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
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
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
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
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
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
some time also his flesh body as a felowe worker that he myght declare by the selfe worke that also hys body hath vertue of quickeninge making linely for asmoch as it is in vnitie ioined togither to his diuine nature that mā beleuing might lerne that it was his ownproper body no other mās So he raised vp the doughter of iairus by his worde touchinge of her body frō death whiche warke was done of him whiche is God mā in one person for he called not againe the dead vnto life alwaies by his onely word but also by touchinge that he might declare trache that his body also might make lyuely quicken than for asmuche as the thinges whiche haue bene corrupted perished be restored renewed begonne a freshe how than should we not liue whiche do eate the flesh of Christe Ther is no doubte but he will bringe reforme them to perpetuall lyfe which be partakers of him for not onely thee soule must nedes ascende vnto a blessed lyfe by the holyghost but also this grosse eartly body must nedes be brought to a perpetuall lyfe by tastinge touching and by meate whichis conueniēt and agreat to his nature Hilarius speaketh almost after the same maner of the se thinges also vpon Matthew the. Mat. ix ix chapter And therfor the apostles call death a sleape teaching vs by this selfe thing that death is to be condemned not to be feared Luke saith in the .vij. of the actes Act. vij the Steuen sleaped whā he was stoned Paul i. Corin. xv nameth Christ the fyrst fruites of them whiche had sleaped i. Cor. xv he saith we all shall not sleape also he saith i. tes 4. brethrē I wil not that ye be ignoraunt of these which hath sleaped i. Tessa iiij Daniel xij that ye be not sory c. Also Dauiel hath spoken in the xij after this maner of corporal death for sosaith he many of them whiche sleape in the dust of the earth shal awake here he calleth the resurrection to come in the last day awakinge all these forsoth be very great consolation to all Christianes whan they be troubled with temtation of death Now let vs heare wherfor scripture compareth our death to natural sleape fyrst whosoeuer sleapeth naturally he resteth from those thoughtes and laboures which he suffereth that watche◠and he reneweth his strēghtes by that rest whan he waketh he is not so wery as he was before he did take the sleape but quicke of spirite and witte freshe stronger his strēghtes being renewed and more dilygent and spedy to take laboures So also our death is a rest frō all care heuinesse thoughtes and laboures of this lyfe a litle whyle enduring miserable most punished and most full of aduersitie our body onely resteth in the groūde it shal returne againe in the last day renewed swifte well fortifyed whole mery stronge endewed with most prosperouse and perpetuall health i. Cor. xv as Paule teacheth vs. i. Corin. xv The body is sowen in corruption reproche feblenesse is a beastly body but it riseth again without corruption in glory in power a spirituall body whiche is so pure so subtile is preseued so merualousely of God him self that it hath nede of no meate drinke or sleape that it is subiecte to no corporal feblenesses miseries as it was in this lyfe whā it was yet constrained to take meate to drinke to sleape to digest to suffre colde heate hungre and suche other things Secondly whosoeuer lieng in his bed sleapeth and resteth naturally he may be raysed vp easely because his soule is in his body the man lineth Christ our God may cal againe so easely and much more easely deade men vnto lyfe whose soules be not deade nor may die Math. x. but be in the hāde of Christe Thyroly we go not to bedde that we may sleape cōtinually fastened alwaies in our bedde but that we may rest a fewe houres that our body may restore and renewe his strenghtes that after we being wakened frō sleape we may do our office and duetie that we may apply our studies workes of our office So whan we dye corporally our bodyes are not buried in to the earthe that they may lie hidde perpetually in it but they be buried that they may rest their a certain tyme in sure hope of resurrection that they may raise againe in the last day that they may lyue togither with the soule euerlastingly because death is vtterly ouercome by Christe and corporall death or sleape is conuerted and ordeined here to vs by him vnto a necessary and holsome medicine that is to say that synne and the body of synne may haue sometyme their end and that we may put awaye mortalitie by this corporall death afterwarde come furth immortall at the due tyme. But although Christ raiseth vp also so easely wicked men from corporall death as vs not withstandinge the death of deuout and godly men is called properly a sleape and deuout and Godly mē are said to sleape onely for whan the soule of a wicked or mesheuouse mā hath departed from the body than nether rest nor cōforting is their for his body was the most filthie stable swynes stye of the citie Augia yea of the deuyl which he builded by euill thoughtes desyres and workes without all rest and is afterward as a certaine abominable thīg cast vnto the earth tarieng that God may raise it vp to euerlastinge ponishement that it may be made a fyrebrande of hell which burneth alwaies and nut withstanding it may not make an ende of burninge nor be consumed In the meane season the soule is vexed and trubled with very great tormentes extreme inquietnes like as an euill doar worthy to be headed whiles he sytteth bounden in prison cage knowinge the a very sure rewarde or whele is at haude althongh that punishemēt is differred a few daies he feled it not yet in hys body notwithstādinge he is care full in minde aboue measure his harte thinketh no other thinge than gallowes wheles and his lyfe is no other thing than trēblinge terrour feare coming before the peine being at hāde a most cruell death Athanasins writinge of diuerse questions vseth this symilitude as Luke teacheth vs of the riche man lieng in tourmētes in the .xvi. chapter Luc. xv◠and desyreth greatly at the least his tung to be refreshed of Lazarus not withstāding he coulde not receyue at the least a little droppe of water But Lazarus had consolation rest in the bosome of Abraham wher that blessed kepar tariethto gither with the sanctes vntil all the chosen be borne be called Heb. xi for they holy fathers as Paul saith in the xi chapter to the Hebrues receiued not the promise because God had prouided a certain better thīg for vs that they should not be made perfecte with out vs.
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
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
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
taken with the palsey lyeng sycke in a bedde he did forgeue to hym hys syunes and restored hys healthe to him Mat. xv In the .xv. chapter of Mathew Christe cryeth woman thy faythe is greate Matth. xxi be it to the as thou willeste In the .xxi. chapter of Mathew ye shalres ceyue all thinges whatsoeuer ye beleuing shal aske in your prayer In the ix chapter of Marke Mar. ix Luce. vij to men beleuing all thinges are possible In the .vij. chapter of Luke the Lord sayth to Magdalent thy fayth hath mayd the safe go thou away in peace Luk. viij In the .viij. chap. of Luce Christ sayth to the chief man of the synagog feare thou not beleue thou onely and thy doughter shal be safe In the xvij chap. of Luke Lu. xvij Christe sayth to the mā full of lepry which he made cleane ryse you vp go thou awaye thy fayth hath saued the. So he sayde also to the blynde man in Hiericho Lu. xviij In the xviij chap. of Luke Faith is called the gyfte of God And through the holy Gospel of Iohn God promiseth euerlastinge lyfe to them that beleue in Christe In the xv chapter of the Actes Act. xv Peter tea cheth that fayth purifieth our hartes And in the xvi of the Act. Act. xvi whā the kepar of the prison sayth to Paul Sila Maisters what thing must I do that I may be saued They answered to him beleue in the Lord Iesu and thou shalt be safe and thy house And in the xi Hebr. xi Chapiter to the Hebrues Saint Paul reckeneth furth a greate rehersall of the deuoute and olde Christianes And he writteth that thei were welbeloued to God and pleased hym And that they shewed myracles by faythe and that it maye not be that any man please god withoute fayth How often sayth Paule that fayth without workes iustifyeth whiche thynge the auncient Doctours of the church of ryght opinyon and fayth setfurthe by these wordes onely fayth iustifyeth But for asmuche as our aduersaries accuse vs and bable that faythe is praysed to moche and exalted aboue measure of vs thereby they shewe thē selfes not yet to vnderstande what is fayth and what the scriptures of the Prophetes and Euangelistes yea the fathers and auncient Byshoppes teache of Christian fayth Wherfore let no man suffre hymself to be leadde awaye from the trueth by the rebukes of oure aduersaryes by whiche they ouerthrowe vs. That not any man may be troubled lightly and called away from the true sentence we shall shewe the causes wherfore scripture prayseth and exalteth so greatly faith in Christ Faythe in vs is vnperfite euereaceth from day to day for that cause it is not so perfite a work by it selfe that so great thynges may be attributed and gyuen for the perfection of it selfe But the couse of thys laude and prayse is because fayth gyueth true glory to oure Lorde God and because it beleueth that he is mercyfull iuste true whiche wil maye performe surelye hys promyse in Christ Thys is the ryghte true worshipping of God Vvhosoeuer beleueth so the word of God he calleth vpon God in all hys necessite without doubte trusteth loked for help of him in patience Therfor faith is thesame thyng which cleaueth fasteneth it self to true perfectiō that is to say to Christe apprehendeth the mercy of god promysed in Christ whiche promyse may not be apprehēded taken otherwyse by no other meane or instrumet thā by faith which is a trust vnto the promysed grace help of god in Christ in al miseries necessities If it might be that I had al the works of al men I had not this faith I myght not yet apprehēd the promyse in christ by al these workes This is the nature of the promise that it desyreth to be apprehended by fayth God promiseth to vs al help grace for Christes sake wherforyf I shuld make leane amost kyl my selt the space of an hole yeare by most strayte greuous fastynges eatyng nothing but crustes of breade drinking pure water yf I shuld go on pilgrimage to Rome armed fenced on al partes or vpō my bare fete not clothed with synnyng clothe but with a wollē rough garmēt rubbing prickyng my skynne yet I myght neuer apprehend the promyse of God in Christ by they works how painful soeuer thei be But whā I heare that God promyseth offereth to me hys mercy help and whan I trust to hys worde as true almygtye I beleue to God whiche can not lye and deceaue than I apprehende and receyne these thynges by that fayth whiche he hath promysed in Christe Therfore the fathers of true opinion and faythe doth declare openly not withoute a cause that onely fayth not any work iustifyeth saueth For because the Gospel sheweth offereth gyueth to vs Iesu Christe the Sonne of God whiche alone and no other hath delyuered vs from synne and death howe may thou receyue otherwyse hym and apprehend in thy harte hym as thyne owne propre than by onely fayth in hym that thou mayest beleue to the Gospell that is to saye that he hath dyed and rysen agayne for the and that he is trnely thy sauyoure and delyuerer Vvherfore note ye diligentlye and forgette not that true fay the in Christe is onely the true meane and instrument by which we laye hande on apprehende and receyue the mercye of God promysed to vs in Christ and al benefytes to our saluation But whan we heare that faith is greatly praysed let vs not thinke that there is suche a perfection in vs whiche hath deserued so great testification in wordes honoures and prayses For it by it selfe deserueth not that but it is the trust in the mercy of God by Christe Therforouer thoughtes must be anone directed vnto Christe vnto whome faythe casteth it selfe to whome it fasteneth and conioyneth it selfe to whome it cleaueth and for whose cause it loketh for and receyueth all good and healthfull thynges of God Faythe is alwayes vnperfyte but Christe to whome faith afflixed cleaue to is not vnperfite but the true infinite and vnmeasurable treasure of all perfection Yf folyshenesse is with vs Christe is oure wysedome Yf we haue synne Christe is our iustice Yf we be not enduwed yet with that holines with which we shulde be for the cause of oure synnynge fleshe Christe is oure sanctification And whan we ware yet prysoners vnder the tyran of hell to euerlastynge death And whan he had no counsayll nor helpe in the hole world forasmuch as no creature myghte delyuer vs and therfor we should hane peryshed than God fende and gaue to vs hys owne propre sonue vnto a redemer that he myght be oure redemption i. Corinth i. i. Cor. i. In conclusyon we haue all fulnesse in Christ and we haue these thynges in hym mooste sufficiently mooste plenteously and most abundauntly
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