſtians to vſe ſuch fooliſh and trifling talke, when they come togither to heare the word of God, or to read and ſerch the Scriptures, and yet notwithſtanding almoſt euen ſuch folly hapneth among them, whē many come togither. For albeit they begin with ſerious matters, neuertheles they are meruelous eaſily brought vntounto trifles: from earneſt and holy matters, to ridiculous and vaine ſpeeches, wherewith both the time is ſpent in vaine, and better things are neglected. So hauehave they bene wont certaine yeares hitherto, at eueryevery feaſt of Eaſter in the tyme of preaching to tel ſome ridiculous tale to ſtirre vp the people from ſleepe. They did not vnlike at the feaſt of the natiuitie of Chriſt, vſing ſonges or carrolls, wherein they ſayd, they made diſcourſes of the birth and infancie of Ieſus, howbeit ridiculous meeter and wordes, mouing rather laughter then deuotion, as they called it: Alſo they ſoong many fained fables of the wiſe men, whom they made 3. Kings, of ye paſſion of ye Lord, of the puniſhmēt of Dorothea, & many other, all which were nothing but fooliſh talking & vain inuētions, altogither vnworthy of Chriſtians. To the nūber of theſe I might well adde thoſe hiſtories of Saincts, which they call the legends, and that flood of lies, of miracles and pilgrimages to images, and moniments of Saincts, Maſſes, and worſhippings of Saincts, indulgences and innumerable other, not ſo much fooliſh as vngodly inuentions, which in the aſſemblies of the Church, were wont to be chiefly extolled in the pulpit, which were ſo contrary to godlines, that they deſerue much rather to be called the wicked inuētions of Satan, then fooliſh imaginations of mē. For they did not as ridiculous lies are wont to do, corrupt good maners onelyonly, of which Paule ſpeaketh eſpecially here, but they did wholy ouerthrow faith, and put out of place the word of God, ſo that they did not only not beſeme Saincts, but did plainly aboliſh all Sainctes. Thoſe former therefore were fables and tales of men, which are not beleeued, neither eſteemed any thing of, but rather laught at, although in the mean ſeaſon they corrupt good maners, withdraw Chriſtians from ſerious matters, and make them ſlack and ſlothful. But theſe latter are deuiliſh fables, which are beleeued for a truth, and counted for ſerious, yea and heauenly matters, when as notwithſtanding they be nothing els but fained deuiſes of Satan, whereby he with his angells deludeth and mocketh vsus.
Neither ieſting. Hereby he vnderſtandeth all pleaſaunt ſpeeches, which they whom they call ieſters are wont to vſe, to make men mery, which by pleaſaunt diſcourſes and mery tearmes doe moue laughter & ſtirre vp mens minds to mirth & cheerefulnes, which is wont to be vſuall in ciuill bankers, and when ciuill companions meete togither. This ieſting the Heathen counted for a vertue, eſpecially Ariſtotle.Ieſting neither allowed nor vſed among Chriſtians. But Paul among Chriſtians giueth it place among vices. For Chriſtians hauehave other ſpeeches, wherby they may recreat and cheere them ſelues in Chriſt, which alſo do bring ſome profit with them, although it eaſily hapneth, that many Chriſtians do offend oftentimes herein. But they that are true Chriſtians, doe neuer praiſe it, neither doe ſuffer that any ſhould giuegive him ſelfe to this ieſting, and ſtudy to exceede therein, but they reproue and prohibit him, eſpecially in the Church, in ye time of preaching and teaching. For Chriſt hath witneſſed,Matth. 12.36 that we ſhall in the laſt day giuegive an account of eueryevery idle worde. It is meete in deede that Chriſtians be an elegant & amiable people, but therewithall graue, that there may be ſeene in them a ſeuere gentlenes, and a gentle ſeueritie, as the life of Chriſt is deſcribed vntounto vsus in the Goſpells.
Things which are not comely, but rather giuing of thankes. This comprehendeth all idle words, which want a proper name.Idle wordes. Now I call them idle words which make neither to the edifying of faith, nor to the vſe of our corporall life. For there be things enow both profitable and pleaſaunt, which when it pleaſeth vsus to ſpeake, we may talke of in the ſhort time of this life, as of Chriſt, of louelove, and other things either neceſſary or profitable. Whereof Paule admoniſheth when he ſayth: but rather giuing of thankes. For our daily ſpeech ought to be the praiſe of God, and giuing of thankes to him, as well priuatly, as publikely in ſermons, for ſuch infinite good thinges, as he hath giuen vntounto vsus in Chriſt, euen vnſpeakeable. But ſuch is the maner of our reaſon & nature, that neceſſary and profitable thinges are neglected, and fooliſh & friuolous things are chiefly regarded. Now marke here, if Paul doth not ſuffer in Chriſtians ſpeeches that be onelyonly pleaſant and tending to mirth, what thinkeſt thou would he ſay of that peſtilēt backebyting and ſclaundering, which reigneth now in all companies of men, euen them that be priuate, when two oftentimes doe talke togither? Yea what would he ſay of them, which openly in ſermons do as it were bite and rent one an other with reprochful wordes, and maliciouſly accuſe and ſpeake euill one of an other?
For this ye know, that no whoremonger, neither vncleane perſon, nor couetous perſon, which is an idolater, hath any inheritance in the kingdom of Chriſt and of God. In theſe wordes he doth very plainly pronounce againſt them which are infected wt ſuch vices, that they are heathen vnderunder the name of Chriſtians, how many ſoeuer do not bring forth the frutes of faith. This is a briefe and a certaine ſentence:A fornicator an vncleane perſon and a couetous perſon hauehave denied the faith. 1. Tim. 5.8. He that is a fornicator, hath denied ye faith, an vncleane perſon hath denied ye faith, a couetous perſon hath denied ye faith, all ſuch are Apoſtataes, periured, & traitours towards God: as Paul writeth alſo vntounto Timothe, of him ye neglecteth them that be of his familie: If there be any, ſayth he, that prouideth not for his owne, & namely for them of his houshold, he denieth the faith, and is worſe then an Infidell. How could he more ſeuerely and terribly fraie vsus from vices? For he ſayth: For this ye know, as if he ſayd: Do not ſo much as dout, count it not for a play, neither let it be a ſport vntounto you, neither comfort your ſelues with vaine hope of a Chriſtian name, and for that ye are counted Chriſtians, theſe thinges ſhall profit you no more, then it profited the Iewes, that they were the children of Abraham, and Diſciples of Moſes. It was ſpoken to all which Chriſt ſayth Matth. 7: Not eueryevery one that ſayth vntounto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my Father which is in heauen: Two very forcible meanes to ſtirre vsus vp vntounto godlines.there is neede of doing, and our faith muſt be proued by workes. Whom therefore that great force of heauenly fire ſhall not enflame vntounto godlines, that is, the admonition of the incomparable louelove of God toward vsus, which he ſet in the firſt place, him let theſe horrible threatnings of hell fire moue, to wit, whereas he witneſſeth, that as many as wil not follow God, and walke in louelove, and ſhew forth their faith by their workes, are neither the ſonnes of God, nor heires of his kingdome, whereupon it followeth, that they are vndoutedly heires with Satan of hell fire. Whom therefore theſe two ſo mightie prouokements ſhall not ſtirre vp to the feare of God & godlines, with all diligence to doe the dutie of a Chriſtian, he is plainly a blocke and a ſtone, hauing a hart harder then the anuill as Iob ſayth.
He particularly reproueth a couetous perſon,The couetous man an idolater. and pronounceth him an Idolater or worſhipper of images, whereby ſurely he declareth, how greatly he is diſpleaſed with them that are infected with this vice, and in the third chapter of his Epiſtle to the Coloſſians he ſayth alſo the ſame thing of him. The cauſe hereof I thinke to be this: other ſinners vſe onelyonly that thinge, wherein they offend, and make it ſerue their luſt and deſire: ſo the fornicator and vncleane perſon vſe their body to pleaſure: the proud perſon vſeth riches, learning, the fauour of men, and ſuch like, vntounto glory: onelyonly this miſerable Idolater is a ſlaue to his money and riches, and his ſinne is, that he ſpareth his money and goods, keepeth and hourdeth them vp, dareth not apply them neither to his owne vſe, nor to the vſe of other, but doth plainly ſerue and worſhip them as his god, and ſo much eſteemeth them, that he would ſooner loſe and ſuffer to periſh the kingdome of God, then he would ſpende his money, or giuegive the value of a ruſh toward the maintaining either of a preacher, or an inſtructer of youth, wherby the word of God and his kingdom might be furthered. Foraſmuch therefore as all the truſt and hope of ſuch a man is repoſed in money, and not in God alone, who giueth him aboundantly whereby to liue, money is worthely called his god, and he him ſelfe ſaid to be an Idolater, and hath no inheritance in the kingdom of heauen. What can be inuented more filthy and peſtilent then this diſeaſe? Wo vntounto thee, incredulitie, howe an abominable and hurtfull euill art thou?We muſt take heede we be not deceiued with vaine wordes.
Let no man deceiue you with vaine wordes. Theſe are the vaine wordes of them which extenuate and make light of fornication and ſuch like ſinnes, as though they were not greatly euill, or did ſo much offend God. There were not wanting Philoſophers and Poets among the Heathen, which counted all vſe of lecherie beſide onelyonly adulterie, lawfull, as a thing naturall, as is to vſe meate and drinke. So ſayth Terence: It is not a wickednes, beleeue me, for a yong man to follow harlots, &c. But this is to be ignorant of God, and to liue according to the ſore of concupiſcence, as the Gentiles were wont to doe. Moreouer ſuch vaine words are thoſe, which albeit they hauehave ſome likelihood of truth, yet in deede are trifling, and ſhall not excuſe any. So couetouſnes doth not want a cloke and pretence for it ſelfe: for him that ſeeketh his owne with the diſcommoditie of others, they call a good huſband, induſtrious, one that looketh to his buſines, although in the meane while the poore periſh with hunger, or are otherwiſe afflicted aboue their ſtrength. Wherefore ſuch ſpeeches are prophane and heathniſh, by which louelove is extinguiſhed, & they which giuegive eare to them & beleeue them, are deluded with a vaine hope.
For, for ſuch things commeth the wrath of God vponupon the children of diſobedience. This is an other light which we ought to follow, leauing the obſcure light of reaſon, which doth not greatly condemne fornication,The wrath & vēgeance of God hangeth ouer fornicators, vncleane & couetous perſons. vncleanes, couetouſnes, &c. This our light witneſſeth, that for ſuch things the wrath of God commeth vponupon vnbeleeuers, whom he calleth the children of diſobedience, and therefore can not abide to beleeue the word of God, & to giuegive them ſelues to the obedience of faith. This Paule declareth 1. Cor. 10. by many examples, where he ſayth that a great part of the people was ſlaine for fornication, of which deede is ſpoken alſo Num. 25. For violence alſo, couetouſnes, and vncleannes, the whole world was deſtroyed by the flood. Wherefore a ſufficient ſharpe, yea and a certaine vengeance abideth them that are infected with theſe wickedneſſes. Now he calleth them the children of diſobedience, that is, of incredulitie, which is as much as if he had ſayd: of them that hauehave reuolted from the faith, and hauehave renounced Chriſt. Hereby therefore we ſee and learne, that he that doth not approue his faith by workes, is no better then a Heathen, yea worſe, inaſmuch as he hath renounced Chriſt, and denied the faith once receiued. For this cauſe therefore the vengeance and wrath of God ſhal come vponupon them that are ſuch, as we Germanes do now trie, vntounto whom God ſendeth abundantly the peſtilence, famine, & cruell warres. Let men take heede they giuegive no eare to thoſe deceiuers, which with vaine words promiſe that thoſe ſinnes ſhal eſcape vnpuniſhed: Let thoſe ſlacke and ſlothfull Chriſtians beware, who although they be not blinde Heathen, but know well that vncleannes and couetouſnes are ſinnes, and thinke or teach no otherwiſe, do neuertheles liue wickedly, reſting vponupon faith, whereby they hope that they ſhall obtaine ſaluation without workes, foraſmuch as workes do not ſaue: Yea albeit they verie well know, that faith without workes is a fained faith, and that worthie frutes and good workes muſt needes follow, where a true and ſound faith is, yet notwithſtāding they liue ſecurely in their ſynnes, preſuming of the grace and mercy of God, nothing fearing God and his iudgement, when as notwithſtanding it is certaine, that God doth require the mortification of the olde Adam, and good frutes of good trees. Although perhaps Paule ſpeaketh not here properly of theſe, but of thē which thinke, and in vaine wordes teach, that fornication, couetouſnes, and ſuch like are not ſynnes, as the blynde Heathen did, & many do at this day vnderunder the name of Chriſtians: yet is it to be feared, ſeing they liue no better then the heathen do, & be themſelues fornicatours & couetous perſons, yt they ſhall feele ye like vengeance of God with them, yea ſo much more grieuous vēgeance, as they doe know more certainly that thoſe are ſynnes, according to that ſaying Rom. 2: Thinkeſt thou this, O thou man, that condemneſt them which do ſuch thinges, and doeſt the fame, that thou shalt eſcape the iudgement of God? after thine hardnes, and heart that can not repent, thou heapeſt vntounto thy ſelfe wrath againſt the daye of wrath, & of the declaration of the iuſt iudgement of God. &c.
Be not therefore companions with them: For ye were once darkenes, but are now light in the Lord: walke as children of light. So Peter alſo ſayth, that it is ſufficient for vsus, that we hauehave ſpent the time paſt of our life after the luſt of the Gentiles, but from hence forth ſhould hauehave nothing common with them, but ſpend the reſt of our life in the ſeruice and worſhip of God.They which are not yet lightned by Chriſt, are blinde and ignorant, but they whom he hath lightened, doe know both God & their duty toward him. When we were Gentiles, we knew not that theſe were ſynnes, we were ſo blynded through incredulitie and ignorance of God. But after that we are made light in the Lord, that is, lightned by Chriſt, we do not onelyonly well vnderſtand what God is, and what he requireth of vsus, what ſynne and iniquitie is, but are alſo able now to be in ſteede of light vntounto others, and to teach them thoſe things which we hauehave learned. Such Paul ſaid the Philippians were, that they ſhined as lights in the world in the middes of a naughtie & crooked nation. So before we were not onelyonly darke, but darkenes it ſelfe, inaſmuch as we were not onelyonly ignorant and erred, but did alſo bring other into the ſame darkenes, both by wordes and deedes. Let vsus be thankefull therefore to him, which hath called vsus out of this darkenes into his meruelous light, walking as the children of light, which Peter alſo admoniſheth vsus to do.
For the fruite of the Spirit is in all goodnes, and righteouſnes, and truth. Foraſmuch as he hath here ſpoken of light, it had ben more agreable to hauehave added, for the frute of light, as the Latin editions hauehave, then of the Spirit, as it is read in the Greeke. Who knoweth, whether the greekes coppies were here chaunged vponupon this occaſion, for that Paule in the Epiſtle to the Galathians entreateth of the frutes of the ſpirit? But this ſkilleth litle,Goodnes. of the Spirit, and of light are all one in this place. Goodnes therefore is a fruite either of the Spirit or of light, contrarie to couetouſnes, whereby a Chriſtian man is good, that is, profitable and beneficiall to others,Righteouſnes. ready to gratifie and do well to his neighbours. Righteouſnes being a frute of the Spirit is contrarie to couetouſnes. For it maketh that no man doth take awaye from an other that which is his, either by violence, either by craft or guile,Truth. but that he endeuour rather to giuegive vntounto euerie man that which is his owne. Truth is a frute of the Spirit contrarie to hypocriſie & lying, which requireth that a Chriſtian be true and vncorrupte not onelyonly in wordes, but alſo in his whole life, that he doe not glorie of the name of a Chriſtian without workes, that he be not called a Chriſtian, & yet liue after the maner of the Heathen, in fornication, vncleannes, couetouſnes, and other vices, &c. *** *