Sermons Upon all the Sunday Gospels, Sermon 11
The second Sermon of the name Iesu out of the Gospell of Luke ij.
ANd when the viii. daye was come, that the chylde shoulde be circumcysed, his name was called Iesus, which was named of the Angell, before he was conceaued in the wombe.
THE EXPOSITION.
WE hauehave spoken of one part of this Gospel (that is) of circumcision. In the whiche CHRIST wold signifie vntounto vsus, that he became subiecte to the law for oure sake, that we might be free frō the curse of the law. Now foloweth the other parte as concerning the name IESV. Wherof the Euangelist maketh diligent rehersall,Math. …. as thoughe it were a great cause, why this name ought not to be vnknowen of men, and specially bycause it is of no mans inuention, but brought from heauen, and shewed by the Angell, before the child was conceaued in the wombe. Which thing is a token, that the name is suche as is alowed of God. If we expound this name in English, it is as much to say as a Sauiour. But why this name was geuen to Christ, Gabriel the Angell declareth, wheras he speaketh to Ioseph:The name Iesus. Math. 1. And thou shalt cal his name Iesus, for he shall saue his people from their synnes. This name is moste worthie to be remembred, and moste worthie to be regarded for oure owne behofe, for that the chylde Iesu is called a sauiour, which can saue vsus from the greatest euill, that is, from syn, and from no smalle myseries and calamities that befall vntounto vsus in this lyfe. And where as corne feldes are destroyed by enemies, and the graynes corrupted by tempestes, and mennes bodyes vexed with diuers diseases and infirmities: against all this hath God prouided help by other things, as by the Princes and Kynges he defendeth frō robberies, by the parents he prouideth for the liuelode of them that be in a familie, by physitions he healeth diseases. But as these things are not the greatest, so are not these men the cheif sauiours, in comparison and respecte of this sauiour, that saueth from synne.The sauiour Christ is necessary to saluation. Wherfore he that regardeth this chylde earnestly, hath a very Iesus and sauiour from all myseries? Let him not require that saluation of him, that belongeth to this present life, which God hath cōmitted to other (as I said before) but that that is against death & synne. For when syn is takē away, death also muste nedes be taken away. Wherfore first consyder this thing wel with thy self, whether thou maist hope for greater saluation from this sauiour, or from them that are the mightiest in ye worlde? If thou hast no feling of the euerlasting lyfe to come, thou shalt hauehave no nede of this Iesus. God hath appointed the safegard of thy bodyly helth, to officers, parents, physitions, &c. But if thou beleue, that there is an other lyfe after this, thou shalt hauehave nede of this sauiour. For there is no helpe in other to euerlasting lyfe. Whiche thing neuerthelesse is not so straightly to be taken. For if the powers and parents cease from succourring and helping, so that there is no ayde or goodnes in them: we must looke for the easement of these presente euyls from Christ also.The office of Christ. Howbeit this is not his chyef and propre office. Wherfore the doctryne of the Gospell is not referred especially to this corporall lyfe. But this is his propre office, and there will he declare this his name, where as deliuerāce from syn, death, & from the kyngdom of the dyuell is in hand. To this also is he necessarie. For if it were not for synne and death: there should be no nede of this Sauiour. The belly goddes hauehave no profite by this sauiour, for of what things he is the sauiour, those things do not they regarde. And herof it appeareth, how great the contempte of these Epicures is, whiche thynk that there is neither God nor lyfe euerlasting. But he that beleueth this, yt there is a God, muste nedes collecte & gather that al things are not ended by this lyfe, but that ther remayneth an other lyfe that is euerlasting. For this we proue by experience,Signes that God regardeth not much this present lyfe. that God regardeth not muche this present lyfe, sith the wicked hath such libertie, and prospereth so wel. He promiseth vsus an other lyfe: and that he may seme to hauehave great respecte to this lyfe, this chylde Iesus is set foorth to be a sauiour for vsus. And when he geueth vsus this saluation, no other thynge is greatly to be required of hym, although other things in this lyfe go not as we wold, and although we perceaue no great signes of Gods helpe in oure matters. For his saluation is euerlasting saluation. Let this be sufficient for vsus, be the difficulties and encombrances of this lyfe neuer so great.
We see that the Pope, Cardinals, Bishops,God regardeth not this lyfe specially. and all that persecute the word, do lyue in great securitie, and that they are vnshamfastly bent agaynst the word and all Christians. God seeth this and suffereth it, and maketh as though he saw it not, in so muche, that he may seme to hauehave shewed more care for the Gentiles than for his people. But if thou be a Christian, let not this moue thee. For euen for this very cause, that God hath promised vsus sure saluation to euerlasting lyfe: he suffereth vsus in this lyfe to wander as men destitute and without the helpe of God: that we may know this by fayth, that the chylde Iesus is such a Sauiour, whiche neuerthelesse saueth vsus, although in all things besyde there can be no help gotten, that is, when syn shall either accuse vsus, or hath now alredy condemned vsus to eternall death.
Excepte this tyme, it appeareth that we hauehave no nede of this sauiour, neither do we much regard him. For he that is in helth, & hath plentie of goodes, hath no nede of Christ, for if he muste redeme the matter by pryce, he hath mony enough to do that. And this is it wt all ye other corporall gyftes, wit, wisdome & power. For in them is their store of helpe and saluation, as farre as God hath appoynted them to be to oure saluation. The mother bryngeth foorth chyldern. The physition helpeth the sycke. The lawyer by the exacte lawe defendeth against the wrongfull doers. But when this lyfe is at an ende, neither can the cōscience hyde her synnes before Gods iudgement, then is there place made for this sauiour Iesu. For then is there no store of helpe in any thing besyde. All things do fayle, no power is so great or wil so redy, yt cā defēd against the euill of the conscience, and of death. In this case if thou demand, from whence thou moste looke for helpe? hauehave respecte only to this chylde. For that cause is he named Iesus, that he might be present, and saue all that knowledge him, & looke for saluation of hym. But in this resteth ye whole matter, that thou suffer no other name to be geuen to this chylde. And then that thou graunt not that this name that belōgeth to this chylde should be transposed to other,This name Iesus muste be made common to no mā as to Frances, Dominike, to the Carthusians, Masses, Uigiles, Pardōs, almes, fastings, and such lyke. For all this is abhominable: And a good cause whi: there cā no other sauiour be inuented against synne. Wherfore he that wold hauehave an other sauiour, whether it be the rule of the Carthusians, or any other thing, he goeth cleane without saluation. Therfore he that could name this child by his true name, and could inculcat, Christ into hymself, were blessed. For in this name are al things, wherfore store of saluation is there to be looked for and no wher els. But now the dyuels endeuour lyeth all in this, that this chyld might hauehave an other name made, that men should perceaue hym to be a iudge, and chose them other sauiours and helpers against Gods wrothe. But the matter is certaine,The dyuell goeth abough… to geue this child a new name. and can neuer be other wyse, or made frustrat. Iesus hath not his name, that he should healpe the with corporall benefites. As touching this matter, the disposition and order is certainly ordeyned Gene. 2. where God saith: Beare rule ouer the fishes of the sea, the byrdes of the ayer, and the beastes of the earth. But he is called Iesus, bycause he is a sauiour: & then sheweth saluatiō, when al things do fayle and are voyd of helpe, whan we muste now depart into an other lyfe.
Wherfore this name casteth of all things, whatsoeuer without Christ is caste before vsus for the remission of synnes. For when the Mounke thinketh, my rule is able to make God mercifull:Iesus and no other sauiour. It is nothing els to say in dede than: My rule is with the name Iesus. And whereas the Pope and all teachers of that secte, holdeth, that only faith iustifieth not, but workes also be necessarie to saluation: It is no other thing than: Good workes are with the name Iesus. But it is abhominable sacrilege, that my worke should be with the name Iesus. This name belongeth only to this chyld. The Pope, the Byshops, and Mounks, &c. doth not so. Neither do we also at all, when we geue place in oure conscience to feare for oure synnes sake, than to confort for Christs sake, neither when we thinke this: If I had lyued on this wyse, if I had done this or the worke, I should hauehave an easier case before God.
The holy Ghost can not abyde this, but indeuoreth with all might, that this chyld may hauehave his name remayning whole, and that no other may be receaued into the felowship therof. That when we hauehave nede of saluation against syn and eternall death, we put no trust in oure workes or in the merites of al ye saintes, but that we stycke vntounto this child only by faith, which hath this name and is called Iesus. Neither can it be taken from hym without sacrilege. But they that go about to take it from hym, as the Pope, Turke, and Mounkes do presume, they shal perceaue in dede that they hauehave committed such sacrilege, that shall neuer be remitted. Cōtrarily, if there be but two or three of vsus, that trust in this name of the chyld, all the might and power of hell is not able to caste vsus from saluation. I will not speake how the world should somwhat feare, for hindering of this saluation. For the Angell brought this name from heauen, and named the child IESVS, before he was conceaued in his mothers wombe. Wherfore when they that persecute this name, and sette vp other sauiours, shall go against Gabriel the Angell, or shal reproue him of a lye, he him self shall appeale to God and say: Lord thou hast geuen me this commaundement, that I should geue this chylde this name. And then shall it be knowen, what the persecuters do preuayle against this name, they hauehave remayning for them self neither God, neither Iesus. And they shall dye and perishe for euer in their synnes. This shall be the ende of this matter with their moste greuouse destruction.
Wherfore let vsus neuer forget this name, but let vsus surely beare this away, that this chyld is the only Sauiour agaynst death, syn, and the dyuell. If the world shall hate vsus therfore, surely it can not doo it with good lucke and prosperitie. If it will not knowledge this chylde for a Sauiour, we can not constrayne it. But let it consyder, from whence it shall receaue saluation, when death shall fall on his head, whether there be any defence agaynst it in mennes workes, in faste, prayer, almes, masses, inuocation of sayntes. &c. Let this be the stablishement of all oure matters, to know for a suertye, this name to be geuen from God to this chylde, that it should be called Iesus or a Sauiour. For we shall know and fele this oure Sauiour without coaction, that is, we shall hauehave a suer truste in hym, when the dreadfull senses of synne and death shall be caste agaynst vsus, that there is prepared in hym for vsus moste sure saluation. We knowe that this hope and fayth is greatly alowed of God, & that it receaueth great renoume. Where as contraryly, he suffereth the great indignation of God, whiche doth either seeke other sauiours, or els will not know this sauiour at all.
Now therfore, compare the name of the chyld and the thyng that was done when the name was geuen.The name agreeth with c…rcumcision. The chylde Iesus receaueth circumcision, as other chyldern doo, where as neuerthelesse he hath no nede of it as a synner hath, because he is without synne, and nede not to be purifyed, for as muche as he is pure all redye. But this is done bycause his name is IESVS, that he may be a Sauiour, agaynst synne, and an euill conscience, agaynst death and all euill that commeth of synne. For he is circumcised, that he might be vnderunder the lawe, and let none of al things vndone, that were enioyned of God at any tyme to men for to do. That when we see oure vncircumcised heartes, and oure vncredible disobedience, we might not despaire therfore, and so caste oure selfe on Christ, and say: I am a synner, who denieth it? neither dyd I euer fulfill the will of God: Christ hath done this for me. Doughtles the lawe can not condemne hym, that he hath lefte the least pointe of righteousnes vndone. Wherfore I hauehave nothing to do with the lawe, that it should accuse me, or condemne me. For I am not alone, but Christ is with me: Hym do I embrace: his righteousnes lay I before God for me and my synnes: let the dyuell and the lawe therfore do the worst that they can to trouble me for my synnes.
This muste we vse circumcision and the name of Christ. And he that hath leasure may gather longe sermons full of confort as touching Christ and his kingdom: After what maner, he shall remit synne, iustifie, and geue euerlasting lyfe. For the Angell doth breifly comprise these long sermons in one word: that Christ shall be a sauiour, and hauehave the name of Iesus. And to this belongeth especially the singular prophecye of Esa. 9.Esa. 9. Where as the Prophet nameth Christ with sixe names, A meruailouse one, a coūceller, vertue, stronge, the Father of the worlde to come, the Prince of peace. For all these names belonge to this only, that we by hym may obtayn saluation against synne and death, and after that, righteousnes and euerlasting lyfe. And here it behoueth Antichrist to geue accōpt of his doings with all his rable of sophisters, whiche taketh this name from Christ, and then describeth hym to men as a cruell and an angry Iudge, to whom no man may come, but by the intercession of sayntes, and good works. And here they offend two ways. Fyrste in that, that Christ is spoyled of his name, that he may not be Iesus and a Sauiour. Then in that that this name is geuen to sayntes yea and rather to oure workes, as though that CHRIST refused to be a Sauiour, and were delighted with oure destruction.
These great deceites of the dyuell are not to be vnknowen, when he defyleth oure heartes with thoughtes, that GOD is angry, and casteth vsus awaye, and hath no respecte vntounto vsus in temptations. But I pray the howe do these thoughtes agree with this name, that the Angell by the commandement of GOD nameth this chyld IESVS? If this name then be true, it is not Gods will, that we should perishe, but this is rather his will, that we should be recouered from euill. Therfore let vsus lay vppe this name in oure armary, that we may in oure temptations trust vntounto the safegard therof, in that that the sonne of God, CHRIST oure Lord is called IESVS. As it was in paradyse declared as touching hyme,Gene. 3. that this seede should breake the head of the serpent (that is) should helpe and succoure vsus agaynst the dyuell and his kyngdome. GOD the Father of all conforte and merciemercy, geue vsus alwayes the encrease of this fayth, and for this Sauiours sake preserue vsus for euer. AMEN.