Sermon XXXIV
CHRIST THE WAY TO ETERNAL LIFE
John 14:1–14. Let not your heart be troubled, ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you, &c.
IN the beginning of this gospel Christ declareth wherefore he came, and what office he executeth, which is properly the preaching of the
gospel; to wit, that it is he which prepareth dwelling places with the Father, and will, when he cometh again, receive us unto himself. Moreover he saith, that he is the way, the truth, and the life, which he afterwards more plainly expresseth when he saith, "No man cometh unto the Father but by me;" also when he saith, "If ye had known me ye should have known my Father also." Hereunto moreover pertaineth that which he saith unto Philip, "He that hath seen me hath seen the Father." This is the chief and the greatest thing in the gospel, unto which all are to be referred. Hereof we ought to learn, that we are not justified by our own strength, neither saved by our own merits, but are sanctified by the Spirit of Christ, and saved by grace, and that Christ is the way leading to salvation.
We will discuss and examine this gospel throughout, as God shall give us grace. These words the Lord spake unto his disciples after his supper, when he was now about to depart from them. Forasmuch as he had said many things unto them of his departure and passion, they were after a sort troubled and terrified, wherefore the Lord beginneth lovingly to comfort them, saying, "Let not your heart be troubled," as if he would say, I perceive that my departure doth grieve you, and that ye are therefore troubled; but seeing it cannot be otherwise, be not discomforted, there is no cause why ye should therefore be troubled, I will come again unto you. Notwithstanding ye shall see many things in me before, whereat you will be offended, they shall crucify me, and unworthily handle me. But be not ye troubled because of these things, be not afraid, it will be better shortly after, the will of the Father is such. Howbeit flesh cannot do otherwise but be offended, if it seeth Christ to be crucified, it by and by revolteth from him, it believeth him not, neither counteth him for a Saviour. Which also it doth, when it seeth holy men suffer persecution, to be afflicted and tormented, for then it thinketh that God hath no care of them. Against this offence Christ aforehand confirmeth his disciples, and saith, "Ye believe in God, believe also in me." That is, ye believe that God loveth you, and will glorify you, believe that he will do it after that sort that ye see me glorified, and believe that this my death is life, to the glorifying both of me and of
my whole body, that is, of all Christians, and that this death satisfieth for the sins of the world, as the apostles afterwards witnessed of him in their writings. Thus John saith, 1 John 2:2, "He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." Wherefore thou seest that Christ here will have hearts confirmed by faith, and by no other outward thing. He saith moreover, "In my Father's house are many mansions." These dwelling places have been prepared from everlasting, neither is there any need that they should be prepared of him. Why therefore doth he say, "I go to prepare a place for you?" This is nothing else but that he goeth and is made Lord of all, whereby he may prepare us unto such dwelling places. For as long as we are not prepared, neither are the dwelling places prepared for us, although they be ready by themselves.
Wherefore Christ meaneth thus much: There are dwelling places, but not yet prepared rightly and as they must be. Howbeit then shall they be rightly prepared and appointed, when I have taken away the kingdom of death by my death, and am gone to reign, and that by the Holy Ghost: which by faith shall prepare and wholly make you ready also unto such dwelling places. So that this is the simple and plain meaning of these words: There are dwelling places, to wit, where the Father glorifieth, but those dwelling places are not yet prepared, for that the kingdom of death is not yet taken away. This Christ signifieth when he saith, "If it were not so, I would have told you: I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." In these words the Lord declareth how these dwelling places are prepared, namely, by the death of Christ, as it is said by which he came unto glory, and ruleth over all things which are in heaven and earth. By which he hath obtained the Holy Ghost for us, which is as is before said, that he may prepare us unto these dwelling places. For through his preparation and working in us, he maketh us believe the gospel, by which believing of faith we are prepared; which could not be done if Christ should not depart and die, and so possess a kingdom over all. This therefore is the sum of
this text; they are foreseen, whom the Father will glorify, but they cannot be glorified but by Christ, who, unless he take away death and sin, all shall be in vain. Here thou seest that all tend unto this, that Christ is he which prepareth the dwelling places, and that we cannot be glorified but by Christ, so that the whole drift of this text is, that we are not justified by man's strength, nor by our own merits, but by Christ, which the whole epistle to the Romans effectually declareth, as also that which is written to the Galatians, and almost all that Paul doth in his epistles, tendeth to the same end. It followeth moreover: "And whither I go ye know, and the way ye know." For ye believe in me, and have showed signs in my name, whereby ye ought now to be certain who I am, and what I do, and wherefore I am come. Ye have also seen and heard the testimony of the Father of me. Wherefore ye may now know that the Father will glorify me, and believe that I and the Father are one, it should be therefore superfluous to speak more of these things.
But the disciples, although they were well instructed of the Lord himself, and had seen his miracles, yea, and they themselves also had preached the gospel, and wrought miracles, were notwithstanding as yet somewhat gross in understanding, neither did they perceive whereof he here spake, and what was that way, and whither the Lord did prepare to depart. Wherefore Thomas bursteth forth into open words, and confesseth freely, that he is ignorant hereof, and saith thus unto the Lord: "Lord, we know not whither thou goest, and how can we know the way?" Here ye hear and see, that although there was faith in the disciples, notwithstanding they were not as yet persuaded that Christ should be crucified, and by his death should enter into his kingdom, and that the same kingdom should be spiritual, which they did not understand even after the resurrection of the Lord: Lord, say they, "wilt thou at this time restore again the kingdom to Israel?" Acts 1:6. Those good men were as yet persuaded, that it should be a carnal and worldly kingdom. Such gross things may here and there be found in the gospels, by means whereof the disciples did sometimes stumble and err. All which were committed to writing, for our comfort and confirmation, that we should not be by and by
discouraged, when we have sometimes stumbled in faith, and cannot at the first apply ourselves to the works and word of the Lord. If this happened to these great men, which afterwards should become pillars of Christianity, there is no cause truly that any should marvel, if we also sometimes faint in faith, yea, and let no man be afraid, although it falleth out that sometimes through infirmity he so do. It is the work and matter of the Lord, he will amend these things when it seemeth good unto him.
Now of the words we mind to treat somewhat at large. Not much before, when Christ would confirm his disciples in faith, he promised them that they should be glorified. Here he addeth and declareth how and by what means they must be glorified, affirming, that that must be by his departure, that is, by his death, and that by that means he must obtain his kingdom. This he had often repeated unto them, so that now it did become them to know and understand it. Therefore he saith, "Whither I go ye know, and the way ye know," but they did not yet thoroughly understand it, as the words of Thomas do declare. Now, it is certain that there was faith in the disciples, which the words of Peter prove, who answered Christ instead of the rest, when he asked them, whether they also would go away? Peter said, "Lord, to whom shall we go? thou hast the words of eternal life. And we believe, and are sure that thou art that Christ the Son of the living God," John 6:68, 69. This appeareth also by the words of the Lord which he had said to them a little before at his supper, "Ye are clean," which he would not have said, if they had not believed; they knew Christ, therefore that he is the way to the Father; so they knew the Father also, for that they had seen the miracles whereby he gave testimony of the Son, and had heard the voice of the Father from heaven; Matt. 17:5, "This is my beloved Son, in whom I am well pleased; hear ye him." All these things did greatly increase faith in the disciples' hearts, notwithstanding they did not yet understand what they should do, and what end concerning the matters of Christ was to be hoped for. Set before you an example hereof in Abraham, although in faith a Son was conceived unto him, nevertheless he was yet ignorant that he must be offered; neither did faith manifestly
show itself, when a Son was given unto him: so was it also with the disciples; although they had faith, notwithstanding they wanted as yet trial of their faith: now nothing trieth faith better than the cross and persecution; if Abraham had not been commanded to offer his Son, he had had no trial of his faith; whenas the Apostles did suffer persecution, they then had a taste and trial of their faith; as long as we may live without temptation, we think that we are indued with a strong faith, but if any adversity cometh to us on any side, we by and by try what faith we rested upon: wherefore Paul saith, Rom. 5:3, "We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed." After the same sort Solomon also saith in the Proverbs 17:3, "The fining-pot is for silver, and the furnace for gold: but the Lord trieth the hearts."
Such a trial is made by the cross and persecution, when we are, as it were, crucified according to our old Adam, by which crucifying our faith is tried, and according to this trial of faith, our flesh mortified: the spirit increasing in the knowledge of Christ; and then is our flesh truly mortified, when we suffer the will of God to bear rule in us, which is then done when we submit ourselves to his will howsoever he dealeth with us, renouncing our own. This Paul will have us to do, when he saith thus, Rom. 12:1, 2, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." When Thomas thus confesseth that he is ignorant whither the Lord goeth, neither knoweth the way, the Lord doth not rebuke him with a stern countenance, neither by and by casteth him off, nor driveth him from him, he calleth him neither an ass or an ox, as we are wont to handle the weak, but answering him very gently, saith, "I am the way, the truth, and the life." I, saith the Lord, am the way, by which the Father is gone unto, although I be slain; I carry them that believe and are my sheep on my shoulders to the Father; no other way besides this leadeth unto heaven: He that
walketh not this way, goeth out of the way from the Father; I also am the truth; for I am the light which lighteth the world, and I teach true doctrine, and make true Christians.
Moreover, I also am the life, for it is I that quicken; he that believeth in me shall not die. This, as I said before, is to teach the gospel rightly, that is, to show the true and right way, which leadeth unto eternal life. When the disciples knew not the way that leadeth unto glory, the Lord making no delay, affirmeth unto them, that he is the way; as if he should say, If ye desire to know the way to glory, seek not the strength, light, and righteousness of creatures, but look unto me, for I am the way, the truth and the life, although I must be put to death, although I am vile, and of no reputation according to the outward appearance; neither let this offend you, that they which are mine, are subject to persecutions; the right way to the Father is found in me, let none remove you from this persuasion; therefore he saith moreover, "No man cometh unto the Father but by me." As if he should say, no man can come to the Father by his own strength or merits; the law terrifieth the conscience that it cannot go to the Father; the word of Christ, which justifieth us by the righteousness of Christ, bringeth us to the Father; whereupon followeth that which he afterwards saith: "If ye had known me, ye should have known my Father also." For as no man cometh to the Father but by the Son, so no man knoweth the Father but by Christ the Son: First, the Father's will is not known, to wit, that he will save us, unless we see it in Christ: He which is in the bosom of the Father hath revealed it unto us. Secondly, the Father is not believed, for reason by itself doth not understand that it receiveth anything of God. Wherefore it is needful that Christ declare that bountifulness and goodness unto us: A troubled conscience flieth the Father, neither can it abide to commit itself unto him; but they that are justified by the word of Christ, do not any more contemn the Father, neither fly him, as the Israelites did, but stand before him as Moses, and are enlightened with divine light, that they may know the power of God and the mercy of the Father; hereupon cometh trust and confidence in him, hereby we know that we receive all things at his hands, and look for all as well
spiritual as temporal things of him; all these we must acknowledge to be received by faith, reason cannot attain unto them. For it endeavoureth to obtain God by her own strength and merits, but that endeavour is in vain; wherefore when it is not able to come to the knowledge of God by her own strength, it utterly denieth God, and saith that there is no God, after when it seeth uncleanness in her works, it despaireth, and is in most great distress; but when we are justified by foolish preaching, we come to the knowledge of God the Father, as soon as we believe the word of Christ, and so we try the power of the Father in affliction and adversities, although they be even great: this was shadowed forth in that, that the people of Israel could not abide to hear the voice of God, but desired that Moses might speak unto them; where Christ also was figured, that he should make intercession for us to the Father, and be our mercyseat; for nature is more weak and frail, than that it can abide to talk with God; wherefore he hath given unto us this his Son a Mediator, in whom and by whom we must have to do with him. Whenas the Lord so lovingly and gently dealeth with Thomas, and showeth unto him, how he must come to the Father, to wit, by the Son, and that the Father is known in the Son, there doth yet happen a grosser thing in Philip, who bursteth forth and will not be content with faith, but will know the thing assuredly by feeling and seeing; wherefore he saith unto the Lord, "Lord, show us the Father, and it sufficeth us." As though he would say, If thou wilt also show unto us a sign, then will we believe; Philip counteth it not sufficient to believe the word, but goeth about to come to the knowledge of the Father by another means than by the word: for seeing that reason cannot believe, he requesteth to be certified by another means and way; by the interrogation therefore of Christ that followeth, it is showed that the conscience is made certain and quiet by no other thing than by faith, for that we must cleave to the bare word, and look for no other sign; but Philip thought here that he should be much more certified, if he did see the Father, than if he believed the simple and bare word; this incredulity Christ reproveth somewhat sharply, and saith, "Have I been so long time with you, and yet hast thou not known me?" As though he should say, I teach and preach, and yet thou knowest me
not; dost thou not know that the Father will be known by me, that my word is the word and power of the Father, by which alone he will be known, and by nothing else? For thou hast heard the voice of the Father from heaven after this sort: "This is my beloved Son, in whom I am well pleased: hear ye him." Dost thou not yet understand how the Father is known? The Father is not seen with carnal eyes, as John in his first chapter saith, John 1:18, "No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him."
Wherefore the Lord saith to Philip, "He that hath seen me, hath seen the Father." This saying is like unto that former when he saith: "If ye had known me, ye should have known my Father also." That is, forasmuch as the Father will be known by me, seek no other way to know him, but believe my word that I am he which showeth unto you the Father, and will make you to know him in me; believe that by me thou hast access to the Father, by this means thou shalt know the Father, by faith thou shalt understand the power and mercy of the Father, and shalt feel him to be comfortable and gracious; the Father will have my word to be believed, and them that believe it, to be saved and obtain eternal life. Seeing therefore that these things are thus, that we cannot know the Father but in the Son, and when we know the Son, we know also the Father; the Lord saith moreover unto Philip: "How sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me?" As if he would say, Forasmuch as there is no other way to know the Father but that which I have showed, why, I pray thee, dost thou not believe my words, seeing that I have taught that I am the way, the truth, and the life? Dost thou not believe that I am in the Father, and the Father in me? Believest thou not that my divinity, and the divinity of my Father, is one? And that the Father will be known by me? But why is the Father known by the knowledge of the Son? Even therefore, for that the Son is in the Father, and the Father in the Son; for the word by which the Son is known, is the power of the Son and of the Father: wherefore seeing the Son is known by his word, it necessarily followeth, that the Father also is known thereby; "Believe me, that I
am in the Father, and the Father in me: or else believe me for the very works' sake."
Here he doth as it were appeal to works, that they may give testimony of the word; as if he should say, Seeing that ye cannot be content to believe the word, at the least believe the signs which bear witness of the word, and whereby the Father hath given testimony of me: for the works and signs are testimonies of the word; by these words Christ meaneth nothing else but to confirm the consciences of his disciples, and all of us against the offences of the cross. For consciences will know and not believe the bare words of God, but do always doubt and say, What if God careth not for thee? and have such like cogitations. Holy land godly men seem for the most part to be neglected, as abject and most contemptible men, inasmuch as the world, according to the will and lust thereof, rageth and practiseth tyranny against them, and doth almost what it listeth; hereupon they are in anguish and in danger of faith, and desire to know the will of God toward them; these Christ comforteth, that they may seek no other comfort but in him and in his death, and believe that he is life, that he beareth rule, and maketh alive them that are dead; and that they should nothing doubt hereof, he maketh them yet more certain, and saith, "Verily, verily, I say unto you, he that believeth on me, the works that I do, shall he do also, and greater works than these shall he do." As if he should say, Doubt not anything but that ye shall know the Father by me, and that my word is the power of God, and that by my word ye shall be sustained, although I be even crucified; ye shall have trial hereof in yourselves, for if ye believe in me, ye shall not only work such works, and show such signs as I do, but even greater; which came to pass after the ascension of Christ, when the Apostles wrought greater miracles as well among the Jews as Gentiles, than Christ himself; but what is the cause hereof? The Lord himself addeth it, saying, "For I go unto my Father." That is, I will begin a kingdom where I will fulfil all things; here the Lord annexeth the conclusion of all the questions and cousolations going before; for a little before Christ had taught, that the Father is known by him, and that is because he is in the Father, he therefore is showed by that
word by which the Father is showed; but that he might confirm this, to wit, that his word is the power of the Father, he added, and said, "He that believeth in me, the works that I do, shall he do also." This is by faith in me, ye also shall do those works, and know that my word is the virtue and power of God; but why doth he say, "I go unto my Father?" I answer, because Christ is in the Father, therefore he doth the works of the Father, but we do them not also therefore, but that Christ, who is in the Father, is now in us; for to go to the Father is to fulfil all things, and as Paul, according to the saying of the Psalm, declareth, to give gifts unto men, to lighten and to sanctify; for this is the kingdom of Christ, whereby he reigneth in earth, in the hearts of the believers, and sitteth upon the throne of his Father David: the Lord also speaketh these words, "I go unto my Father," to comfort his disciples; for as he did before begin to confirm them, that they should not be troubled and offended although he should die, but courageously cleave to him, and believe in him, so here he promiseth them that they shall be glorified, for he goeth to the Father, who shall deliver all things into his hands, that he may mightily obtain a kingdom over all things that are in heaven and earth; wherefore they ought nothing at all to fear; he yet comforteth them more and saith, "And whatsoever ye shall ask in my name, that will I do." As if he should say, As soon as I come to the Father, there is no cause why ye should be careful; for those things that ye have need of and ask, ye shall obtain, I will do this for you, because I obtain a kingdom; and he peculiarly addeth, in my name, whereby he excludeth all our merits, for by Christ we are heard; as also in Christ we are loved, by whom also we are priests, as Peter saith, to offer up spiritual sacrifices, and acceptable to God; all these things, saith Christ, I will do for this cause, "That the Father may be glorified in the Son."
The Father is then glorified, when glory is given and ascribed unto him, not unto us; that is, when we acknowledge that we are saved not by our own merits, not by our own wisdom and righteousness, but do put our trust in his mercy; for he hath given his Son for our sins, and whatsoever we purpose to ask, we must ask it by the Son, and we shall obtain it; wherefore he repeateth these words, and saith, "If ye
shall ask anything in my name I will do it." These words tend to this end, that he might make us certainly believe his words, and cleave unto him: this therefore is the sum of this conclusion: he biddeth his disciples and us therefore believe, for that he goeth to reign; before he affirmeth that he will show forth a sign, and testimony of his kingdom; and so reign, that he will declare a notable token of his government, that we may feel and perceive it, to wit, that he will do so great works by us, as he himself hath done, yea, and greater also, that he will hear us when we pray, and whatsoever we pray for unto the Father in his name. By these promises the heart must be confirmed and made courageous against the gates of hell. For Christ reigneth by his word, wherefore it is needful that we exactly know the virtue of the word; for the kingdom of Christ is the power and virtue of God. These things I thought good to treat of concerning this gospel: let us call upon God for the aid of his grace, that we may be able to understand them, and by them to strengthen our weak faith.
THE END.
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