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
Tit. iij. A man that is geuen to heresie after the fyrste and the second admonicion auoyd remembringe that he that is suche is peruerted and synneth euen damned by hys owne iudgemente Therefore beware of Sectes It is easy to come into them but it is harde to come oute agayne beleue me thou canst not so easely come oute agayne as thou wentest in All this haue I sayde because of the Iewes whiche by this manifeste Texte will not be perswaded that Christe is a naturall and very God More ouer it can not be sayde that God doth participate this name vnto hym as vnto men as it is written in the fyrste boke of Moses Gene .i. Gene .i. Let vs make man in oure Image after oure lykenes but that man should be called a very naturall God that can not be for God speaketh in Esaye Chapiter .xlij. Esa xlij my glory will I geue to none other But this name geueth he verely vnto this man Christe the seede or braunche of Dauid Vvhereof he hath spoken before because that he is also a naturall God And therefore speaketh the one Lorde of the other Lorde that is one very naturall God of another very naturall God for the Prophete speaketh hereof two persons and sayth I Lord and very God wil rayse vp vnto Dauid a braunche which also shal be called Lorde and very God And herevnto is requisite a fayth which maye comprehende these thynges There is yet as I haue sayd an heresye to come agaynste thys Article of our faith that Christ is a very naturall God God graunte that we do not lyue so longe Furthermore sayth the Prophete that thys sede of Dauid shall also be called oure ryghteousnes The fyrst name that he is called Lorde is concernyng hys Godly person whereof he geueth nothynge neyther doth he participate any thynge thereof vnto vs. But the other that he is called oure ryghteousnes is as touchinge hys offyce wherewith he ministreth vnto vs For in thys name is comprehended hys hole offyce and the fruyte or commoditie of thys Kynge We haue suche a Kynge whiche is very God and not onely very God but he is pertaynyng vnto vs For he is oure righteousnes Thys is oure greatest conforte that thys Kynge and Lorde is oures And he is become oures through the humanite whiche he toke vpon hym to thintent that he shoulde care for vs as for hys own flessh Suche names ought to be written with golden letters yea not onelye with golden letters but also with druppels of bloude in the botome of the herte Here seest thou that thys Kyng Christ is not onely God but also our ryghteousnes or oure iustification whiche maketh vs iuste and ryghteous as also Paule declareth in many places and specially to the Corith i. Cor. i. i. Corint i. whereas he sayth Christe of God is made vnto vs wysedome and also ryghteousnes and sanctifyenge and redemption I haue sayd ofteÌ„tymes that a christen lyfe standeth in these two poyntes Fyrst that our synnes whiche we haue committed are quyte and cleane forgeuen remitted vnto vs through Christe whan I beleue in hym Secondarely that not onelye our synnes be remitted and haue obtayned a righteousnes but there is also a sanctifyenge from the remnaunt of synnes so that the remnaunt of sinnes can not hurte me for Christe is there present the moost perfecte ryghteousnes whiche is hole ryghteous and pure and clenseth me also from the synnes whiche yet remayne in my flesshe for this ryghteousnes of Christe is myne and is counted to me so that I am without synne not of my selfe but because of the ryghteousnes of Christe Nowe when I beleue in Christe then muste Christe with his ryghteousnes steppe forth before the face of God in heauen and make answer for me Therfore ought we and muste repute hys righteousnes as though it were oure owne and be so bolde thereon as on oure inheritaunce For these wordes that he is called oure ryghteousnes and no gestes Now behold what rychesse a christeÌ„ man hath which can neuer dye Nota bene for he hath CHRIST hymselfe what wyll nowe death or synne preuayle agaynst a Christen man at the houre of hys departynge Nota beâ—â— Nothynge death is a laughinge stock for hym he doeth also care nothynge for synne for neyther synne nor death neyther deuyll nor hel is able to bryng vp any thyng agaynst Christe whome a Christian hath vp hym Therfore when death cometh to a faythfull Christian then sayth the Christian Ye are welcome good Syr death what good newes with you what seke ye here knowest thou not whome I haue by my Christe is my ryghteousnes I pray the go to and take her from me yf thou doest take her from me then wyl I folowe the but thou shalt not be able to do it And so do the Christians defye death and speake with sayncte Paule i. Cor. xv i. Co. xv Death where is thy stynge Helle where is thy victory And as he saith in another place Philip. i Philip. i Christ is to me lyfe and death is to me aduauntage yf I dye I haue aduauntage for I come so muche the sooner to lyfe There seest thou what death preuayleth agaynst the Christians he is now theyr aduauntage they lose nothynge by hym but he byteth hymselfe to death vpon them Euen so goeth it also with the synne which is yet remaynyug Nota. and cleaneth yet vnto vs she can not hynder vs neyther can she damne vs for Christe is by vs which clenseth and puryfyeth vs so that we from day to day become more holyer and holyer and the longer we lyue the more enemyes we become vnto synne and so desyre to dye longynge for the saluation and after the lyfe euerlastyuge This is oure sanctification Therfore whylest Christes righteousnes is oures she is not ydle but clenseth and purgeth vs as longe as we lyue in thys worlde vntyll that we also be pure and holy as Christe is holy But all thys commeth from hym And thus hath the Prophete by these wordes declared the offyce of Christe namely that he is our Kyng Nota bene our Bysshop or Priest and our ryghteousnes and also oure redemer delyuerer from synne death deuyll and hell and that he delyuereth vs oute of al tribulations and that he is our lyfe and health and saluation Therfore when I haue hym by faythe then can the hole worlde inuente nothynge agaynst me nor hurte me in any thyng for he is to great and sitteth on the ryght hande of God where also he shall remayne howe soeuer saith nay Let me see yf any man can thruste hym downe from thence He hath good holde let vs also take good holde vpon hym and on hys ryghteousnes than shall we not nede to feare It followeth further nowe in Ieremye And therfore beholde the tyme cometh sayth the Lorde that it shall be no more sayde the Lorde lyueth whiche brought the children of
It is plainly a contrary thing betwene them and which haue not beleued to the gospel of Iesu christ the denout Godly men fyrst the bodies of the deuout and godly men be so holy reliques that the wicked misheuous mē be vnworthy to beholde with their eyes deuout godly men because their bodies be as Paule saith i. Cor. vi i. cor vi membres of Christ and tēples of the holi ghost which duelleth in deuout godly men And although they be buryed in the earth notwithstandinge they sleape now in sauing hope of resurrectiō of that clearnesse of whiche the sonne is in the firmamēt they shall come furth of the earth and shal be ioined to the blessed soules and shal be made fellowes of the celastyall and eternall life and ioy togither with the soules This is the most sure and blessed hope of the chosen and faithful Christianes i. Tes iiij as Paul teacheth i. Tes iiij If we beleue saith he that Iesu is deade and hath risen againe So also God shall bringe them whiche haue sleaped by Iesu with him so we shal be alwaies with him This most sure hope was somuch worth alwaies with deuout faithful Christianes that they did not caste away their bodies as som most vile and naughty carion as that gētile Philosopher diogenes but they honoured it as a welbeloued cōpanion and tellowe worker of their blessed soule and buried it honorably And as we see here that a great cōpany of mē was presēt before the house of this principal mā of the sinagoge that hys doughter beīg dead might be brought houorabely to the sepulture be buried For they had hearde learned of scriptures to haue a sure hope that it shuld be thereafter that that self body shuld reuiue raysed vp agayne in the owne tyme for the Iewes hath the promise the word of God that is to say the gospell of Iesu Christ whiche we haue whiche is the promyse of eternal lyfe ij tim i ij Tim. i. Paul calleth this hope in the xxviij of the Act. a hope of Israel Actu xxviij that is to say which al true Israelites or deuout Iewes loked for And therfore they called their church yardes or places appoyuted to the buriēg of the bodyes Bethhachaum that is to say the house of the liuing And so they knewe of the worde of god God to be God the is to say a sauiour deliuerer of Abraham Isaac Iacob and of theirs or theyr posterities sede whiche be the faithful Christian sonnes of these faith ful Christian Patriarches The greke church also calleth the court or that plase of sepulchres or tōbes cemiterium that is to say a place of sleapyng that they shuld not doubt that mē there buryed should sleape rest vnto the laste day onely in which they shal aryse agayne vnto euerlastynge lyfe But bechaunche some man wil say than why mock the Christ if thei knewe by the word of God that dead mē should aryse agayn I answer thei waxe not al true Israelites that is to say faithfull Chistianes there was yet much darkenesse ignoraunce with the chosē mē dyuine matters in which haue ben conuerted afterwarde I besech the at what poynt is the matters now in the churche Suppose ye that thei al be true Christianes which professe Christ by name and foloweth the bodies of dead men to be buried by cause of honour how many Epicuries and Saduceis how many stynkynge hogges myght thou fynde which knowe beleue little of these greatest matters chaffe is alwaies mixed to corne Of these we lerne that churchyardes and burienges of faithful Christianes shud be honoured and had in reuerende dreade for asmuch as we witnesse by this self thing a Christian hope of our resurrectiō in Christ Wherfor the men in our tymes be wycked and Saduceis whiche worshippe not fearfully the churcheyardes of Christianes and setteth nothinge by an honourable sepulture and handleth no other wyse the bones of Christianes nor setteth more by thē than thei ware the bones of brute beastes All faythful Christianes as wel among the Iewes as the gentiles worshipped alwayes fearefully sepultures as bothe the testamentes beareth witnesse Ye haue now what Christ meaneth here where he saith the whenche sleapeth And what he dothe whā he calleth her agayne vnto lyfe whiche miracle is writen for vs that we may renewe fortifie and preserue our faith of the resurrectïon of the body by it for this promyse is so great by whiche Christe promiseth to vs the resurrection of the body and euerlastyng lyfe after this lyfe that we can not vnderstande it by reason for it passeth al vnderstādyng reason and wysedome of the whole world Therfor oure faithful deliuerer Iesu Christ annexed hāgeth to a most sure most strōge seale to this hys promyse whā he calleth agayn deade mē vnto lyfe that we should not doubte of this promise but beleue stedfastly that as he hath called this doughter of the man in chief auctorite So also he shal rayse vp agayne in one momente vs all in the laste daye not vnto a mortal lyfe but vnto an euerlastyng lyfe for as Iohn sayth in the .v. Chapt. the houre shal come Iohn v in which all men that be in sepulchres shal heare his voyce they which haue done good shall come fourth vnto the resurrectiō of lyfe but they which haue done euil shall come fourth vnto resurrectiō of iudgemēt So also Chrisostome wont to apply these miracles drawe them to an Article of our faith of the mystery of the resurrection that we may fortifie by thēthe faith of that generall resurrection which shal be in the later commyng of christ And he cōmaūdeth vs to be of good hope and courage in the peril of death bycause that our death is no more a death but a sleap And he saith that not we but the deuill with his shoulde be sorowfull and carefull or complayue For he sayth that we go from thys temporal life by death vnto immortal lyfe and perpetual reste but that the deuyll with hys fall doune strayghte vnto eternall punyshmētes Therfor whan temptations inuade vs in these greatest articles that is to saye of resurrection and lyfe to come that they may ouerthrowe destroye oure faythe of the diuine promyse to vs than thys gospel such like where Christ hath called agayne the dead vnto lyfe and by whiche he promiseth a glorious resurrection vnto eternal lyfe is to be taken and layd hande on our fayth should be fortifyed and confirmed with these agaynste the fyery dartes of the deuyll And because as Augustine sayth in the C. iiij Psal our faythful God hath gyuen to vs holy scripture hys diuyne worde as a writynge or obligation of hys owne hand that it myght remayn with vs Therfor in al suche temptations in the articles of our faith we shal shewe forth anone the very propre obligation of God we shal beholde hys mercy veritie in it Yf Satan tēpteth vs putting voluptuous thoughtes vnto our hartes as yf god wold suffre vs to perysh by death as yf we shoulde remayn vnder the earth thā let vs take quickely his hand writtyng the holye guspel let vs see what God hath promyseth to vs what now he hath done gyuē shall gyue yet He hath promised surely to vs his only begottē sonne vnto a sauinur Nota bene He hath sent him in fulnesse of tyme. He hath sayd the shuld dye for vs the hath ben done He said that he should ryse agayn aseēd to the heauēs so it came to passe He sayd the he wolde send his holy ghost for ernest money of the celestial heritage the also was done He promysed the he wold publishe abrode the gospel throughout the hole world cal the gentiles to euerlastyng lyfe Hè dyd that also he promised that he wolde saue defend hys welbeloued people faithful christianes in the world among so many deuils impedimētes that they may perseuer abyde vnto the ende He did that also See thou his hand writing loke thou what he oweth moreouer He shal come vnto iudgement he shall rayse vp frō the sea earthe all dead mē frō Adā vnto the last mā he shal leade good mē vnto his king dō he shal thruste doune euil mē to the helles vnto euer lasting tourmētes Thā he hath accomplyshed al thynges which he promised to vs in the obligation of his hand writtinge Therfor for as muche as the most true god celestial father hath accomplished paied al thiges with so faithful executiō of his promise as we knowe confesse thā wherfor shoulde we doubte of the rest the is of that resurrection of the blessyng to come O vnthankefull man Thou readest the dette thou feast what is payed wherfor doubtest thou but also he will performe pay the reste By what faythful execution of promyse he hath payed those thinges which we haue receyued now by thesame faithful executiō of promyse he wil pay those thynges which rest remayne he shal rayse vs vp agayne he wil trāsfigure our bodyes which be now vyle that he may make thē lyke to hys gloriouse body in effect or vertue by which it may also make subiect to it self al thynges Phil. iij. Phil. iij These be sayd of this gospel Christ our Lord God vouchesafe to fortifye our faith that we neuer doubte of the moste sure veritie of hys promyse AMEN FINIS ⧠Seke peace and ensue it Psalm xxxiij i. Pet. iij. W L ⧠Imprinted for Gwalter Lynne dwellyng vpon Somers kaye by Byllynges gate In the yeare of our Lorde God M. D.xiviij
say to ouerthrowe destroie his Kingedome The deuyll subdued all man kinde to him selfe by synne that al mē was subiecte to death and damnatiō Heb. ij Therfore Paul saith in the .ij. chapter to the Hebrues that the deuyll haith rule ouer death The sede of the womā that is to say christ should breake and trouble this kingdome and this power of syune and death holde faste and slea synne and kyl death Esai xxxxiij Esa xxxxiij whan Christ had said thou hast made me to serue in thy synnes thou hast geuē labour to me in thy iniquities he reherseth anone I am I am my selfe whiche put away thy iniquities for my sake If he putteth awai sinne or iniquities from whense death cometh than withoute all controuersy he putteth away death the wages of synne Esa xxv the prophete sayth of Messias he shall throwe doune headlynge Osee xiij or consume death for euer Osee xiij I shall delyuer them from the power of death I shall redeme them frō death O death I shal be thy death Esa ix Esay ix Christe is called the father of the world to come or father euerlastingly Therfore it is necessary suerly that he raise vp his sonnes frō death graunt to them euerlasting lyfe Ioh. xi Therfore he sayth in Iohn the .xi. I am the resurrection and lyfe Whosoeuer beleueth on me shal liue although he weredead And whosoeuer lyueth and beleueth in me shal neuer die And Iohn the .v. as the father rayseth vp the dead and quicheneth them Iohn v. euenso the sonne quit keneth whome he wyll Ye see here of now how great and grosse blyndenesse was in Iewry whā Christe was sent to them he declareth by mightie and meruailous workes myracles that he is very Messias whiche scripture promysed sauiour delyueret of the whole worlde doith thesame selfe workes whiche scripture had prophecied Messias to do wher of he might be knowen most playnly and most easely but not withstanding where he saith that the wenche sleapeth that myserable and blinded people mocketh their lorde and God but neuer the lesse their mockinge must nedes serue to faith for by that self thing they graunt that the whench is veryly deade as also the seruauntes of the house of the lieuetenaunt meetinge their maister shewe that the whench is deade that he should not offend Christ Therfor they myght not say that the whenc did lie in a traunse or a swoune or slaped naturally but they doubted not and they confessed opnely that she had verely departed frō this lyfe And therfor they ware cōstrained after to knowledge and confesse that a trew miracle was done here that is to say that the whench was called againe trewly from death vnto lyfe And therfor Christ cōmaundeth to giue to her some thinge that she may eat that they should not doubt that she was raysed again truly Mat ix Matthew declared this myracle in fewe words but Marc Mare viij Luc viji and Luc adde to that anone after that Christ had said whenche ryse thou vp her spirite returned she dyd aryse vp by by that Christ cōmaunded meate to be giuen to her Some mē suppose that that miracle which Math. declareth where Christe onely raiseth vp again the dead whēche by touching her is an other miracle from that whiche Luke Marke declare whome they suppose to write of a whenche of ij peres olde the doughter of a chiefman of the synagoge whose name was Iairus but I haue supposed hither to with Ensebius Hierome Augustine in the ij boke of the consent of the Euāgelistes the xxvi chapter also with Chrisostome other of trew opinion faith that these thre Enangelistes declare thesame history speake of thesame miracle Therfore our lord Iesu Christe willed to declare his diuine power ministration whan he said the whenche sleapeth for as Augustine saith no mā can raise vp so easely from sleape a man sleapinge naturally in his bedde how easely christe raiseth vp a deade man furth of his sepulchre And so wōt Christe to speake of death as an almighty lord as lord of lyfe death he calleth death a sleape vnto the comfort of faithfull Christians for death is made a pacified quiet sleape to them that beleue in Christ for because they be graffen in Christ by faith they shal not se death for although they suffer very greatly corporal death and their soule departe frō their body notwithstāding they come not vnto the second death which is euerlasting dānation but to Christ wher ther propre ioye gladnesse reioicinge is the body resteth in the earth in sure hope of sauinge resurrection vnto the day of the lord So saith also christ Iohn the xi of Lazarus our frēd Lazarus sleapeth but I go that I may raise him vp from sleape than his diciples said Ioh. xi lord if he sleapeth he shall be safe that is to say he shall be better at ease thā their is no perill But Christ did speake of his death but they thought that he had spoken of the sleaping of sleape Than said he manyfestly to them Lazarus is deade forwhan the soule departeth from the body than that departinge by it self is death it should remaine death and euerlastinge sleape against all the power of the whole worlde whiche might not at any tyme breake vanquishe euerlastingly this sleape but whan death is compared to Christe is put against him than it is non other thing thā a sleape to his diuine power because Christ for asmuche as he him self is almighty lyfe and euerlastinge fontaine of al lyfe speaketh onely one word Ioh. xi Lazarus come thou fourth Iohn the .xi. Ionge man I say to the ryse thou vp Luc. vij in Luke the .vij. also he thoucheth the dead body and death is constrayned to departe and the selfe lyfe to returne as here Matthew the ix anone after he helde the hande of the whenche Mat. ix the soule returneth vnto the body For as Chrisostome saith he put not in an other soule into the body but he restored so easely to the body that selfe soule whiche it had before euen as he had raysed it vp from sleape The fathers of trew faith hath wined and consydered with muche more diligence than we this diuine power of Christ which he hath declared in raisyng vp the dead by onely touchinge and they had here very good and very excellent meditations of the parson of Christ of the mistery of his humanitie as Cyrillus vpō Iohn in the .vi. Ioh. vi chapter wher he saith that the fleshe of our sauiour Christ is vnited or ioined together also made lyuely to the eternal worde of God which is naturally the self lyfe so that it may make liuely And therfor Christ whā he raised vp the dead vsed not onely words nor commaūded onely as almyghtye God but he vsed to that busines
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
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
hys power bare rule in Hierusalem and amonge the people of the Iewes vntyl he had cleane gathered out the wheate then dyd he put fyre in the chaffe and burned it through the Romaynes Than dyd it appeare what maner of kyngdome and power Christe had set vp Thys kyngdome powerdoeth Dauid here boaste whā he sayth Thou hast prepared a power because of thyne enemyes c. And is also worthy to be boasted and magnyfyed Therfore do we also whiche are preachers of the worde suffre greate wronge iniurye that we be so hated reuyled and abhorred which notwithstandynge brynge neytherharnas nor weapen neyther also poyson nor any other euyll thynge with vs But only the sauynge worde of God what do we then or wherewith do we deserue it that they do so be heretyke vs what are the great crymes wherein we do offende Here sayst thou yea the Pope hath cōdemned you with your doctrine therfore do we take you also forheretykes and damned But what can I do withall I haue not deserued it the worde and the doctryne is not myne yf I dyd it and yf it were my word then ought it to be condemned and accursed as mans worde and doctryne But nowe is it not my word neyther is it my doynge But it is done by the mouthe of suckelynges and infantes through the worde which is not myne but God hys worde We bryng with vs a goodly hoolsome doctrine the holy Gospell which offereth and geueth remissyon of synnes and the lyfe euerlastynge verely thys is a goodly and louely doctryne which is none of oures but hys that sent vs Iesu Christes the sonne of God yf we shoulde saye that she were oures we shoulde do amysse yf we shoulde also teache brynge with vs oure owne doctryne and would leade and instruct the people in oure owne wordes than were we worthy to be counted for heretikes condemned and put to death for heretykes and no iniurye shoulde be done vnto vs But whereas we be condemned and muste be called Heretykes of them for the hoolsome doctryne of the Gospell which we as ye haue heard brynge with vs and yet is none of oures God amende thys that for suche healthfull doctrynes sake we must be called heretykes and condemned O good Lord what doeth the word what doth it worke wherewith doeth it deserue it that it is so persecuted Thys doeth the worde speake and teache howe thou shalt be delyuered frō thy synnes from Death from the power of the deuyll and from hell Is thys any hurte or heresye I thoughte that men woulde haue runne after the doctryne and the worde whiche teacheth vs howe we shall be delyuered from synne euen to the worldes ende thys wyl not men do nowe but persecute it and teache vs to dout in it and leade vs to many other places where we shoulde seke saluation remissiō of synnes as that we should go to Vvalsingam to Vvilsedom to Caunterbury to S. Iames in Compostella to many innumerable places more Vvhat goo doe shaue men broughte home frō thence but a pouche of lether and a payr of wery legges had it not ben bitter and godlyer that thou haddest taryed at home and haddest exercysed thyne offyce and vocation wherein thou arte ordeyned of God and haddest hearbe thy Curate whiche preacheth vnto the and out of the mouthe of the suckelynges infantes sheweth the the sure ryght way to saluation where thou mightest be sure to haue remissyon of synnes for thy wyfe and children sitte ydell thou spendest thy money and makest wery legges and yet doest no good and at the last thou arte euen as vnsure yea muche vnsurer of the remissyon of synnes then thou wast before Here saye they agayne yea but it hyndereth the masses they haue borne muche hitherto O what hurte is that although it dyd hurte thē whiche notwithstandyng it doth not what harme were it whan thou muste departe out of thys world dye what good can than the masses do vnto the. Who abydeth than by the Masses not one Masse they are all gone bothe they that haue sayde masse and they that haue hearde masse what doth it helpe the than that thou doest longe holde taste for thou muste awaye where are they become that lye aboute and are buryed in the Cloysters what good hath the masse done to them what profite haue they had by her they haue ben and abydē by the masses but the masses haue not abyden by them for the masses are here but they are damned Vvith all oure hartes do we wysshe vnto them saluation and euerlastynge lyfe but thou muste leaue the masse yf not thou haste euerlastynge hell fyre for it why wilt thou not rather embrace receyue loue and beleue the worde c. Moreouer they haue thys obiectiō and excusation that they are poore can not otherwyse gette theyr lyuyng as he sayth also they can or wyl not laboure and they are ashamed to begge Vvell yf thou wilte not in any wyse haue it otherwyse then go thy wayes But I holde me selfe to the euerlastynge incorruptyble promyse of the worde go thou thy waies stil with thy temporall goodes masses prebendes and Canosyes Go to let vs see howe sure are the Chanous then of theyr rētes and Prebendes This is sure yf oure Lorde God of hys mere goodnes and grace had not fent vs the Gospel in Germany ye shoulde haue here by thys tyme nothynge at all neyther prebendes nor Canonisyes to graunt for they had all ben gone for twenty yeares agone But not through vs they nede not to be afrayed for vs But the Pope had hadde them all awaye twenty yeares agone But howe Fyrste thorow the Pallia Annates Bulles and Pardons wherevpon the Emperoure Maximilian hath cōplayned sence aboue measure aboue xlviij yeares agone whā the Pope by a Pardon toke oute of Douchelande more then foure hundreth thousande crounes whereby they waxed hote couetous vpō the money came agayne thre yeres after with another Pardō would fayn haue takē euery day so much money for theyr pardon Then what haue they taken yerely oute of the great Mynsters Bisshoprikes and of the great Prelatures Yf I do well remember they toke euery yere of the Prouostye of Mirtzburg ij m. crounes so in other Mynsters more whiche amounteth yerely to a great sōme of money Nowe what doth the Pope with the money He geueth it to his Meretricibus Ciuedis and Chamberlaynes to this vse doeth he put it Vvel to the matter agayne I saye thus yf the Gospel had not come the Pope with hys Romysh court had aboue twenty yeares agone and more plucked to hym selfe al Prebendes Prelatures Canonisyes so that there shoulde not haue ben one in no Bysshopryke which the Pope should not haue had to loue and pulled into hys power Thorough these tittels rycheners Chamberlaynes Commensales c. Vvhiche Tytels they do laboure oute and bye them before of the Pope for a greate somme
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