I. On the Nativity of Christ
XXIII. Of Temptation XXIV. Concerning the leading a godly Life XXV. God's Providence and Care for his Children
XXVI. Concerning Trust in God in Penury and Distress XXVII. God's Punishment against the Contemners of his Word
XXVIII. The Difference between the Law and the Gospel XXIX. Concerning the Exercise and Increase of Faith
XXX. Of Mercy to some, and Judgment to others XXXI. Teaching that we must cleave wholly to Christ, and look to obtain all good things from Him XXXII. Of the Works which Christ hath wrought for us
XXXIII. Reason not capable of the Gospel XXXIV. Christ the Way to Eternal Life
SERMON I
ON THE NATIVITY OF CHRIST
Luke 2:1–14. And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed, &c.
1. As the Evangelist here describeth the time and place of the nativity of Christ; first, herein is required faith of us, viz., That we believe this to be the same Christ, of whom these things be recorded. Moreover, the house and stock of David is here notified and shewed forth, whereof our Messias should rise.
2. The shepherds which are mentioned, are the first fruits of those Jews, which come unto Christ, as the wise men from the East are the first fruits of the Gentiles, and the innocent infants of all them which must bear the cross for Christ's sake.
3. Whereas the angel of the Lord appeareth to the shepherds in great glory, it signifieth, that the gospel cometh unto men with the glory of God. First, indeed, it maketh us afraid, for it condemneth our darkness and whatsoever is in us, until we hear the comfort which is here declared unto the shepherds in these comfortable words: "Fear not, for behold, I bring you good tidings of great joy, which shall be to all people; for unto you is born this day a Saviour, which is Christ the Lord."
4. Also, as one angel first preacheth unto the shepherds, that noteth unto us the prince of all preachers, Christ himself. Secondly, whereas many angels are gathered together, it signifieth the multitude of preachers, who all say with one mouth, Glory be to God, and peace unto men.
5. The fruit and profit wherefore Christ took flesh upon him, is here expressed by evangelical peace and good-will to men, whereof the hymn of the angels makes mention: "Glory be to God on high, and on earth peace, good-will towards men."
Ye have oftentimes heard this history before, and must hear it still, both this year, and every year, though to sluggish and drowsy
Christians, that are soon weary and cloyed with good things, the same peradventure may seem tedious. But to them that are endued with true faith, it always cometh again as new. For the Holy Ghost can speak so diversely of one thing, that to them which be his it always seemeth new. Moreover, we might speak at large of this history, for it is very full of matter, if we should not want time, and if it were not perilous lest we should somewhere stray from the purpose: nevertheless, we will speak somewhat thereof, as God shall permit.
Ye have already heard in the text, how the angel himself expresseth all this history, giving us to understand, that the same is published for our cause; and that the fruit thereof doth redound and appertain to us only, and is wrought to our salvation. And therefore the angel, speaking to the shepherds, saith, in these words—"Fear not, for behold I bring you good tidings of great joy, which shall be to all people, for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." Here is declared, first, that his nativity doth pertain unto us, when he saith, "Unto you is born a Saviour."
For the Lord Christ came not for his own cause only, but that he might help and succour us. Wherefore let us diligently endeavour, that we believe the angel, and we shall enjoy the whole benefit. I have heretofore oftentimes said, that the gospel preacheth nothing else but faith, that the angel also here doth, and this must all preachers do, otherwise they be no true ministers; for the angel was here a beginning and example to all preachers. Now we must in this place speak of a double nativity, namely, of our own and of Christ's. But before I begin to treat hereof, I will handle the history briefly, that ye may lay it up in your heart, and may be partakers of the joy which the angel here bringeth. First, therefore, the Evangelist saith, "And it came to pass in those days, that there went out a decree from Cæsar
Augustus, that all the world should be taxed; and this taxing was first made when Cyrenius was governor of Syria: and all went to be taxed, every one into his own city." Ye know right well, that the Jews had a
promise made of the patriarch Jacob, that a prince, lawgiver, or ruler of the house of Judah should not be wanting in Judæa, until the Messias which was promised them did come. For the words of Jacob to Judah are plain after this sort; "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Gen.
49:10. Now at this time the case was so, that the Romans possessed Judæa, and had set a lieutenant over it, whom the Evangelist here calleth Cyrenius. The Jews before for a long time had used priests for kings, when, as the Maccabees had obtained the kingdom, so that the dominion of the house of Judah was already taken away and suppressed, neither was there any prince or ruler, of the stock and blood of Judah, governor over the people. But that Christ or the Messias should now come, that was a great sign, that the prophecy at that time especially might be fulfilled.
Wherefore the Evangelist saith here, that at the time when Christ was born, Augustus Cæsar had set a lieutenant over Judæa, under whom the Jews should offer themselves to be taxed. As if he had said, "Even at that time at which he should be born, he is born." All that lived under the Roman emperor were compelled to pay tax, for a testimony that they were subject unto him. This the Jews knew, but they did not understand the prophecy. Jacob had said thus, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come:" that is, a prince and ruler of the stock of Judah shall not be wanting in Judæa, until Christ come. Jacob did sufficiently shew in these words, that he should be wanting at the coming of Christ. Moreover, they understood it so, as though such a Shiloh should come, as should bear rule with the sword: it is a false understanding thereof, neither can it be gathered out of that text. For he saith thus, "That at the coming of Christ the temporal kingdom of the Jews shall end." So Luke also here sheweth that every time when it behoved this to be done. It followeth moreover in the text: "And Joseph also went up from Galilee out of the city of Nazareth unto
Judæa, unto the city of David, which is called Bethlehem (because he was of the house of the lineage of David), to be taxed, with Mary his espoused wife, being great with child." Joseph also and Mary obeyed
this commandment of Cæsar, and submitted themselves as other honest and obedient men, and went to Bethlehem, which was the chief and head city of the house of Judah, and suffered themselves to be taxed. Mary, inasmuch as she was with child, and near her delivery, might have excused herself, that she should not take this journey upon her; but she doth not so: they will not be an offence to others. Moreover, it ought thus to be that they should come to Bethlehem, because the prophecy of the prophet Micah, chap. 5, which foretold that Christ should be born in Bethlehem of Judah.
Mark, I pray you, how that tax must serve hereunto, which neither Cæsar nor his lieutenant did know.
Thus God dealeth in his works, in which he useth the means of heathen and evil men, whereby he may make us, which are miserable and wretched men, and so deeply drowned in flesh and blood, certain of our faith, which the Evangelist Luke here specially setteth forth, inasmuch as he often declareth in the history the places and times, lest that we should be deceived concerning this Christ. The manner of his birth the Evangelist sheweth, saying, "And so it was, that while they were there the days were accomplished, that she should be delivered: and she brought forth her firstborn son, and wrapt him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn." Let it nothing move us, or be any offence unto us, that the Lord came into the world in so great poverty and misery. For it ought to be a great joy and comfort unto us, rather than in any wise to discomfort and discourage us. It may seem a strange thing and hard dealing, that a virgin which was new married, and that year joined to her husband, might not be permitted to bring forth her child at Nazareth in her own house, but was forced in poor estate to go three days' journey, being great with child; and when she came at her journey's end, she had not so much room in the inn as that she might be delivered in some parlour or chamber. The inn being full, there was none that would vouchsafe to give place to this woman, being great with child, that she might have the use of their chamber; but she was enforced to go into a stable, that there she might bring forth the Creator of all creatures. Here
may be plainly perceived what is the knowledge and wisdom of the world concerning divine matters: namely, that it is blind, and vain in understanding, that it seeth not the works of God, and if it be so that it seeth them, that it knoweth not what they mean.
From hence let us learn, not to be moved or discouraged, if we be poor and miserable, and forsaken of the world, for we have here great comfort. If Christ, the maker of all things, with his beloved mother, was cast into so great misery, and so contemned of the world, why may not the same also come upon us? or why should not we, being in misery, and compassed about with all calamities, bear them patiently; yea, if God will at any time kill us with adversity and distress? But this thing is to be lamented, that we exclude such an example from our eyes, but much farther from our heart; we should easily suffer adversity and contempt if it be so that we believed, and had a sure trust and confidence in God, as we see that the Lord
Christ suffered this misery, poverty, and calamity. This is therefore first thoroughly to be marked and considered of us, how Christ came into the world in so great poverty, and found not so much as one in so great a city, which was dutiful and beneficial toward him. Thus this nativity was received in the earth, over which, notwithstanding, all the heavenly host did exceedingly rejoice, as it followeth: "And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid." Here is declared, how God in heaven setteth forth this nativity, which the world contemneth, yea, knoweth not, neither seeth. This joy is so great in heaven that it cannot be contained therein, but bursteth forth, that it may be declared and communicated to the world. For the angel here bringeth tidings of great joy to the shepherds, which to them is great comfort, which the world, notwithstanding, contemneth and rejecteth, but is of the angels had in great admiration; yea, and if they might, they would with greater praises and goodly pomp have set forth so wonderful a thing. But it was meet it should be so. For God would set an example in this his Son, that the ostentation and glorying of the world might
at the last be neglected, and that it might be known what the world is. Man's reason seemeth always very wise unto itself; it always looketh unto things that are aloft—it considereth only high matters— it humbleth not itself to those things that are below.
This, now, is an excellent comfort, that the angels and all the heavenly host esteem him so much, whom the world contemneth; by which we may learn, that although we be outcasts in the world, there be, notwithstanding, that have regard and care of us. However, we do hardly believe this; we do not fasten our eyes thereupon, but look unto great, precious, and high things, according to the example of the world; and are dismayed as soon as a little trouble cometh, neither thinking nor knowing if any adversity assaileth us, that it is done by the will of God. Believe thou this undoubtedly, if it had not so pleased God, he would not have suffered this his beloved Son to be laid in a manger—he would not have permitted him to be born in so great poverty, misery, and contempt. But the poorer and more despised he is before the world, so much greater care and regard God and all the heavenly soldiers have of him, so that we may conceive comfort thereby, and believe assuredly, that the more we are rejected of the world, the more we are esteemed before God. Thou mayest find many which here think thus, and are touched with such devotion as this: O! if I had been there then, with how great diligence would I have served this child, and done for him; yea, I would have washed even his swaddling clothes. O! if I had been so happy as the shepherds, that I also might have seen the Lord in a manger. Now, indeed, thou wouldest be ready to do those duties, when thou knowest Christ to be so high and noble. Surely thou wouldest have been as slack in thy duty, at that time, as the citizens of Bethlehem were. Thou resolvest in thy mind childish and altogether foolish cogitations. Why dost thou not perform the like duties now? Behold
Christ walking before thee in thy neighbour, do for him, and bestow benefits upon him? whatsoever thou shalt bestow upon thy neighbour, which is needy and destitute of help, that thou shalt bestow upon Christ himself, as he shall say in the last day to the elect: Matt. 25:40, "Inasmuch as ye have done it unto one of the least
of these my brethren, ye have done it unto me." Wherefore it is vain and very foolish to admit such childish cogitations. Let us therefore at the last open our eyes, let us not hear examples of so great importance in vain, otherwise the time will come when we shall be grievously punished. But with what words did the angel speak unto the shepherds? the Evangelist saith after this sort: "And the angel said unto them, Fear not; for behold, I bring you good tidings of great joy, which shall be to all people, for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger." Learn by these words of the angel, how to use rightly the nativity of the Lord Christ; neither let it suffice you to hear them only.
A great treasure hidden in the earth, or some other where, is of no use; but if it be opened and occupied, then it is profitable and precious. Wherefore, give heed hereunto, that thou mayest use this nativity; otherwise, it shall be no advantage or comfort unto thee. For as thou knowest the bare history only, viz., what came to pass in his nativity, and that he was born needy and poor, thou shalt learn no greater use hereby than if thou heard an history written of the king of France, or of some other puissant prince, whereby no advantage or comfort should come unto thee: but how must we use this nativity rightly, and with fruit? Even as I have said, if we be thus persuaded that he was born for us, that his nativity is ours. Our nativity is such, that it altogether aboundeth with sin, as David saith, Psalm 51;
"Behold I was shapen in iniquity, and in sin did my mother conceive me." As if he would say, here is nothing but sin, as well in the conception as in the birth; whatsoever I bring with me from my mother's womb, it is wholly damnable, it is due to death, Satan, and hell. Forasmuch then as our nativity, skin, and hair, are defiled, what good can come thereof? This is our title which we have received from Adam, in this one thing we may glory, and in nothing else; namely, that every infant that is born into this world is wholly in the power of sin, death, Satan, hell, and eternal damnation; our nativity is altogether miserable, and on every side to be lamented. To deliver us
from this nativity, God sent another nativity, which it behoved to be pure and without spot, that it might make this unclean and sinful nativity pure. This is that nativity of the Lord Christ, his only begotten Son. Wherefore he would not have him born of flesh and blood, infected with sin; but it behoved that he should be born of a pure virgin. He suffered no spot at all nor sin in his flesh, but replenished it with the Holy Ghost, and permitted nothing to stick therein, but those miseries which proceed of flesh and blood; as hunger, thirst, adversity, and death, sin excepted, as the Epistle to the Hebrews, chap. 4, witnesseth that he "was in all points tempted like as we are, yet without sin." This is that most excellent thing which the Lord our God hath done for us; whereof none taketh any fruit, but he that believeth. And none will easily believe this, but he that feeleth of what sort his own nativity is. He that hath no feeling of his own misery, tasteth not of this nativity of Christ. But if we feel our misery, it followeth forthwith, that we cry with the prophet
David, and say, "Behold I was shapen in wickedness, and in sin hath my mother conceived me." For we feel our sin, and our evil nativity.
When death shall come upon us, and our heart shall be touched with anguish and grief, then at the last, it may be that we would taste of this happy and pure nativity, and will exceedingly thirst after it to enjoy it.
But, now, when as we feel not our sins, neither do as yet taste of the bitterness of sin, it slideth coldly to the heart; we hear it indeed, but truly it doth not thoroughly enter unto the heart. For if a man did believe that this nativity was for his advantage, he would fear neither sin nor death. Wherefore I have said, that a Christian must believe, and doubt nothing that the nativity of Christ is as well his as it is the Lord Christ's: and as he hath of the virgin pure blood and flesh, so that he himself is also pure; and that this virgin is his mother spiritually, as she was the mother of Christ carnally. Let the heart have sure confidence in this persuasion, otherwise it will be in an evil case. This the angel signifieth in these words, when he sayeth, Unto you he is born; as if he had said, Whatsoever he is and hath, ye may challenge it to yourselves. Also, he is your Saviour, not that ye should
only look upon him, but which is able to deliver you from the tyranny of sin, death, Satan, and all evil; yea, and how great soever it be, he is
"born unto you," and is yours, with all that he hath.
Now, forasmuch as he is mine, and hath changed his nativity into mine, his flesh and blood also is mine, he himself is mine, with all wherewith he is endued, so that I dare say unto his mother, Behold, that child which thou hast brought forth is mine, his flesh and blood are my flesh and blood, yea, and thou art my mother, and I will be counted of thee for thy son; for whatsoever Christ bringeth with him, it must be mine, even as he himself is mine: if so be that his nativity is mine, being of a virgin, and without sin replenished with the Holy
Ghost, my nativity also must be of a virgin, and pure from sin. Here, now, Eve the first mother is no more my mother; for it must needs be that that nativity utterly die and perish, that there may be no sin remaining. Here this mother, Mary, is to be set against that mother, of whom I was born in sin. And thus the angel bringeth with him great joy, for it cannot be but that the heart should be made glad, when it enjoyeth this Saviour as its own. When we come to hand strokes, that is, when we feel our misery and calamity, there remaineth no comfort or help; then my heart cannot lift itself above the heavy burden wherewith it is pressed down, but it must faint and be discouraged: but if I conceive a trust, and doubt nothing that Christ's nativity is mine, that my sins are taken away by him, I become exceeding joyful, and am confirmed with comfort, whereby all heaviness and sorrow is shaken off. This only is that comfort, and no other which maketh a good conscience: which feareth neither death nor hell, for it always resteth upon the word of God, which giveth Christ unto us: wherefore it is a thing altogether miserable and lamentable if such a good conscience be sought in any other things than here. Thou shalt find no joy, no peace of conscience, neither in heaven, nor in earth, but in this Christ; be thou certain and sure thereof. Wherefore let all other things pass, and cleave unto him only, if thou desirest to be bold and courageous against sin, death, the devil, hell, and all things that are against thee: he is the Lord and Saviour.
Ye understand, I trust, this right well, forasmuch as ye have now heard it so often. But I do with so great earnestness, as it were, beat it into your minds, that ye may see, that there is but one thing taught in the whole Scripture, which I would have to stick firmly and undoubtedly in you; this is that which I have said, that the use of this nativity be known. They which seek any other thing, and use not this nativity, are in a desperate case, as ye have heard; which ye have very well expressed in this song, the author whereof, whosoever he was, did nothing err from the purpose, viz., that the only child Christ is our comfort; which words surely are of very great importance, and deserve most diligently to be weighed. For ye sung after this sort: A child, highly to be praised, is born unto you this day, of a chaste virgin, to the comfort of us wretches. If that child had not been born, we had perished all. Is it not said here, that there is no comfort beside only Christ? which indeed is most true. Without doubt the Holy Ghost taught him that made this song to sing after this sort. If the case stands thus, it followeth, that monks, nuns, sacrificing priests, and all which leave this child, and seek to come to heaven by other ways and works, be condemned; for such say, that they need not this child, otherwise they would confess that their own works are nothing worth. These therefore do nothing but deceive and seduce, by whom men's hearts are procured to depart from Christ, and are led away unto Satan. In the aforesaid song is contained, moreover,
He is the salvation of us all; oh! sweet Jesus Christ, forasmuch as thou art born man, defend us from hell. I greatly desire that ye did well understand this; it is sung abroad everywhere, but there is none that thoroughly believeth it. Whereupon it cometh, that some do oppose these things, especially they, which know, sing and babble very much of them; so that truly I fear, that Christ is never more blasphemed than at this feast of his nativity, and at other great feasts; that it should be no marvel, if, when he is so blasphemed, he should suffer the whole world to be swallowed up. But the last day is at hand. Wherefore endeavour that ye may sound this excellent song in your heart; and as ye sing it in mouth, so ye may also believe it.
If the case stands thus, that all things without this child are vain, what need is there then of much business?—why dost thou run this way and that way, and endeavourest to do works, whereby thou mayest prepare thee a seat in heaven? which they especially do, that murmur over many rosaries, and continually extol the mother of God in mouth only, but in heart think more evil of her than of all others; and not only of her, but of Christ himself also, the Lord and Saviour.
Wherefore commit this so to memory that ye may be certainly persuaded, that whatsoever dependeth of any other than of that child, it is all damnable; otherwise the angel had lied. This must be accounted for most certain, without any addition; neither are these trifles to be weighed, viz., that this sufficeth not that thou dost believe, more things are to be added. Forasmuch then as the angel saith, that this child doth all, and that he is the Saviour; and if he be not, that all labour is lost; tell me, how can it follow, that something is to be done of thee, when it is already done before? Dost thou go about to do anything that thou mayest obtain him? That child suffereth not himself to be apprehended and obtained by works; for although thou heapest together works, notwithstanding thou dost not yet enjoy the child. Moreover, thy works be unclean, by which such great treasure cannot be gotten; no, though they were even holy. But he is to be apprehended in heart, so that thou believe and say to the angel, I believe that it is true which thou sayest, and nothing at all doubting, I count this child for a Saviour born unto me.
And this part, whereof we have now spoken, pertaineth to faith.
Now we have here also another part, pertaining to Christian life, namely, charity, that works may not be rejected. If thou wilt do works, do them not in that respect, that thou persuade thyself that thou dost obtain anything of God by them: but follow this example; such a one as Christ hath shewed himself to thee, be thou also toward thy neighbour. If thou more nearly consider the example of Christ, thou shalt find nothing but mere love; whereas he humbleth himself, and is born in so great poverty, that declareth nothing but love toward thee, which moved him to become a servant for thy sake, as Paul (Phil. 2:6) saith, who knew that he might remain in divine glory.
Now this he did for thy advantage, he bowed his eyes to thy misery and calamity, which art so miserable a man, wholly damnable, and abounding with sin; thy nativity is unclean, thy misery is on every side most great, thou hast deserved nothing but the wrath of God, and eternal damnation. If thou hadst been a Carthusian monk a thousand years, thou couldst not deliver thyself from this misery and damnation. But Christ is able to help thee, he is rich, and hath strength sufficient; seeing therefore he can do such things, he doth them willingly and with pleasure. Love enforceth him so far, that he employs all things for thy sake, and bestows whatever he hath for thee. Forasmuch then as Christ sheweth so great love toward thee, and giveth unto thee whatsoever he is able, do thou likewise to thy neighbour.
Wilt thou work works?—derive them to thy neighbour, who is compassed with troubles and miseries. Thou must do nothing for this cause, that Christ hath need thereof, whereby thou mayest enrich him? for neither was he bountiful to this end, that he might anything profit his Father thereby, or that he might receive any benefit of him; but he did it only for this cause, that therein the Father might be well pleased, inasmuch as he submitted himself wholly to his Father's will, and loveth us with so great affection: after the same sort we also must do in our works toward our neighbour, which we ought therefore only to do, that we may give thanks to the Father, that he sheweth his favour unto us, for that he hath given his beloved Son unto me, to bestow upon me whatsoever he hath.
When I believe this undoubtedly, I burst out and say, If God sheweth unto me such benefits and favour in his beloved Son, that he suffereth him to bestow all things upon me, I also will do the like again, and bestow all things whereby I may do good to my neighbour, and love him. And so I do not lift up mine eyes unto heaven, but I go thither, where my neighbour is oppressed with adversity, poverty, sickness, sin, or error, and I help him whereinsoever I am able. Thus do thou, whosoever thou art, which mindest to do true good works; as thou wouldest have done to thyself, if thou wert troubled with
poverty, so do thou to thy neighbour being poor. Again, if thy neighbour be a sinner, and thou seest it, but thou thyself art without sin, and hast a holy nativity, go preach unto him, whereby he also may be delivered. But thou must do all these things freely in every respect, as Christ hath done for thee without all works and merits of pure grace, love, and mercy. Such work see thou do if thou wilt do good and Christian works indeed. God hath no need of them, nevertheless thou must do them in respect of him, inasmuch as it so pleaseth him, and he will have it to be so. This only is rightly to do good works, which those hypocrites do not, which will merit heaven by their chastity, poverty, and obedience. Unto whom, I pray you, are such works of theirs good? I myself need them not, neither do they profit my neighbour, wherefore it is mere deceit, whereas a name is given to works as though they did merit heaven; whenas they are nothing worth, neither profitable to others. Lay up these things in your hearts, and do also according to them.
In all this text being discussed from the beginning to the ending, ye have these two things, namely, faith and love. If ye shall keep these, then both the holy nativity of Christ shall be a help and comfort unto you, and also ye shall be spiritually the children of his mother, as Christ Jesus is her child carnally.
An exposition of the song of the angels, "Glory be to God on high, and on earth, peace, good-will towards men." Forasmuch as this song is very common, and there be few that rightly understand it, notwithstanding it containeth many things, I think good to handle it somewhat at large. The Angels in this hymn apply three things to three: Glory to God, peace to the earth, and good-will unto men. The first is the honour or glory of God, with which we must begin, that in all things praise and glory may be ascribed to God, as to him which doeth, giveth, and hath all things, so that none may challenge any good thing unto himself, neither ought to count it his own. Glory is so due to God only, that no part thereof may be derived to any other.
Adam being persuaded of Satan, went about to take this glory to himself, whereby all men fell into the displeasure of God, and have
that vice so thoroughly fixed in their mind, that nothing can be so hardly plucked away from them. Every man pleaseth himself, no man can bear to seem that he is nothing, or is able to do nothing, whereof come almost all evils, so many contentions, wars, and innumerable other inconveniences. This glory Christ gave to God his
Father, teaching that all our things are nothing before God but sin, which deserve his wrath and indignation. Wherefore there is no cause, that we should even never so little please ourselves or glory in them, but rather that we should be ashamed and fear, being set in so great peril and confusion, that so all our glory and pleasing of ourselves may pass away and come to nothing, and we may rejoice, being destitute of our own glory, that we may be found and saved in Christ alone. The second is peace on earth; for as where the glory of God is not, and where every one seeketh his own glory, there cannot be peace, according as Solomon saith, (Prov. 13:20,) "Only by pride cometh contention;" on the contrary, where the glory of God is known, there true peace also must needs be.
For why should they contend;—why should they disagree, which know, every one of them, that they have no good thing of their own, but that all things which are, which they have, and which they are able to do, come from God, to whose power also they commit all things, in the mean season being very well content, that they have
God favourable unto them? How also can it be, that when one counteth nothing of himself and the things that be his, he should be so careful of himself and his things, that he should move contention with any because of them? Such believe that Christ only is made all things unto them, him they think on, and for him alone they contend.
Hereupon it certainly followeth, that there can be no contention or discord at all among true Christians; which manner of peace of Christians Isaiah declareth, and saith, (chap. 9:9,) "They shall not hurt nor destroy in all my holy mountain;" that is, in the church of Christ. The cause hereof he addeth next after, "for the earth shall be full of the knowledge of the Lord;" that is, for all know God as to whom all good things do belong, and, all their own things they confess to be nothing but sin, they may easily therefore have peace
among themselves. Wherefore the same Isaiah saith, (chap. 2:4,) "And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." Hereupon Christ is called the King of Peace, or the Prince of Peace, of whom Solomon was a figure, who is called peaceable. For Christ is truly called our
King Solomon, that is, peaceable, which hath restored peace unto us inwardly with God through faith in him, and outwardly with our neighbours through love, whereby we live friendly with all men; and so by him we have peace everywhere, both inwardly, and outwardly in the earth.
The third is good-will of men. Not that good-will, whereby we work good works, but whereby we take in good part all things that happen, whether they be good or evil, sweet or sour, and receive them with a quiet heart. The angels knew that the peace which they sung of, should be only among Christians, which in all things depend upon Christ, and usurp nothing themselves as their own. But in the mean season the world and Satan, which exceedingly envy them, do on every side procure trouble unto them, and persecute them even unto death, so that they may look for no peace or quietness at all, for Christ saith, (John 16,) "In me ye shall have peace, but in the world ye shall have tribulation." Therefore it was not enough for the angels to have sung, "Peace on earth," but it was to be added, "And goodwill towards men," that when they, as much as they are able, have peace with all men, and nevertheless are continually hated of all men, and suffer persecution, they may always keep a good-will whereby they may take all things in good part, and give thanks to God, however he dealeth with them, or suffereth them to be dealt with, they may not murmur, but resign and commit themselves wholly to the will of God; yea, (forasmuch as they know that God disposes and governs all things, in whom they are sure, that they have a merciful and most favourable Father unto them through Christ) they may even rejoice and be glad in persecution, according to that saying of Paul, in the Epistle to the Romans: "We rejoice in
afflictions and persecutions." For inasmuch as they have a joyful conscience and a sure trust of the favour of God, they cannot but count all things for the best, whatsoever happen.
Behold what kind of good-will it is in all things, whether they be prosperous or unprosperous, which the angels here wish unto men, and sing, to be proper to the believers. Where such good-will is wanting, there peace cannot belong. Men take all things in the worse, they take nothing in good part, but always increase and double the evil. Hereupon howsoever God dealeth with them, they like it not, but require that they may be dealt otherwise with; and so it falleth out, as in Psalm 18:26: "With the pure thou wilt shew thyself pure, and with the froward thou wilt shew thyself froward; that is, with him that counteth all things pure to himself, and hath that good-will in things, whereof we have spoken, thou also doest well agree, as he pleaseth thee and all good men. But he that is froward, so that neither thou, nor those things that are thine like him, cannot but displease thee and all good men. Of this well-pleasing one another
Paul speaketh, (1 Cor. 10:33,) "Endeavour to please all men, even as I please all." By what means shall this be done? If thou take all things in good part, and suffer others to please thee, thou also shalt please others. The matter may be comprehended in one word: if thou wilt be liked of none, nothing shall be liked of thee: if thou wilt be liked of all, suffer that all things may be also liked of thee, but so that thou do not neglect the word of the Lord: for that ought to be preferred before all, without any regard had of all men, what pleaseth them, or what displeaseth them. But whatsoever may be done without transgressing the word of God, give place to all, and submit thy judgment to the judgment of others, that thou mayest take everything in good part, which shall chance unto thee, and so thou shalt have the good-will, whereof the angels sung.
By this song may be understood, what nature the angels have. I omit those things which the philosophers have dreamed hereof; here is so described what the angels are, that it cannot be more fully done, their heart and cogitations being declared. First, with great joy they