he rayse equitie ryghteousnes in earth And thys office or dominion is comprehended in these wordes whereby it doth clearly appeare that his kyngedom is not visyble and bodely but that it muste be an invisyble and spiritual kyngdome although it be here in earthe that is among men which lyue here in earth Vvherfore it followeth that it is a kyngedom of fayth and can not be coÌ„prehended with bodely eyes Thereof haue ye heard now sufficiently wherfore it followeth further in the Prophete In hys tyme shall Iudabe saued and Israell shall dwell without feare That is at the same tyme of the braunche of Dauid when thys Kyng shall rule then shal Iuda be saued vprightly at that tyme wyl I helpe the and delyuer the oute of all thy trouble so that thys is a helpyng or delyueryng from all aduersities and froÌ„ all daungers These two sayenges do also signifye vnto vs that thys kyngdome is not a bodely kyngdome for ye knowe that the kyngdome of the Iewes was diuided into two kyngedoms Into the kyngedome of Iuda and into the kyngedome of Israel The tenne trybes had one Kyng of theyr owne and were called the kyngedom of Israell Afterwarde began the kyngedom of Iuda and Ben Iamin and that was called the kyngedom of Iuda For the people were diuided and eyther of them had hys propre Kynge Nowe the great kyngedome dyd God reiecte bycause of theyr synnes and Idolatry and so dispersed and destroyed it that he neuer raysed it vp agayne but scattered it amonge the Heathen amonge the Medes and Assyrianes Vvherfore he neuer sent them anye Prophetes neyther dyd he sterevp any amonge them And so dyd thys be separated the one from the other and shall neuer come together agayn so that it myght be made agayne one kyngedome howe sayth then here the Prophete Iuda shal be saued and Israel shal dwel withoute feare and so coupleth Iuda and Israel together the texte soundeth as though it should be one kyngedome and one people Thys maye not be vnderstande bodely that Iuda and Israel both shoulde come agayne bodely into the land together but it is done vnder Christ spiritually in the faythe whan he is publysshed throughe the holye Gospell For when Christ was preached at Ierusalem there were many Iewes conuerted and beleued in Christ both of the stocke of Iuda and also of Israel for vpon Vvhytesonday there were at Ierusalem of Assiriens Cilicians PersiaÌ„s Medes and of al nations vnder heauen three thousande coÌ„uerted in one day cleaued vnto the seede of Dauid namely vnto Christ Therfore maye not thys texte be vnderstande of the bodely kyngedome but of the spiritual kyngdom of Christe for that Iuda and Israell shoulde come together agayne and be made one kyngdom could neuer be brought to passe vnder no bodely Kynge Therfore whan the Prophetes ioyne these two nations together namelye Iuda and Israel then wyll they alwayes signifye Christes kyngedome And so here also sayth the Prophete Ieremye that Iuda shall be saued and Israhel shal dwell without feare whiche was done vnder Christe for otherwyse came they neuer together neyther shal they at anye tyme hereafter come together agayne Wherfore sayth he then Nota. Iuda shal be saued and Israell shall dwel withoute feare Therfore as thoughe he woulde saye as longe as these kyngedomes stande they shall be assaulted and at the laste shal they be destroyed also the kyngly generation shall be taken awaye Howe be it they shall haue helpe It is nowe greuous vnto Iuda they are caryed awaye into a straunge lande where as they muste submitte them selues and serue other Notwithstandynge I wyll ones rayse vp an helpe that my people shall alwayes haue the vpperhande althoughe the hole worlde shoulde be madde and rage for it But thys vnderstode not the Iewes Besydes thys here is signifyed vnto vs that Christes kyngedome is subdued vnto the holy Crosse for this can neuer fayll wheresoeuer Christes kyngedome is preached through the holye Gospell there foloweth by and by the crosse Luc. xi and persecution surely Thys signifyeth the Parable in Luke Cap. xi where the Lorde Christe speaketh on thys wyse when a stronge man armed watcheth hyshouse that whiche he possesseth is in peace But when a stronger then he cometh vpon him ouercometh him he taketh from hym hys harnas wherein he trusted diuideth his goodes Howe goeth that to worke Nota beâ—e Euen thus when the holye Gospell goeth not abroade then is the deuyl in the worlde and ruleth mightelye with good peace and reste and all men go euen stepynge into hell as we haue sene hitherto vnder the Papacye there was an outwarde peace but it was not an vpryght peace But in the holye Gospell is the true peace preached vnder the whiche is contayned mere discorde because of the Tyrauntes and Sectes Therfore because that nowe the holye Gospel ryseth whiche beginneth to laye hand vpon the deuyls kyngedome and to declare what maner of felowe the deuyl is howe blacke he is and that hys kyngedom howe holy and good soeuer it appeare leadeth vnto damnation All the worlde is set agaynste it whatsoeuer is great and holy hangeth thereon and it greueth the deuill that his kyngdom is destroyed Therfore doeth he stirre vp all whatsoeuer he is able to make to bringe vp sayenge I slepe and sitte in good peace and tranquillite for a greate season but ye wyll distourbe my oute of my slepe abyde and I wyll breake you of your slepe agayne and I wyl cause you to haue trouble ynough yf ye haue delyte in trouble and tribulation ye shall haue ynough of it This doth he also very largely as we see for as soone as we receyue the Gospell we haue peace and also no peace It preacheth peace yet followeth the greatest trouble Howe whereas Christe ruleth through hys Gospell and worde there shal be helpe and succour thys causeth he to be preached and declared vnto vs The deuyll maye well rayse vp Tyrauntes and Sectes and cause the hole worlde to rebell agaynste the Gospell let them rage and be madde they shal not preuayle agayust it thereof be thou sure for of these saye nges and promyses is the scripture full Psalm xxxiij as where the .xxxiij. Psalm sayth The Lorde bryngeth the Counsayll of the Heathen to nought and maketh the deuyses of the people of none effecte Psal ij And in the seconde Psalme sayth Dauid that the Heathen rage furiously and the people Imagine the kynges of the earth stande vp and the rulers take counsayll together agaynste the Lorde and his anoynted But he addeth a littell worde thereto whiche is called vaynely and sayeth He that dwelleth in heauen shal laugh them to scorne the Lord shal haue them in derision And why Because he is to stronge and to myghtie for them he is able to bryng their deuyses to nought yea though there were a thousande tymes so many of them they shall gette nothinge at his
grounded vpō reason as philosophy or worldly sciences but it dependeth consisteth all in the word of God Vvhat thynges soeuer god hath promysed he may performe thē no man may let it The world knoweth nothing of the word power of God it beleueth not the first article of the almighty power of God and of the creation conseruatiō of all thynges it hath regard onely vpon creatures their mutatiōs it seeth death but it can see nothyng els here than these thynges which may be apprehended with corporal outward senses that is to say a wenche theyr lyeng styf horryble in sight deade and destitute of alher strenghtes It seeth also that she beynge deade can not helpe her selfe that none in earth can call her agayne vnto lyfe Reason thincketh vpon nothynge but mannes strenghtes it can not go further therfor it mocketh the wordes of Christe For as al worldely power may not make a creature of nothing so it may not rayse vp agayne a dead man Therfor yf we loke and regarde only mās power strenghtes than our laboure is in vayne and it is plainly impossyble that a dead mā be called agayne to lyfe aryse agayne Wherfor it is necessary that we haue regarde here vnto the diuine power strenghtes of the creatour excepte we desyre to erre and blaspheme with the wicked and myscheuous world Vvho is he that sayth the wenche sleapeth If I or any other pure tried mā should say these wordes of him self thā shoulde there be onely consolation of the wordes nothyng elles For we may not call agayne a deade man vnto lyfe of our propre strenghtes as we cal vp a man sleapyng naturally in hys bedde But here speaketh that great man that greatest noble Lord which cā order rule death at hys pleasure Here speaketh the creatoure and first maker himself of al thynges of hys own creature which he made before of nothing of whome Iohn and Paule beare witnesse Iohn i. that al thynges be made by hym they haue there byeng by hym But that thing was hidde frō the preastes phariseys the vulgar people of the Iewes at that tyme. For they knewe neyther Christ nor hys ministration or seruyce The chief mē of the synagoge ware blynd guydes as Christe calleth them neyther vnderstāding nor belening to the lawe the Prophetes Therfor what might that miserable poore peoople or that vnlerued people knowe So it was fulfilled Esa ivi and .iij. that Esaias prophecyed of thē al theyr blynd espialles was ignoraunt the shepeherdes theirselfes knewe not wysdome Esa lvi iij. my people which cal the blessed they their selfes deceaue the. c. But yf they had knowen lerned of the lawe the prophetes two thīges that is to say of what qualite should their Messias be and what should be his ministratiō work amōg men in earth thā wold they not haue scorned christ but they would haue thanked him their hartes handes lifted vp to god because thei had come to had sene that quiet ioious most wisshed day of health in their lyfe in whiche Messyas presente dyd these selfe workes which be attributed assigned to his first coming in scriptures in whiche tyme he declareth also hym self a true perfite sauyour of our bodies soules The lawe the Prophetes teache vs first that Messias was to come not onely a very man but also a verye God so that very God himself was to come in his own propre persō vnto the earth to become mā to teache and to saue hys people Gene. i. Psalm C. xxiij Psalm lxxxxvi For Moses saith that God hath made heauē earth whiche thing the prophetes teache also in many places as in 123. Psalm God made heauen earth Psal 96. God made heauē earth all thynges whiche be in thē Moreouer the prophetes beare witnesse also that thatsame adonay that is to say that true one God was to come to vs to become a very man of the stocke of Dauid that he mighte be our sauiour Christ Esaye xxxiij For Esaias in the xxxiij Chapter sayth Iehouah or God our iudge God our gyuer of lawes God our king he himself shal saue vs. Ieremi xxxiij And Ier. xxxiij where the Prote promyseth Christ he calleth him not onely the braunche of iustice which he was to gyue to Dauid but he calleth hym in thesame chapter clerely well to the purpose Iehouah or god our iustice which thing nether the Iewes nor christianes may deuye whyche hath knowen the holy tonge Also in xxij psalme Psal xxij and in the prophete Abdia the kingdome is the lordes or gods In bothe the places the speche is of Messias or of Christe and it calleth hym by thesame name by whiche scripture nameth in euery place the trewe and onely God maker of heauē and earth therfore it must nedes followe and can not be denied that Christe is trew God Is it than so incredible that the creatour and maker of all thinges restoreth and calleth againe vnto life his creature now fallē and deade whiche he made before of nothing Actu xxvi And so saith Paule in the 26 chapter of the actes before kinge Agrippa wherfor is it thought incredible amonge you if God rayse vp deade men as he wold say For asmuche as ye beleue that God is almightie that he hath made heauen and earthe how thā may he not also cal again vnto lyfe his creature that is deade Is it not more difficell and a greater thyng to make something of nothing than to restore renewe that which was made before Whosoeuer beleueth the creation of al thinges he must nedes beleue also that God may raise vp againe dead men that he will do it because he promised that he him selfe wolde do it Secōdely that law the prophetes teache vs what is the ministratiō of Messias or what he hys workes which he wolde do after in earthe that is to say to put away synnes to slea death to redeme his chosē mē frō power of death to call again dead men vnto lyfe to giue to his chosen mē euerlasting life here for a shorte time to be throwen doune to be made lesse to be made lowe poore abiect but therfore a litle after to be exalted and to reigne with his own for euer world without ende Of these the Iewes might haue gottē forsothe to them selfes so great vnderstandinge if they had takē heede that they wolde not haue mocked the wordes of Christ saing the whenche sleapeth like as he had spoken vaine thinges and had promised opēly impossible thinges Moses teacheth Gene. ij Gen. ij Ge. iji how death came vnto the worlde by synne And 3. chapter he teacheth who shall take away and destroie death truely the sede of the woman whiche shoulde after tread doune the head of the serpēt the deuyll that is to
hande they maye be sure But here vnto perteyneth a strōg fayth and a sharp sight to knowledge these thinges Therfore are these earneste wordes that the Prophet sayth Iuda shall be helped or saued Nota bene and Israhel shall dwell safe or withoute feare yf thou doest not behold them with faith thou shalt surely fynde the contrary parte For call ye this helpinge or is this peace when Christ the kyng hym selfe is hanged vpon the Crosse When the apostles heades be smiten of And when the Christiās be put from house and lande and are dryuen from towne to towne Item When Christe as he sayth hym selfe in Mathewe Mat. x. Capit. x. sendeth forth his Apostles and preachers as shepe amonge wolues verely there shoulde be prety peace Clubbes and Halbardes or dogges should be sent amonge them I suppose also that it is called a kyngedome of peace and of Saluation It might well ynough be called a kyngedome of warre where as is nothinge but kyllinge and murtheringe Yea this is it that I haue sayde It is another maner of kyngedome than mense with their eyes It apeareth outwardly as though it were damned as though it were forsaken and destitute of helpe but inwardely is it meare peace and saluation there is the battayll ouercome by faith In the sight of the world doth it somtyme apeare as though the Christians laye vnderfote for they are kylled and murthered euermore lyke the Cattell and the vngodly swymme alofte The Sectes and Heresyes haue the victory and triumphe But what is it Sap. v. It lasteth not longe than are all thinges tourned there shall the vngodly perysshe and the doctrine of the spirites of errour shall be forgotten There shall it then appeare howe Christe hath holpen and succoured his people And howe they haue had dominion ouer synne deathe and the deuyll Vvhiche nowe appeareth very lyttell or nothinge Euen so was it in the tyme of Arrius than were there scant thre Bysshopes in the hole Christianite that preached righte then was the hole worlde seduced with this heresy and also the Emperour hym selfe Then was there a great persecution of the Christians because of this heresy in so muche that many of them euerywher were banysshed and dryuen oute of the townes and countries so sore that we reade of no greater persecution then that whiche was at the tyme of Arrius Then did it appeare as though Christe had layen vnderfoote and Arrius aboue then thought men now is it at an ende with Christe and with his Christians the Gospell is gone and it is oute nowe Oute quod he nay nay For Christe remayned still and the faithe Where are now those heretykes Arrius with the Emperour peryshed in so muche that their names stynke more nowe before the worlde than their doctriue as then was in estimation and besydes that they are all goue to the deuill But Christe is yet a lyue and his Kyngedome standeth also yet sure Euen so at this tyme Nota bene when men saye There are many Sectes there are many heresyes agaynste the Gospel and it is to be feared that the Gospell shal be put doune I praye the let them go they can not leape ouer this sayenge Iuda shal be saued Israhel shall dwell withoute feare This fayenge muste be true though the deuill saye nay to it Satan and the worlde will hynder it and take awaye fayth but he sayth I will suffer them to fall but yet will I help them and they shal dwell safe in despite of all them that will lett me Although there apeare no certeinte for what certaynte can there be vnder the Crosse the world seke the lyfe neuer so nygh though Satan will take awaye their faith yet shall they dwell withoute feare And this happeneth also vndoubtedly for where as the Gospell is there is suche a sure wall which is fyrye and of yron and thicker then heauen and earthe And a thousande Emperours are not able to ouerthro we this wall a Christen man For the worde of God endureth for euer Esa xl Wherefore the Christians haue mery and quyet conscientes and the more the world rageth the bolder they waxe yea the surer this certaynte and boldenes do stand And so doth the Tyranne of the world and the sectes strengthen the hertes of the Christians Therfore sheweth this texte once agayne that he speaketh of a spiritual kyngdome For there is no kyngdome so myghtie that euer was able by the sweard to conquere vnto his subiectes suche a certaynte and peace The Romaynes haue ben the moost mightiest Lordes notwitstandinge they were oftentymes beatten and coulde neuer bryuge it to that poynte that they might haue had peace and certayntie somtyme there were foure thousande slayne and somtyme tenne thousande to that they had alwayes assaultes and enemitie It foloweth nowe further in the Prophete And this is the name that they shall call hym euen the Lorde our rightuousnes The Person hath he described and also the office and the frute of the office namely that he shall sette vp equitie and righteousnes and that the people shall haue helpe and dwell in sauetie howe be it vnder the Crosse and persecution Nowe declareth the Prophete what his name shall be and saythe he shall be called the Lorde oure righteousnes The Iewes holde muche of this name in the Ebrewe tonge whiche we haue translated Lorde and saye that he may not be named neyther do they name hym also in suche great reuerence do they kepe it they writtet it vpon no paper and whan they writte it there on they alter the letters and make seant two letters and they alowe it not that the Christians shoulde se it written Also some wicked personnes amonge the Iewes haue deceaued many Princes and Lordes vnto whome they haue geuen this name in writtinge and haue tolde them that whosoeuer did beare it aboute hym should not be slayne and that it doth serue for more other thinges of lyke superstition Euen as also many Christians whiche haue learned it of the Iewes where wonte to graue this name in golde or siluer and to hange it aboute their neckes to thintent that they shoulde not be shot or wounded c. The cause wherfore the Iewes holde so muche of this name is this where as this name Lorde standeth in the scripture there doth it signifie God in his Godly essence and Maiestie and there is spoken of the very God The Hebrewe language hath aboute tenne names whereby she nameth God amonge the whiche there are many whereby she nameth God concerning his workes but this name Iehouah Lorde signifieth onely God as he is in his Godly essence This difference can we not kepe in oure language for we do commonly call it Lorde and can not wreste nor constrayne this worde that it shoulde signifie God onely for we call a Prince Lorde and a ruler is also called Lord and it is very common to vs in our language But that we
ryghteousnes shall be spred abroade throughout the hole worlde These be oure letters and sealles that we be a free people withoutlawe and withoute compulsyon but onely for the Christians which knowe how to vse the Christian libertye for we maye not do as the plowemen dyd the laest yeare But where be such Christians that vse the Christian liberte a ryght that do all thynges willyngly and gladly that so serue theyr neyghboure and make other partakers of theyr goodes and do accordynge as God hath done vnto them where be they that gladly suffre the Crosse A christian is a seldome byrde There are very fewe that knowe what is the true Christian liberte The mooste parte do drawe it to the body and knowe not that it is a liberte of the conscience and of the soule namely that thou arte not pure nor ryghteous after the herte and conscience but yf thou shalt be pure and ryghteous then muste thou knoweledge that thou arte made pure and ryghteous by thys Kynge Christe IESVS onely by the meanes of hys bloud whithe he hath shedde for thy vpon the crosse thys maketh the free But the Lawe of Moyses and the lawe of the Emperour other thynges more do not make the free Vvhen I preache thus then do I not meane that men shoulde not obey to the hyer powers serue them and geue vnto them that whiche is due vnto them for the Christian liberte is nothynge touchynge the bodye nor the outwarde behaueoure and conuersation but the soule Therfore whan thou doest serue or obeye the hyer powers then doest thou euen as muche as thoughe thou dyddest geue to a naked man a coatte or diddest fede the hungry for it is also a dede of charite whiche floweth and springeth onte of fayth not that thou shouldest be made ryghteous through thys worke but that it declare thy fayth Therfore is thys the summe before god shalt thou be ryghteous without workes without al lawes onely through Christe Iesus Here seest thou Nota bene howe counyngly and myghtelye the Prophetes coulde counterfaycte Christe and hye kyngdome to thintent that they would make vs sure and certayn wherein our saluation consisteth God grasit that we maye so comprehende it and beleue it Thankes be to GOD A sermon of D. Marten Luther of the kyngedome of Christe oute of the eyght Psalm Lord our Lord c. made at Mersburg the syxte daye of Aug. anno 1545. THys is one of the principall Psalmes of the kyngely Prophete Dauid wherin he hath written of Christe and his kyngdom And they are no darke wordes but cleare light and easy to vnderstande And he describeth the kyngdome of Christ on this wyse that although it be in heauē by working yet is it also here beneeth in earth and in all the worlde and seperateth the kyngdom of Christ from the worldely kyngdome which is gouerned by worldly kynges Powers These two kyngdomes are here beneth in earth amonge men for also the kingdome of Christe is here beneth in earth among mē But there is a great difference that notwithstandinge that bothe the kyngdome of Christ and also of the worlde are here in earth yet are they ruled gouerned after an vnlyke sorte For the kyng of whome here the Psalme speaketh albeit that he haue his kyngdom in earth yet doth he rule spiritually and after a heauenly fasshion So that although his kingdome be not sene as the worldely kingdome is sene yet is it hearde but howe Out of the mouth of infauntes and sucking babes hast thou ordeyned strength so is the kyngdome of Christ a kyngdome of hearinge and not of seynge For the eyes do not leade and bring vs thither where as we fynde learn to knowe Christe but the eares muste do that and also suche eares as heare the worde out of the mouth of Infantes and sucking babes This is not the fasshion of the worldely kyngdom for thesame standeth not onely in the hearinge but in workyng and by putting in vre that the good may be defended and kepte in equitie Iustice and peace and that the vngodly vntowarde and euill may be punysshed that men may also labour with their handes and obtayne goodes profites for there shal they not rule nor waxe ryche by their eares For that thou arte made riche is not done by the eares but by the eyes and handes that thou doeste take it in hande and accomplyshe it in dede In those pointes consisteth the worldely kyngdome farre segregated from the spirituall kyngdome of Christ whiche kyngdom although it be here in earth yet is it not executed with plowynge and with our handes But it consisteth in the worde and is executed through the worde whiche procedeth furth of the mouthes of Infantes and suckinge babes As when thou seest and hearest a preacher preaching the word of God thorough the whiche by the commaun hemente of Christe he pronounceth Repentaunce and forgeuenes of synnes there seeste thou neither plough nor harrowe But thou seest and hearest that the Preacher onely vseth the tonge and the worde and yet not hys owne word but the word of Godwher by Christe ruleth here in earth In lyke maner also when we se the holy Sacramentes ministred wherein God offereth and geueth vnto vs remission of all our syunes mercy saluation and the lyfe euerlastinge There seest thou the delyueraunce from synne and death that thou also arte no more deteyned captiue in the kingdom of the deuill thou doeste not se it but onely heare it that it is offered geuê the with the tonge of the Preacher thorough the worde Lykewyse whan a chylde is yonge borue into the worlde of father mother whiche is a synfull byrth this do we se with oure eyes but whan the Chylde is brought to Christe grafted in Christe through Baptisme and is borne agayne of newe wasshed from synne and is made the Chylde heyre of God then is it borne agayne a new whiche is farre an other byrthe than the fyrste whiche we se and fele The seconde and newe byrth which is done through the water worde and the spirite is not sene there are onely the wordes hearde whiche yf I beleue I am made the chyld and heyre of God and fellowe heyre with Christe not of this corruptible lyfe wherein we are borne thorough the fyrst byrth but of the euerlastinge lyfe not an heyre of money and goodes Siluer and Gold But I am made heyre of the euerlasting and heauenly goodes and giftes of God Of these thinges se I none but onely heare the worde whiche profereth me such goodes and sayth that I shall so enioye them yf I do then receyue and beleue it then is it euen so and I obteyne all whatsoeuer the word doth profer promise and geue me So do we also saye in oure Chylder Crede I beleue in the holy Ghost c. forgeuenes of synnes the lyfe euerlastinge These are thinges which we neither se nor fele They are not
Here becommeth the kynge God and Dauid descrybeth the Kynge our Lorde Christe in thys wyse that he be bothe very man and very God as is here clerely shewed and declared but yet so that he shal suffre and dye and ryse agayne the thyrde daye c. He is God for whatsoeuer is in heauen and erth is subdued vnto him For to haue all thynges vnder hys hande and power pertayneth onely to God and not to any maner of creatures No not to the Angels which are also vnder the dominion of the Kynge oure Lorde Iesus Christ vnto whome be laude and prayse for euer and euer AMEN ⧠An homily or sermon of the famous doctour Vrbanus Rhegius of fayth and resurrection vpon the Gospell of Mathew in the ix Chapter of the woman whiche was grieued with the issew of bloudde and of the doughter of the chief ruler which being dead Christ restored to lyfe preached to the people of Hannouer in Saxon. WElbeloued in the Lord whan before the space of two yeres I was called to you accordinge to the wyl of God our celestiall father that I might aduaunce your loue and honour dewe vnto God and healthe of your soules by teaching admonyshing writinge I ceased not from that tyme to praye vnfaynedly and diligently God oure heauenli father that he would vouchesafe to preserue you in holsome doctrine true fayth and hope of the Gospell and to finyshe his worke begonne in you And now I thanke his fatherly goodnes that he hath preserued you vnder so many temptations stormes ingines of afflictions and persecutions and hath fortified your myndes to cōstaunce and because all your afflictiōs and persecutions haue chaunced to the increase and stabilitie of your sanynge hope through the fatherly goodnes of God and his singulare counsayll that ye may be now more strong and more perfite to a deuoute and blessed lyfe in euery exercise than ye haue bene before But forsothe for as muche as the deuil our most cruell and most sworne enemye doth assaulte and endeuoure to destroye the fayth and doctrine of Christe by diuerse and continuall temptations by merualous wiles by most crafty subtilitie and by many cauteles in euery place and in euery momente it is necessary that ye fortifie your selfes and fyght with all your myghte mayne agaynste an enemye so muche to be feared takyng quycklie true and vnwynable weapons and an vnuincible sworde that is to say the worde of God the worde of sauyng and eternal veritie whiche the deuill more feareth and dreadeth tremblyng than we miserable and feble men may be troubled for feare of fyre of flouddes of tempestes of knyfes and of swordes of gonnes and of what other thingesoeuer may hurte and destroie our corporall lyfe Colos ij And therefore Paule admonysheth his colossians that the word of God in habite abundantly in them For he did knowe and had learned by experience that the spirite of lienge may suffre nothynge lesse nor more grenouslie than the exercise of the pure word of God by which his counsayls and weapons be made blunte and be broken by whiche also we be fortified in faythe and hope of Christ more and more that we may fyght valiauntly in spirituall fyghtyng battayle against the Lordes of thys worlde the gouernoures of darkenesse of this time truly agaynst the euyll crafty spirites vnder heauē and that we may obtayne finally a glorious victory For thys cause I wolde confirme confort your charities with some short compendiouse oration instruction admonition bycause I came agayne to you God so gouernyng and willinge Therfore I wil intreate the gospell of this present day of s Mathew in the ix chapter Mat ix in which s Mathew setteth out to vs two notable myracles done of Christ whiche was written of the Euāgelist to our profyt that our faith may be stirred vp renewed quickened fortifyed and preserued and that oure charitie may be kendled inflammed towarde God and oure neyghboure First Christ restored to health that miserable woman which was grieued sore with a flixe of bloude xij yeres coulde not be healed with any medicynes After he calleth agayne the dead mayd vnto lyfe In these two histories wiracles of the gospel I wil intreate principally also two articles First for asmuche as Christe doeth commende so greatly the faithe of that woman sayng beleue thy fayth hath made the safe because we knowe that he hath testored her by hys owne propre power puttyng away her sickenes a netessary questyon presenteth it selfe to to vs which is worthy to be discussed declared that is wherfore scripture attributeth euery where so much so faith Christ saith here that faith hath made the woman safe In an other place we reade agayn Ioh. iij. that faith bryngeth iustice eternal saluation whan not withstandynge it is manifest that our fayth is yet vnperfite weake that we be constrayned with the disciples to praye Mar ix Lord encrease oure faythe Vve heare also often in these tymes howe vehementlye the blynde world is offended whan faith vnto Christe is publyssed exalted with worthy prayses These newe doctoures say they can no other thing now thā to prayse auaūt only fayth whether only faith might do althynges saue vs in nowyse mo thinges be required thā onely faith For it is necessary that works be also presēt only faith is not sufficiēt is moch we aker of lesse power thā that it maye do that thing Doeth not the deuill also beleue but neuerthelesse he is condemned euerlastyngely These be the saynges of oure aduersaries wher◠it may be vnderstād easely how greatly they be offended by the prayses of fayth But we shall heare how greatly they erre After we shall intreate of the resurrection of the body occasion taken of that that Christ calleth agayn here vnto lyfe a wenche now whan her body should haue bene buried this is truely so greate suche a worke that neither reason will nor maye conceyne it but strong fayth must nedes be present It is truely necessary that the holy Ghost gyue and preserue merueloullye that faythe for it is tempted by merueylouse and horrible wayes of the world which iudgeth that fayth to be a mere folyshenesse it is tempted also of oure owne propre reason and of the deuyll hym selfe This Gospell perteyneth to two articles of the crede of oure Christiane faythe that is to saye to that greatest article which maketh vs Christians I beleue in Iesu Christe his onely sonne oure Lorde And I beleue the resurrection of the body The fyrst Article CHriste prayseth the faithe of the woman Mat. xv viij Luc. vij xvij he doeth that in many places in the histori of the Gospel ther of it may be easeli vnderstād that faith shuld be published exalted with prayses his power strēgth should be alwayes diligētli declared ineulcated for Christ doth prayse nothing except it be
A frutefull and godly Exposition and declaracion of the kyngdom of Christ and of the christen lybertye made vpō the wordes of the Prophete Ieremye in the xxiij Chapter with an exposycyon of the viij Psalme intreatyng of thesame matter by the famous clerke Doctor Martyn Luther whereunto is annexed a Godly sermon of Doctor Vrbanus Regius vpon the ix Chapyter of Mathewe of the woman that had an issew of blood of the rulers daughter newly translated oute of hyghe Almayne ⧠Imprinted for Gwalter Lynne Anno. M. D.xiviij To the most gratiouse vertuouse Lady Elizabeth syster to the Kynges moost Royal Maiestie Her most faythfull dayly Oratour Gwalter Lynne wyssheth long lyfe to GODS pleasure encrease of honour and the lyfe euerlastynge COnsiderynge thys tyme moste vertuouse Ladye to be the tyme of Christes raygne kyngedome wherein the Gospel is the rule of the prinxely powers and mercy is more estemed then sacrifyce I thoughte that I coulde not gratify your grace more with any kynde of obsequye that I coulde shewe through the slender talentes that it hathe pleased the almighty to endue me withall then yf I shoulde set forth in the Englysh tōg some godly lesson of some learned and Christian teacher concernyng thesame I haue therfore translated into the Englishe long this little boke of maister Martine Luthers doyng concernyng the kyngedome of Christe and Christian libertie made vpon the Epistle of Ieremye the Prophete And because I know that a good thing can not be to often nor to muche spoken of I haue added hereunto another piece of thesame mans labours a sermon that he made vpon the eyghte Psalme Lorde our Lorde c. concernynge the same matter and cousyderyng that fayth in the bloude of christe our sufficient price and raunsome the hope of the resurrection these mortal bodyes is most necessary to be knowen to al christians I haue also added in the ende of this litle boke a sermon made by the famouse doctour Vrbanus Regius concernyng thesame made vpō the ix Chapyter of Mathewe occasyon taken by the mencyon of the woman that suffered the bloude flixe and the rulers daughter Howe pithilye learnedly and christianlye the these matters be handled it shal not nede me to reporte knowing that your grace delyteth more in the the pervsyng readynge of the Authours themselues then of any encomion or prayse that can be geuen vnto them willynge all other therfore to followe your graces example herein I committe this my labour vnto your grace as a most sure tokē of my good wyll to gratifie your grace by setting forth and furthering to my power the trueth of Christ who alwayes preserue your grace to muche honour spirituall knowledge and lyfe wythout ende So be it Your graces faythfull and dayly Oratour Gwalter Lynne Of the kyngdom of Christ Ieremye in the xxiij Chap. BEholde the tyme cometh saith the Lorde that I wil rayse vp vnto Dauid a righ teous braūche he shal prospere with wysedome shal set vp equitie and righteousnes agayne in earth In his tyme shal Iuda be saued and Israel shaldwell without feare this is the name that they shall call hym the Lord our righteousnes And therfore beholde the tyme cōmeth saith the Lord that it shal be no more sayd the Lord lyueth which brought the childrē of Israel out of that land of Egipte But the Lord and the Christen liberte lyueth which brought forth led the seed of the house of Israel out of the Northlande and from all countries where I haue scattred thē and they shaldwel in theyr owne lande agayne IN this Epistle or prophecye of Ieremie is Christ shewed vnto vs what he is and what his kyngedome is howe he shal rule and howe they that are vnder hys kyngedom shal dwel without feare First sayth the Prophete that Christ is the braunche and seed of Dauid Euen so sayth also Saynct Paull to the Rumayns in the .i. That God hath caused hys Gospel of hys sonne to be prophecyed by the Prophetes in the scriptures that he should be suche a Lorde whiche should be borne of the seed of Dauid as pertaynyng to the flesshe and yet myghtelye declared to be the sonne of God after the spirite that sanctifyeth c. Rom. i. Euen suche a sayeng is this also and therfore it is cuydent that the hole olde Testament serueth vnto thys purpose that we may see that all thynges whiche we nowe preache and beleue are performed euen as they were shewed prophecyed before as we shall further marke and perceyue in the processe Ye haue heard that it was said vnto Abraham Ge. xxij Gen. xxij In thy seed shall al the nations of the earth be blessed Thys is a Gospel wherewith the holy fathers were susteyned a very long tyme but it was not yet fulfilled for he sayth It shal come to passe that all nacyons shal be blessed In thys sayng is it surely promysed vnto Abraham that this seed shoulde be borne of hys generatiō to thintēt that he should not nede to grope here there as in the tyme of Adam wheras they had also a Gospel but it was very dark namely where as God sayde vnto the serpent Gene. Gen. iij. iij. I wyl put enemitye betwene the and the woman and betwene thi seed and her seed the same shal treade doune thy heade and thou shalt treade vpon his hele Whiche is spoken altogether of Christe that he should treade doune the deuills heade and all nacions shoulde be blessed in hym In all these saynges it appeareth clearly that Christe must be God and man that he must dye and ryse agayne and receyue an euerlasting kyngdome here vpon earth whiche onely is done by his worde All whiche thinges although they be not expressely mencioned in these wordes yet they are neuer theles contayned there in vndoubtedly and it may well be gathered of the wordes yf the Texte be indifferently loked vpon and merked But yf a man do passe euer the wordes vnaduisedly and vndiscretely without any further consideracion than can no such thing appeare to be in them As in this sayenge In thy seed shall all the nations of the earth be blessed They be fewe and shorte wordes but yf thou marke them diligētly thou shalt fyud therein that Christe is God and man and that he must dye and ryse agayne from the deade For yf he shall blesse whiche is as muche as to take awaye the curse then truely must he be aboue the curse which curse is nothing elles but death synne and all myschiefe yf he shall do this then muste he nedes haue power to take awaye synne death to geue lyfe where vpō it must nedes followe that he is more then a pure man For noman is able to do suche workes but God alone and he that doth this worke must nedes be God also Furthermore yf he shall be the naturall seede of Abraham then muste he nedes be man also Nowe yf he
be a man then muste he nedes be mortall or elles he coulde not be called Abrahams sonne Agayne yf he shall brynge the blessinge vppon all nations of the earthe then muste he nedes lyue alwaye and for euer where vppon it foloweth that he is mortall and lyuinge c. And so shalt thou fynde it in all other places of the scripture yf the saynges be iustely and diligently marked But we will see from worde to worde what Ieremie doth notifie vnto vs in this sayeng that we may fynd this also in lyke maner Fyrst sayth he thus Beholde the tyme commeth sayeth the Lorde that I will rayse vp vnto Dauid a righteous braunche These wordes are vndoubtebly spoken of Christe wherein is contayned as the Prophecye declareth that he shoulde come of the synage and stocke of Dauid Therefore saith Sayncte Paule well Rom. i that after the flesshe he is borne of the seed of Dauid For the Prophete Ieremie would describe the sauiour plenteoufly that he myght be perfytely knowen what he shoulde be and from whence he shoulde come because of them whiche cyther at that tyme or afterwarde should come vnto the fayth beleue in him that they should not nede to grope after him here or there or seke him any where elles Therfore doth he knyite hym vnto the generation and stock of Dauid from whence men should loke for hym vndoubtedly With such wordes haue the Prophetes conforted the people and warned them that they shoulde marke diligently vpon this generation and that they shoulde be throughly perswaded that he should come none other waye but from the stocke of Dauid This knewe the Iewes well ynough out of the sayenges of the scripture were as sure of it as we knowe surely be leue that Christ shal come agayn at the later daye Therefore sayd also the Angel Gabriell vnto Marie Luce. i. Luc. i. The Lord God shall geue vnto hym the seate of his father Dauid and he shall raigne ouer the house of Iacob for euer and of his kyndgdome shal be none ende He sayeth I wyll rayse vp that is to say I will sette stablysshe it that it may staÌ„de sure As though he would saye The people of the Iewes haue bene hitherto afflicted and troubled with their kynges For where as I haue sometyme styred vp vnto them iiij Re. xviij â—ne good kynge as Ezechiam they haue had tenne bad for hym But I wil once rayse vp and ordeyne a kynge which shall continue For euer but I will not rayse hym for this cause that he shall assaulte any man But he hym selfe shall be assaulted of the world of the deuill of all whatsoeuer is great and mightie in the worlde but I will so sett hym that he shall stand fast and sure and his enemies shall not preuaile agaynst hym And he sayeth he will rayse vp vnto Dauid a righteous braunche EueÌ„ so saith Sachary also Sach ix that he is righteous and a sauiour Lo saith he Thy kynge cometh vnto the a righteous kyng and also a sauiour On this wyse dyd the Prophetes see Christ euen as we see hym also namely a kinge that iustifieth the worlde For the worlde is nothinge elles but a stable full of vnthriftes The worlde is the kyngdome of the deiull and bloude and flesshe is her housseholde of whose vngracious and wycked assanltes al saynctes haue euer complayned and muste also euer more complayne as Paule declareth to the Romaynes in the vij Ro. vij Therefore did the holy Fathers and Prophetes without ceassing desyre and crye after this righteous brauÌ„ce after this Christ whiche shoulde make them iuste and righteous and take awaye synne and death And this also doo all good and faithfull hertes yea the vnfaythefull also styll contynually desyre For who would not rather haue lyfe then death and rather haue righteousnes then synne Ro. vij Therefore cryeth Paule O wretched man that I am who shall delyuer me from this body of deathe But thus crye not all men for they fele it not all The deuill possesseth the heries of many and seduceth them that they can not thynke therevpon Thus may we see that this is the Summe or Chiefe poynt of this Prophecye that this kynge is iuste and righteous that is withoute all synne where by he is segregated and secluded from all other men whiche all are vnrighteous wicked and synners Nowe yf he be righteous than maye he not be borne after the maner as other mennes Children be borne Therefore it foloweth that his mother muste be a virgyn For it is sayde of all other men by the Prophete Dauid Psalm li. Beholde Psal li. I was shapen in wickednes and in synne hath my mother conceyued me Therefore muste this kynge nedes haue had another Maister that he was conceyned and borne withoute synne For yf he shall be righteous and not gyltie of deathe then maye he not be borne of a woman by the helpe of a man as we are But he must be pure from his byrthe But howe cometh this to passe that he is pure and not subiecte vnto death From whence cometh this vnto hym He shoulde come from the stocke of Dauid And is not the kynred of Dauid also vnder the malediction Yes truely but here vnto must a virgin be vsed out of the stocke of Dauid the other hath the holy Ghoost executed he hath purified this byrth as the Angell sayde vnto the virgyne Mary Luc. i. Luce. i. The holy Ghoost shall come vpoÌ„ the and the power of the hygeste shall ouershadowe the. Therfore also that holy thinge whiche shal be borne shal be called the sonne of God Therfore haue we suche a kyng which hath a name before all other kynges that he is righteous and righteous in all thinges In so muche that he also maketh other good and righteous And so will these wordes that he muste nedes be God and man and be borne of a virgyn albeit that these wordes do not clearly and manifestely expresse it yet bringe they so much with them yf they be throughly searched But where he calleth hym a braunche that is spoken after the maner of the Ebrewes whiche calle the children braunches whiche waxe and growe eueÌ„ as the herbes busshes trees do grow which soundeth not so well in oure eares as in the eares of the Iewes So sayth God also in Esa Cap. xiiij Esa xiiij of the kyngdome of Babylon I will roote oute the name remnaunte sonne and sonnes sonne of Babilon For the children come froÌ„ the parentes eueÌ„ as the braunches boughes come oute of the trees Therfore saith also Esaye in the xi Chap. Esa xi A rod shall come forth oute of the stocke of Iesse oute of a stocke whiche nowe is deade sayth he shall growe a braunche that is oute of an olde withered stocke Where of nomaÌ„ loked for any thinge to springe forth of it For Dauid was dead his kynred laye altogether
vnder fote euen in the asshes Pilate was at Ierusalem in the stede of the kyngdome of Dauid the Romayns had the rule and dominion so that of the kynred and stocke of Dauid was very littel remembraunce and lay hydde skant in two or thre per sonnes as in Ioseph and Mary which were at Nazareth Now sayth God let the stock waxe olde and hole withered I am able to reuine hym when ye loke leaste of all for his commynge then shall he come whan men thinke that the stocke of Dauid is cleane extincte and decayed and paste recoueringe then will I come and make hym to florysshe and to springe furth and to bringe furth fruite There maye ye se howe the Prophetes agree together and go all vpon Dauid that oute of his stocke and kynrede shoulde come the iuste and righteous kynge whiche shoulde delyuer his from synne death deuyll hell and from all euyll and make them safe for euer Whereof Ieremie nowe speaketh further and sayeth And he shall reigne a kynge and shall prospere with wysedome and shall set vp equitie and righteousnes agayne in earth These wordes sounde as though he woulde signifye that there is no righteousnes in earthe I meane not onely of the righteousnes whiche is of valoure before God but also of the outwarde righteousnes of the worlde whiche is but a very beggers cloake For the worlde is a right schoole of the deuills vnthriftes Therefore hath God also ordeyned the swearde and also the hangeman that yet a lyttel parte of righteousnes mighte be in earthe For with the righteousnes whiche is of valoure before God it will not be In earth is nothinge but vnrightuosnes bothe in the temporall Gouernaunce and also in the spirituall Gouernaunce is nothinge but blaspheminge of God For thus sayth the Psalme xiiij Psalm xiiij and liij Rom. iij The Lorde loked donne from heauen vpon the Children of men to see yf there were any that woulde vnderstande and seke after God But they were all gone oute of the waye and were altogether become abhominable there is none that doeth good no not one cete There geueth he a shorte sentence sayenge that there is not one good God to then this is sure yf a man will beholde the worlde euen from heauen dounewarde he shall se nothinge but mere blyndenes iniquitie vnrighteousnes and foolishenes and nothinge elles but a stable full of vngrations vnthriftes and not muche better then she was in the tyme of Noah When God through the floudde caused all men to peryshe sauinge eyght persons Howe be it very fewe do felt suche blyndenes and vnrighteousnes but onely suche as by the lawe are taught and instructed as in those dayes the holy Fathers and Prophetes the common people wandereth euen as the cattell Nowe this Thild whiche shoulde be borne of Dauid righteous and iuste withoute synne shall be the kyng whiche shall stande Esaye xi b. Rom. xix b. and rule for euer Nowe for as muche then as he is a braunche and a twygge of the stocke of Dauid He muste nedes be mortall for bodely is he borne in this temporall lyfe and therefore muste he nedes dye But seyuge he shall stande allwaye and rule for euer then muste he also be immortall Howe will this frame Euen thus he muste ryse agayue from the deade This is it that Sayncte Peter meaneth Where as in the Actes of the Apostles he alledgeth onte of the Prophete Dauid that it was impossible that he shoulde be holden of deathe Acto ij Act. ij Psalm xvi Psalme xvi Vvhat was the occasyon For he shall continue a kynge and rule for euer And so sieste thou in these wordes euery where notifyed the resurrection of Christe That he muste be borne and dye and yet rule alwayes therfore must henedes ryse agayne from death Further more sayeth the Prophete that this kynge shall prospere with wisedome that is he shall rule with vnderstandinge and discretion as it is written of Dauid i. Reg. i. Reg. xviij xviij He behaued hym selfe wysely in all his wayes that is he was the mooste circumspecte and moost righteous amonge all them that were in the courte of Saule Euen so sayethe here Ieremie also of this kynge that he shall prospere with wysedome that is he shall behaue hym selfe wysely Hitherto haue we hearde of the persone of this kynge namely that he shoulde come from the stocke of Dauid that he shoulde be a man and be borne of a virgyne and shoulde be a righteous kynge whiche is all to be vnderstande of his persone Nowe foloweth it further that whatsoeuer this kynge hath he shall not kepe for hym selfe but shall bestowe it and geue it vnto menne and this meaneth the Prophete where he sayth He shall prospere with wysedome that is he shall rule with no nother thinge but onely wyth wysedome As though he woulde saye he shall not occupye harnas sweardes gounes bowes and speares but he shall beginne to make men righteous after a newe and a straunge guyse not with rakynge or hangynge but with or by the Gospell he shall take the people whereby they may best be taken Namely by the herte and not by the neck to thintent that they may subdue them selues and be willinge to folowe him There seest thou that he is a kynge for this cause that he helpeth the people and doth the same withoute strokes of the swearde onely by his Gospell For the whiche cause he is also rysen from the deade and causeth his Gospell to be preached through the holy Ghoost throughoute all the worlde After this sayethe the Prophete that this kynge shall set vp equitie and righteousnes in earthe These two wordes Equitie and righteousnes doeste thou reade very often together in the Scripture as in Esaye Esa ix in the ix he shall sitte vpon the seate of Dauid and in his kyngedome to sette vp the same and to stablysshe it with equitie and righteousnes from henceforth for euermore where also he speaketh of the kynge dome of Christe and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes and yet they meane no more than that we call righteousnes Howe be it there by are signifyeth these two poyntes to leaue that whiche is euill and to do that whiche is good for these are the two poyntes whiche belonge to the righteousnes And for as muche as there are no more but euen these two poyntes therefore vseth the scripture these two wordes Iudicium and Iustitia Through Iustice or equitie doth God punysshe that is he putteth awaye that whiche is euill Through the righteousnes maketh he the people to be good and righteous and preserueth and defendeth innocenrye Nowe this kynge is not onely for hym selfe iuste and righteous but he fulfilleth that whiche the worlde with her righteousnes and workes is not able to do Namely that the people myghte be righteous Vvho did euer se suche a Kynge He sitteth
on the ryghte hande of God hys heauenly father and yet shall iustifye the people and thys shall also be done here vpon earthe whiche is yet more merneylous But howe cometh thys to passe Euen thus The kyngedome of Christe is a spirituall kyngedome whiche ruleth herein earth and yet it is not of the earh but of heauen Thys could neuer no King brynge to passe that he had set vp a kyngdome whiche were in earth and yet were not terrestrial but celestiall Wherfore thys worke declareth that thys Kynge must be more then a bare or pure man For he that knoweth thys science hathe the power that he is aboue synne and can iustifye synne thesame muste nedes be God for God onely iustifyeth the vngodly Ro. iiij as Paul sayth Roma in the .iiij. And for as much as thys Kyng performeth and bryngeth to passe suche thynges it followeth therfore that he is very God sence he hath the honour and doth the workes which onely belonge to God Nowe then yf he can bryng to passe that the people maye be delyuered from theyr synnes and by that meanes make thē ryghteous then can he also soone delyuer them from death for where as is no synne there can be no death for the stynge of death is synne as Paul saith to the Torinthians i. Co. xv i. Cor. xv for yf there were no synne then shoulde death haue no myghte nor power and thus doth thys Kynge delyuer vs from synne and death from the deuil from hell and from all infelicite and geueth vs the eternall ryghteousnes and euerlastynge lyfe He maketh GOD oure father and geueth vs the kyngedome of heauen Nowe thys is no man able to do neyther angell nor saynete neither also Mary the mother of God but onely GOD hym self whereout it followeth then that thys kyng muste nedes be God and although it be not expressed with manifest wordes yet do the wordes and the vnderstandynge of thys sayenge brynge it with them that he is verye GOD and man So goodlye coulde the Prophetes speake of Christe and counterfayte hym so excellentely vnto vs that it is to be merneyled to thintent that we should not mysse hym Here ryseth nowe a questyon Thou saydest euen nowe howe that all saynctes muste crye with Sayncte Paule ouer synne death O wretched man that I am who shall delyuer me from thys body subdued vnto death Here se we also that the Christians dye yea the better Christians the heauyer death they suffre what meaneth thys call ye that delyueryng from death synne Thys is it that I haue sayde It is a spiritual kyngedome and kyugedome of faythe It wyll stande in faythe and men muste also beholde it with the eyes of fayth Otherwyse can no man at no tyme vnderstande it for there remayneth yet that death muste deuoure vs The Emperours and Cyrannous haue behedded the Apostles and holye martyrs Sayncte Paule was fayne to stretche forthe hys heade Moreouer there remayne yet the lustes and inclinations towarde synne There be also manye heresyes and sectes whiche al obiecte themselues agayuste the Christians where is here lyfe where is here the ouercōmynge of death which is preached in thys kyngedome Vnto that do I answer thus We haue dominion and rule ouer syune ouer death howe be it we haue not yet ouercome them and we be not yet delyuered from them for the text saith that the Kynge is yet workynge For he doth alwayes rayse vp righteousnes and maketh yet styliuste ryghteousnes lyke as a Tayllour which maketh a garment as longe as he maketh thereouer so longe is he in the worke and it can not be sayd that the garment be al hole fynyshed Euen so is the kyngdome of Christe in earthe styll in worke he worketh and rayseth dayly thereouer and shal so continue vntyl the latter daye And then shal althynges fyrst be made ryght perfecte In the meane season do the Christiās styl fall in syune albeit agayust theyr wyl But thys aduauntage hath a Christian although he do fele the synne yet is he neuertheles lorde ouer it but to that ende can he not brynge it that he myghte cleane be delyuered from synne vntyl the olde wretche dye cleane and peryshe Therfore albeit that the Christians fall yet is Christe present with them which ruleth by hys spirite and ouercōmeth synne and styll rayseth them vp agayne sayeng aryse brother be of good comfort there is no daunger And so is Christ alwayes in the battel and in workynge and fyghteth with oure enemyes They do often resiste agaynst hym but at the laste he obtayneth the victory and they are depressed Euen so goeth it also with them that are hys in whome God triumphet and ouercometh thorough Christ Therfore sayth Paule i. Cor. xv i. Co. xv But thankes be vnto God which hath geuen vs victory thorough oure Lorde Iesus Christe And. ij Cor. ij saith he ij Cor. ij Thankes be vnto God which alwayes geueth vs the victory in Christ Although sometyme one be put to the worste yet is Christ at hande and lyfteth hym vp agayne sayenges vp brother aryse thou hast no hurte at it agayne styll thou must nedes fighte it oute it can not be done withoute fallynge but take hede that thou lye not styl There is euermore fallynge and rysynge agayne as long as we lyue in thys worlde Nowe Nota bene as Christe hath ouercome synne euen so doth he also ouercome death when death is at hande presseth vpon the and wyll destroye the then is Christ present with the and sayth at it lustely he can not hurte the and although he do stryke the it shall be no more vnto the then yf thou wētest to slepe Nowe go to it is but a smal matter within this shorte houre it shal be better A man may fele that death is bitter and sharpe But he can not prenayle nor triumphe ouer the. For Christe hath made hym faynte hys stynge or darte is made to blunt He hathe weryed hym selfe vpon CHRISE whiche hath ouercome hym and treaden hym vnder hys fete Euen so goeth it also with the Sectes and Heresyes and with all other aduersities whiche all can not hurte vs for we haue one in heauen vnto whome all thynges are possyble and be is able to preserue vs that nothing shall happen vnto vs withoute hys wyll Therfore I saye that the outward temptatious maye well remayne but yet oure fayth can not be hurte for there remayneth yet in the herte a certayne power agaynste synne and a courage agaynste death and all aduersities Thys is it that CHRISTE continueth in hys offyce and dryueth hys worke stryueth with synne and fyghteth with death vntyll hys kyngedome be at complysshed that is vntill the latter daye Thus haue we heard nowe howe the Prophete Ierempe hath declared Christe what hys person is and what hys offyce shall be namely that hys offyce tendeth to thys ende that he prospere with wysedome and rule wysely so that
executed with handes there vnto belongeth no plough nor other externall worke But the worde yf I heare it and beleue it then do I receyue and obtayue whatsoeuer the worde proferet promiseth vnto me namely remission of synnes and the lyfe euerlastinge for the worde deceyueth not whatsoeuer it promiseth thesame is yea cometh so to passe agayne whatsoeuer it denyeth the same is â—ay whosoeuer therfore doth sticke to the worde and his promises thesame doth also receyue whatsoeuer it promiseth and offereth Whansoeuer I fele my synnes and confesse them vnto God and desyre of a Prieste or Minister of the worde absolution or remission of Synnes then doth the Minister of the worde laye his hande vpon my heade and by the commaundement of Christ our Lorde he assoyleth me quyte from my synnes There do I heare and se nothinge but onely the worde whereby he assoyleth me from my synues Neuertheles yf I beleue the worde as it foundeth then is it sure whatsoeuer it promiseth vnto me and I receyue through the absolution remissioÌ„ of all my synnes and knowledge a mercifull God Here might nowe any man saye they are greate and hygh thinges where of thou speakest yf it were true how happye were we that incontinently remission of synnes and all heauenly goodes shoulde folowe the worde yf I heare it and beleue it Then coulde I no more feare deathe nor dispayre for my synnes nor yet feare the deuill For all these thinges are nowe through the worde of absolution taken awaye from me Yea I say all those thinges haste thou and obtayneste them euen as the worde promiseth vnto the yf thou doeste accepte it with a sure and stedfast fayth and doeste not doute at all As sone as thou begyuneste to wauer and to doute then haste thou also and receyueste nothinge at all we maye not here hauge vpon the sighte but vpon the worde that I beleue it than do I obtayne it euery whitte But yf I do not beleue but will brynge it to passe and obtayne it by the sighte than haue I also nothinge c. Whosoeuer nowe heareth remembreth and marketh this with diligeÌ„ce shall easely and â—one vnderstande and marke what these two kingedomes namely the kyngedome of Christe and the kyngedome of the worlde are what their office is and wherein they do consiste And what difference there is betwene bothe these kyngedomes namely that although they be are gouerned bothe here in earth yet doth the outwarde and worldly hyngdome consiste onely in doinge and framinge whiche requyreth eyes handes But the kyngdome of Christ consisteth onely in the hearinge so that I heare the worde receyue it and beleue it namely the worde which also procedeth from the mouthes of Infantes is taught preached by suckelinges yf I do beleue it I haue all thinges After this sorte can no Emperour Kynge nor Prince rule for he must do stwith the dede Yf I shall be ryche he muste not geue me wordes but money and goodes with the dede For wordes will not helpe the matter But here in Christes kyngedome is it cleane contrarye for here although I were excedinge ryche and had all the goodes of the worlde yet were they not able to forgeue nor to take awaye my synnes with all their might dominion and power with al the plowes harrowes and with all the strenght power of al the substaunce and ryches of this worlde Wherfore and why so I thought whosoeuer had money and goodes power dominioÌ„ had hadde all thinges No not so he is yet farre from the remissioÌ„ of synnes the lyfe euerlasting although he be ryche and haue greate goodes and is mightie for they heare not the word wherfore they beleue not but sticke in darkenes are drowned in couetousnes in the substaunce of this world and they regarde not the word nor God hym selfe And whersoeuer the worde nor God hym selfe is not there is darkenes and the kyngedome of the deuill out of the whiche nomoney goodes power nor dominion is able to delyuer him But yf he will be losed out of the kingdome of darkenes and of the deuill and haue remission of synnes and the lyfe euerlasting which in the kingdome of Christ through the worde is offered geuen vs frely then let hym sticke faste and cleaue to the worde heare thesame receyue it and beleue it so shall he obtayne all thinges c. Thus speaketh the Prophete clearly distinctly of bothe the kingdomes not that he doth abrogate and disanull the worldely and externall kyngdome which consisteth in the doyuge and applyenge but rather doth approue and confirme it For rulers must be had for to kepe peace iustice and vnitie to defende the good to punysshe the euill or elles there shoulde be a great disordre in all thinges therfore doth not the Prophet abolysshe thesame outward kyngedome But in the Spirituall kyngdom of Christ whan a minister of the Church baptiseth with wordes and water after the institution of Christe yf an vngodly and vnbeleuyng person do se it he doth langh it to scorne as a folysshe dede in mans reason because he doth neither se nor fele what there is executed namely that there are present and baptise al the thre persons of the godly maiestie receyue the maÌ„ which was conceyued and borne in synne make hym lose from the kyngdom of the deuill and fette hym in the kyngdome of heauen wherin is remission of synnes Grace and saluation In likemaner also whaÌ„ an vngodly person and an infidele seeth a Prieste sayenge his handes vpoÌ„ a synner coÌ„trite herte for his synnes sake forgeuing synne or assoyling him froÌ„ synne he doth also laugh it to scorne would set more by it yf a Cronne of syluer or of Golde garnyshed with Perles precious stones were set on a mans heade this doth an infidell regarde muche a thousandtymes more then the layenge on of handes and forgeuing of synnes notwitstanding that it is not to be compared with any substaunce treasure of this worlde But a Christen man beholdeth it with other eyes with another herte he regardeth not the Golden Crowne but hath a respecte to the word which he heareth marketh thesame and cleaueth therevnto which sayth vnto hym on this wyse Beleue and cleaue vnto the worde and thou shalt lyue for euer and be a Lorde ouer Synne Lawe Deathe Deuill and Hell albeit that there are yet synnes left remaynynge in the they shall not be imputed vnto the but they shall be all couered and quenched for Iesus Christus sake the sonne of God What can be more confortable vnto vs then this that all out synnes shall be forgeuen put oute and taken awaye And besydes that shall haue a mercifull God obtayne euerlastinge lyfe This is wonderfully spoken but thou muste beleue then shalt thou obtayne all these thinges for withoute fayth doeste thou continue in synne and in captiuite in the deuills kyngedome But yf thou
beleue thou arte lose from synne and delyuered out of the kyngedome of the deuill into the kyngdome of Christe And yf here any man woulde saye I haue euen as well a mouth speake euen as well make wordes as a Curate yet doth not this folow my wordes that they might delyuer me from syn set me in the kyngdome of God howe is it then possible that the mouth wordes of my Curate shoulde haue more efficacie to geue all the benefices aboue rehersed To this shall we answer on this wyse There is a great diuersitie betwene thy mouth and the mouth of a Preacher betwene thy worde and the worde of a Preacher which difference Dauid doth here clerely shewe saynge Thou haste anaunced thy prayse out of the mouth of Infantes suckinge babes This is now an other word than thyne or my word which cometh by the cōmaundemēt of hym whiche sayethe Ite Math. xxviij Marci xvi Go ye into all the worlde and preache the glad tydinges teach all nations baptising them c. he that beleueth is baptised shall be saued but he that beleueth not shall be dāned Christ Iesus the sonne of God oure Lorde which geueth this commaundemente vnto his Apostles and to all ministers of the Churche of God biddeth here to speake and to preache he doth laye a worde in their mouth which is another word thā thy word Esa xl namely the word of God which is euerlastinge and endureth for euer and sayeth he that beleueth thesame shall be saued but he that beleueth not shall be damned this worde hath another vertue to forgeue synne whiche none other worde hath Yf thou now hearest me which am a preacher and hearest me none otherwyse than euen as thou hearest another man and also genest none other credence vnto my wordes then thou doeste geue to the wordes of another man then arte thou damned with me Yf I also did preach no more but mine owne worde as the Pope hath done whiche hath taught his owne worde and not Goddes worde whome we haue also hearde as a man and is so hearde yet of many which all are damned with the Pope as they that hange vpon the worde yf men Thus mayest thou not heare me as a man whiche preacheth the worde of men for yf thou do so heare me it were muche better that thou diddest not heare me at all lykewyse also thou mayest not heare thy Curate as a man that speaketh and preacheth the wordes of men But thou muste heare hym as one that speaketh the worde oute of the mouth of Infantes and suckelinges whiche saye on this wyse I beleue in the holy Ghooste the holy Catholyke Churche whiche hath the worde forgeuenes of synnes the holy Sacramentes and the right vse of the Sacramentes This church preacheth the worde of God commaundeth to beleue forgeueth synnes ministreth the Sacramentes vpon the worde whiche is the ryghte foundation and the sure grounde agaynste the whiche all the Deuills can not preuayle there on must I truste buylde This is the cōmaundement of Christ whiche he hath left vnto his Churche and felloweship namely that she in his name and by his commaundemēt hath geuen and left vs his worde whiche he speaketh and preacheth by oure mouthes which also we ought to heare receyue and beleue as his owne worde where as this is done in suche wyse there maye it be saide Thou hast prepared a power for thyne enemies for to destroye the aduersary and the reuenger This power or strength is prepared made through the worde wherby he beginneth his dominion so that whan synne cometh will byte and deuoure me that then I maye saye Ah synne soft a while I haue nothing to do with the neither do I know of any synne for I am made lose and assoyled frō synne thorough the worde whereunto I will sticke Item yf the deuill come and will also assaulte me and obtayne the victory ouer me that as them I maye saye I set not by the a strowe Euen so shoulde I also saye to hell and to death Oh Death I knowe of no Death c. Nowe euen as the worde sayth vnto the so hast thou al thynges yf thou doest beleue it But yf thou do not beleue it thou hast nothynge neyther doest thou obtayne any thing but abydest in synne vnder the power of the deuyll and muste attende the euerlastynge damnation and death But the Catholyke Churche which hath thys confort and power notwithstandynge that in comparyson of the worlde whiche exercyseth great and mighty thinges she is counted for foolyshenes and despysed Yet hath she suche great strength and domynion But whence cometh suche great power strength to the poore despysed flocke the feloweshyppe of Christe The worldely power geueth her not thys strenght neyther hath she it to geue But the worde of God ordeyneth thys power kyngedome and churche whiche is suche a people called here in earth through the Gospel in the vniuersall Christianite that hath the pure and syncere worde and the ryght vse of the Sacramentes is myghtyer and of greater power then the Deuyll Death and hell and that not in one place nor in one people But in all the worlde wheresoeuer the Christians are dispersed whiche kyngdome of Christe is ruled and gouerned withoute external compulsyon and violence and withoute worldely wysedome and vnderstandynge but onelye through the mouth of infaūten that is onelye through the worde of fayth Thesame sucke lynges and infantes are the foules of the worlde are despysed Vvell so shoulde it be thys is ryght so ought they to be called before the worlde howe be it they haue another name before God and a better respecte They are called princes and Angels of God and they are so in dede For beholde what sayth here Dauid therof He sayeth that the kyngdome of the Lorde Christ is such a kyngdom which ruleth beareth do minion throughoute al the worlde not with haruas Golde syluer dominyons and Lordeshyppes howe doth he than set furth suche a great power only through the worde which procedeth is hearde out of the mouthes of the sucke lynges and infantes For whan our Lorde Iesus Christ began thys hys kyngedome in thys worlde he toke not the Emperour of Rome or the hygh Priestes of Hierusalem or the beste hyest and myghtyest amonge the people But he toke poore despysed beggers poore fysshers as Peter Andrewe Iohn Iames Thomas and other poore synners for it into theyr mouthes dyd he put hys worde and sent them furth to preache whiche notwithstandynge that they were called chosen and sent of Christ yet were they counted called fooles before the worlde But behold in what case were they on Vvhit sonday there dyd theyr power shyne breoke furth when by the fyrst Sermon of S. Peter there were thre thou sande persons conuerted afterward by theyr preachyng many thousandes were broughte to the kyngedome of Christe then was theyr power sene and
whiche we haue nede of And we maye not make propre to vs and clayme or laye hande on thys treasure and gyfte of God by anye other meane than by tiue fayth which faith withoute controuersy is effectual also by good workes because it receaueth the holye Ghooste and reneweth and purifyeth the man No deuyll nor wicked and myscheuouse person hath thys faythe albe it they be not verye ignoraunte of the historye of Christe what hys person is and what is hys seruyce notwithstandynge they haue not thys confidence of him that he is theyr redemer and sauyoure and that he wyll delyuer helpe thē For the Deuils know what thing God hath thretened to them that is to saie iudgement and most sure damnation and therfore they tremble and quake But whan we praise so greatly fayth than we speake of true faythe in Christ which is a certayne liuely trust hope of the grace of God whiche he hath promysed to vs in Christe that is to say that he wyl forgeue to vs all oure synnes for Christes sake whiche hath satisfyed for our synnes he wil repute vs iuste and he wil gyue to vs eternal lyfe Neyther the deuill nor hys membres may haue this fayth of the promises of god but the chosē in Christ haue onely it And this is that faith whiche hath restored this womā by which she was made partetaker of the diuine grace help Thys fayth hath made thys woman the doughter of Christ that he dyd vouchesafe to call her hys doughter as Chrysostome sayth And whan scripture prayseth thys fayth thā is the grace and mercy of god for this fayth is the trust vnto the meregrace of god promysed for christes sakerther for thei mē must uede be rude dismaied vnaduised yea frowarde and maliciouse whiche can not suffre that ye most abundaunt grace of God by whiche we ware delyuered from the power of darkenesse be praysed and exalted See that ye be ware of thys kynde of men for they be leadde of thatsame euyll spirite whiche blynded once the Pelagianes Let vs set before oure eyes and folowe also here the example of charitie and mercy which we see here in Christ Iesu oure Lorde and God and that we maye be moued by affection of calamitie and misery of our neyghboures And that we maye helpe and ayde them accordynge to the facultie of our powers and goodes For fayth ought not to be without fruytes ⧠An other Article of the resurrection of the dead Here let vs behold cōsider with intentyue eyes bothe the word work of Christ our Lorde For as moche as they he so merueylouse that we may neuer meruayle ynough at them nor neuer prayse ynough the glory of hys grace He sayth that the wenche slepeth anone he toke her hād and calleth her vnto lyfe The worlde hearyng this standeth by with styf astouyeng eyes reasō mocketh for it semeth incredible and a mere folyshenes that a deformed mortall colde styffe and stynkyng caryon sleapeth In conclusyon how may reasone beleue that death is not death Augustine in the .lxviij. Psalm sayeth We knewe vnderstande then before the comyng of Christe before the worde of God was publyshed in the worlde or before our conuersyon regeneration in mankynde two thinges but one thing was vtterlyvnknowē to vs. That men be borne dyeth that we knowe but that they shal aryse agayn frō the dead and shal lyue euerlastyugly that we knewe not The misteries of God be hyd before reasō The knoweledge of these very greate thynges is not graffed set in the hartes of mē as the lawe of nature therfore reasō all philosophy worldlye wysedome myght knowe nothing of that It was knowē first of al by the gospel of christe which was sent by the holy ghoost from heauen vnto earth Whosoeuer hath not the gospel or beleueth not it he cā knowe nothing of the resurrectiō nor of eternal lyfe which thing the blind ignorant gētiles witnesseth sufficiētly in their writtynges Therfor sayeth Paule i. Cor. ij i. Cor. ij that God hath reueled shewed to vs these thinges by hys spirite that we haue not receaued the spirite of the world but the spirite of God that we may knowe what thynges haue bē geuen to vs of Christe A naturall man vnderstandeth not those thinges which be of the spirite of God it is folyshenesse to hym and he cā not vnderstand it And we heare that here in the Iewes which mocke scorne the Lorde where he saith she is not dead but she slepeth For they could not perceyue and knowe howe death myghte be a slepe Whe◠for thei supposed that these wordes of Christe was dreames of a sycke man and mere tryfles and saiynges of a madde man And this is the desteny of the gospell alwayes in the worlde that it is supposed called folyshenesse .i. Cor. i. i Cor. i. Whan Paul in the .xxvi. Ac. xxvi of the Actes teached of the resurrection of the dead the lieuetenaunt Festus iudged that he was madde How hardly beleued Thomas that Christ was reuiued frō dead Iohn xx Iohn xx At Athenes they called the sermones of Paul of the resurrection a babblynge although they auaunted that there was the fountayne of al artes sciences and wysedome Ac. xvij the xvij of the Actes The Sadducees amōg the Iewes iudged that the sermones of Christe of the resurrection was a certayne tryflyng fable thynges impossyble Math. xxij Matth. xxij And Augustyne writeth in the .xxij. boke de ciui dei the .v. Chapter There be thre thinges incredyble which not withstādyng haue bē done It is incredible that christ hath rysē agayne in body hath ascended vnto the heauens with hys body It is incredible that the worlde hath beleued a thyng so incredyble It is incredyble that that men of none estimaton feble very few vnlerned myght perswade so effectually a thyng so incredible to the worlde also to lerned connyng mē in it The carnal sonnes of thys world suffer not to beleue the first point that is to say that Christ hath rysen again The secōd point that is to say that mē notwithstāding hath beleued this thinge although it was incredible they be constrayned to see before ther eyes it forasmuche as the resurrection of the dead is beleued so stedfastly constat̄ly throughout al the worlde of al christianes that therfor they may dispise this lyfe with al his ryches profittes pleasures power shewe also their middel fynger to death as Paule doeth i. Corin. xv i. Co. xv Vvhere is death thy prick The sonnes of this world cā not fynd or know frō whence that other is done that is to say that the worlde beleueth the resurrectiō except they shal beleue also the third point that is to say that it was done by the Apostles men beleuyug theyr preachyng sermōs Our fayth dependeth not of opiniōs of mē nor hath causes set and