Special and chosen sermons of D. Martin Luther collected out of his writings and preachings for the necessary instruction and edification of such, as hunger and seeke after the perfect knowledge and inestimable glorie which is in Christ Iesu, to the comfort and saluation of their soules. Englished by VV.G.

A SERMON OF D. MAR∣TIN LVTHER, WHEREIN IS DECLARED HOW GOD CARETH and prouideth for them that be his. (Book God's care)

Luke 5.

Verse 1. THen it came to passe, as the people preased vpō him to heare the word of God, that he stood by the lake of Gennesaret.

2. And saw two ships stand by the lake side, but the fishermen were gone out of them, & were washing their nettes.

3. And he entered into one of the ships which was Simons, and required him that he would thrust of a litle from the land: & he sate down, and taught the people out of the ship.

4. Now when he had left speaking, he said vnto Simon: lanche out into the deepe, & let downe your nettes to make a draught.

5. Then Simon aunswered and sayd vnto him: Maister, we haue trauailed sore all night, and haue taken nothing, neuertheles at thy word I will let downe the net.

6. And when they had so done, they inclosed a great multitude of fishes, so that their net brake.

7. And they beckened to their partners which were in the other ship, that they should come and helpe them, who came thē and filled both the ships, that they did sinke.

8. Now when Simon Peter saw it, he fell downe at Iesus knees saying: Lord go from me, for I am a synfull man.

9. For he was vtterly astonied and all that were with him, for the draught of fishes which they tooke.

10. And so was also Iames and Iohn the sonnes of Zebedeus, which were companions with Si∣mon. Then Iesus said vnto Simon: feare not: from hence forth thou shalt catch men.

11. And when they had brought the ships to lād, they forsooke all and folowed him.

TO them that beleeue this text is most easie to be vn∣derstood, which setteth forth two thinges vnto vs, namely faith, and temporall good thinges, & faith, and eternall good thinges.* 1.1 First it declareth vnto them that beleeue in Christ, that they shal haue suf∣ficient wherewith to susteine themselues euen in this life: which Christ sheweth by this, when he giueth so many fishes to Peter and his companions, as they durst not so much as desire. So that Christ is carefull euen how to feede the bellie, if that cursed in∣credulitie be not na hinderance thereunto. For beholde S. Pe∣ter, and consider his heart aright in your minde, then shall ye fynde, that he did not so much as thinke, that he should take so many fishes. God therefore is present, and causeth fishes to come into the nette, euen moe then they would haue wished. By which example we are admonished that they shall haue sufficiēt of those thinges that are necessary for the sustentation of this life, which do beleeue, but they that do not beleeue can neuer be satisfied, whereby they fall into all kinde of vices. Hereunto pertaineth that which S. Paule sayth 1. Tim. 6: Godlines is great gaine, if a man be content with that he hath. For we brought nothing into the world, and it is certaine, that we may cary nothing out, therefore when we haue foode and rayment, let vs therewith be content. For they that wilbe rich, fall into tentation and snares, and into many foolish and noysome lustes, which drowne men

in perdition & destruction. For the desire of money is the roote of all euell, which while some lusted after, they erred from the faith, & perced themselues through with many sorrowes. This place of S. Paul plainly declareth what foloweth our vnbeliefe,* 1.2 to wit, that it traueleth to get substance, and laboureth to be rich, and falleth into the tentation and snares of the Deuell. But we can not see that, forasmuch as it is spirituall. If we could as well see the hurt, which it bringeth to spirituall thinges, as we can see that which it bringeth to corporall and outward thinges, then were it an easie matter to preach vnto vs. For wee see plainely in outward thinges, how he that is giuen to the desire of money, scrapeth and gathereth togither, doth iniurie to all men, that he alone may gather togither and heape vp many thinges, where∣unto he may trust and say: Well, nowe haue I goodes enough. Whereby we may gather how vnkinde & vnmerciful a couetous man is: for he doeth good to no man, he sheweth himselfe gentle and kynde to no man, he giueth nothing to any man, but looketh vnto his owne lucre and commoditie.

Now this is a cursed thing, that we can not so much as trust vnto the Lord, that he will feede our belly, thinking alwayes that we shall perish with hunger, when as notwithstanding we shall haue thinges necessarie and that which is sufficient for vs, as Christ sayth Matth. 6: I say vnto you, be not carefull for your life, what ye shall eate, or what ye shall drinke: nor yet for your bodie, what ye shall put on. Is not the life more worth then meate? and the bodie then rayment? Behold the foules of the ayre: for they sow not, neither reape, nor carie into the barnes: yet your heauenly Father feedeth them. Are ye not much better then they? Which of you by taking care, is able to adde one cubit vnto his stature? And why care ye for rayment? Learne how the lillies of the field do grow: they are not weried, neither spinne: yet I say vnto you, that even Salomon in all his glorie, was not arayed like one of these. VVherefore if God so clothe the grasse of the field, which though it stād to day, is to morow cast into the ouen, shall he not do much more vnto you, O ye of litle faith? Therefore take no thought, saying what shall we eat? or what shall we drinke? or wherewith shall we be clothed? (For after all these thinges seeke the Gentiles:) For your hea∣uenly Father knoweth that ye haue neede of all these thinges.

But seeke ye first the kingdome of God and his righteousnes, and all these thinges shalbe ministred vnto you. Care not then for the morow: for the morow shall care for it selfe: the daye hath enough with his owne griefe. Ye see in this place, how God hath a care for the foules and flowers, & doth adorne them after a most goodly sort: how much more will God giue vnto vs those thinges that be necessarie? and yet we can not put our trust in him,* 1.3 so hath the Deuell entangled vs in his snares. When one commeth so farre, that he is not content with that he hath, neither trusteth in God, then charitie must needes sodenly ceasse, so that he doth good to no man, but onely prouideth that his owne heape be encreased. Hereupon came the spirituall state of sacrificing Priests and Monkes, that they might onely helpe themselues, feede their belly, auoide labour, enter into Monasteries, that thereof did rise a true prouerbe: Desperation maketh a Monke, yea not only a Monk, but sacrificing Priests, Bishops & Popes: for they trust not in God, that he is able to feede them, but they studie vpon this onely, that they may be deliuered from all mi∣serie and infirmitie, which is altogether to liue in incredulitie: they neuer trusted in God, that he is able to giue them nourish∣ment and thinges necessarie, if any of them should mary a wife and remaine without that state of Antichrist.

Moreouer, here is an example set forth vnto vs, which prouo∣keth and allureth vs to confidence, and first that we commit our bellie to God: for he hath a care of vs, euen in temporall things. Which sufficiently appeareth in Peter, whereas he tooke such a great multitude of fishes, which ranne by great companies into his nettes. Whereby is plainly signified that God will forsake no man, but that euerie one shall haue enough, if that we shall onely trust in him, as the 37. Psal. affirmeth: I haue bin yong, and now am olde, and yet saw I neuer the righteous forsaken, nor his seede begging bread. Things necessarie shal not be wan∣ting vnto vs, if faith be not wanting: for before we should want, the very Angels should come, & minister vnto vs foode. Whereas therefore men are commonly oppressed with so great miserie, onely vnbeliefe is the cause thereof.* 1.4 And albeit God be with vs, notwithstanding he requireth yet of vs, worke or labour, and hope, if he at any time differre somewhat to helpe vs. He com∣maundeth Peter here, that for the taking of fishes, he should cast

forth his nettes: Lanche out into the deepe, sayth he, and let dovvne your nets to make a draught, as if the Lord said: Do thou that which belongeth to a fisher cast thy net into the deepe, and commit the successe vnto me, leaue the care vnto me. God leaueth not the care vnto thee, but the worke and labour: how∣beit we after a cleane contrarie order, study to commit the care to our selues and the labour to him. Whereby it commeth to passe, that euerie one for himselfe applieth his mynde earnestly to gaine, and to gather money vnto himselfe, that he may not be enforced by any meanes to take paines and labour. But if thou wilt liue a Christian life, leaue vnto thy God to care howe the fishes shall come into the nets, and goe thou, and take vpon thee the state wherein thou mayst labour. Howbeit for the most part, we wish such states of life, as in which there is no neede of la∣bour, which is altogether a deuelish thing. And therefore haue we bin consecrated Monkes and sacrificing Priests, that we might liue onely like gentlemen, without labour. And for the same cause parents haue set their children to schole, that at y^e last they might liue merie dayes, and so serue God, as they thought. Whereby it came to that passe that they did not know, what a good life was: forasmuch as God especially commendeth that, and that in deed is acceptable vnto him, which is gotten with the sweat of the browes, as he commaunded Adam. Gen. 3. In the svveat of thy face shalt thou eate breade. And the deeper thou art occupied in this lawe, in so much better case thy thinges are, wherefore follow thy worke, labour, and trust in God, all care∣fulnes being cast of.

Now some murmur, and say, if faith be preached, that we must trust in God, and leaue the care vnto him, I might long enough, say they, beleeue or trust, before I should haue where∣withall to be fed and susteined, if I should not labour. Yea it is plaine enough that thou must labour,* 1.5 forasmuch as labour is cō∣maunded thee: Howbeit suffer God to care for thee, beleeue thou, and labour, then shalt thou assuredly haue those thinges that be necessarie for the sustentation of thy life. And this is an other thing, that we must hope notwithstanding, though God differreth for a time. Therefore he suffreth them to labour all the night, and to take nothing, and sheweth himselfe to be such a one, as will suffer them to perish with hunger. Which might haue

come into the minde of Peter, when he had fished so long and ta∣ken nothing, so that he might haue said: now God will suffer my belly to perish with pining and famine. Howbeit he doth not so, but goeth on still in his labour, he plieth his worke, & hopeth that God at the last will giue him fishes, albeit he differreth a time. God therefore is present, and giueth him so many fishes in one day, as he could scarce take in y^e space of eight daies. Where∣fore these thinges are to be learned well of thee, that thou labour and hope, although God differreth his blessing a litle. For albeit he differreth a while, and suffreth thee to labour sore, so that thou now thinke thy labour to be lost, yet must thou not therefore des∣peire, but repose thy hope in him, trusting assuredly that he will at y^e last giue thee prosperous successe. For he wil certainly come & giue more then thou didst neede, as he did here vnto S. Peter. Wherefore if God delayeth with thee a litle, thinke with thy selfe, he delayed also with S. Peter, & yet afterward gaue vnto him aboundantly. Commit thy matter therefore to his good will and pleasure, and leaue not of thy worke, but hope still, and then shall not thy hope be frustrate. Thus much concerning the for∣mer part of the text, now let vs here the latter. After therefore that they had taken fishes, and tasted the frute of faith, their faith is increased and augmented. We therefore must go so farre, that we may commit our bellie to God: for he that can not commit so much as his bellie to him, will neuer commit his soule vnto him. Howbeit that is onely a childish faith: Here we learne first to go by benches and settles: here we do feede on milke as yet: but we must likewise learne by these to commit our soule also to God. The Euangelist so meaneth when he sayth:

Now when Simon Peter saw it, he fell downe at Iesus knees, saying: Lord goe from me, for I am a sinnefull man. For he was vtterly astonied, and all that vvere with him, for the draught of fishes vvhich they tooke. Let Peter here be a type or figure of them which beleeue eternal good thinges, and counte him as one verily looking for & seeing the good things to come. A sinful con∣science is of that nature,* 1.6 that it so behaueth it selfe, as Peter here did, whereas he flieth his Sauiour, and thinketh: Lord I am more vnworthy, then that I should be saued, and sit among thy Sainctes and Angels: for that good is most exceeding high. Here a straight conscience is not able to comprehend such great

good thinges, but it thus thinketh: If I were as Peter & Paul, I could easily beleeue: Which is altogether a foolish and vaine thinge. For if thou wouldest place thy selfe according to thine owne holines, thou shouldest build vpon the sande. Thou must not do so, but behaue thy selfe like vnto Peter, for in that he esteemed himselfe vile, and iudged himselfe vnworthy of so great grace, he rightly became worthy. And therefore,* 1.7 whereas thou art a synner, thou must trust in God, and dilate and open wide thy con∣science and heart, that grace may enter in. After thou hast now knowne God, thou must reiect none of his giftes, that is, when as thou seest the great good things, thou must not despeire. It is good that we know our selues, & the deeper we know our selues, so much the better. But that grace is not to be refused because of thy synnes. For when thou shalt fynde thy conscience to tremble, so that it would driue away synnes, then art thou most ready and most fitte to receiue grace, then shalt thou fynde comfort in thy conscience and say with Micheas: VVho is such a God as thou,* 1.8 that pardonest wickednes, & castest all our synnes into the bot∣tome of the sea? Whosoeuer take not away synnes, they are no Gods, but idols: whereupon he sayeth rightly, that none is like vnto our God. For other gods will fynde and not bring godli∣nes, but the Almightie God doth not finde it, but bring it: where∣fore thou must not forthwith despeire, if thy consciēce trembleth and feeleth synne. For the more defiled that thou art, so much the sooner doeth the Lord poure in his grace, if so be thou be re∣pentant and thirstest after it. A great part goe so farre that they saye they merit grace, whiles they dispose them selues thereun∣to, which is, as they interpret, whiles they do that which lyeth in them, and also that they doe satisfie for their synnes. But it is not so. The Scripture teacheth vs that it is God that taketh a∣way synne, and casteth it into the bottome of the sea. We shall not put away synnes by our workes, neither shall we be iustified of our selues. God himselfe, and none but he shall do the thinge, of his meere grace as Esay sayth: I am, euen I am he onely,* 1.9 that for myne owne selfes sake doe take awaye thine offences, and forget thy synnes, so that I will neuer thinke vpon them more. And so must thou beleeue, otherwise thou shalt neuer obtaine a ioyfull conscience. Wherefore, when as Peter sayd, I am a syn∣ner, he saide right. It is true in deede, there were causes, why

he might be afrayde of himselfe, and humble himselfe, but he ought not to refuse God, but most willingly receiue him. Wher∣fore when thou shalt feele thy synne, like as Peter did, and shalt perceiue that thou wouldest now flie from God, then is it neede that thou do forthwith turne thy selfe, and come more and more vnto him. For if God should goe away, and would not take away thy synne, would not come vnto thee, nor seeke thee, yet the more thou perceiuest thy selfe a synner, the more hast thou oughtest to make vnto him, which see thou marke well, and lay it vp in a myndefull memorie. For as Sainct Peter doeth here, so all con∣sciences do, which are terrified of synnes, and would flie from God, & seeke an other god, do not thou leaue so, but come boldly, and ioyne thy selfe neerer vnto God. Otherwise if one goe away to seeke workes, and helpe of an other god, he is then found like the foolish Virgines, which while they goe to get themselues oyle, are in the meane season shut out. But what doeth Christ, when Peter so humbleth himselfe? and by reason of his great feare and terrour, desireth the Lord to depart from him? did he leaue him in such desperation of himselfe? No truly, but he com∣forteth him, saying thus:

Feare not, from hēce forth thou shalt catch mē. This is a ioy∣full word,* 1.10 whereby weake heartes receiue comfort. Now there∣fore, that God hath a care for vs, yea euen in those thinges that pertaine to the body, ye see by this, that he giueth Peter so many fishes: he maketh him also so full and rich in spirit, that he ought to bestow some of his plenty vpon others. He maketh him a fisher both in body and in spirit: in body, for that he taketh many fishes which he may sell: but in spirit he is a fisher of men. For he hath the Gospel, whereby other men must be brought to God by him, and the kingdome of Christ be increased. Loe, it commeth to passe, that where men beleeue, the Lord giueth so much, as suc∣coureth and helpeth all men. The faithfull man outwardly hel∣peth the needy with his substaunce and goods: And from within he breaketh forth, teacheth other, and enricheth them also in∣wardly. For such a man can not hold his peace, but is enfor∣ced to shew and declare to others, how he is delt with, as it is in the 51. Psal. Make me a cleane heart, O God, and renue a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. O giue me the comfort of thy helpe

againe, and stablish me with thy free Spirit. Then shall I teach thy wayes vnto the wicked, and synners shalbe conuerted vnto thee. And in an other Psalme also Dauid sayeth: I beleeued,* 1.11 and therefore will I speake. Which is thus much in effect: when I beleeue, I knowe God, and tast of his goodnes, then I consi∣der the case of other men, and go and declare such knowledge and goodnes of God vnto them. We see therefore in this text, howe carefull God is for them that be his, and that he doth susteine them both in body and in spirit. But if he doth sometime differre any thinge, without all doute it is through the fault of our in∣credulitie, or because we haue now new begon to beleeue. For where faith is new and litle, there is sometime small and sclen∣der helpe, that we may learne to know the Lord, and to trust in him. But when we haue gone so farre that we trust strongly in God, then nothing can be wanting to vs, then God poureth vpon vs both corporall and spirituall good thinges, and so aboundant treasures that we may be able to helpe others. This in deede is to enrich the poore and to fill the hungrie. Thus much shall suf∣fize concerning this text.

Notes

• * 1.1

  The faithful shall wāt no∣thing that is necessary for the sustenta∣tion of this life.
• * 1.2

  Frutes of in∣credulity.
• * 1.3

  Where trust in God is not there chari∣tie ceasseth.
• * 1.4

  VVe must la∣bour, & not be carefull, but commit the successe vnto God.
• * 1.5

  We must still labour and hope, though God differ∣reth his help for a time, for he will at the last assuredly helpe vs.
• * 1.6

  The nature of a synnefull conscience.
• * 1.7

  Though we feele y^e burdē of our sinnes we must not despeire, but trust in God that he will remit thē & receiue vs vnto grace.
• * 1.8

  Mich. 7.
• * 1.9

  Esa. 43.25.
• * 1.10

  God sustey∣neth y^e faith∣full both in body & spi∣rit.
• * 1.11

  Psal. 116.10.