Sermons Upon all the Sunday Gospels, Sermon 34
The fourthe Sonday after Easter. ¶The Gospell. Iohn. xvi.
IEsus said vntounto his Disciples: Nowe I go my way to hym that sente me, and none of you asketh me whither I go: But because I hauehave said suche things vntounto you, your heartes are full of sorowe. Neuerthelesse, I tell you the truth, it is expediēt for you that I go away: for if I go not away, that comforter wyll not come vntn you: But if I depart, I wyll sende hym vntounto you. And when he is come, he wyll rebuke the worlde of sinne, and of ryghteousnes, and of iudgment. Of sinne, because they beleue not on me. Of ryghteousnes, because I go to my father, and ye shall see me no more. Of iudgement, because the Prince of this world is iudged alredy. I hauehave yet many thinges to say vntounto you, but ye cannot beare them away nowe: How be it, when he is come (which is the sprite of trueth) he wyll leade you into all trueth. He shall not speake of hym selfe, but whatsoeuer he shal heare, that shall he speake, and he wyll shewe you thynges to com. He shall glorifie me, for he shall receiue of mine, and shall shewe vntounto you. All thinges that the father hath are mine, therefore sayde I vntounto you, that hee shall take of mine, and shewe vntounto you.
THE EXPOSITION.
THis is a most noble and excellent Gospell. For it entreateth specially of that high & necessarie article, for the which wee are and are called Christians. Therfore although it be redde, eueryevery yeare among vsus, yet canne wee not thynke and speake it sufficiently. If we entend truely to hauehave the profite and fruite that commeth by it: so must we diligently exercise our selues in the meditation therof. It is also part of that sermon, which Christ made after his laste Supper. And this parte, euen as all the rest,All our saluacion comethe by the deathe of christe. tendeth also to this end, that the Disciples may be enarmed agaynst the sclaunder, offendicle, or stomblyng blocke of Christes Passion and death, that they shoulde not onelyonly not be heauy, but also iudge so of the matter, that (as the truthe is) they should right well perceaue, that the saluation bothe of them and of all synners, dothe onelyonly consyste in the deathe of the Lorde Christe. Wherfore euen as of late he set foorth vntounto vsus a consolation and conforte, concernynge the shortnes and small continuance of affliction and trouble, and the perpetuitie of our ioye and gladnesse: soo lykewyse dothe he declare the matter here, and setteth foorthe the cause of his passion. I goe (sayeth he) vntounto hym, that sent mee: that is to saye: To morowe I shall be crucified and slayne, and yet there is none of you that asketh me, whyther I goe, nor what I entend by this my departure. But because I hauehave spokē this vntounto you, your hertes are ful of sorow, But I tell you truth: it is expediēt for you yt I go away. For if I shall not go away, ye cōforter shal not come vntounto you, and the prince of this worlde shall not bee Iudged. But when I shall go away,The death of christe getteth vntounto vsus the holy ghoste & victorie ouer satan. I will send the comforter vntounto you. Christe woulde hauehave it well beaten in to all mens heades, that they should not be offended wyth his Passion and death, nor be taken as a matter of sadnesse, but that we should rather vse it vntounto the confirmatiō of our faith, and vntounto the cōsolation & comfort of our conscience, for as muche as by this meanes the tiranny of the deuyll is destroyed, and the holy ghoste is gotten and geuen vntounto vsus.
What the holy Ghost shall doo, what he shal bring what he shall declare & teche,The office of the holy ghost that doth Christ expresse in these wordes. When the holy Ghost (saith he) shall come, he will rebuke the worlde of synne, of rightousnes, and of iudgement. Christe in these his woordes comprehendeth many great thynges, and saieth, that the holy Ghost shall not only rebuke small companies certaine kyndes of men, certayne nations or people, but the whole world. He had nede be well fenced and armed, that will take vponupon hym to hauehave too do with the whole worlde. For the world is, what soeuer hath growne vp from Adam hytherto, Monarches,What the worlde is. Emperors, Kynges, Princes, no man vtterly, no not of the hyghest degree, excepted. All these muste be rebuked of synne by the Apostles, and by the ministers of the worde, at the motion of the holy Ghoste. The holye Ghoste by the preachers shall rebuke theym all of synne, of righteousnes, and of Iudgement, none neither high nor low excepted, not Hierusalem for her holines, not Rome for her wisedome. &c. All must receaue this correction and rebuke of the holy ghost, that they may be saued. For al men, with all that euer they hauehave are vnderunder the kyngdome of the deuyll. Neither theyr righteousnesse, nor their holynesse, nor yet theyr good workes can be of suche force and vertue, that they can healpe anye thynge at all agaynste damnation. And thys is the office, that the holy Ghost wyll doo in the worlde by the Apostles, menne beggerly and of no reputation, euen to rebuke the worlde of synne. It is no small thynge, but a matter of weyghty and great importance, to rebuke the worlde of hygh and great matters. For he hath an office to rebuke the world of synne, of righteousnesse, and of iudgement. Seynge that all thynges are full of synne, and no righteousnes and iudgement is in the worlde, what shall then remayn? The whole world therfore together is condemned in this sermon wyth all her ryghteousnesse, and it is openly sayde, that it can not ones aspire and come vntounto the kyngedome of God, excepte it be delyuered from synne by the holye Ghoste, and iustified, and by this meanes escape euerlastyng damnation. Suche lyke sentences also are there many in the holy scriptures,Rom. 1. Galat. 3. Ephes. 2. Ioan. …. as when Paule saythe: God hath comprehended all thynges vnderunder synne. Againe: We are by nature the chyldren of wrathe. And Christe hym selfe saythe: Except a man be borne agayne, he can not see the kyngdome of God. This is truely the sermon of the holy Ghost thus to rebuke the worlde for synne.
But what is synne? Is it to robbe, to kyll, to commytte adulterie. &c. These are synnes in dede, but not the chiefest,Synne. whyche the holye Ghoste rebukethe. For there are manye, whyche are not gyltye of these outewarde synnes. But of those synnes, whereof the holye Ghost preacheth, all are gyltie: otherwyse he coulde not rebuke the worlde of them. And this synne is, to bee shorte, not to beleue in CHRIST. Of this synne the worlde knoweth nothynge.In credulitie is ye greateste synne and the roote of all synne. It is the whole and alone doctrine of the holy ghoste. For the worlde counteth those synnes onelyonly, whyche are forbydden in the seconde Table of Moyses. Of Christ it knoweth nothyng, muche lesse knoweth it, that it is synne, not to beleue in hym. But what shoulde we wyth manye woordes rebuke the ignorancye of the worlde, seynge that euen in the schooles amonge the learned, incredulitie, infidelitie, or vnbeliefe is taken for no synne, namely for no originall synne. For it belongeth to no science to teach that incredulitie is synne but to the holy Gost. And he by this doctrine maketh the whole worlde gyltie of synne, where as many tymes the worlde is able to proue her externall iustyce and outwarde ryghteousnesse. Thys is therefore the Doctrine of the holy ghoste, that it shoulde reproue the whole worlde of synne, no manne excepted. The worlde hathe not bene accustomed vntounto suche an vnwonted kynde of doctrine, neyther knoweth it any thynge of that, that it is bounde to beleue in Christe. Thus it thynketh: If wyth the Phariseye it be noo murderer, no adulterer, noo vnryghteous persone, it is ynough, and the worlde requireth no more. But the holy ghoste preacheth otherwyse, and sayth: I knowe well, that amonge men, as concernynge outwarde and bodyly righteousnesse, one is better then an other. But thys is the chiefe and principall synne, that all bee subiecte vntounto, that is, That they do not beleue in CHRIST Iesus.Luc. 1…. Thys syn no man, excepte he hath learned it of the holy Ghoste, seeth, knoweth, or perceaueth.
Therefore be thou bolde thus to saye. Whatsoeuer is not of Faith, is synne, be it monkery, prayer, fasting, almose dedes, or any thing els. If there be no faith in Christ Iesus, then as thou hearest here, will the holy Ghost rebuke it.Rom. 14. What is sinne. Neither is there any other way to be delyuered from this synne, then to beleue in Christ Iesu. Nothyng can be more playne, nor more euidente, then these wordes are,The iuglynge of ye papistes. and yet the Pope and his complices, can not away with them. Notwithstandynge, when they hauehave nothyng to say against Faithe, then they inuent this comment and Glose. He speaketh De fide formata per charitatem, that is to say, of Faith formed, framed, and fashioned by charitie. But conferre thou this their interpretation with the text. No man can deny this, that Christe speaketh here of syn, and he expoundeth that it is syn, not to beleue in hym, wherof it muste nedes folowe, that what soeuer they babble de forma & de bonis operibus, yf there be no Fayth in Christ, man with all his good workes and vertue is a damnable synner, and can not escape the rebuke of the Holy Ghoste.
Therfore incredulitie or vnbelefe is the principall & greatest synne,Unbeleif is y• greatest sinne, and the fauntyne of all euyll. and the fountayne out of the whyche all other synnes and vices doo issue and sprynge. For where incredulitie is in the heart, and men beleue not in Christ, this then immediatly foloweth, yt the worde of God is not regarded, but either despised, or els vtterly reiected and cast awaye for heresye and lyes, as though the deuyl were the author of it. And after this folowe other synnes, as disobedience towarde parentes, maiestrates, rulers, ministers of Goddes worde &c. neglectyng theyr vocation and callynge, a wicked and synfull lyfe, besides other moste greuous vyces, which either for shame, or for feare of punishment they dare not do. And these are the leaues, yea and the hole tree of incredulitie, whiche spring out of these rootes, for the whiche the holy Ghost rebuketh the world, neither suffreth he any thyng to resist and withstand his office. For he that beleueth not in Christ, hath not the holy Ghost, neyther can he thynke any godly thinge aright. And although he doth that.The world is the deuyles bondeslaue. which of the owne nature is not vicious and wicked, but agreable to the commaundementes of God, yet dothe he the same as a seruant, onelyonly for feare, & not frely to shew his obedience to the will of God, so that the worlde is euen suche one, as lyke a most bondslaue is ledde of the deuyll, which can neither speake, do, or thinke any thing that good and godly is, as S. Iohn saith:1. Ioan. 5. The world is altogether set on wyckednes. The reason hereof is this: For incredulitie is the fountayne and welspring of all euyll. And he that exactly and throughly desireth to describe the worlde, may well saye on this maner:What the worlde is. The worlde is a multitude of men, which beleue not in Christ, and therfore, hate, curse, and blaspheme his worde: whiche inwardly in their heartes, & outwardly in their dedes and workes steale, robbe, kylle, commytte whoredome, and are bent to all kynde of lewdnes, and wickedly abuse all the good gyftes of God. All suche sayth Christ in this place, shall you myne Apostles and ministers of ye worde hauehave euermore your aduersaries: with suche muste you hauehave to doo.
This rebukyng of the worlde shall not be taken away before the laste daye, but it shall bee continuallye taught, that whatsoeuer is the worlde, that beleueth not on Christ, that pertayneth not vntounto the kyngdom of Christ, but vntounto the deuyll, not only for the notorious and outward syns, but also for this principall and moste greuous synne, I meane incredulitie or vnbelefe.Where vnbeliefe is no: worke can please god. Neyther dothe this profite any thyng at all, that thou keepest this or that monasticall rule, that thou doest this or that woorke. For so longe as incredulitie is presente, thou arte a damned synner, neyther canste thou auoyde damnation, so longe as thou remaynest in that state. The one and alone waye to escape damnation is, to geue ouer thyne incredulitie, and to beleue in Christe, and to holde fast this confort agaynst synne, deuyll, and deathe.
As concernyng Faithe what it is, it is not vnknowen vntounto you,What faythe is. and ye hauehave many tymes heard, that Faythe is not onelyonly to knowe and beleue, that the hystorie of Christe is true, but faithfully to be persuaded, that all that euer Christe dydde, was doone for thy sake, for thy cōmoditie and wealthe, for thy health and euerlastynge saluation.…ac. 2. For the deuyll also knoweth, that Christ dyed, and doothe as certainly beleue it, as all the Papistes of the worlde: but he beleueth not that Christe dyed for hym, and for his saluation.True faythe is the gyfte of the holy ghost Thys Fayth, that we here speake of, that all, that Christe dyd, was done for our sake, and for our saluation, is onelyonly the gyfte of the holye Ghoste. Hee that hath not thys Faythe, that he can saye: Christe dyed for me,Galat. 5. that I myghte be delyuered from synne and euerlastynge deathe, is vngodly, and appertayneth not vntounto the kyngdome of Christ: neyther hath he remoued synne from him, whatsoeuer good works he dothe, and taketh neuer soo muche payne otherwyse. And this is the firste parte of the office of the holy Ghost, that all thyngs are wrapped in synne, and that we with all our good workes are not withstandyng iudged of the holy Ghoste synners, and so damned, forasmuche as we beleue not in Christ Iesu.
Therefore lette vsus refuse and vtterlye caste awaye coules, monkyshe orders, foolyshe vowes, superstitious fastynges, vnfaythfull prayers, mens wicked traditions, vnfruitfull ceremonies, and ydell obseruations of mennes mooste ydell inuentions and carnall imaginations,Delyuerauns ro…m synne cometh not by workes but by faythe in christe· and moreouer what soeuer we hauehave taken vppon vsus, to this ende that we maye obteyne Remission of oure synnes: and lette vsus laye on hande and holde faste trewe Faythe in Christe. For these thynges can not agree together, that I should saye: Christe dyed for me, and yet I dooe and obserue certayne woorkes, that I maye bee iustified and saued by them. He that can not abyde to bee rebuked of the holye Ghoste for suche thynges: It is a manyfeste signe that he doothe not beleue, and that he is a damned synner, and of the number of them that doo not beleue in Christe Iesu.
The seconde parte is, that the Holye Ghoste wyll rebuke the worlde of ryghteousnesse. Thys alsoo is an harde sayenge. The worlde hathe Synne, but it hathe not Ryghteousnesse: neyther dothe it knowe howe it shoulde bee Iustifyed and made Ryghteous. But what is thys Ryghteousnesse? Lawe and righteousnes be the chiefe thynges of the worlde. And the Philosophers hauehave prescribed Rules and Preceptes of the Offices and dueties of Righteousnesse, and of other vertues, that menne myght lyue an honest and Ciuile lyfe. Neyther canne thys be counted vnrighteous, to hange vp theues, to punyshe adulterers. &c. Yea, it is an acte bothe ryghte and good. But Christe speakethe not here of that Ryghteousnesse, whiche the world counteth righteousnes: but of that righteousnes, whyche is of valour, and wyll goe for payment before God. He speaketh not here of politike and humayne iustice or rightousnes, but of that, which is comprehended in this worde of Christe: I go vntounto the Father,The blyndnep of mans iudgemente concernyng iustificacion. and ye shall see me no more. This is more mysticall and harder to be vnderstanded, then the last where it is pronounced, that it is synne, not to beleue in Christe. For thus men thynke, that they hauehave naturall strength inough to lyue godly, to prepare them selues vntounto grace, and to praye for it. And that is the cause nowe a dayes also, that the Papists can not perceaue nor vnderstand this doctrine, so far out of frame semeth here the description of righteousnes, that thou art then righteous, when Christe goeth vntounto the Father.Rightousnes commeth not by workes. and thou seest hym no more. This is a meruailous goodly text, and nothynge can bee more euident and playne, then this description. For what will man nowe glorye and boaste hymselfe of his good works?Galat. 2. Christes worde is manyfest in this place, that righteousnes is not gotten by woorkes, but it is gotten by this meanes onelyonly, that Christe gothe to the Father. This his iourney and goynge vntounto the Father, is the true and euerlastynge righteousnes. This knowledge is vtterly vnknowen vntounto the worlde. For in all his monumentes and bookes, there is not one syllable of this rightousnes. This is sette foorth in theyr bookes that he whyche kepeth the tenne commaundementes dothe nothyng agaynst honestie, publique ordinances lawes, custome. &c. is a good, honeste, and righteous man. But Christe speaketh not one worde here, what I ought to doo,Ciuile righteousnes. or to leaue vndoone, but he speakethe symply and onelyonly of his owne worke, that is to saye, that he goeth vntounto the Father,Christes goinge vntounto the father is our righteousnes. and that we shall see hym no more: and that this is our righteousnes, and none other thyng.
Therefore when we doo determyne to get vsus true ryghteousnesse, we maye not go about to obteyne it with our owne workes, and with our owne righteousnes. It maketh nothyng vntounto this matter,Though good workes iustifie not, yet may they not be left vndone for the commā dementes sake. to become a Monke, to watche, to faste, to praye. &c. But the whole pythe and summe of the matter consisteth in this, and so is delyuerance frome synne obteyned, that thou knowest, that Christ is gone vntounto the Father, although good workes may not be left vndone. For thou arte commanded of God in the tenne commaundementes to doo them, and diligentely to exercise thy selfe in all good dedes commaunded of God, and prescribed in hys holye woorde. But thow mayste not adde thys vntounto theym: That thou sekest to bee iustified and made ryghteous by theym. For by thys is righteousnesse onelyonly to bee goten, that CHRIST is gone vntounto the Father. Thys is the alone waye, and none other, whereby wee are delyuered frome our synnes, and iustifyed.what christes goinge vntounto ye father is. Christes iourneye or goyng vntounto the Father, is none other thynge, thenne that hee hathe suffered, dyed on the Crosse, and by deathe is gone awaye oute of the worlde vntounto the Father, that is, He is ascended into heauen, and there sytteth on the ryghte hande of GOD the Father, and gouerneth his Kyngedome. Wee see not thys, but we beleue it.
Thys is the whole matter, whereby we are iustifyed: so that ryghteousnesse is not to bee imputed to my strengthe or power, but to Iesus Christe, because hee goeth vntounto the Father.Note well. And yf wee wylle speake it wyth playne woordes, it is thus muche to saye: No man is iustified or saued, or delyuered from synne, but by this onelyonly, that Iesus Christ hath suffered, dyed, and risen agayne. This goyng of Christ iustifieth thee, and none other thyng.
But nowe marke howe that doothe agree wyth thys doctrine,The wycked doctrine of the papistes concernyng iustificacion. that the Papistes teache. He that wyll be saued (say they) must bryng that to passe with his owne workes. In dede this is godly and truely sayd, that a Christen man must lyue in this worlde godlye, iustly, and holyly: but that he shall bee made righteous by his holy and good workes, that is most false. For it is here playne, that the goynge of Christe vntounto the Father, worketh that onelyonly. This is the assured, certayn, true, and infallible righteousnes, wherof the worlde knoweth nothynge. The Holye Ghoste onelyonly reueleth and openeth that mysterie. But the Papistes obiecte thys saying of Christe agaynst vsus: If thou wylte enter into lyfe,Math. 16. kepe the commaundementes. Thys hathe an other maner of meanynge. And by this it appearethe euidentely, that the Papystes knowe not, what it is to keepe the commaundementes. For yf they dydde, they woulde otherwyse expounde that sentence of CHRIST. Christe alone is our ryghteousnes.Therefore this sayenge abydethe sure and certayne, that there is none other Ryghteousenesse and Euerlastynge lyfe for vsus thenne thys, that the Lorde Christe Iesus is gone oute of thys worlde vntounto the Father. Holde faste thys Doctrine, and lette not the deuyll by any meanes plucke it awaye frome thee. The deuyll maye feare me, and trouble my conscience (for of oure owne strengthes wee are not able to preuayle agaynst hym) but there is an other way,In christe we ouer come the deuyll. which not I, but Christe goeth thoroughe hyghe obedience towarde his heauenly Father. Hym, that is to saye, CHRIST shall the deuyll neuer bee able to make vnryghteous, or a synner, althoughe thoroughe synne hee hathe the hygher hande of me.Faythe. Therefore lette thys bee oure assured truste and synguler great conforte, and stedfastely beleue, that by Christes goyng vntounto the Father wee hauehave ryghteousnesse, euen Remyssion of oure synnes, and Euerlastynge lyfe. For Faythe is necessarie to embrace thys woorke of oure Sauiour Christe.Christe hathe perfectly wroughte the worke of our redemption. The goynge and worke of Christ is certayne. Christe hath fynyshed all the whole matter, soo that nowe there remaynethe nothynge elles, but that we embrace thys woorke of Christe wyth a sure and vndoubted Faythe, and conforte our selues therewyth. Doest thou beleue it? So haste thou it. Doest thou not beleue it?without faith there is no saluation. Then haste thou nothyng. Thys is doone, that we shoulde vtterly caste awaye our owne ryghteousnesse, whyche is altogether spotted and vnpure, as the Prophete saythe: All oure ryghteousnesses are as a polluted and defyled clothe:Esai. 64. and sette all oure Faythe, hope, truste, and confydence onelyonly vppon CHRIST alone, and vppon his worke, or goynge vntounto hys Father, that we may be at all tymes certayne and sure, where to reste, and of whome to seeke our saluation. For yf oure Righteousnesse dydde consyste in our owne woorkes and satisfactions, in oure owne confession and contrition (as they preached, and yet do, in the Popes church) so should our heartes neuer be quiet, neither shold we at any tyme bee certayne and sure of our saluation. For whenne shoulde we knowe and be sure, that we hauehave bene sorye ynoughe, confessed, doone penaunce ynoughe, and made satisfaction ynoughe? Therefore hathe CHRIST taken all that matter frome vsus,Our saluacion in christ is certen. and layde it vppon hym selfe, that wee shoulde leaue to hym alone, moste stedfastely beleeuynge, that hys goyng vntounto the Father, hys deathe and satisfaction is oure Ryghteousnesse. For in this behalfe there can bee no vncertayntie.Ioan. 3. 1. Pet. 2. 2. Cor. 5. 1. Ioan. 3. For the persone is suche, euen CHRISTE Iesus the sonne of GOD, as in whome no faulte canne be founde. And he it is that dothe thys worke, whyche was ordeyned of the Father, that by hym we myght hauehave healpe agaynste synne, deuyll, and deathe. In consideration wherof,Ioan. 7. Iohn Baptist calleth him the lambe of God, saying: Beholde that lambe of God, that taketh awaye the synne of the worlde.
Thys therefore is a moste perfect determination in thys oure Gospelle,good workes that ryghteousnesse consisteth not in that we eyther doo, or leaue vndoone, but in thys that Christe goeth vntounto the Father. Whyche ryghteousnesse whenne that thou haste ones gotten through Fayth: then do thou also good workes, and apply thy self to the vttermost of thy power to shew thy…e obedience whyche thou owest vntounto GOD. For before thou haste embraced Christe wyth a certayne and sure Faythe,Where fayth is not there is no good work thou canste doo noo good woorke. The Christen ryghteousnesse therefore is a mooste synguler and excellente ryghteousnesse, whiche no hearte can thynke, no reason or wysedome can conceaue. All the matter is to be knowen and learned of the Holye Ghoste: Neyther though we heare it can neither though we heare it, can it otherwise be perceaued, then by faith alone, as Christe sayth here: I go vntounto the father, & yea shall se me no more. That is to say, ye must beleue:Iohn. 16. otherwise shal ye neuer cōprehēde this my worke of your iustification. This is the Christian righteousnes, whiche the holy ghoste alone teacheth. Of the righteousnes of ye world. Philolosophers, Lawyers, and the expositours of the lawe do teache, & parentes also in their familie. But a Christen mans knowledge is an other maner of science,with out faith all thinges are synne. wherof the worlde knoweth nothing, namely, that without faith all things are sin, & yt the true & euerlasting righteousnes consisteth in this only, that Christ goeth to the father, & we se him no more. The third part is, that the holy ghoste also rebuketh the worlde of iudgement. What maner of iudgement this is, Christ sheweth on this wise. The prince of the world, saieth he, is iudged. Therfore as the holy ghoste doth rebuke the worlde, because it hath sinne, for asmuch as it beleueth not in Christ: & yt it hath no righteousnes, because it knoweth not, neither hath any conforte therin, that Christe is gone to the father:Psal. 14. so likewise doth he rebuke it of iudgement, because it knoweth nothing hereof, and therfore feareth, where nothinge is to be feared, if it wolde heare him, and receaue his worde. For this is an extreme miserie and a lamentable plague to hauehave syn & no righteousnes, and besides that, not to knowe of any consolation and conforte againste sinne, death and all other euilles.
In this also, sayth Christe, is the office of the holy ghost, that he should preach of iudgement,The holye ghoste rebuketh the world of Iudgement. and procure to be pronounced and set forth by the gospel, that the prince of the worlde is iudged, and that therfore he can not hurte them that beleue in Christ, and put their cō fidence in his goinge vntounto the father. He maye vexe them with diuerse tentations, but he can neuer preuaile againste them. For although he be the prince of the worlde,Iohn. 12.16. Luc. 11. 2. Pet. 2. yet the prince is iudged: he is spoiled of his pallace & armour, and with the chaines of darcknes as Peter speaketh, is he bounde of Christ. There is no cause, why Christen men should feare him, or all his kyngdome. For if the prince be iudged, the world also, whiche is his kyngdome, muste nedes be iudged and depriued of all his power.
This the vngodly knowe not. Therfore althoughe somtime they heare the worde,Math. 13. and begynne to beleue, yet so sone as the worlde rageth, and goeth about to persecute, they straightwaye are a frayde and fall awaye both from Christ and his worde, as Christ saith in the parable of the sower, parte of whose sede fell vponupon the stones. But the Christians are constant, and stand stedfaste lyke a stronge and an inuincible bulwarcke.The true chritians abyde constante and stedfast in the tyme of persecution. For this voyce, whiche rebuketh the prince of the worlde, is alwaye in their heartes and eares: Why sholdest thou feare? why shouldest thou be faint hearted, & geue ouer to these tentations? knowest thou not, that the Prince of the worlde is iudged? He is no more a lorde,The deuyl can not preuaile agaynste godes elect. or a prince. Thou hast a Lord, that is mightier then he, euen Christe Iesus, whiche hath ouercome and bounde this prince. Therfore let hym threaten, bragge and boaste, let him be as madde as he luste, yet feare thou not. For he shal hurt thee no more, then that cruell beaste, whose violence and crueltie is repressed and restrained with stronge and mightye chaines.…ac. 4. If thou wilte only beware; that thou comest not nighe vntounto hym, and so willyngly cast thy selfe into daunger, thou nedest not feare. Thou arte without peril. He shall do thee no harme. Wherfore this only is required, that the Christiās do not make light of the enemie, kepe them selues in the feare of God,Marke wel. diligentlye praye: and the enemie that is iudged shall neuer hurte them. Contrariwyse he that wyll not take hede, but be secure and carelesse, he shall sone be caste hedlonge into diuers perilles of this prince although iudged.
And of this cōfirmation & strenghtening they hauehave moste nede,The worlde can not abyde to be rebuked. which are the instrumentes of the holy ghoste in the worlde and do rebuke it of synne and righteousnes. For there is no accusation, that the worlde can les beare, then of synne, whiche is a thing most haynous, and of righteousnes, that it hath none at all. Where this publique accusation is (as it ought to be) yt world waxeth wode, maketh an hurly burly, and attempteth all kinde of violence & tyrāny againste the ministers of the worde. But the holy ghost by this iudgemēt setteth forth cōsolatiō. For if this were not, ye preachers could neuer endure againste ye violēce of the world, but must nedes feare & tremble. And for this cause specially is the holy ghost called Paracletus, Why the holy ghost is called a conforter.yt is to say a cōforter, or an Aduocate, which in aduersitie & trouble stādeth by the preachers, cōforteth thē, & encourageth thē boldly & stoutly to cōfesse ye truth forasmuch as they heare, that the prince of the worlde is iudged.
And this is the doctrine of the office of ye holy ghost, euen what misteries of most worthie matters he shall declare, and most specially set forth vntounto men in this worlde. He can be no Christen man, that not only not knoweth these moste excellent misteries, but also that when he knoweth thē, doth not set more by thē, then by all the goodes in the worlde. For as for all other thinges, they are transitorie and passe awaye, but these thinges are euerlastinge,The goodes of the worlde are transitorie which shall neuer decaye, as Paule sayth: The gospell is the power of God vntounto saluation for so many as beleue. This going awaye therefore, whereof Christ here speaketh, is greatly to be estemed, and to be reioyced in, as a moste singuler benefite,Rom. 1. for the whiche we are bounde dayly to geue god oure heauenly father most hartie thanckes, and to desire him with feruent prayer, that we maye dayly more and more fele in our selues thorowe fayth the fruite of this his inestimable benefite, namely remission of sinnes and euerlasting righteousnes, again, the consolation and conforte of this iudgement, that the prince of this worlde is iudged.
Nowe goeth Christe forth in his sermon, and saith: I hauehave yet many thynges to saye vntounto you,The scripture abusede of the papistes. whych you can not nowe beare. But when that spirite of trueth shall come, he shall teache you all trueth. How the Papistes interprete this sentence of Christ, it is well knowen. All their traditions, innouations and alterations they defende by this saying of Christe and make the holy ghost author of them al, as though Christe had to fore spoken of them. But this is not true.The holy ghoste taught no newe doctrine. For this is the righte vnderstanding of Christs wordes, that the holy ghost shall teache the Apostles and the churche, and instruct them concerninge suche matters, as Christe him self had to fore taught them whiche by the reason of their carnal iudgements they could not vnderstād, nor attaine vntounto the knowledge therof. No new doctrine, but ye same doctrine, yt Christ tofore had taught, shall the holy ghost teache, as Christ declareth more plainely by these his wordes: He shall not speake of him selfe: but what so euer he shal heare,Iohn. 16▪ that shall he speake, and he will shewe you thinges to comme. He shall glorifye me: for he shall receaue of mine, and shal shewe vntounto you. Again: The conforter, whiche is the holy ghost whome my father will sende in my name, he shall teache you all thinges,Iohn. 14 and bring all thinges to your remembrance, whatsoeuer I hauehave said vntounto you. The holy ghost openeth and lightneth the darke mindes of the Apostles with the golden & glisteryng beames of his godly influence. He maketh plaine vntounto them and vntounto the whole church the true doctrine of Christe, concerning sinne,The doctrine of the holy ghoste. righteousnes and Iudgement: He maketh them to hauehave a righte iudgement of Christes kyngdome, whiche they looked for to be a carnall and glorious kingdome in this worlde. He instructeth them as touchinge the conuersion of the Gētiles, and the receauing of them into the nombre of gods people, whome they iudged to be dogges and caste awayes. He teacheth them, that the gospell belongeth no les to the Gentile then to the Iewe: and that there is no respecte of persons before God, but that who so euer beleueth and worketh righteousnes, is welcomme vntounto hym. He enformeth them, that they in this worlde shoulde not looke for wealth, glorie, riches, ease, fauour of men &c. But for the crosse, trouble, affliction, persecution, losse of goodes,Act. 10. banishment, imprisonment, and at the last death, wheras the Apostles (so blinded were they with the vaine opiniō of Christes carnal and worldly kyngdome, as we may se in many places of the Euangelicall historie) looked for the cleane contrary. These and suche lyke thinges, whiche Christe to fore had taught the Apostles, the holy ghoste renued and broughte vntounto their remembrance, and all carnall fansies and worldly imaginations vtterlye secluded and sette a parte, he inspired and breathed into them true iudgements, and godly persuasions concerning the high misteries of Christes doctrine, by this meanes not onelyonly deliuerynge them from errours and false doctrine, but also making them able to do the same thorow the ministerie of the word. For the holy ghoste is a true interpretour of Christes minde,Without the holy ghost we can not but erre. and a faithfull teacher of gods holy misteries, Whosoeuer hath hym for his guide, he maye be sure to walke the waye of truth, and to be led into the same. But whosoeuer hath not the holy ghoste to be his teacher and guyde, he falleth into errours and heresies, and wandereth from the waye of trueth, as many examples of all ages do proue. Arrius that Arche heretike had,Arius. or rather semed to hauehave, one or two sentences of the holy scripture to defende hys wycked and abhominable doctrine in denyinge the godhead of Christ, wherunto he did sticke with toothe and nayle, as they vse to saye. But in the meane season he did not marke and consider the great multitude of both sentences and examples of the holy scripture,Conference of scriptures is necessarie. moste plaine and moste euident, whiche most plainely and most euidently do proue and declare, that Christe is true and naturall God,Math. 28. begotten of God the father from euerlasting. The Anabaptistes also in these our dayes are the authors of a newe doctrine and custome because CHRIST saith:Anabaptists. Go and teache all nations,In the aged doctrine is required before baptisme but not in the infantes. baptising them &c. Now forasmuch as doctrine is set forth before baptisme, they gather that chyldren ought not to be baptised, before they be taught: not cō sideringe that Christ had here speciall respecte to them that were growen in age, & are endued with witt, reason, & vnderstanding. These ought first to be taught, & afterwarde, if they receue and beleue the doctrine, to be baptised, & so receaued into the nombre of Godes children. In infantes baptisme, which hauehave not ye vse of reason, doctrine presently is not required, no more then it was in the Circūcisiō of ye infants of ye Iewes, which were the people of god.The errours of the papistes about the Lordes supper. Lykewise errours hauehave risen vp about the lords supper, many & great, as trāssubstantiation, reseruation, and circūgestation of the Sacramentall bread, the adoration of the same, the priuate eating therof likewise, the taking away of the Lords cuppe frō the laytie in the administratiō of the Supper, the making of the Lords supper of a sacrifice of thanckes geuinge, a propiciatorie, satisfactorie, and expietorie sacrifice for the quicke and the dead &c. Menne easely fall into errours, when they hauehave not the holy ghost to be their guyde and leader. He sayth Christ, which is the spirite of trueth, euen he shall lede you into all truth. He shall teache you all trueth. He shall put you in remembrance of those thinges, that I to fore hauehave taughte you.
Moreouer Christe saith: The holy ghost shal shew you thinges to come.Acte. …·9.10.…1.16.20.2.2.27. For that also pertaineth vntounto his office, as there be examples in the Chronicle of the Apostles actes. Again he sayth: He shall glorifie me: that is to saye, he shall replenishe you with the knowledge of God, that ye will not doubt to suffer all thinges for my names sake, & set more by me, thē by al other things in the worlde. These and such like shalbe the offices & workes of the holy ghost. These thinges can ye not now awaye with, neither do ye vnderstāde them. Ye must tarye til the holy ghost cōmeth, that by experience ye maye knowe this doctrine. Therefore I wyll not speake muche vntounto you of these thynges at this present. But of this one thinge I wil only admonishe you, that ye be not dismayde nor discouraged by the reason of my departure. For this my departure shall be the cause, that the holy ghoste shall be sent vntounto you whiche shal hauehave in the worlde this office of rebukynge, whereby they that beleue, shal be deliuered from sinne, endued with euerlasting righteousnes, and be thorowly confirmed against all kynde of aduersitie, trouble, persecution, &c.
And this is the doctrine of the Gospell redde in the Church this present sondaye. God the father of our Lord Iesus Christ graunt vsus his holy spirite, that by hym we may be enstructed of all these thinges, and be confirmed in the same vntounto the ende. Amen.