Collected Sermons, healing the bleeding woman
A SERMON OF D. MARTIN LVTHER, TEACHING THAT WE MVST CLEAVE WHOLY to Chriſt, and looke to obtaine all good thinges through him.
Matth. 9.
Verſe 18. WHile Ieſus ſpake vntounto the people, behold there came a certaine ruler, and worſhipped him, ſaying: My daughter is now deceaſed, but come and lay thine hand on her and ſhe ſhall liue.
19. And Ieſus aroſe and folowed him with his diſciples.
20. And behold, a womā which was diſeaſed with an iſſue of blood twelue yeares, came behinde him, and touched the hemme of his garment.
21. For ſhe ſaid in her ſelfe, if I may touch but his garment onelyonly, I ſhalbe whole.
22. Then Ieſus turned him about, and ſeeing her, did ſay: Daughter, be of good comfort, thy fayth hath made thee whole. And the woman was made whole in that ſame moment.
23. Now when Ieſus came into the rulers houſe, and ſaw the minſtrels and the multitude making noyſe,
24. He ſayd vntounto them, Get you hence: for the mayde is not dead, but ſleepeth. And they laughed hin to ſcorne.
25. And when the multitude were put forth, he went in, and tooke her by the hand, and the mayde aroſe.
26. And this bruit went throughout all that land.
DEarely beloued, ye know that the Goſpell is nothing els, but a treatiſe of the onelyonly perſon, whoſe name is Chriſt. And albeit there be extant many bookes & ſundrie treatiſes cōcerning diuers men, as well of the Gentiles as Chriſtians, yea and of the mother of God, S. Peter, the Angels, and of many other Saincts beſyde: yet be they not Goſpels, but that onelyonly is the ſyncere Goſpell, which ſetteth forth Chriſt vntounto vsus, and what good we muſt hope for frō him. Sometime in the Goſpell there is mention made of Iohn the Baptiſt, Marie, and the Apoſtles, howbeit this is not properly the Goſpell, but therefore is it written of them, that it might be more perfectly declared, frō whēce Chriſt ſhould come, and what is his office. So Luke deſcribeth the hiſtorie of Iohn the Baptiſt euen from the beginning, what was done both in his conception and in his natiuitie, he writeth alſo of the virgine Marie. All which thinges were committed to writing not becauſe of their perſon, but becauſe of Chriſtes perſon onelyonly. In the Epiſtles of S. Paule there is nothing committed to memorie of the Saincts, but all thinges ſound plainly of Chriſt. For God hath ſo ordained, that all men muſt depend on that one man Chriſt, muſt hope in him,All that will be ſaued muſt depend on Chriſt, & put their hope and truſt in him. muſt repoſe their truſt in him, if they deſire to be ſaued, for he alone is ſet forth of God to be a reconciliation for vsus, as Paule ſayth Rom. 3. Hitherto one hath cleaued to this ſainct, an other to that, one choſe to himſelfe S. Marie, an other S. Barbarie, and diuers ſectes and ſortes of religion did flouriſh. But Chriſt was in no price, for his name onelyonly remained. We had many interceſſours, all which being neglected we ought to hauehave cleaued onelyonly to Chriſt. Hereupon S. Paule ſayth, that the Goſpell was promiſed of God by the Prophetes concerning his ſonne. He reduceth and bringeth it into ſuch a ſtreight, that in the Goſpell nothing is of any importaunce which concerneth not Ieſus Chriſt. He that knoweth this, let him giuegive thankes to God, that he knoweth where he may ſeeke for conſolation and helpe, and in whom he may repoſe his truſt.
Chriſt in this dayes Goſpell is ſet forth vntounto vsus, that he is conuerſaunt in the myddeſt of the people, and draweth all the world vntounto himſelfe with his gentlenes and ſweete doctrine, that they maye cleaue vntounto him in their heart, that they maye commit themſelues to his goodnes, and hope that they ſhall obtaine of him both ſpirituall and corporall good thinges. Neither dothe he receiue any thinge of them, vponupon whom he beſtoweth benefites, nay he obtaineth nothing of them but ignominie and ſcorning, as is declared in this text. A benefite proceedeth from him, for which he receiueth a mocke and reproch.Why ye Goſpell is preached. Nowe the Goſpell is preached and offered to the whole world, that we may learne to know this man well, and how we muſt be made Chriſtians, and not how we muſt be made good. Other treatiſes beſyde the Goſpell teach of thoſe thinges, whereby men may be made good, as the writinges of the Philoſophers and the rules of the ciuill lawe. The liues alſo of the Saincts hauehave eſpeciall reſpecte vntounto this, that men may imitate them. It belongeth not to the Goſpell to make good men, but to make Chriſtian men. For it is farre more excellent to be a Chriſtian, then an honeſt and good man. A Chriſtian can ſay nothing of his owne goodnes or righteouſnes, for he fyndeth in himſelfe nothinge either good or righteous, but he muſt flie to the righteouſnes which is an others, and which commeth vntounto him from an other. Hereupon Chriſt is ſette forth vntounto vsus, as a continuall fountaine, which alwayes ouerfloweth with meere goodnes and grace, for which he receiueth nothinge of vsus, but that the godly do acknowledge ſo great goodnes and grace, doe giuegive him thankes for the ſame, doe prayſe and louelove him, others in the meane ſeaſon mocking him, ſuch a reward he receiueth of them.
A Chriſtian whereof ſo called.Wherefore one is not therefore called a Chriſtian, for that he worketh much, for there is an other thinge, which is cauſe hereof, namely for that he receiueth and draweth from Chriſt. If one receiueth nothing any more of Chriſt, neither is he any more a Chriſtian, ſo that the name of a Chriſtian commeth onelyonly by receiuing, and not by giuing or doing. If thou thinke that becauſe of thy workes and deedes thou art a Chriſtian, thou haſt euen then loſt the name of Chriſt. Good workes in deede are to be done, counſell thereunto is to be giuen and receiued, but no man is therefore called a Chriſtian, neither is any therefore a Chriſtian. Wherefore if any will more inwardly weye this name, in this reſpect onelyonly a Chriſtian is to be acknowledged, inaſmuch as he receiueth of Chriſt alone. Euen as one is called white of the whitenes that is in him, blacke of the blacknes, great of his ſtature: ſo a Chriſtian is called of Chriſt, whom he hath in himſelfe, and of whom he receiueth that which is good. Now if one be named a Chriſtian of Chriſt, he taketh not that name of his owne workes, whereupon it plainly alſo foloweth, that no man is made a Chriſtian by workes. Which if it be true, as it is true and certaine, it ſhall folow that Orders and Sects doe nothinge pertaine to the name of Chriſt, neither doe make a Chriſtian. Wherefore they which preach or teach in the Church, and ordaine preceptes, workes, and decrees, are deceiuers, who albeit they pretend a Chriſtian name, yet profite they nothinge, for vnderunder the colour of that name they endeuour to burden and oppres vsus with commaundements and workes. Of workes, giuing thy ſelfe to faſting and prayers, thou mayeſt be called abſtinent and temperat, but by no meanes a Chriſtian. For although thou dideſt laye all thy workes togither, yea and ioynedſt the works of all other to thine, yet neither ſo haſt thou Chriſt, neither art thou therefore called a Chriſtian. Chriſt is a certaine other more excellent thinge, then either the lawe or mans tradition. He is the ſonne of God, who is ready to giuegive onelyonly, not to receiue: when as I am ſuch a one that I do receiue of him, I hauehave him alſo, whom if I hauehave, I am by good right called a Chriſtian.
Moreouer, the Goſpel preacheth Chriſt alſo to be the greateſt and moſt highly exalted perſon in the world, not that he doth terrifie men, but that he poureth forth all earthly and heauenly good thinges, ſo that all men muſt truſt in him, muſt hauehave their hope repoſed in him, and alwayes receiue onelyonly of him. If any ſynne terrifie me in my conſcience, and the preachers of the lawe endeuour to helpe me with their workes, they ſhall preuaile nothinge with me. For then Chriſt alone can helpe and none beſyde him, yea others make the caſe worſe, whether it be Peter, or Paule, or the bleſſed virgine Marie her ſelfe the mother of God. For Chriſt onelyonly perfourmeth all thinges, who in his word, declareth that if I beleeue, my ſynne is forgiuen me freely, without all both worke and merit, by pure grace through fayth in Chriſt. Which word when I ſhall receiue, I receiue alſo comfort, that my ſynnes be forgiuen me as well before God as before men, and I therefore giuegive thankes to God through Chriſt, which giueth the holy Ghoſt and his grace vntounto me, that ſinne may not hurt me, neither here, nor in the laſt iudgement. If I feare death, and would not die willingly, in this Chriſt I ſhall finde comfort and remedie, that I ſhall not greatly paſſe for death. If becauſe of the wrath of God I be afraid, he is my Mediator. And to be briefe, he that hath not this Chriſt, the wrath of God alwaies remaineth ouer him, and in that ſtate he ſtandeth.
Wherefore he that deſireth to hauehave a glad conſcience,A glad conſcience how it is obtained. which is not afraid of ſinne, death, hell and the wrath of God, muſt take heede that he repoſe his truſt in this Mediator Chriſt. For he is a fountaine abounding with grace, which giueth both temporall and eternall life. Endeuour thou to thinke and feele him euen in thy hart to be ſuch a one, then ſhalt thou obtaine all thinges, for he aboundeth and ouerfloweth, neither can he but giuegive, flowe, and abound, if that thou canſt beleeue. Then alſo ſhalt thou be a right Chriſtian, howbeit by receiuing onelyonly of Chriſt, and not by giuing. It is a verie rich and precious word, which Paule prayſeth ſo greatly, neither can he euer prayſe it ſufficiently, whereby God ſo gently offereth his ſonne, that he maye poure forthe his grace vponupon all, which doe not refuſe to receiue it. Hereupon it moreouer foloweth: If ſoe be that a Chriſtian doeth good workes, whereby he ſheweth louelove to his neighbour, he is not therefore made a Chriſtian or righteous, but he muſt needes be a Chriſtian and righteous before. He doeth good workes in deede, but they doe not make him a Chriſtian. The tree bringeth forth and giueth fruite, and not the fruite the tree. Soe none is made a Chriſtian by workes, but by Chriſt.
Hereof now ye may vnderſtand, what kynde of people Chriſtians be, namely, that they be a company which cleaue vntounto Chriſt,Chriſtians what they are. and are of one ſpirit and gifte with him. Hereupon it is that all Chriſtians are alike, neither hath one more of Chriſt then an other. S. Peter is not better then the Theefe on the croſſe: Marie the mother of God doth not excell Marie Magdalen the ſynnefull woman. There is in deede a difference in outward thinges and doinges, ſo the worke of the holy virgin Marie was greater, then the worke of Marie Magdalen: Peter had a greater worke then the Theefe, if thou conſider the works, but we are not therefore Chriſtians. The holy virgine Marie is not a Chriſtian becauſe of her great worke, for that ſhe did beare Chriſt ſo vnſpeakeable a treaſure in her wombe, as Chriſt himſelfe ſaid to the woman, which cried vntounto him from among the people, Luke 11: Bleſſed is the wombe that bare thee, and the pappes which thou haſt ſucked: yea rather, ſayth he, bleſſed are they that heare the worde of God and keepe it. In which place thou ſeeſt, that he preferreth the faithfull euen aboue his mother. For Chriſtians do therefore beare their name, becauſe they beleeue in Chriſt. A virgine and a mother are two notable names, howbeit they are nothinge being compared to the true name of the faithfull. Wherefore we are all alike in Chriſt through faith, albeit S. Peter hauehave a ſtronger faith then I, yet myne is as well fayth in Chriſt as his. For the ſame Chriſt is offered of God the father vntounto all companies and people, whom he that hath obtained, hath him whole, whether he be ſtrong or weake, for that ſkilleth not. The woman mentioned in our text, which was troubled ſo many yeares with her diſeaſe, dothe receiue and apprehend Chriſt as well as the virgine Marie his mother. Wherefore there is one Chriſtian ſpirite, one excelleth with an other in the noblenes of byrth, S. Peter is enforced to call me his brother, and I againe deare be bolde to call him my brother. Yea Chriſt himſelfe is touched with care of vsus, and counteth vsus for his brethren, as he ſaide after his reſurrection to Marie Magdalen, Ioh. 20: I aſcende vntounto my Father and to your Father, and to my God and your God. And S. Paule calleth Chriſt the firſt borne among many brethren. Whereof alſo he writeth excellently in the firſt Epiſtle to the Corinthians, where entreating of falſe brethren he ſpeaketh thus:1. Cor. 8.9. Take heede leſt by any meanes this power of yours be an occaſion of falling to them that are weake. For if any man ſee thee which haſt knowledge, ſitte at table in the idols temple, shall not the conſcience of him which is weake, be boldened to eate thoſe thinges which are ſacrificed to idols? and ſo through thy knowledge shall the weake brother perish, for whom Chriſt died. Now when ye ſinne ſo againſt your brethren, and wounde their weake conſcience, ye ſinne againſt Chriſt. Here thou ſeeſt, if a Chriſtian be offended, or euell be done vntounto him, the ſame is done vntounto Chriſt. This therefore is the ſumme of the whole Goſpell,The ſumme of the Goſpell. that we maye learne ſo to knowe Chriſt, that the name onelyonly doe not remayn…, but that we maye knowe that all that we hauehave, we hauehave it from him. If we be Chriſtians, we hauehave all thinges, then God is our father, and we are Lordes of all both heauenly and earthly thinges, which is gotten of vsus by no worke be it neuer ſoe great.
Thou ſeeſt nowe how farre they be from the name of Chriſt, which be vnderunder the kingdom of the Pope. They that will preach the Goſpell muſt preach nothing els, beſyde the onelyonly perſon, which is Chriſt, not Marie, ſo farre muſt they be from preaching the Pope or any worke albeit precious, they muſt preach & offer Chriſt onelyonly vntounto vsus, & none beſyde him. When now he is preached vntounto thee as a iudge (as he ſhall come in the laſt day) and how that good workes are to be done of thee, for which thou mayſt be rewarded of him, & thou ſhalt ſo receiue it, ſurely without all dout he ſhalbe vntounto thee a iudge and not a ſauiour. And if he be ſo ſet forth vntounto thee, as he was wont to be painted, that his mother ſheweth him her pappes, that is properly to preach Satan and not Chriſt, who giueth onelyonly, and receiueth not. This is certaine, when thou ſhalt hauehave receiued of him, thē good workes do flow forth of their owne accord, being not compelled, as is ſet forth in this dayes Goſpell: wherein moreouer is declared that Chriſt preacheth the Goſpell to the people: now it is not a common worke to preach. For it is a great benefit vntounto vsus, that he is become our maiſter and inſtructer, that he teacheth vsus by what meanes we may come to the knowledge of him, this is a parte of his great goodnes and grace. For as long as he was here in the earth, he ceſſed not to teach, that we might altogether receiue him for the Meſſias and Sauiour: and by his workes alſo did helpe and relieue euerie one, when the caſe ſo required.
The exceeding gentlenes and boū tifulnes of Chriſt.Thou fyndeſt no man in the Goſpell, to whom helpe was denied, or which at any time aſked any thinge of the Lord, which was not giuen him. For how many ſoeuer went vntounto him, that were blynde, deafe, lame, ſicke of the palſey, had the dropſie, he receiued all, and helped them all according to their deſire, and healed them of all kindes of diſeaſes,Luke 6.19. as Luke ſayth: All the whole multitude ſought to touch him, for there went vertue out of him, and healed them all. So doeth he alſo to this woman. The woman heareth him preaching, and perceiueth him to be a bountifull and gracious man, which ſheweth himſelfe gentle to the whole world, whereupon ſhe hath an affection both to louelove him, and to cleaue vntounto him. For ſhe maketh accompt, foraſmuch as he putteth awaye none from him, that he would not denie her his goodnes, wherefore leauing all the Apoſtles, ſhe caſteth both her hearte and confidence vponupon Chriſt alone, and thinketh thus with her ſelfe: If I may touch but the hemme of his garment, I ſhalbe whole. She thought no other thinge in her heart, but, certainly he will helpe me, if ſo be that I ſhall touch his garment with myne hand, yet hath ſhe not ſo good a corage, that ſhe dare come before his face, ſhe iudged her ſelfe more vnworthie, then that ſhe might either talke with him, or looke vponupon him, for ſhe knew that ſhe had deſerued nothing, and that ſhe had beſtowed no good thinge vponupon the Lord, hereupon it is that ſhe ſo behaueth her ſelfe, ſhe cōmeth behynde his backe, ſhe falleth downe at his feete, and toucheth onelyonly the hemme of his garment. In a ſumme, here is nothing but meere baſhfulnes and want of merit: here is no preparation, here is no worke, and yet the miſerable woman promiſeth her ſelfe much goodnes from the Lord, namely that he would heale her. She had bin diſeaſed with an iſſue of blood twelue whole yeares, what could ſhe merite thereby? how could ſhe therefore be worthy of any thinge? Neuertheleſſe being vnworthie, and hauing merited nothing, ſhe notwithſtanding looketh for helpe of Chriſt, feeling her ſelfe to hauehave great neede thereof. And this is a true preparation, both to the grace and goodnes of Chriſt, when I feele my ſelfe to ſtand in neede thereof, and then doth it verie well fall out, when theſe two come togither, the rich and the poore, Chriſt and the ſynner. But it is no ſmall matter for men to be perſwaded, that they are poore, and ſtand in neede of grace. For that commeth to paſſe verie hardly, Satan alſo doth not ſuffer it, but alwayes draweth men backe to workes, that they may not come ſo farre, as to thinke that they hauehave neede either of the grace or mercy of Chriſt.
The text affirmeth that the woman was diſeaſed with an iſſue of blood twelue whole yeares,The woman diſeaſed with an iſſue of blood. and had ſpent all her ſubſtaunce vpō phiſitians, and that the more medicines ſhe tooke, the worſe alwayes ſhe was. Luke and Marke do not a litle exaggerate and amplifie it, whereby they both ſignifie, that the more workes be preached, ſo much the worſe is it with vsus, and that there commeth nothing vntounto vsus thereby, but a continuall multiplying of our euell. Our conſcience can not be quieted with workes, for albeit ſome ſynne be driuen out of the conſcience, forthwith there is an other, yea the remedy and work oftentimes do make ſynne in vsus, where there is no ſynne, vntill ſuche time as we come to Chriſt, euē as it was wt this woman, which had bin ſick ſo long, neither had ſhe bin euer helped, if ſhe had not come to Chriſt, of whom ſhe obtaineth helth without any workes, giuing him nothing, but receiueth onelyonly of him,Continuall preaching of the word of God verie neceſſarie. and ſuffreth to be giuen vntounto her. Nowe here is alſo declared, how the worde of God is dayly to be handled, and without ceaſſing to be vrged, for there are as yet alwayes found ſuch men, as hauehave verie troubled and afflicted conſciences. For this woman is a type or figure of all men, which are diſeaſed with an iſſue, that is, which feele there ſynnes, the iſſue whereof doeth alwayes runne, neither can it be ſtayed, for fleſh and blood doeth no otherwiſe, then it is caried with it owne luſt and deſire. Nowe if that feeling of ſynne be great, thoſe wretches come forth and endeuour to helpe themſelues, then one taketh this worke in hand, an other that, and yet preuaile they nothing from hence ſo many orders, ſo many monaſteries hauehave ſprong, hereupon ſo many and ſo great works hauehave bin inuented, that they are almoſt without number. What was the cauſe of all theſe? ſurely euen the ſynnefull conſcience. For we hauehave thought to ſaue our ſoules by theſe, and to be deliuered wholy from all ſynnes. But Chriſt was not there preſent, for we would giuegive and not receiue. Wherefore our caſe became alwayes worſe, as it fell out alſo with this woman, who if ſhe had tried the helpe of all Phiſitians, neither yet ſo could ſhe fynde, whereby ſhe might be holpen. So we alſo beleeued all Phiſitians, for whatſoeuer euerie one brought, that we by and by receiued. And was it any meruell? for we deſired to be healed and to hauehave a glad conſcience. The Phiſitians are the preachers of the Lawe: nowe if any deſired to be deliuered from ſynnes, what did they vntounto him? they gaue him, whereby he became onelyonly weaker and feebler, which ſurely we hauehave ſeene and felt to our great euell, namely, how they would hauehave men to be iuſtified by workes, & by them to be deliuered from ſynnes. But it profited nothinge, for we were alwayes made more weake againſt ſynne and death, ſo that there is neuer found in the earth a more deſperate ſorte of people, then Sacrifycing Prieſtes, Monkes and Veſtall virgines, and they whatſoeuer they by that truſt in workes: if there did but a litle byle ariſe vponupon them, byandby they muſt runne to the Poticarie, then is ſuche tryinge of medecine, ſuche running and haſt, as though they had nowe breathed their laſt. Neither is any ſo afrayd of the laſt iudgement as this people. Which then they verie well ſhew, when they ſo deale with workes, that they reſt onelyonly vponupon them, neither doe perſeruer conſtant in any worke, and the more workes they doe, ſo much worſe is their caſe, ſo much more are they caſt downe in mynde and become more deſperate, ſo that it falleth out with them as with this woman.
It is a verie goodly ſimilitude, which may moſt fitly be applied to vsus: for we do not onelyonly beſtow temporall thinges, but our body alſo by faſting, chaſtiſing, and bearing other hard and intolerable burdens, ſo that ſome hauehave thereby become mad, and deſtitute of all ſtrength, yea & at the laſt loſt their life. And I my ſelfe hauehave bene ſuch a one, and hauehave without dout more reſorted to medicines then many other. I could not atteine ſo farre, as to leaue the Popes law. It ſeemed a hard and a ſore matter vntounto me to eate fleſh on the friday, O good God,A hard thing to forſake papiſtrie being once entangled therewith. how hard a thing was it to me, before I durſt attempt to doe that? Wherefore if any will be deliuered from ſuch thinges, and contemne the traditions of the Pope, truely he muſt hauehave a ſtronge foundation of faith, which if he ſhall not hauehave, let him looke about him againe and againe before he attempt it. For if faith be wanting, it will fal out with vsus as with this woman, who had ſpent all her ſubſtance vponupon Phiſitians, amending nothing, but rather waxing worſe and worſe: In like maner all our workes, labours & endeuours ſhall be loſt, all our obedience, with all orders or religions, and whatſoeuer we hauehave beſtowed therein ſhall be in vaine. Howbeit if we hauehave faith, we ſhall at the laſt ſee the decrees of the Pope and popiſh Biſhops to be nothing, becauſe of which before we trembled and were troubled, all which did helpe vsus ſo much, as the Phiſitians did that good woman, which had beſtowed all her ſubſtance and riches, yea and her body alſo, that ſhe might be healed. How many kindes of medicines and ſyrrups thinkeſt thou did that woman vſe? how weake, feeble, & ſicke was ſhe oftentimes made with them? yea if ſhe might hauehave bene healed, it may ſeeme ſhe would hauehave taken any medicine, howbeit it profited her nothing, ſhe was afflicted with her diſeaſe the ſpace of twelue yeares. How therefore is this miſerable woman at the laſt helped? When ſhe did light vponupon a man whoſe name is Chriſt, and put her hope and truſt in him, ſhe was healed. But who led her to that man? without dout not the Phiſitians. For if our Preachers ſhould preach Chriſt, the marchandize of the Pope togither with his decrees would be nothing ſet by, but rather ſhe heard it of ſome that was alſo reſtored to health, who told her without douting, that the…e was a certaine man, whom his parents had named Ieſus, which is a gentle and good man, which helpeth eueryevery one, and ſendeth away none from him whom he helpeth not, and therfore is without dout ſent of God, that he may helpe all. Which the woman hauing heard, ſhe leaueth the Phiſitians, and maketh haſt vntounto Chriſt.
So alſo at this day it falleth … Not Chriſt, but workes only are preached, doe this or that, neuertheles it is ſpred among the people what Chriſt is, what we muſt looke for of him, & that he alone muſt do all things without our workes or merits.The true preaching of Chriſt calleth from the traditiōs of men to faith & truſt in him alone This report being heard, we follow him, and lay vp theſe words in the depth of our hart, we leaue the phiſitians, nothing regarding the Preachers of the law and works, or their commaundements and traditions, but runne with all deſire of hart to this man, which is Chriſt, ſaying to the Pope: if I muſt receiue onelyonly of Chriſt, how vnwiſely hauehave I delt, that I hauehave turned ſo much vntounto thee? farewel therfore O Pope, farewell ye beloued Biſhops, I neede no more your medicine, workes and merits, precepts and lawes, ye hauehave grieued me long enough with them, I hauehave gotten one, which beſtoweth vponupon me freely, whatſoeuer I payed full deare for vntounto you before: he giueth that vntounto me without workes and merits, for which I was faine before to beſtow my body, ſtrength and helth, and yet could not obtaine it. Fare ye well, I minde to come no more to you hereafter. Chriſtians therefore are made, not by the decrees of the Pope, not by workes, not by the ordinances of men, but by the grace and goodnes of Chriſt.
We muſt flie vntounto Chriſt in our diſtreſſe.Wherefore if thou haſt a diſquieted and a troubled minde and conſcience, ſo that thou art afraid of ſinne, dreadeſt death, or haſt ſome defect otherwiſe, get thee to that man, & confeſſe what thou wanteſt, call vponupon him, then ſurely he will helpe thee: poure out thy hart before him, as the 62. Pſalme ſayth, and ſay thus vntounto him: beholde here is an emptie veſſell which greatly needeth wherwith it may be filled, I beſeech thee, O my Lord vouchſafe to fill it, I am weake in faith, I pray thee to ſtrengthen me, I am cold in charitie, do thou make me whot, and feruent, that my louelove may extende vntounto my neighbour, I hauehave no firme faith, neither can I ſometime truſt in God, O Lord helpe me, and encreaſe my faith and confidence: in thee hauehave I repoſed the treaſure of all good thinges, I am poore, thou art rich, and therefore didſt thou come, that thou mighteſt hauehave merciemercy on the poore▪ I am a ſinner, thou art righteous, yea I hauehave aboundance of ſinnes, but in thee is all fulnes and grace. When thou ſhalt once hauehave learned this, the Popes ordinaunces ſhall not ſnare thee, by which thou getteſt nothing, but conſumeſt all that thou haſt, like as this woman did. Then wilt thou ſay: I will chooſe to my ſelfe him, of whom I may receiue, vntounto whom I …eede not giuegive any thing.
The other Euangeliſts write concerning this woman, that after ſhe was healed, Chriſt perceiued vertue to hauehave gone out of him, and turned him about in the preaſe, and aſked who had touched him, and that his Diſciples made aunſwere, that the multitude did throng & thruſt him, but that the Lord would not be content with that aunſwere, but ſayd: ſome one hath touched me: for I perceiue ye vertue is gone out of me, I know that ſome one hath receiued ſome thing from me. All which the Lorde therefore did, that the faith of the woman might be thankefull vntounto him, which he would therefore hauehave made manifeſt before all the people, for that nothing is more acceptable vntounto him, then that we beleeue and truſt in him & alſo that the Lorde might by this miracle confirme the faith of the Ruler. Wherefore Marke ſayth, that when the woman vnderſtood that the Lord knew of her, ſhe feared and trembled, and came and fell downe before him, and tolde him the whole truth, how it fell out with her: whereupon the Lord doth deliuer her and ſayth: Goe in peace, & be whole of thy diſeaſe. Were not theſe louing wordes? what great ioy did the woman take here, when as Chriſt had delt ſo bountifully with her?The frute of true hope in Chriſt. This ioy and peace all they obtaine, which repoſe their whole hope and truſt in Chriſt Ieſus. Where this ioy ſhall be, forthwith workes muſt needes follow, which may ſhewe forth this ioy: as alſo the faith of this woman muſt needes come to light. For as ſoone as ſhe had receiued of the Lord, ſhe confeſſed before all the people, neither was ſhe aſhamed to declare, that ſhe had receiued ſomething of him, for which notwithſtanding ſhe had giuen nothing. Now, God requireth of vsus theſe works & this giuing of thanks, to wit, that we confes & declare before all men ſuch good things, grace and benefites, that others alſo may be brought vntounto him, & ſuffer a benefite to be beſtowed vponupon them, as it was here done. Wherefore Chriſtian life enforceth me to doe good vntounto others alſo, euen as God through Chriſt hath done good vntounto me, but thereby am I not made a Chriſtian, as the woman here is not healed by her confeſſion, for ſhe was healed before any work and confeſſion, but after ſhe had recouered her health, ſhe confeſſeth Chriſt, and prayſeth him, euen to the commoditie and conuerting of others. We alſo inaſmuch as we are Chriſtians, doe ſo liue, that one helpeth and pleaſureth an other in what thing ſoeuer he is at any time able. And as this woman was healed before all works, ſo we muſt be made Chriſtians before we doe any worke.
As the Goſpell is ſet before our eyes in this woman: ſo is it alſo ſet forth in the Daughter of this Ruler. This chiefe ruler of the Sinagogue, whom Marke calleth Iairus, had a ſtrōg faith and confidence, that Chriſt would raiſe vp his Daughter. For vnles he had bene of that minde concerning Chriſt, he had not come vntounto him, neither had deſired ſuch a thing of him which exceeded the power & ſtrength of nature. Wherefore by this prayer he ſhewed his faith, which faith being perceiued, the Lorde could not but graunt his deſire, wherefore riſing forthwith, he went with him, & in this going this hiſtorie of the woman came to paſſe, which had bene diſeaſed of an iſſue of blood twelue yeares, as we hauehave now hearde. When therefore the Lorde was entred into the Rulers houſe, he ſawe the minſtrells and the multitude making noyſe, which were there according to the lawe of Moſes, and did ſounde the trumpet and pipes as in our cuntrie they ringe the bells to gather the people togither. But he commaunded the multitude to go forth, ſaying: The child is not dead but ſleepeth. And they laught him to ſcorne and mocked him. Which giueth vsus to vnderſtand,The preaching of the Goſpell is contemned and counted fooliſhnes, of the world that when it is preached, that Chriſt is he which ſaueth, that our works preuaile nothing, then the world can not conteine it ſelfe, but that it ſcorneth & mocketh, for it can not be perſuaded, that Chriſt doth helpe and ſuccour, euen as this people without all dout ſayd after this ſort: Beholde what an excellent Maiſter and a goodly Phiſitian he is, what could he hauehave holpen, which knoweth not yet, what it is to ſleepe, and what to be dead? This title muſt needes remayne to the Goſpell in the world, that the preaching thereof is counted fooliſh and contemptible. For Satan can not abide, that honour ſhould be giuen to this Goſpel before the world, for it bringeth but ſmal commoditie to his kingdom, which foraſmuch as he perceiueth full well, he practizeth all craftes and wiles, that he may either altogither hinder it, or at the leaſt make it to preuaile litle with them that be his, whoſe hartes he hath wholy blinded and poſſeſſed, that the light of the glorious Goſpell of Chriſt ſhoulde not ſhine vntounto them, as S. Paule ſayth 2. Cor. 4.
Neither yet can it be, that this preaching of Chriſt ſhould not be frutefull, foraſmuch as it is not vttered in vaine: for albeit it be receiued but of a few, that doth not greatly ſkill. When therefore Satan perceiueth any thing to be taken from him, and that that preaching is ordained plainly againſt his kingdom,Satan a moſt grieuous enemie to the preaching of the Goſpell. he doth without delay purſue it, contemne it, and aſſaile it on eueryevery ſide, that euen now he is fierce and rageth in the whole world. For the Goſpell of Chriſt ouerthroweth whatſoeuer the world and Satan delight in, and whatſoeuer to the worlde ſeemeth moſt holy & goodly. For the worlde imagineth to it ſelfe ſuch a God, as hath regard to our good workes, and will be pleaſed with the erecting of Maſſes and vigiles for them that are departed, with Roſaries as they call them, habit, ſhauing, and whatſoeuer other trifles are vſed in the Papacie. Now if there come any which bringeth the Goſpell, and inueyeth againſt theſe vaine toyes of the Pope, and ſayth that they are nothing worth, but are meere deluſions, inaſmuch as they are repugnant to Chriſt and the Scripture, he is counted a moſt wicked felow, and therefore muſt be puniſhed, he is reproued as an heretike and a ſeducer of the people: ſo that they burſt forth into great wordes and ſay: wilt thou gouerne all the whole world? dooſt thou thinke thy ſelfe the wiſeſt man that is? and were our forefathers fooliſh and without all vnderſtanding? many holy men hauehave done theſe workes, and hauehave preached of them, and wilt thou come, and turne them all to nothing? thou ſhalt not doe it. Then rage and furie beginneth, yea perſecution, ſlaying and murdering, and the Deuill will ſeeme to hauehave a iuſt cauſe, howſoeuer the matter goeth. Thus much ſhall ſuffize at this time concerning this text. Now ye muſt take eſpecial heede, that out of the Goſpells ye learne throughly, how all things conſiſt in the onelyonly perſon, whoſe name is Chriſt, and lay vp this in the depth of your hart, that a Chriſtian hath his name of Chriſt. For I know how much it auaileth both in tentation and in aduerſitie to hold that faſt. Let vsus now by prayer call for the grace of God, that at the laſt we may with moſt earneſt zeale and harty affection embrace true Chriſtianitie, Amen. *** *