IN this Epistle, or prophecye of Ieremie, is Christ shewed vnto vs, what he is, and what his kyngedome is, howe he shal rule, and howe they that are vn­der hys kyngedom shal dwel without feare. First sayth the Prophete, that Christ is the braunche and seed of Dauid, Euen so sayth also Saynct Paull to the Rumayns in the .i. That God hath caused hys Gospel of hys. sonne to be prophecyed by the Prophetes in the scriptures, that he should be suche a Lorde, whiche should be borne of the seed of Dauid (as pertaynyng to the flesshe) and yet myghtelye decla­red [Page]to be the sonne of God after the spirite that sanctifyeth &c. Rom. i. Euen suche a sayeng is this also, and therfore it is cuydent that the hole olde Testament serueth vnto thys purpose, that we may see, that all thynges, whiche we nowe preache and beleue are perfor­med, euen as they were shewed & pro­phecyed before, as we shall further marke and perceyue in the processe.

Ye haue heard that it was said vnto Abraham, Ge. xxij Gen. xxij. In thy seed shall al the nations of the earth be blessed. Thys is a Gospel, wherewith the ho­ly fathers were susteyned a very long tyme, but it was not yet fulfilled, for he sayth: It shal come to passe, that all nacyons shalbe blessed. In thys sayng is it surely promysed vnto Abraham, that this seed shoulde be borne of hys generatiō, to thintēt, that he should not nede to grope here & there, as in the tyme of Adam, wheras they had also a Gospel, but it was very dark, namely where as God sayde vnto the serpent, Gene. Gen. iij. iij. I wyl put enemitye, be­twene the, and the woman, and [Page]betwene thi seed and her seed, the same shal treade doune thy heade, and thou shalt treade vpon his hele. Whiche is spoken altogether of Christe, that he should treade doune the deuills heade and all nacions shoulde be blessed in hym.

In all these saynges it appeareth clearly, that Christe must be God and man, that he must dye and ryse agayne and receyue an euerlasting kyngdome here vpon earth, whiche onely is done by his worde. All whiche thinges al­though they be not expressely mencio­ned in these wordes, yet they are neuer theles contayned there in vndoubted­ly, and it may well be gathered of the wordes, yf the Texte be indifferently loked vpon, and merked. But yf a man do passe euer the wordes vnaduisedly and vndiscretely, without any further consideracion, than can no such thing appeare to be in them. As in this sa­yenge. In thy seed shall all the nations of the earth be blessed. They be fewe and shorte wordes, but yf thou marke them diligētly, thou shalt fyud therein, [Page]that Christe is God and man and that he must dye and ryse agayne from the deade. For yf he shall blesse (whiche is as muche as to take awaye the curse) then truely must he be aboue the curse which curse is nothing elles, but death synne, and all myschiefe, yf he shall do this, then muste he nedes haue power to take awaye synne & death, & to geue lyfe, where vpō it must nedes followe that he is more then a pure man. For noman is able to do suche workes but God alone, and he that doth this worke, must nedes be God also. Fur­thermore, yf he shall be the naturall seede of Abraham, then muste he ne­des be man also. Nowe yf he be a man, then muste he nedes be mortall, or el­les he coulde not be called Abrahams sonne. Agayne, yf he shall brynge the blessinge vppon all nations of the earthe, then muste he nedes lyue al­waye, and for euer, where vppon it foloweth, that he is mortall, and ly­uinge. &c.

And so shalt thou fynde it in all other places of the scripture, yf the [Page]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.

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 [Page]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 shalbe none ende.

He sayeth: I wyll rayse vp, that is [Page]to say: I will sette & stablysshe it, that it may stāde 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. [...]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. Euē 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 [Page]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 braūce, 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, [Page]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 [Page]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 vpō the, and the power of the hygeste shall ouershadowe the. Therfore also that holy thinge whiche shalbe borne, shalbe 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 euē as the herbes, busshes & trees do grow [Page]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 frō the parentes, euē 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 nomā loked for any thinge to springe forth of it. For Dauid was dead, & his kynred laye altogether vnder fote, euen in the asshes. Pilate was at Ierusalem in the stede of the kyngdome of Dauid, & the Romayns had the rule and dominion, so that of the kynred and stocke of Dauid was very littel remembraunce, and lay hydde skant in two or thre per sonnes, as in Ioseph and Mary, which were at Nazareth.

Now sayth God, let the stock waxe olde and hole withered, I am able to [Page]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.

These wordes sounde, as though he [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes, and yet they meane no more than that we call righteousnes. Howe be it, there by are signifyeth these two poyntes to leaue that whiche is euill, and to do that whiche is good, for these are the two poyntes whiche belonge to the righteousnes. And for as muche as there are no more, but euen these two poyntes, therefore vseth the scripture these two wordes, Iudicium, and Iu­stitia. Through Iustice or equitie, doth God punysshe, that is, he putteth awaye that whiche is euill. Through the righteousnes maketh he the peo­ple to be good and righteous, and preserueth, and defendeth innocen­rye. Nowe this kynge is not onely for hym selfe iuste and righteous, but he fulfilleth that, whiche the worlde, with her righteousnes and workes is not able to do. Namely, that the people myghte be righteous. Vvho did euer se suche a Kynge? He sit­teth on the ryghte hande of God, [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 wē ­test 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 [Page]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, [Page]that hys offyce tendeth to thys ende, that he prospere with wysedome, and rule wysely, so that he rayse equitie & ryghteousnes in earth. And thys offi­ce or dominion, is comprehended in these wordes, whereby it doth clearly appeare, that his kyngedom is not vi­syble, and bodely, but that it muste be an invisyble and spiritual kyngdome, although it be here in earthe, that is, among men, which lyue here in earth. Vvherfore it followeth, that it is a kyngedom of fayth, and can not be cō ­prehended with bodely eyes, Thereof haue ye heard now sufficiently, wher­fore it followeth further in the Pro­phete.

That is, at the same tyme of the braunche of Dauid, when thys Kyng shall rule, then shal Iuda be saued vp­rightly, at that tyme wyl I helpe the, [Page]and delyuer the oute of all thy trou­ble, so that thys is a helpyng or dely­ueryng from all aduersities, and frō all daungers.

These two sayenges do also signi­fye vnto vs, that thys kyngdome, is not a bodely kyngdome, for ye knowe that the kyngdome of the Iewes was diuided into two kyngedoms, Into the kyngedome of Iuda, and into the kyngedome of Israel. The tenne try­bes had one Kyng of theyr owne, and were called the kyngedom of Israell. Afterwarde began the kyngedom of Iuda and Ben Iamin, and that was called the kyngedom of Iuda. For the people were diuided, and eyther of them had hys, propre Kynge, Nowe the great kyngedome dyd God reie­cte, bycause of theyr synnes and Ido­latry and so dispersed and destroyed it, that he neuer raysed it vp agayne, but scattered it amonge the Heathen, amonge the Medes, and Assyrianes. Vvherfore he neuer sent them anye Prophetes, neyther dyd he sterevp any amonge them, And so dyd thys [Page]be separated the one from the other, and shall neuer come together agayn, so that it myght be made agayne one kyngedome, howe sayth then here the Prophete, Iuda shalbe saued, and Is­rael shal dwel withoute feare, and so coupleth Iuda, and Israel together, & the texte soundeth as though it should be one kyngedome and one peo­ple.

Thys maye not be vnderstande bo­dely, that Iuda and Israel both shoul­de come agayne bodely into the land together, but it is done vnder Christ, spiritually in the faythe, whan he is publysshed throughe the holye Go­spell, For when Christ was preached at Ierusalem, there were many Iewes conuerted, and beleued in Christ, both of the stocke of Iuda, and also of Is­rael, for vpon Vvhytesonday there were at Ierusalem, of Assiriens, Cili­cians, Persiās, Medes, and of al nati­ons vnder heauen three thousande cō ­uerted in one day, & cleaued vnto the seede of Dauid, namely vnto Christ. Therfore maye not thys texte be vn­derstande [Page]of the bodely kyngedome, but of the spiritual kyngdom of Chri­ste, for that Iuda and Israell shoulde come together agayne, and be made one kyngdom, could neuer be brought to passe, vnder no bodely Kynge. Therfore whan the Prophetes ioyne these two nations together, namelye Iuda and Israel, then wyll they al­wayes signifye Christes kyngedome. And so here also sayth the Prophete Ieremye, that Iuda shall be saued, and Israhel shal dwell without feare whiche was done vnder Christe, for otherwyse came they neuer together, neyther shal they at anye tyme here­after come together agayne.

Wherfore sayth he then, Nota. Iuda shal be saued, and Israell shall dwel with­oute feare? Therfore, as thoughe he woulde saye, as longe as these kynge­domes stande, they shall be assaulted, and at the laste shal they be destroyed also the kyngly generation shall be taken awaye, Howe be it they shall ha­ue helpe. It is nowe greuous vnto Iuda, they are caryed awaye into a [Page] [...] [Page] [...] [Page]straunge lande, where as they muste submitte them selues and serue other, Notwithstandynge I wyll ones rayse vp an helpe, that my peo­ple shall alwayes haue the vpper­hande, althoughe the hole worlde shoulde be madde and rage for it. But thys vnderstode not the Iewes. Besydes thys, here is signifyed vn­to vs, that Christes kyngedome is subdued vnto the holy Crosse, for this can neuer fayll, wheresoeuer Chri­stes kyngedome is preached through the holye Gospell, there foloweth by and by the crosse, Luc. xi. and persecution surely, Thys signifyeth the Parable in Luke. Cap. xi. where the Lorde Christe speaketh on thys wyse, when a stronge man armed, watcheth hyshouse, that whiche he possesseth is in peace, But when a stronger then he cometh vpon him, & ouercometh him, he taketh from hym hys harnas, whe­rein he trusted, & diuideth his goodes.

Howe goeth that to worke? Nota be­ [...]e. Euen thus, when the holye Gospell goeth not abroade, then is the deuyl in the [Page]worlde, and ruleth mightelye, with good peace and reste, and all men go euen stepynge into hell, as we haue sene hitherto, vnder the Papacye, there was an outwarde peace, but it was not an vpryght peace. But in the holye Gospell is the true peace preached, vnder the whiche is con­tayned mere discorde, because of the Tyrauntes and Sectes. Therfore because that nowe the holye Gospel ryseth, whiche beginneth to laye hand vpon the deuyls kyngedome, and to declare, what maner of felowe the deuyl is, howe blacke he is, and that hys kyngedom, howe holy and good soeuer it appeare, leadeth vnto dam­nation. All the worlde is set agaynste it, whatsoeuer is great and holy, han­geth thereon, and it greueth the deuill that his kyngdom is destroyed. Ther­fore doeth he stirre vp all whatsoeuer he is able to make, & to bringe vp, say­enge: I slepe and sitte in good peace and tranquillite for a greate season, but ye wyll distourbe my oute of my slepe abyde, and I wyll breake you [Page]of your slepe agayne, and I wyl cause you to haue trouble ynough, yf ye haue delyte, in trouble and tribulation, ye shall haue ynough of it. This doth he also very largely, as we see, for as soone as we receyue the Gospell, we haue peace, and also no peace, It prea­cheth peace, & yet followeth the grea­test trouble.

Howe whereas Christe ruleth through hys Gospell and worde, the­re shalbe helpe and succour, thys cau­seth he to be preached and declared vnto vs, The deuyll maye well rayse vp Tyrauntes and Sectes, and cause the hole worlde to rebell agaynste the Gospell, let them rage and be madde, they shal not preuayle agayust it, the­reof be thou sure, for of these saye n­ges and promyses is the scripture full, Psalm. xxxiij. as where the .xxxiij. Psalm sayth. The Lorde bryngeth the Counsayll of the Heathen to nought, and ma­keth the deuyses of the people of no­ne effecte. Psal. ij. And in the seconde Psalme sayth Dauid, that the Heathen rage furiously, and the people Imagine [Page]the kynges of the earth stande vp, and the rulers take counsayll together, agaynste the Lorde and his anoynted. But he addeth a littell worde thereto, whiche is called vaynely, and sayeth. He that dwelleth in heauen, shal laugh them to scorne, the Lord shal haue them in derision. And why? Because he is to stronge and to myghtie for them, he is able to bryng their deuyses to nought yea though there were a thousande ty­mes so many of them, they shall gette nothinge at his 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 [Page]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. [Page]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 [Page]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 shalbe put doune, I praye the let them go, they can not leape ouer this sayenge. Iuda shalbe 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 [Page]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 [Page]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.

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 [Page]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 [Page]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 call God also a Lorde, this haue we out of the Euangelistes, which call him Do­minum, Lorde, whome we do folowe herein leaninge it as we fynde it. The other names in the Ebrewe, are not onely asseribed to God, but they are also spoken to other menne, but this name, Iehouah, is onely attributed to the very lyuinge God.

For as much nowe as the holy scri­pture, [Page]and the Iewes them selues, be­sydes that also the holy Fathers, and all writters do agree in one, that this name onely & properly appertayneth to the Godly Maiestie and essence, so haue we here in the Prophet Ieremie, a mighty stronge defence agaynst the Iewes, and a very excellent great con­forte for vs Christians. For there is very mightely grounded this Article, of oure fayth, That Christe is a very na­turall God. I haue my selfe reasoned thereof with the Iewes, euen with the Chiefest and best learned, whiche knowe the Byble so well, that there is neuer a letter in it, but they vnder­stode it, and layed this sayeuge be­fore them. But they coulde alledge nothinge agaynste me, at the laste, made they this answere, and sayde that they beleued their Talmud, that is, their exposition, whiche speaketh nothinge of Christe, and thesame ex­position muste they folowe. There­fore abyde they not by the Texte, but seke startinge holes and bypathes, for yf they woulde abyde onely by [Page]the Texte, they were conuinced. For this sayenge concludeth to stronge, that this seed of Danid, is a very true and naturall God, for he shall be cal­led by the name, whereby the very ly­uinge God is called.

In the seconde boke of Moyses Exodi. Ex. xxij xxij. Are the Iudges called Elohim, Goddes, for their offices sake, because that they sitte in God­des stede, and are Goddes ministers: In lyke maner are also all Christians called Goddes, as Christe, oute of the .lxxxij. Psalme, Psalm. lxxxij. in the .x. of Iohn maketh rehersall, where as he sayde vnto the Iewes: Is it not written in youre lawe, I sayde, ye are God­des. But this worde, Iehouah shalt thou synde no where appropriated to any other, but onely to the God­ly maiestie. The other names, where­by God also is called in the Hebrewe language, as the Iewes saye them selues, haue some occasion of any worke whiche God doeth. As Pa­had, [Page]is he called of the feare, that he is feared with all: And so did Iacob sweare by the feare of his Father. Item God is also called, Schadai, because he preserueth and prouideth all thinges, and as the other names be called in their degrees: So that euery name bringeth a worke with it whiche he doth, whereof also he is named. Euen as we saye also, and call hym a God of truethe, be­because, that he is true, yea he is the trueth hym selfe, and maketh men true vprighte. Item a faithefull God, that he is faythfull, and kepeth what­soeuer he promiseth.

Item a God of Peace, a God of pacience, a God of consolation, as Sayncte Paule doth often name hym accordinge as occasion is geuen vn­to hym in the mater whereof he doth intreate. But of this name, where­by he is called, Iehouah (saye the Ie­wes them selues) is nome occasiō kno­wen, to be declared, neyther is there any worke expressed, whereof he is so [Page]called, but onely that it compre­hendeth the bare God, hedade and the Godly Mayestie. And therefore when the Iewes reade this Texte, they reade not Iehonah, but Ado­nay.

Thus may we Christians here vpō this sayenge of Ieremie confortably conclude, that Christ must be knowen as a very and naturall God. There­fore let vs marke diligently this texte, Nota be­ne. that when heretykes and Sectes shall aryse, and assaulte this Arty­cle of oure faythe, that Christe is not a very and naturall God (as vn­doubtedly this heresye will come) that we then maye be furnysshed, and ready to dasshe them in their teethe with this sayenge, agaynste the whiche they shall not lightely be able to brynge vp any thinge. Vvith suche stronge and sure argumentes and sayenges muste they be taken and conuinced, or elles they will escape vs, and gette awaye through euen as the fysshes escape through the nette. For an heretike is a slyppery mar­chaunt, [Page]whiche can not easely be ta­ken, for he is very uymble in the scri­piures. Wherfore he muste be ware­ly handled in the Godly scriptures. All the occasion hereof is that they preferre their owne Imagination in the scripture, and that the scripture muste be iudgeth after their owne fantasyes and after their owne vnder­standing, and must be bent and wre­sted after their owne braynes. Wher­fore we ought te heare Goddes word with feare, and handle it with humi­litie, and not to fall into it with oure owne Imaginations. Thou mighteste rather fall into all maner of synnes, then into thyne owne phantasticall I­magination, Nota be­ne. suche a daungerous and noysible thinge is it. For the worde of God is not to be gested with all, yf thou canst not vnderstand it, then take of thy cappe for it. For it suffereth no scorues, nor any mannes interpreta­tion, but it is an earneste matter, and it will be honoured and remembred: And beware whatsoeuer thou doest, thou fall not into it with thyne owne [Page]Imagination, for yf thou come into it with thyne Imagination, thou shalt ouershute thy selfe as oure Spirites of errour haue done, and knowe not whether thou arte behynde or before in it, and it shall be harde for the to gesse it: For when any man falleth into his owne Imagination, the same can not lightely be holpen oute of it agayne.

Euen so happened it also vnto the Iewes, they could not perceyue it, nei­ther can they yet at this day perceyue it, that Christe shoulde be a naturall very God, for they be hardened, and captyues of the deuil, which doth kepe them surely in his power, they haue eares and heare it not, and they haue eyes and se it not: Euen as Esaye in the .vi. Esa. vi. Chapiter hath prophecyed of them. Nota be­ne. And so hath it happened vnto all heretykes, when the trueth hath ben layde before them so cleare and euident that they myght perceyue it playnely, yet for all that woulde they not se nor vnderstande it. Euen so do also all Sectes and heretykes, as [Page]many as there be of them, they will not be perswaded, though it stode neuer so cleare in the Scripture. Is not this the deuill, that a man can not heare, nor se that thinge whiche stan­deth before hys eyes? But this is it, Psal. cix that the .cix. Psalme sayeth. It is gone through their mary and bones lyke oyle, and lyke water into their bowel­les, when thou haste dronke water and it is chaunged into thy flesshe and bloude, then brynge it oute yf thou causte. Lykewyse with the oyle, when it is flowen into any thinge it can not easely be taken oute agayne. Euen so goeth it also with Sectes and heresies and with oure Imaginations, when this disease is rooted in, then may the deuill plucke it oute, for I can not. Therfore speaketh Saynet Paul well vnto Titus. Chapter .iij. 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 [Page] [...] [Page] [...] [Page]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 [Page]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. [Page]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 oftētymes, 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 [Page]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 christē man hath, which can neuer dye, Nota be­ne. for he hath CHRIST hymselfe, what wyll nowe death or synne preuayle [Page]agaynst a Christen man at the houre of hys departynge? Nota be­ [...]. 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 [Page]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 [Page]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 Israell oute of the lande of Egypte. But the Lorde ly­ueth, whiche brought forth, [Page]and led the seed of the house of Israell oute of the North­lande, and from all coun­tries, where I haue scatred them, and they shall dwell in theyr owne lande agay­ne.’

The Prophete wyll forgette no­thynge at all. But wyll very rounde­ly and thorowly teache exactely, what is to be preached in the newe Testa­ment, and wyl saye thus: It were not sufficyent, althoughe thys were preached euen as ye haue heard it, for there myght peraduenture yet be founde some weake consciences, that woulde yet hange vpon the olde Te­stament, and beleue thesame, Those doeth the Prophete here preuente, and speaketh of the Christian liberte, and doth hole abrogate and dissa­nulle the olde Testament, for he wyll teache a newe, And the newe can not [Page]be taught, excepte the olde be abro­gate as the Epistle to the Hebrues sayth in the viij. He. viij. Chapiter. As though the Prophete woulde saye. There shal aryse a newe preachynge, The olde Testament shal be no more allowed in the newe Testamente, but it shall reasse, and be abolysshed, Thys wyll the Prophete in thys laest sayeng.

And thys is nowe the doctryne that we teache, and whiche we haue receaued of Paule, namely that amōg the Christians, there shoulde be no lawe or commaundement outwarde­ly, for thus sayth he vnto the Galathians. Gala. ij ij. I through the lawe am dead to the lawe, That is, throughe the newe lawe in the newe Testamente, am I dead to the olde lawe in the olde Te­stament. Moses is no more alowed with me, sence I haue Christ. The olde Testament containeth that the Iewes were bounde to kepe the commaunde­mentes, whiche God gaue vnto Mo­ses vpon the mounte Sinay, namely, howe that they shoulde kepe the holy dayes or feastes, how that they should [Page]dwell in them, and in the lande, howe they shoulde ordre them selues concer­nyng meates and rayment, and what­soeuer there were more of suche lawes and commaundemētes, so that al their doynges were comprehended, and bounde to certayne personnes, tyme, Nota. place, and appearaunce, So that they had a politike rule, euen as other regi­ons and realmes haue theyr ordinaunces statutes and lawes, as the Saxōs haue the glasse of Saxon, where after they gouerne and kepe them selues, But suche a compulsion as the Iewes had, shoulde not the Christians haue, for they shoulde not be bounde to any lawe, so that they muste do any thyng by compulsyon and shoulde be bound to any person, tyme, and apparell as the Iewes, but it shulde be a free peo­ple withoute any compulsyon, whiche shoulde do al thynges voluntarely & wyllyngly. Therfore sayth the. Cx. Psa. Lx Psalm. Thy people shal be willynge. &c.

But what is the occasyon, that the Christians shall not be bounde to the [Page]lawe? Thys is the cause, for this Kyng is come to set vp ryghteousnes in earth, that is, to make the people righ­teous. Nowe yf he wyl make the peo­ple ryghteous, what nedeth then the lawe, yf the people were iuste, and ryghteous, then neded they not to be made ryghteous, he that is hole, ne­deth no phisicion, sayth Christ in the Gospell.

For as much now as the Prophete hath spaken afore hande, Nota be­ne. that thys Kynge is a iuste & a ryghteous Kyng, not onely for hym selfe, but also that he make other iust and righteous, then be not we, whiche are in hys kyngdo­me, bounde to any lawe, neyther haue nede of any lawe to make vs ryghteous, for yf the world were righ­teous, thē should we not nede an Em­perour, nor Prince, nor mayer, nor iudge, nor hangeman, nor wheles, nor gallowes, nor fyre, nor water, nor swearde, nor halbarde, for euery man shoulde do willingly of hys owne mynde, whatsoeuer he oughte to do, euen as a man eateth and drynketh [Page]willyngly, and not compelled. But seynge she is a stable full of wicked persons, there muste nedes be lawes and Superyours, Iudges, hangemen sweardes, gallowes, and whatsoeuer there is more, whereby the euyll doers maye be kepte in awe. i. Tim. i For as Paule sayth, i, Timo. i. The lawe is not geuē vnto a ryghteous man, but vnto the vnryghteous and disobedient, to the vngodly and to synners, to vnholye and vncleane, to murtherers of fa­thers, and murtherers of mothers, to manslears, and hooremongers. But in the Christianite, there are they iuste and ryghteous, euery man doeth, as he oughte to do wyllyngly, and glad­ly, there is no power or dominion of the one, ouer the other, but there are they al bretheren, and the one ser­neth the other, helpeth hym, delyue­reth hym, and careth for hys neygh­boure, as for hys brother, yea euen as for hym selfe, I omitte then that the one shoulde eudamage the other, or sclaunder hym, there nedeth neyther Iudge nor hangeman, neyther sweard [Page]nor gallowes, for all thynges are do­ne brother lyke, for also Christe was not ashamed to call vs hys brethren, where as he sayde vnto Mary Mag­dalen, Ioh. xx. after hys resurrection. Iohan. xx. Go vnto mybrethren, and say vnto them, I ascende vnto my father & your father to my God, and youre God.

Therfore sayth nowe the Prophete here, Nota. that at that tyme, whan this iuste and ryghteous Kynge shall raygne, shal the lawe of Moyses stande no more in effecte, whiche he expresseth with these wordes, where he sayth, It shall no more be sayde, The Lorde ly­ueth, whiche brought the chyldren of Israell out of the lande of Egypte, for thys was the othe or maner of swearyng amongest the Iewes, that they sayde. By the lyuyng God, whi­che brought vs out of Egypte. Thys is also the maner of the scripture to sweare, as we se euery where in the Prophetes, whereby they woulde cer­tifye and assure the people, that they teache & preache in the name of God, and at hys cōmaundement, as though [Page]they woulde saye, This is the trueth and Goddes worde, by the lyuynge GOD, or as trulye as the Lord God lyueth, Euen so shoulde also all prea­chers be sure, that they myght saye, thus sayth the Lorde, thys is Goddes worde, and when I preache the worde of God, then is it as muche as yf I dyd sweare. And whosoeuer is not sure of thys, and can not saye. Thus sayth the Lorde, the same maye ceasse from preachyng well ynough, for he shall do no good.

So is nowe thys the meanynge of the Prophete, Nota be­ne. that the olde Testamēt shal be no more taught nor preached that it shoulde bynde, but onelye for thys intent, that men maye take there out examples of our fayth, whereby we be assured that God kepeth hys promyses. But of hym shal nowe be preached, that hath dissanulled the old Testament, and that noman is iustifyed or saued by the lawe, as the Iewes but that Christe is onely he, that iusti­fyeth by hys ryghteousnes.

And thys predication, shall not [Page]onelye be preached in Iuda, or in one or two countres, but throughout all the hole world, Summa Summarum, The olde Testament shall no more be preached, but the newe, so that thys 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, [Page]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 [Page]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

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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]neither se nor fele. They are not 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 [...]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, [Page]yf I beleue the worde, as it foundeth, then is it sure, whatsoe­uer it promiseth vnto me, and I re­ceyue through the absolution, remissiō 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 [Page]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 diligēce, shall easely and [...]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 [Page]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 & dominiō, had hadde all thinges? No, not so, he is yet farre from the re­missiō 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, [Page]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 [Page]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 mā, 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, whā an vngodly person and an infidele seeth, a Prieste sayenge his handes vpō a synner, & cō ­trite herte for his synnes sake, & forgeuing synne, or assoyling him frō 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 [Page]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, [Page]and in captiuite in the deuills kynge­dome. But yf thou beleue, thou arte lose from synne, and delyuered out of the kyngedome of the, deuill into the kyngdome of Christe.

And yf here any man woulde saye, I haue euen as well a mouth, & speake euen as well, & make wordes, as a Cu­rate, yet doth not this folow my wor­des, that they might delyuer me from syn, & set me in the kyngdome of God, howe is it then possible, that the mouth & wordes of my Curate, shoulde haue more efficacie, to geue all the benefi­ces aboue rehersed? To this shall we answer on this wyse: There is a great diuersitie betwene thy mouth, and the mouth of a Preacher, betwene thy worde, and the worde of a Preacher, which difference Dauid doth here cle­rely shewe, saynge: Thou haste anaunced thy prayse out of the mouth of In­fantes & suckinge babes. This is now an other word, than thyne, or my word which cometh by the cōmaundemēt of hym, whiche sayethe, Ite. Math. xxviij. Marci, xvi. Go ye into all the worlde, and preache the glad [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]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 [Page]and 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 [Page]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, [Page]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 [Page]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. [Page]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, [Page]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 rē ­tes 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 [Page]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 of mo­ney, [Page]In so much that they haue geuen and yet geue for one tyttel, certayne hundreth dueates, yea also a thousand crounes, accordynge as the Tytell is great. For therfore doeth the Pope ke­pe the two thousand persones, whome he calleth hys Commensales or boor­derers, whereof he doeth yet kepe no­ne to borde, nor geneth them meat, but onely kepeth them for thys, distribu­teth and geueth them the Tytels after that forte, that throughe them he may pull all Prelatures and Prebendes to hym selfe, for as soone as there is any voyde any where, hys Commensales are at hande, and begge it, and so at the last they come al hole to the Pope.

Thus should it also haue happened long sence (right worshipful audience) at Mersburg, and in other mynsters, at Magdeburge, Halberstadt, and Vvirtzburge, the Pope woulde haue trimmed you after the newe guyse, by his cookes, chāberlaynes, & booderers whiche notwithstandyng are none of hys Cookes, nor Boorderers in dede, yf the holy Gospell had not preuented [Page]hym. For the Pope doeth onelye for thys cause (as hath ben sayd) kepe so many persons about hym, that throu­ghe them he maye drawe and plucke vnto hym, the goodes and incomes of al Churches, all Cauonisyes and Pre­latures, as it is to be sene and is mani­fest euen at Rome, where so many glorious great Mynsters and Cloysters are spoiled & wasted by the Pope, as of S. Peter and Paule. Item, of S. Agnete, wherin were wel. Cl. virgins or Nonnes, but nowe there is not one left. In lyke maner also other cloysters wherin haue ben many Monkes, are allspoyled, and dryuē out, and no mo­re but one left remayninge therin, and so stande also yet thesame great gor­gious Churches & Mynsters, as emp­tye Barnes, which of a suretie are wel so great & wyd, or rather greater then thys fayre cathedral church is, where­in before many men were fed, relieued entretayned, and had theyr lyuing, no­we is there no mā entretayned. Thus were it also happened vnto your churche and mynster and other Bysshoprykes, [Page]yf the Gospel had not come, and stopped it. Therfore nede not the fault to be put in the Gospel, that Bysshop­rykes, Canonicales, & cloisters are dissolued, but in the Pope.

And this is sure, yf the Bysshoppes wil not desiste, but styl hang vpon the Pope, and the Romyshe courte, they shal depresse, and destroye al Bysshop­rykes, but yf they woulde take in hād a goodly Christian reformation, so that the Bysshoppes dyd preache the Gos­spel, and Chanons dyd studye, and did rede in the mynsters, to their vycares, and to the yong gentilmen, which dyd lyue in the mynsters, than myght they wel continue. And why shoulde not men rather kepe suche Prelatures and Chanoneryes in our owne countrie then to suffre thē to be plucked away?

The Bysshoppes, yf they woulde themselues, might soone fynde a good remedy for this matter, yf they would take counsail, and heare the mouthe of infantes, oute of the whiche the Lorde hath prepared a power for thē. But thys do they not, but they studye and [Page]counsayll, howe they may shede much bloude. And why so? because they take vs for heretykes, what maner of here­tykes are we then?

¶ Euen suche herelykes are we, that preache the Gospel, repentaunce and remissyon of synnes, and teache, howe we shal be delyuered frō synne, and made safe, & obtayne euerlastinge lyfe. Thys heresye, as they call it, do we teache. Oh good Lorde is thys e­uyll? Ought men for thys to destroye, and to shede bloude? Vve are no here­tykes, but preache the holpe Gospell syncerelye and purely, And yet do we fynde with great sorowe & smartes, that they do so cal vs, and seke to shede our bloude, notwithstādyng that thin­ke nor meane none euyll, but woulde fayne helpe, and bestowe our counsail moost earnestly and faythfully in it, that such gorgious Imperial mynsters Canonisyes, and Prebendes, myghte not be geuē to the haynous hores and fornicatours of Rome. But that they myght be tourned to the good & ryght vse, wherevnto they were fyrste myn­ded [Page]& geuen. Masse. But here is one thyng in thy waye agayne, namely the masse which thou wouldest fayn maintayne [...] Alas, what is the masse? Let go what soeuer wil not avyde, thou diddest ne­uer willyngly say masse before, this is sure, and I knowe it by me self, which notwithstāding haue ben a holy freer, and haue miserably and pitefully blasphemed my Lord Iesus Christ for the space of xv. yeares with my massyng, & yet I dyd neuer say masse willingly, howe holy & deuoute soeuer I was. But take the Bible, in stede of the masse, studie & learne the holy Scripture, Holye scriptu­re. deserue & kepe thy prebēd with a good conscience, thys is better, than that the vngodly Romaynes should take it a­way. I would not nowe take ten thou­sande crounes, and say one masse. Se­ynge then, that thou diddest it vnwil­lingly before, why doest thou then hol­de so sore with the masse? But yf thou haue a delyte styll to accumulate and gether money and to geue thesame to the Romanystes, well, geue vnto them styl, as longe as thou haste [Page] [...] [Page] [...] [Page]any thynge, what doeth it hynder me.

But thys woulde I wysshe with al my herte, that seynge the Bysshoppes do nothynge towardes any reformati­on, but let al thynges go, and be taken awaye after thys sorte, that the Emperours maiestye woulde loke to it, and preuent, that yet the Pope myght not plucke all thynges into his handes, & vndo vs in the Douche countries and natiōs, what doeth he for it? He casteth a bulle before vs, wherewith he lea­deth vs to the deuil. Thys haue we for our money, and nothynge elles.

I must breake of, I haue gone to farce from the matter, Thus I saye: we that are preachers, seke nothynge elles, than thys, that the word of God myght sounde and be taught, oute of the mouthes of infantes and suckynge babes, and that vnto those whiche do mynde it and studye it earnestly, suche fayre stipendes myght be geuen, and not to the Pope, and hys harlottes, kytcheners, and boorderers, which do nothynge for it at all.

This is nowthe difference betwene [Page]bothe the kyngdomes, wherof Dauid syngeth here in the Psalme, namely, the kyngdome of Christe, whiche con­sisteth in the word, offereth and geueth vs remission of synnes, & the lyfe euer­lasting, and is gouerned here on earth, through the mouth of suckelynges and infantes. The corporall and worldely kyngedome, will also be and geue the­same, and gropeth there after, but it is but onely gropinge, and geueth onely occupienge and defence. The kingdom of Christ is a kingdom of fayth, which is not seue nor felte, but onely hearde: The outwarde and worldly kingdom will be felt. But the kyngdom of christ can not saye, I fele it, and grope with my fyngers the remission of synnes, the lyfe and saluation. But it will be beleued. Now foloweth further what maner of kynge there is, in this bele­uyng and spirituall kyngdome.

What is mā, that thou remembrest hym, and the soune of man, that thou regardest hym, &c. thou hast subdued althinges vnder hym.

Here becommeth the kynge God, [Page]and Dauid descrybeth the Kynge, our Lorde Christe, in thys wyse, that he be bothe very man, and very God, as is here clerely shewed and declared, but yet so, that he shal suffre and dye, and ryse agayne the thyrde daye &c. He is God. for whatsoeuer is in heauen and erth is subdued vnto him. For to haue all thynges vnder hys hande and po­wer, pertayneth onely to God, and not to any maner of creatures. No not to the Angels, which are also vnder the dominion of the Kynge oure Lorde Iesus Christ, vnto whome be laude and prayse, for euer and euer AMEN.

WElbeloued in the Lord, whan be­fore the space of two yeres, I was called to you, accor­dinge to the wyl of God our celestiall father, that I might aduaunce your loue and honour dewe vnto God and healthe of your soules by teaching, admonyshing & writinge, [Page]I ceased not from that tyme to praye vnfaynedly and diligently God oure heauenli father, that he would vouche­safe to preserue you in holsome doc­trine, true fayth and hope of the Gos­pell, and to finyshe his worke, begonne in you. And now I thanke his father­ly goodnes, that he hath preserued you vnder so many temptations, stormes & ingines of afflictions and persecutions and hath fortified your myndes to cō ­staunce, and because all your afflictiōs and persecutions haue chaunced to the increase and stabilitie of your sanynge hope, through the fatherly goodnes of God and his singulare counsayll, that ye may be now more strong and more perfite to a deuoute and blessed lyfe in euery exercise, than ye haue bene be­fore. But forsothe for as muche as the deuil our most cruell and most sworne enemye, doth assaulte and endeuoure to destroye the fayth and doctrine of Christe, by diuerse and continuall tem­ptations, by merualous wiles, by most crafty subtilitie, and by many cauteles in euery place and in euery momente, [Page]it is necessary that ye fortifie your sel­fes, and fyght with all your myghte & mayne agaynste an enemye so muche to be feared, takyng quycklie true and vnwynable weapons, and an vnuinci­ble sworde, that is to say, the worde of God, the worde of sauyng and eternal veritie, whiche the deuill more feareth and dreadeth tremblyng, than we mi­serable and feble men may be troubled for feare of fyre, of flouddes, of tem­pestes, of knyfes, and of swordes, of gonnes, and of what other thingesoe­uer may hurte and destroie our corpo­rall lyfe. Colos. ij And therefore Paule admo­nysheth his colossians, that the word of God in habite abundantly in them. For he did knowe and had learned by expe­rience, that the spirite of lienge may suffre nothynge lesse nor more gre­nouslie, than the exercise of the pure word of God, by which his counsayls and weapons be made blunte and be broken, by whiche also we be fortified in faythe and hope of Christ more and more, that we may fyght valiauntly in spirituall fyghtyng & battayle, against [Page]the Lordes of thys worlde, the gouer­noures of darkenesse of this time, tru­ly agaynst the euyll & crafty spirites vnder heauē, and that we may obtay­ne finally a glorious victory.

For thys cause I wolde confirme & confort your charities with some short & compendiouse oration, instruction, & admonition, bycause I came agayne to you, God so gouernyng and willinge. Therfore I wil intreate the gospell of this present day of s. Mathew, in the ix. chapter, Mat, ix in which s. Mathew setteth out to vs two notable myracles done of Christ, whiche was written of the Euāgelist to our profyt, that our faith may be stirred vp, renewed, quickened fortifyed and preserued, and that oure charitie may be kendled & inflammed towarde God and oure neyghboure.

First, Christ restored to health that miserable woman, which was grieued sore with a flixe of bloude xij. yeres, & coulde not be healed with any medicy­nes. After he calleth agayne the dead mayd vnto lyfe. In these two histories & wiracles of the gospel, I wil intreate principally also two articles. First, for asmuche as Christe doeth commende [Page]so greatly the faithe of that woman sayng, beleue, thy fayth hath made the safe, & because we knowe that he hath testored her, by hys owne propre po­wer, puttyng away her sickenes, a ne­tessary questyon presenteth it selfe to to vs, which is worthy to be discussed & declared, that is, wherfore scripture at­tributeth euery where so much so faith Christ saith here, y^t faith hath made the woman safe. In an other place we rea­de agayn, Ioh. iij. that faith bryngeth iustice & eternal saluation, whan not withstan­dynge it is manifest, that our fayth is yet vnperfite & weake, that we be constrayned with the disciples to praye, Mar, ix Lord encrease oure faythe, Vve heare also often in these tymes, howe vehe­mentlye the blynde world is offended, whan faith vnto Christe is publyssed, & exalted with worthy prayses. These newe doctoures (say they) can no other thing now, thā to prayse & auaūt only fayth, whether only faith might do althynges & saue vs? in nowyse: mo thinges be required thā onely faith. For it is necessary that works be also presēt, only faith is not sufficiēt, & is moch we aker & of lesse power, thā that it maye [Page]do that thing. Doeth not the deuill al­so beleue, but neuerthelesse he is con­demned euerlastyngely. These be the saynges of oure aduersaries, wher [...] it may be vnderstād easely, how great­ly they be offended by the prayses of fayth. But we shall heare how great­ly they erre.

After we shall intreate of the resur­rection of the body, occasion taken of that, that Christ calleth agayn here vn­to lyfe a wenche, now whan her body should haue bene buried, this is truely so greate & suche a worke, that neither reason will nor maye conceyne it, but strong fayth must nedes be present. It is truely necessary, that the holy Ghost gyue and preserue merueloullye that faythe: for it is tempted by meruey­louse and horrible wayes of the world, which iudgeth that fayth to be a mere folyshenesse, it is tempted also of oure owne propre reason, and of the deuyll hym selfe.

This Gospell perteyneth to two articles of the crede, of oure Christiane faythe, that is to saye: to that greatest [Page]article, which maketh vs Christians, I beleue in Iesu Christe his onely sonne oure Lorde, And I beleue the resur­rection of the body.