Sermons Upon all the Sunday Gospels, Sermon 64
The .xxi Sonday after Trinitie Sonday. ¶ The Gospell of Iohn. iiii.
THere was a certayne ruler, whose sonne was sicke at Capernaum. As sone as the same heard that Iesus was come out of Iurye into Galile, he wente vntounto hym, and besoughte hym that he woulde come downe and heale his sonne, for he was euen at the poynt of deathe. Then sayde Iesus vntounto hym: Excepte ye see signes and wonders, ye wyll not beleue. The ruler sayd vntounto hym: Sir, come down or euer that my sonne dye. Iesus saithe vntounto him: Go thy way, thy sonne lyuethe. The man beleued the worde that Iesus had spoken vntounto hym, and he went his way: And as he was going downe, the seruauntes mett him, and tolde hym, saying thy sonne lyuethe. Then enquired he of them the houre when he began to amende? And they sayde vntounto hym: Yester day at the seuenthe houre the feuer left him. So the father knewe that it was ye same houre in the which Iesus sayde vntounto hym, they sonne liueth: and he beleued and all his householde. This is agayne the seconde miracle yt Iesus dyd, when he was come out of Iury into Galile.
THE EXPOSITION.
THere are two thinges in this gospell, whiche are very profitable and therfore moste worthie to be had in memorie. The first is the miracle that Christ sheweth to the child that was in perill, wheras he healeth him and yet commeth not at hym, onelyonly he saith to the father: Go thy waye, thy son lyueth, and forthwith by this worde the childe is recouered, whiche was many a mile from thence, and knew nothinge of this worde. This is a great miracle, which declareth vntounto vsus how mightie the word of our lord Iesus Christ is,The power of gods word. and that whatsoeuer it setteth vponupon, it bringeth it to passe, although the deuill be neuer so muche against it. For this disease is no otherwise to be estemed of vsus, than the other workes, wherwith the deuill vexe vsus moste miserable men. To the destroying of this worke of the deuill is nothing els requisite, but the worde of Christ, and then is health gotten. For the deuil muste geue place whether he will or no, as soone as the worde of this man Christ soundeth, As we see here.
Wherfore this miracle pertayneth specially to this ende, that we maye well knowe Christ, which is not only a man as other be that lyue a bodilye lyfe, but he is also almightie god, for as much as he is the Lorde ouer death and the deuill, yea such a Lord, which with a worde can helpe againste all euill. Therfore we also in our peril and necessitie must seeke helpe at hym, As this prince doth. And speciallye we oughte to make muche of his worde, as we wolde of a power that is almightie. For he that hath that, hath all, and can doe all thynges. And he that hath it not, can do nothynge againste synne, death and the deuill. For loke what Christ doth here with the sonne of the ruler,Rom 1· Iac. 1. wher as he defendeth him by his worde againste death & that lyfe shold not be oppressed of death: the very same doth he make to worke in vsus all by his worde, if we do but receaue it, and purposeth not only to deliuer vsus from corporall euils, but also from sin and eternall death. Wherfore we muste folow the example of this ruler, that in our peril & euilles we may here require health, wheras the almightie worde, hath so redie and present power and wil to helpe vsus. For wher as this ruler maketh haste, & hateth all delay, Christ maketh muche more haste, and differreth not the helpinge vntounto the comming of the father, but rather in this very houre and moment he wil hauehave the sycke child made whole. So we also must not doubte, but that Christ will be most redie to helpe vsus: if we do but aske it of him, and trust surely for it of him.Why christe was sent into thys worlde. For to this intēt was he sent, and came into the earth, to deliuer vsus from sin & death, to destroye the tyranny of the deuill, and to open the kyngdome of god for vsus. For this very cause ye father, our most merciful god sent him, for this cause he came into the earth. Wherfore he that asketh helpe of hym, shal not depart without helpe, as we see in this ruler, which only intreateth for bodelye helth. Howe much more redie shall his wil be, wheras is more perill, and where as helpe is more necessary for vsus, wher as the matter of euerlastyng lyf is in hande?
This is the first, as touching the which, it is the vse to instructe, and teache when suche kynde of miracles be taught. For therfore dyd Christ worke them, and afterward they were preserued in monuments & bookes that we might know the power and will of Christe, and hauehave our refuge vntounto him in all trouble and perill.
The second, whereof we must teach in this history, is, that a notable example is sett forth vntounto vsus, in the whiche we may know certainly & truly what is faith. Our aduersaries the Papistes teache none otherwise as touching faith, then that it is a certein knowledge concerninge Christ and what he hath don.
But in this ye true Christians hauehave no more than the deuil & hipocrites hauehave. For these also know of Christ & of his miracles, & actes. But as concerninge Christian faith ye scripture speaketh on this wise, yt by it we obtaine remission of sinnes, righteousnes,Of the christē Faythe. & euerlastinge life. For this saith Paule, we suppose yt a mā is iustified by faith, without the workes of the law.Rom. 3. Abacuc. 2. Luc. 7. And ye Prophet Abacuk saith: The righteous lyueth by faith. And Christ saith to Mary, whose sinnes were forgeuen: Go thy wayes, thy faith hath saued thee. Wherfore this faith, is no faith of the deuil & of hypocrites in the congregation, whiche know only the history, & holde it as purely & sincerely as Christians do. For this could not be hid priuie frō the deuil, what he dyd & suffered in ye earth. But although this is necessary for a Christian to knowe, yet this is not the true faith by the whiche we obtayne remission of sinnes, and life euerlastinge. But in this place it is described by an exāple what is true faith, euē to thinke surely yt, that Christ speaketh & promiseth, is most certaine, & without all faulte. For these two are ioyned together,What the true fayth is. when god promiseth yt we shold ēbrace it with faith, & doubt nothing but yt it is most true: And yt it is most certaine, although we do not perceaue it or see it. And loke wher ye promise is, & we embrace it wt faith, that is a true & Christian faith, as we see in this ruler. He commeth to Christe and desyreth him, to go downe with him, and to helpe his son. The ruler tooke it very heuily and was greatlye afrayd. For he dreaded greatly, least yt if he brough not christ betimes, his son shold die, & afterward ther shold be no hope of helpe. By this he declareth what maner of faith he hath, wher as he knowledgeth christ for his helper. For without this meaninge, he woulde neuer hauehave come to Christ.
Wherfore this ought to be counted a greate thynge, that wher as by nature he despeired of recoueringe of lyfe (for men had no longer hope of lyfe in hym.) Yet he taketh a longe iorney to Christ, with that hope, that if he myght bring Christe to him before he was deade, he should not be past cure. But yet could not Christe take this for faith, because that although this was a certaine knowledge of Christ, yet was it not such, as for the setting forth wherof, he came into this worlde. For he will not be taken and acknowledged onelyonly for an helper in bodilie necessities, yea and that, so he be present but such worde is set forth as touching him in the promise and reuelacion of the gospel, that we may fele, that his godly power is present against all euill, but speciallie againste spirirual euill. If he hath diuine and godlyke power, them must his worde be thought almighty. And to this point doth he adhorte this ruler, that he might rather hauehave respect to the cause of the miracles then the miracles themselues, and that he mighte begine at last to hope for saluation out of the word, although ther had ben no miracle shewed. For in the miracles is ther alwayes present ayde required.
But this is true faith, that despeireth not of the promise of the worde, although ther be no signe of present ayde and succoure. And this must be the fayth of al sainctes, that god may be glorified and not our will. And that if god sheweth not himselfe appliant vntounto vsus as soone as we will, and after what way we wil, yet that we shoulde not ceasse from praisyng hym, as the hypocrites doe. Wherfore he requireth such a faith, that can abide patiently, althoughe gods miracles be not done at his becke. But this faith can not be, excepte there be respecte had, to this word as touching Christ, whiche is that the deadly malediction and curse is by hym taken awaye, so that al that are incombred with bodilie euils and with death, although they are destitute of other signes in their deliuerance, yet should not despeire as touching the final & last deliuerāce through the death and resurrection of Christe. And Christ commandeth that all shold loke & seeke for this signe, and as for the other he wold not hauehave vsus careful for them. For as touchyng this cheif signe, he hath put forth his expresse worde, and that without any condition,Math. 12. that al might certainly beleue to hauehave remission of synnes, deliuerance from death, & life euerlasting, for Christes sake. And he wold that all his other miracles & signes should serue & geue place to this that is cheif. Wherfore these thinges must be loked for in none other, then in them, which know that God is to be praised in this great signe aboue all, and doth so vse this, that neuerthelesse they may cheifly regarde the first and cheifest signe. And if it pleaseth God to omitt the inferiour signes, for the true procuring of that cheif signe, let vsus beware that we be not importune, and that we thinke not, that they must be done of necessitie. For God requireth that the cheife should be counted such amōgest vsus al, that al shold beleue surely that they shalbe saued, for the most euident and pure couenant of God. Neuerthelesse in the meane season god doth not suspend and prolonge the ende & successe of these present temptations & specially amonge the weake, but yet so that they strenghthen themselues by litle & litle to the spirituall vse, and learne to obey god in al thinges yt please hym, and put his worde before them. And althoughe the promise of this is to be loked for without a signe & sensuall feling for a time, yet let them not faint and geue vp, but vse the holy ghost as a president and confortour although Christ departe with his signes and miracles.
And this is the true faith, as I said before, whiche stycketh vntounto the word of Christ as touching saluatiō & euerlasting life, & also as concerning the sure preseruation of the church, & also of eueryevery one of vsus all, so yt it be done without the temptation of God, and we wholly depēd of his wil, which therfore hath so boūd himselfe, to the principal saluatiō which is certaine, that he might hauehave all other thinges depending on y• faith and trust therof, and that he may be iudged to administer them wel vntounto vsus, although he fulfil not our desirs in all pointes. And betwene these two, which belonge to the common ecclesiasticall trade, he graunteth, as a man would saye, personal priuileges to this kyng, euen a peculiaer word as touchinge the saluation of his son. The which syth it is put forth so plaine & euident, it ought to be embraced with as sure faith, as that, that is put forth to all, as concernyng remission of sinne and euerlasting life in the name of Christ. For loke of what thing the word is put forth? with a promise that it shall certeinly come to passe, that must certainelye be beleued. For as GOD is tempted, whan that a signe of a determined and appointed promise is required: So is he not truly glorified when the appointed worde is not beleued, as it was in Achas but this ruler doth glorifie GOD, when he beleueth the determined word of CHRIST, 4. Reg. 16 Esa. 7.and forthwith obtayneth helth for his sonne, as he knoweth of his familie at his retournyng home.
Learne therfore in this place what is true fayth, euen to doubt nothing of the word of Christe & of his promise, but to beleue surely, that as the worde promiseth, so shall it come to passe,The nature of Faythe. although it be not sene & perceaued. For this is the cheif nature of faith, to embrace and beleue that, that is not present. For thinges present are not beleued, but are seen & felte. The riche man although he beleueth that he shal not die for hunger this yere, yet is this no faith. But he yt hath no store nor substāce, & yet sticketh surely to gods word, yt god as a father wil prouide for his liuing, but yet so that he caste not away ye feare of god, but serue his owne vocation, he beleueth truly, and it is not possible yt such a faith shold deceaue him. For it is grounded on gods word, which is almighti & promiseth, that if fyrst we seeke ye kyngdome of God & the righteousnes therof, yt all other things shallbe cast vntounto vsus. So all we do proue this, that we are so corrupted by sin,Math. 6. yt we lyue voyde of all righteousnes. But when the worde preacheth vntounto vsus remission of sinnes and righteousnes, this can none otherwise be apprehended, but by faith. Wherfore ye state of a Christiā is such, yt although he sustaineth ye body of sin, yet he is pure & righteous & wt out sin through faith & ye worde. And this doth fayth worke in him, the worke cā neuer do it as ye brainlesse papistes teach. For as touching ye workes, althoughe they be neuer so good yet are we vnprofitable seruāts, as Christ saith.
And as I hauehave said as touching righteousnes,Luc. 17. so is it also as cōcerning lyfe. We are so infected by synne, and drowned vp in it, that we can not be sure of lyfe for the space of a momēt. So yt this may truly be said with ye wise Paynimes and Ethnickes: that nothing is more certaine to a man then death. As we proue that to be true not only by our examples, but also by the example of others also, that is, how soone men are inuegled and enuironed with sycknes and other dangers. And yet hauehave we ye word set forth to vsus which putteth vsus in hope not only of lyfe, but also of euerlasting life. This do not we, that beleue, touche with our handes, we fele it not, we grope it not, but it is promised to vsus in the worde, and we beleue it. And it is sure that this faith shall not deceaue vsus. For it is grounded on gods worde, whiche is omnipotent and euerlastynge.
To be shorte, this is the nature of faith, As the worde doth promise thinges that are vnuisible and thīgs to come, so doth faith beleue these inuisible thīgs and surely loketh for them to come. The reason is. It knoweth that ye word of god is almightie, & that god is true, and without lyinge, wherfore fayth hath diligent respect vntounto the worde. If it perceaue the word, it embrace it boldlye, and careth nothinge eyther for the worlde or for the deuil. For it is sure of the end and what shal befalle, although the deuil the fleshe and the worlde make neuer so muche a do. But wher as it perceaueth, that the worde is lackyng, it setteth not this much by the outward apperāce, by yt threates, nor by any violence, whiche is done of the worlde, so that it maye perceaue that to be true, and will suffer all extremitie, rather then to be constrained to receaue any falshod. And if in the Popedome we had had suche respecte vntounto true faith, we had neuer fallen into such horrible Idolatries and errours.
Wherfore it is a very necessarie and profitable doctrine for vsus, to be taught and certifyed as touchinge true faith, that is, that we should hauehave the worde of god and promise, and stycke surely therunto, and beleue that it shall surely come to passe? For to beleue any thyng without the worde of God, is no Faythe, but a vaine opinion, which can neuer well escape.Where the worde is not ther can be no Faythe. As if thou shouldest beleue, that thou shouldest be Emperor of Rome. Thou mayst this persuade thy selfe, but yet so that thou perceauest not how it should come to passe. But when Dauid, which was of no high blud heard the word of God by Samuell the prophete, as touchyng the kyngdome of Israell, the ende and successe therof could not be voyde or frustrate, whatsoeuer Saules frendes dyd to the contrarie.
So is it here also. This Ruler, where as he requireth a signe and present ayde of Christe somwhat importunately, is by Christ wholly dryuen to the worde: And although that Christ woulde nowe also shewe a signe, and healpe the Ruler out of hande, yet he wold hauehave hym endewed with Faith before he fele healpe. And when the woorde appoynteth hym so to doo: Go thy wayes, thy sonne lyueth. There doothe the Ruler beleeue, as concernynge the lyfe of hys sonne by the worde. And as Faithe foloweth the woorde: so doth lyfe folowe Fayth thorough the woorde. As we also hauehave the worde and promyse, where as God doth generally confort all the worlde, and saieth: He that beleueth in me, shall neuer see deathe. Likewise (sayeth Iohn Baptist of hym:Iohn. 8.) Beholde the Lambe of God that taketh away the synnes of the world. These are vniuersall and generall sermons,Iohn. 1. whiche pertayne to all men. For he saythe not, when he or this man shall beleue. But he speaketh generally: He that beleue the in me, shall neuer see death. Likewise Iohn saieth not, that Christ the Lambe sent from God, shal take away the synnes of this man or that man, but the synnes of all the worlde. Wherfore if thou bee a synner,Note. and art in the worlde, thynke that it appertaynethe vntounto thee, and doubt not but that thy matter is in hāde, and that it is done for thy sake. This is the foundation, wherin our Faith, as muche as belongeth to Remission of synnes and euerlastyng lyfe, ought to leane: And shall no more deceaue vsus that doo sticke thervnto, then the ruler was deceaued by his Faith.
For we must not thinke that it was an easier matter for so great a ruler than it is for vsus, when Christe puttethe foorthe vntounto hym suche a certayne woorde, where as hee sayeth: Go thy way, thy sonne lyueth But it is an harder matter for vsus, because there is noo suche certayne woorde putte foorthe vntounto vsus, but generallye to vsus all. For CHRISTE hym selfe, althoughe he putte foorthe a generall worde, yet as hee speaketh it here priuatly to the Ruler, sayinge: Go thy way thy sonne lyueth: So doth he speake this to eueryevery man by himselfe: Sonne, thy synnes be forgeuen thee: thyne is that life euerlastyng. For to what other man dothe he speake thys, but to eueryevery one of vsus, that are baptised? Dothe not baptisme belonge to eueryevery man? If other wil be partakers of baptisme they muste take it for them selues. But what dothe God saye to thee, and to all that are baptised? Is not the promise, that who soeuer beleeueth, and is baptised, shall bee saued? Lykewise thou arte baptised to dye with Christe, because he dyed for thee, and by his deathe redemed thee frome synne and deathe. Howe can God speake with thee more certainly, or ioyn thy persone more certainly wyth his woorde,Rom. 6. Marc. 16. thenne it is doone in Baptisme, wher as it is bestowed in thee alone, and is thy propre Baptisme? So whenne thou wouldest bee absolued frome thy synnes, and comest to the Mynister or to any other Christian, wyth the hope to heare the woorde of GOD, and to obteyne conforte, thys woorde that thou hearest there openly to all, that Christe dyed for the synnes of all, is pronounced to thee alone, that this deathe is auaylable for thy synnes. For the woordes of Absolution bee these: Brother myne, all we are synners,The wordes of absolucion. and therfore all shoulde abyde and susteyne damnation. But the sonne of God is becom man for our sake, and dyed also, and rose agayne from the deade for our Iustification.Rom. 4. Despaire not therfore, Christ hath satisfied for thee thou must pay nothyng: onelyonly sticke vntounto his passion, and trust in the same. Thus is it also concernynge the Supper of the Lord. There is the body and blood of Christ, geuen to thee alone, and there is it pronounced to thee alone, that his bodye was geuen for thee, and his blood shed for the, that thou maiest not doubt, but trust to such a sacrifice of Christ, as though it wer proper vntounto thee alone. For it is put in thy mouth, & geuen peculiarly to thee, that thou maist eate and drinke for thy self. There dothe God medle with none beside: he speketh with none but with the, yt cōmest vntounto his supper, & there doest eate and drink, as he cōmanded thee.
And here consider, & thinke with thy self, what maner of christiās they be, which let passe such oportunity & neuer come to this most ioyfull supper of the Lorde. Wherfore if thou desire not this, that God shold cōfort thee alone, and speke with thee & pronounce vntounto thee remissiō of thy sinnes, & life euerlasting, thou art worthy to talke and company with the deuill. Wherefore, this is not lacking, as though God spake not with vsus, but the fault is in this, that we folow not the example of the ruler, & that we receue not, neither beleue it to be true, whatsoeuer Christ speketh vntounto vsus priuately. The Ruler also had occasion not to beleue, yf he wold hauehave folowed his reason, and hadde no respect to the worde. For howe coulde hee beleue, that thys lyttell worde woulde hauehave ben so effectuous so farre of, and brought suche a greate thyng to passe? He might hauehave sayde: It is not vnknowen to me, in what case I hauehave lefte my sonne. Seynge there is no hope of lyfe agaynst so great perill, so small a woorde can be of no efficacitie. He must nedes come more nere, and do greter thynges, if he will bryng to passe so great a thing. But the Ruler omitteth all these thynges, and onelyonly embraceth the woorde, and geueth so greate credence therto, as thoughe hee sawe the healthe of his sonne presently before his face. For except he had ben of this mynde, hee woulde not hauehave departed, as contente with this word. But he was content, as Iohn saith very well: The man beleued the woorde that Iesus spake vntounto him, and went his waie.
And here doest thou knowe what Faith is proprely, if thou seekest the definition thereof,What faythe is. euen no other thynge, than to beleue that, that Christe promyseth. Gette thee therfore acquaynted with it, and first lerne whenne God promyseth to thee in Baptisme, Christe in the Gospell, and in his Supper. Embrace that promyse with all thy heart, and lette nothyng hynder thee therin, although thou shalt hauehave many lettes. We fele synne and deathe, whyche offer them selues alwayes to our syght and sence. And if thou let passe the word in thys case, synne and deathe wyll oppresse thee, and caste thee headlong into destruction. But what doth a Christian? he confesseth his synne, neyther is he vncertayne of deathe. But yet hee despaireth not therefore. But hee taketh holde of the worde as muche as he canne, and saythe: CHRIST dyed for me, therfore am I free frome synne, and I canne not dye, neyther hathe death nor synne any power vppon me. For Christe hathe made satisfaction for all thynges that I shod pay. This is true faith, neither is it possible that he should be deceaued of this hope yt sticketh to the word on this wise, This is true, it is not yet sene, or felte, but yet it is trewe, and the tyme shall surely comme, whenne it shalbe opened. The ruler dyd euen so, and sticked surely to the woorde. He perceyued not the thynge, but because he beleued the woorde, hys seruauntes come on the nexte daye with ioyefull tydynges, that hys sonne was alyue. At lengthe also, he seeth it wyth hys eyes. Then is Faithe no longer requisite, it is come to passe as he beleued. Thus is it wyth vsus also. We hauehave remission of oure synnes and euerlastynge lyfe. We heare the Gospel, we beleue the absolution, we vse the supper of the Lorde, yet do we styll fele always deathe and synne, neyther can wee remoue thys sence and feelynge frome vsus, whyle we lyue in thys lyfe. But yet beleue thou the word neuertheles. For so must we also wholly beleue gods word without signes, and vse the condition of Paule (that is) to lyue content with Gods grace.Iohn. 2… ▪ We must beleue the worde, although it is not our chaunce to see with Thomas. But we shall see when the tyme shal come wyth thys Ruler, that as we beleued the Remyssion of synnes and euerlastyng lyfe by the woorde, euen soo shall wee hauehave it in deede in euerlastynge ryghteousnesse and lyfe. As long as we lyue here we muste be content wyth the word, and beleue it. After thys lyfe, we shall feele it, and hauehave it in dede. The whyche thyng God our mercifull Father graunt for his sonne Iesus Christes sake, thorough his holye spirite. Amen.