A fruitful and godly Exposition and declaration of the kingdom of Christ, and of the christian liberty, made upon the words of the Prophet jeremy in the twenty-three. Chapter, with an exposition of the viii. Psalm, entreating of the same matter, by the famous clerk Doctor Martin Luther, whereunto is annexed a Godly sermon, of Doctor Vrbanus Regius, upon the ix. chapter of Mathewe of the woman that had an issue of blood & of the ruler's daughter, newly translated out of high Almaigne.  
❧ Imprinted for Gualther Lynne. Anno. M. D.xiviij.   

To the most gracious & virtuous Lady Elizabeth sister to the Kings most Royal Majesty: Her most faithful daily Orator Gualther Lynne, wisheth long life to GOD'S pleasure, increase of honour and the life everlasting.  
Considering this time (most virtuous Lady) to be the time of Christ's reign & kingdom, wherein the Gospel is the rule of the prinxely powers, and mercy is more esteemed than sacrifice: I thought that I could not gratify your grace more with any kind of obsequy, that I could show through the slender talents, that it hath pleased the almighty to endue me withal, then if I should set forth in the English tongue, some godly lesson of some learned and Christian teacher, concerning the same, I have therefore translated into the English long this little book of master Martin Luther's doing, concerning the kingdom of Christ and Christian liberty, made upon the Epistle of jeremy the Prophet. And because I know that a good thing can not be to often nor too much spoken of. I have added hereunto another piece of the same man's labours, a sermon that he made upon the eight Psalm. Lord, our Lord, etc. concerning the same matter, and cousydering that faith in the blood of christ our sufficient price and ransom, & the hope of the resurrection these mortal bodies, is most necessary to be known to all christians. I have also added in the end of this little book, a sermon made by the famous doctor Vrbanus Regius, concerning the same, made upon the ix. chapter of Mathewe, occasion taken by the mention of the woman, that suffered the blood flux and the ruler's daughter.  
How pithily, learnedly and christianly thee, these matters be handled, it shall not need me to report, knowing that your grace delighteth more in thee, the perusing & reading of the Authors themselves, then of any encomion or praise, that can be given unto them, willing all other therefore to follow your grace's example herein. I commit this my labour unto your grace, as a most sure token of my good will to gratify your grace by setting forth and furthering to my power, the truth of Christ, who always preserve your grace to much honour, spiritual knowledge, and life without end. So be it.  
Your graces faithful and daily Orator Gualther Lynne.   

Of the kingdom of Christ  jeremy in the twenty-three. Chap. 
Behold the time cometh saith the Lord, that I will raise up unto David a right teous branch, & he shall prosper with wisdom, & shall set up equity and righteousness again in earth.  
In his time shall juda be saved, and Israel shaldwell without fear: & this is the name, that they shall call him, the Lord our righteousness.  
And therefore behold, the time cometh (saith the Lord) that it shall be no more said, the Lord liveth, which brought the children of Israel out of that land of Egipte. But the Lord and the Christian liberty. liveth, which brought forth & led the seed of the house of Israel, out of the Northlande, and from all countries, where I have scattered them, and they shaldwel in their own land again.  
IN this Epistle, or prophecy of jeremy, is Christ showed unto us, what he is, and what his kingdom is, how he shall rule, and how they that are under his kingdom shall dwell without fear. First saith the Prophet, that Christ is the branch and seed of David, Even so saith also saint Paul to the Rumayns in the i That God hath caused his Gospel of his. son to be prophesied by the Prophets in the scriptures, that he should be such a Lord, which should be borne of the seed of David (as pertaining to the flesh) and yet mightily declared to be the son of God after the spirit that sanctifieth etc. 
Rom. i.  Even such a saying is this also, and therefore it is cuydent that the hole old Testament serveth unto this purpose, that we may see, that all things, which we now preach and believe are performed, even as they were showed & prophesied before, as we shall further mark and perceive in the process.  
Ye have heard that it was said unto Abraham, 
Goe xxij  Gen. xxij. In thy seed shall all the nations of the earth be blessed. This is a Gospel, wherewith the holy fathers were sustained a very long time, but it was not yet fulfilled, for he saith: It shall come to pass, that all nations shallbe blessed. In this saying is it surely promised unto Abraham, that this seed should be borne of his generation, to th'intent, that he should not need to grope here & there, as in the time of Adam, whereas they had also a Gospel, but it was very dark, namely where as God said unto the serpent, Gene. 
Gen. iij.  iij. I will put enemitye, between thee, and the woman, and between thy seed and her seed, the same shall tread down thy head, and thou shalt tread upon his heel. Which is spoken altogether of Christ, that he should tread down the devils head and all nations should be blessed in him.  
In all these sayings it appeareth clearly, that Christ must be God and man, that he must die and rise again and receive an everlasting kingdom here upon earth, which only is done by his word. All which things although they be not expressly mentioned in these words, yet they are never theles contained there in undoubtedly, and it may well be gathered of the words, if the Text be indifferently looked upon, and merked. But if a man do pass ever the words unadvisedly and undiscreetly, without any further consideration, than can no such thing appear to be in them. As in this saying. In thy seed shall all the nations of the earth be blessed. They be few and short words, but if thou mark them diligently, thou shalt fyud therein, that Christ is God and man and that he must die and rise again from the dead. For if he shall bless (which is as much as to take away the curse) then truly must he be above the curse which curse is nothing else, but death sin, and all mischief, if he shall do this, then must he needs have power to take away sin & death, & to give life, where upon it must needs follow that he is more than a pure man. For noman is able to do such works but God alone, and he that doth this work, must needs be God also. Furthermore, if he shall be the natural seed of Abraham, then must he needs be man also. Now if he be a man, then must he needs be mortal, or else he could not be called Abraham's son. Again, if he shall bring the blessing upon all nations of the earth, then must he needs live alway, and for ever, where upon it followeth, that he is mortal, and living. etc.  
And so shalt thou find it in all other places of the scripture, if the sayings be justly and diligently marked. But we will see from word to word, what jeremy doth notify unto us in this saying, that we may find this also in like manner. first saith he thus.  Behold, the time cometh sayeth the Lord, that I will raise up unto David a righteous branch. 
These words are undoubtebly spoken of Christ, wherein is contained, as the prophecy declareth, that he should come of the synage and stock of David. Therefore saith saint Paul well, 
Rom. i  that after the flesh he is borne of the seed of David. For the Prophet jeremy would describe the saviour plenteously, that he might be perfitly known, what he should be, and from whence he should come, because of them, which cyther at that time or afterward should come unto the faith & believe in him that they should not need to grope after him here or there, or seek him any where else. Therefore doth he knyite him unto the generation and stock of David, from whence men should look for him undoubtedly. With such words have the Prophets comforted the people, and warned them that they should mark diligently upon this generation, and that they should be thoroughly persuaded, that he should come none other way, but from the stock of David.  
This knew the jews well enough out of the sayings of the scripture, & were as sure of it, as we know & surely be leave, that Christ shall come again at the later day. Therefore said also the Angel Gabriel unto Marie. 
Luce. i.  Luc. i. The Lord God shall give unto him, the seat of his father David, and he shall reign over the house of jacob for ever, and of his kyndgdome shallbe none end.  
He sayeth: I will raise up, that is to say: I will set & stablish it, that it may stand sure. As though he would say: The people of the jews have been hitherto afflicted and troubled with their kings. For where as I have sometime stirred up unto them, 
iiij. Re. xviij.  ●ne good king (as Ezechiam) they have had ten bad for him. But I will once raise up, and ordain a king, which shall continue. For ever but I will not raise him for this cause, that he shall assault any man. But he himself shall be assaulted of the world, of the devil, & of all whatsoever is great and mighty in the world, but I will so set him, that he shall stand fast and sure, and his enemies shall not prevail against him.  
And he sayeth: he will raise up unto David, a righteous branch. Even so saith Sachary also, 
Sach. ix  that he is righteous, and a saviour. Lo saith he: Thy king cometh unto the a righteous king and also a saviour. On this wise did the Prophets see Christ (even as we see him also) namely, a king that justifieth the world. For the world is nothing else, but a stable full of unthrifts. The world is the kingdom of the devil, and blood and flesh is her housseholde, of whose ungracious and wicked assanltes, all saints have ever complained, and must also ever more complain, as Paul declareth to the Romans in the seven. 
Ro. seven.  Therefore did the holy Fathers and Prophets, without ceasing desire, and cry after this righteous braunce, after this Christ which should make them just and righteous, and take away sin and death. And this also do all good and faithful hearts (yea the unfaithful also) still continually desire. For who would not rather have life then death and rather have righteousness then sin? 
Ro. seven.  Therefore crieth Paul. O wretched man that I am, who shall deliver me from this body of death? But thus cry not all men, for they feel it not all: The devil possesseth the heries of many, and seduceth them that they can not think thereupon.  
Thus may we see that this is the Sum, or Chief point of this prophecy, that this king is just and righteous, that is, without all sin, where by he is segregated, and secluded from all other men, which all are unrighteous, wicked and sinners. Now if he be righteous, than may he not be borne after the manner as other men's Children be borne. Therefore it followeth that his mother must be a virgin. For it is said of all other men, by the Prophet David. Psalm. li. Behold, 
Psal. li.  I was shapen in wickedness, and in sin hath my mother conceived me. Therefore must this king needs have had another Master, that he was conceyned and borne without sin. For if he shall be righteous, and not guilty of death, then may he not, be borne of a woman, by the help of a man (as we are). But he must be pure from his birth.  
But how cometh this to pass, that he is pure, and not subject unto death? From whence cometh this unto him? He should come from the stock of David, And is not the kindred of David also under the malediction? Yes truly, but here unto must a virgin be used out of the stock of David the other hath the holy ghost executed, he hath purified this birth, as the Angel said unto the virgin Mary Luc. i. 
Luce. i.  The holy ghost shall come upon thee, and the power of the hygeste shall overshadow the. Therefore also that holy thing which shallbe borne, shallbe called the son of God. Therefore have we such a king, which hath a name before all other kings, that he is righteous, and righteous in all things. In so much that he also maketh other good and righteous. And so will these words that he must needs be God and man, and be borne of a virgin, albeit that these words do not clearly and manifestly express it, yet bring they so much with them, if they be thoroughly searched.  
But where he calleth him a branch, that is spoken after the manner of the hebrews, which call the children branches, which wax and grow even as the herbs, bushes & trees do grow which soundeth not so well in our ears, as in the ears of the jews. So saith God also in Esa. Cap. xiv. 
Esa xiv  of the kingdom of Babylon. I will root out the name & remnant, son and sons son of Babylon. For the children come from the parents, even as the branches & boughs come out of the trees. Therefore saith also Isaiah in the xi. Chap. 
Esa. xi.  A rod shall come forth out of the stock of jesse out of a stock, which now is dead (saith he) shall grow a branch, that is out of an old withered stock. Where of noman looked for any thing to springe forth of it. For David was dead, & his kindred lay altogether under foot, even in the ashes. Pilate was at jerusalem in the stead of the kingdom of David, & the romans had the rule and dominion, so that of the kindred and stock of David was very little remembrance, and lay hid scant in two or three per sons, as in joseph and Mary, which were at Nazareth.  
Now saith God, let the stock wax old and hold withered, I am able to revine him, when ye look least of all for his coming, then shall he come, when men think, that the stock of David is clean extinct, and decayed and passed recovering, then will I come and make him to flourish, and to springe forth, and to bring forth fruit. There may ye see how the Prophets agree together, and go all upon David, that out of his stock and kindred should come the just and righteous king, which should deliver his from sin, death, devil, hell, and from all evil, and make them safe for ever. Whereof jeremy now speaketh further, and sayeth.  And he shall reign a king, and shall prosper with wisdom, and shall set up equity and righteousness again in earth. 
These words sound, as though he would signify, that there is no righteousness in earth. I mean not only of the righteousness, which is of valour before God, but also of the outward righteousness of the world, which is but a very beggars cloak. For the world is a right school of the devils unthrifts. Therefore hath God also ordained the sword, and also the hangman, that yet a little part of righteousness might be in earth. For with the righteousness which is of valour before God, it will not be. In earth is nothing but unrighteousness, both in the temporal governance, and also in the spiritual. governance is nothing but blaspheming of God. For thus saith the Psalm. xiv. 
Psalm. xiv. and liij. Rom. iij  The Lord looked done from heaven upon the Children of men to see, if there were any that would understand and seek after God. But they were all gone out of the way, and were altogether become abominable, there is none that doth good, no not one. & cete. There giveth he a short sentence, saying that there is not one good. God to then, this is sure, if a man will behold the world even from heaven downward, he shall see nothing but mere blindness iniquity, unrighteousness, and foolishness, and nothing else, but a stable full of ungrations unthrifts, and not much better than she was in the time of Noah. When God through the blood, caused all men to perish saving eight persons.  
How be it, very few do felt such blindness and unrighteousness, but only such as by the law are taught and instructed, as in those days the holy Fathers and Prophets, the common people wandereth even as the cattle.  
Now this Thild, which should be borne of David, righteous and just, without sin shall be the king which shall stand, 
Isaiah xi. b. Rom. nineteen. b.  and rule for ever. Now for as much then as he is a branch and a twig of the stock of David. He must needs be mortal for bodily is he borne in this temporal life, and therefore must he needs die. But seyuge he shall stand allway and rule for ever, then must he also be immortal. How will this frame? Even thus he must rise agayve from the dead. This is it that saint Peter meaneth. Where as in the Acts of the Apostles, he allegeth onte of the Prophet David, that it was impossible, that he should be holden of death. Acto. ij. 
Act. ij. Psalm. xvi.  Psalm. xvi. What was the occasion? For he shall continue a king, and rule for ever. And so sieste thou in these words every where notified the resurrection of Christ. That he must be borne and die, and yet rule always, therefore must henedes rise again from death.  
Further more (sayeth the Prophet) that this king shall prosper with wisdom, that is, he shall rule with understanding and discretion, as it is written, of David. i Reg. 
i Reg. xviij.  xviij. He behaved himself wisely in all his ways, that is, he was the most circumspect, and most righteous among all them that were in the court of Saul. Even so sayeth here jeremy also of this king, that he shall prosper with wisdom, that is, he shall behave himself wisely. Hitherto have we heard of the person of this king, namely that he should come from the stock of David, that he should be a man, and be borne of a virgin, and should be a righteous king, which is all to be understand of his person.  
Now followeth it further, that whatsoever this king hath, he shall not keep for himself, but shall bestow it and give it unto men, and this meaneth the Prophet where he saith: He shall prosper with wisdom, that is, he shall rule with no nother thing, but only with wisdom. As though he would say, he shall not occupy harnas, swords, gounes, bows and spears, but he shall begin to make men righteous, after a new and a strange guise, not with raking or hanging, but with, or by the Gospel, he shall take the people whereby they may best be taken. Namely, by the heart, and not by the neck to th'intent that they may subdue themselves, and be willing to follow him. There seest thou that he is a king, for this cause, that he helpeth the people, and doth the same without strokes of the sword, only by his Gospel. For the which cause he is also risen from the dead, and causeth his Gospel to be preached, through the holy ghost, throughout all the world.  
After this sayeth the Prophet, that this king shall set up equity and righteousness in earth. These two words Equity and righteousness dost thou read very often together in the Scripture, as in Isaiah, 
Esa. ix.  in the ix. he shall sit upon the seat of David, and in his kingdom, to set up the same, and to stablish it with equity and righteousness, from henceforth, for evermore, where also he speaketh of the king doom of Christ and it is as much in our speech as to judge righteously which the jews do pronounce with two words, and yet they mean no more than that we call righteousness. How be it, there by are signifieth these two points to leave that which is evil, and to do that which is good, for these are the two points which belong to the righteousness. And for as much as there are no more, but even these two points, therefore useth the scripture these two words, judicium, and justitia. Through justice or equity, doth God punish, that is, he putteth away that which is evil. Through the righteousness maketh he the people to be good and righteous, and preserveth, and defendeth innocenrye. Now this king is not only for himself just and righteous, but he fulfilleth that, which the world, with her righteousness and works is not able to do. Namely, that the people might be righteous. Who did ever see such a King? He sitteth on the right hand of God, his heavenly father, and yet shall justify the people, and this shall also be done here upon earth, which is yet more merneylous? But how cometh this to pass? Even thus, The kingdom of Christ is a spiritual kingdom, which ruleth herein earth, and yet it is not of the earh, but of heaven. This could never no King bring to pass, that he had set up a kingdom, which were in earth, and yet were not terrestrial, but celestial. Wherefore this work declareth, that this King must be more than a bare or pure man.  
For he that knoweth this science, & hath the power, that he is above sin, and can justify sin, the same must needs be God, for God only justfieth the ungodly, 
Ro. iiij.  as Paul saith Roma. in the four And for as much, as this King performeth, and bringeth to pass such things, it followeth therefore, that he is very God, sense he hath the honour, and doth the works, which only belong to God, Now then, if he can bring to pass, that the people may be delivered from their sins, and by that means make them righteous, then can he also soon deliver them from death, for where as is no sin, there can be no death, for the sting of death is sin, as Paul saith to the Torinthians. 
i Co. xv  i Cor. xv. for if there were no sin, then should death have no might nor pour, and thus doth this King deliver us from sin, and death, from the devil, from hell, and from all infelicite, and giveth us the eternal righteousness, and everlasting life. He maketh GOD our father, and giveth us the kingdom of heaven, Now, this is no man able to do, neither angel, nor saynete, neither also Mary the mother of God, but only GOD himself, whereout it followeth then, that this king must needs be God, and although it be not expressed with manifest words, yet do the words and the understanding of this saying, bring it with them, that he is very GOD and man, So goodly could the Prophets speak of Christ, and counterfeit him so excellentely unto us, that it is to be merneyled, to th'intent, that we should not miss him. Here riseth now a question, Thou saidest even now, how that all saints must cry with saint Paul, over sin, & death. O wretched man, that I am, who shall deliver me from this body subdued unto death. Here see we also, that the Christians die, yea the better Christians, the heavier death they suffer? what meaneth this? call ye that delivering from death & sin? This is it, that I have said. It is a spiritual kingdom, and kyugedome of faith, It will stand in faith, and men must also behold it with the eyes of faith, Otherwise can no man at no time understand it, for there remaineth yet, that death must devour us, The Emperors and Cyrannous have beheaded the Apostles and holy martyrs, Sayncte Paul was fain to stretch forth his head, Moreover there remain yet the lusts and inclinations toward sin, There be also many heresies and sects, which all object themselves agayuste the Christians, where is here life? where is here the overcoming of death, which is preached in this kingdom?  
Unto that do I answer thus: We have dominion and rule, over syune & over death, how be it, we have not yet overcome them, and we be not yet delivered from them, for the text saith that the King is yet working, For he doth always raise up righteousness, and maketh yet styliuste & righteousness, like as a Tayllour which maketh a garment, as long as he maketh thereover, so long is he in the work, and it can not be said, that the garment be all hole finished. Even so is the kingdom of Christ in earth still in work, he worketh and raiseth daily thereover, and shall so continue until the latter day, And then shall allthings first be made right perfect. In the mean season do the Christians still fall in syune, albeit against their will. But this advantage hath a Christian, although he do feel the sin, yet is he nevertheless lord over it, but to that end can he not bring it, that he might clean be delivered from sin, until the old wretch die clean, and perish.  
Therefore albeit that the Christians fall, yet is Christ present with them, which ruleth by his spirit, and overcometh sin, and still raiseth them up again, saying, arise brother, be of good comfort, there is no danger. And so is Christ always in the battle and in working, and fighteth with our enemies. They do often resist against him, but at the last he obtaineth the victory, and they are depressed. Even so goeth it also with them, that are his, in whom God triumphet and overcometh through Christ. Therefore saith Paul. i Cor. xv. 
i Co. xv  But thanks be unto God, which hath given us victory, through our Lord jesus Christ. And. ij. Cor. ij. saith he. 
ij. Cor. ij  Thanks be unto God, which always giveth us the victory in Christ. Although sometime one be put to the worst, yet is Christ at hand, and lifteth him up again, sayings up brother, arise, thou hast no hurt, at it again still, thou must needs fight it out, it can not be done without falling, but take heed that thou lie not still. There is evermore falling and rising again, as long as we live in this world.  
Now, 
Nota bene.  as Christ hath overcome sin, even so doth he also overcome death, when death is at hand, & presseth upon thee, and will destroy thee, then is Christ present with thee, and saith, at it lustily, he can not hurt the and although he do strike thee, it shall be no more unto thee, then if thou wentest to sleep, Now go to, it is but a small matter, within this short hour it shall be better A man may feel, that death is bitter and sharp, But he can not prevail nor triumph over the. For Christ hath made him faint, his sting or dart is made to blunt, He hath wearied himself upon CHRISE, which hath overcome him, and treaden him under his feet.  
Even so goeth it also with the Sects and heresies, and with all other adversities, which all can not hurt us, for we have one in heaven, unto whom all things are possible, and be is able to preserve us, that nothing shall happen unto us without his will.  
Therefore I say, that the outward temptatious, may well remain, but yet our faith can not be hurt, for there remaineth yet in the heart a certain power against sin, and a courage against death, and all adversities. This is it, that CHRIST continueth in his office, and driveth his work, striveth with sin, and fighteth with death, until his kingdom be at complysshed, that is, until the latter day.  
Thus have we heard now, how the Prophet jerempe hath declared Christ, what his person is, and what his office shall be, namely, that his office tendeth to this end, that he prosper with wisdom, and rule wisely, so that he raise equity & righteousness in earth. And this office or dominion, is comprehended in these words, whereby it doth clearly appear, that his kingdom is not visible, and bodily, but that it must be an invisyble and spiritual kingdom, although it be here in earth, that is, among men, which live here in earth. Wherefore it followeth, that it is a kingdom of faith, and can not be comprehended with bodily eyes, Thereof have ye heard now sufficiently, wherefore it followeth further in the Prophet.  In his time shall judabe saved, and Israel shall dwell without fear. 
That is, at the same time of the branch of David, when this King shall rule, then shall juda be saved uprightly, at that time will I help thee, and deliver the out of all thy trouble, so that this is a helping or delivering from all adversities, and from all dangers.  
These two sayings do also signify unto us, that this kingdom, is not a bodily kingdom, for ye know that the kingdom of the jews was divided into two kingdoms, Into the kingdom of juda, and into the kingdom of Israel. The ten tribes had one King of their own, and were called the kingdom of Israel. afterward began the kingdom of juda and Ben jamin, and that was called the kingdom of juda. For the people were divided, and either of them had his, proper King, Now the great kingdom did God reject, because of their sins and Idolatry and so dispersed and destroyed it, that he never raised it up again, but scattered it among the Heathen, among the Medes, and Assyrianes. Wherefore he never sent them any Prophets, neither did he stereup any among them, And so did this be separated the one from the other, and shall never come together again, so that it might be made again one kingdom, how saith then here the Prophet, juda shallbe saved, and Israel shall dwell without fear, and so coupleth juda, and Israel together, & the text soundeth as though it should be one kingdom and one people.  
This may not be understand bodily, that juda and Israel both should come again bodily into the land together, but it is done under Christ, spiritually in the faith, when he is published through the holy Gospel, For when Christ was preached at jerusalem, there were many jews converted, and believed in Christ, both of the stock of juda, and also of Israel, for upon Whytesonday there were at jerusalem, of Assiriens, Cilicians, Persians', Medes, and of all nations under heaven three thousand converted in one day, & cleaved unto the seed of David, namely unto Christ. Therefore may not this text be understand of the bodily kingdom, but of the spiritual kingdom of Christ, for that juda and Israel should come together again, and be made one kingdom, could never be brought to pass, under no bodily King. Therefore when the Prophets join these two nations together, namely juda and Israel, then will they always signify Christ's kingdom. And so here also saith the Prophet jeremy, that juda shall be saved, and Israhel shall dwell without fear which was done under Christ, for otherwise came they never together, neither shall they at any time hereafter come together again.  
Wherefore saith he then, 
Nota.  juda shall be saved, and Israel shall dwell without fear? Therefore, as though he would say, as long as these kyngedomes stand, they shall be assaulted, and at the last shall they be destroyed also the kingly generation shall be taken away, How be it they shall have help. It is now grievous unto juda, they are carried away into a strange land, where as they must submit themselves and serve other, notwithstanding I will once raise up an help, that my people shall always have the upperhand, although the hole world should be mad and rage for it. But this understood not the jews. Besides this, here is signified unto us, that Christ's kingdom is subdued unto the holy Cross, for this can never fail, wheresoever Christ's kingdom is preached through the holy Gospel, there followeth by and by the cross, 
Luc. xi.  and persecution surely, This signifieth the Parable in Luke. Cap. xi. where the Lord Christ speaketh on this wise, when a strong man armed, watcheth hyshouse, that which he possesseth is in peace, But when a stronger than he cometh upon him, & overcometh him, he taketh from him his harnas, wherein he trusted, & divideth his goods.  
How goeth that to work? 
Nota be●e.  Even thus, when the holy Gospel goeth not abroad, then is the devil in the world, and ruleth mightily, with good peace and rest, and all men go even steping into hell, as we have seen hitherto, under the papacy, there was an outward peace, but it was not an upright peace. But in the holy Gospel is the true peace preached, under the which is contained mere discord, because of the tyrants and Sects. Therefore because that now the holy Gospel riseth, which beginneth to lay hand upon the devils kingdom, and to declare, what manner of fellow the devil is, how black he is, and that his kingdom, how holy and good soever it appear, leadeth unto damnation. All the world is set against it, whatsoever is great and holy, hangeth thereon, and it grieveth the devil that his kingdom is destroyed. Therefore doth he stir up all whatsoever he is able to make, & to bring up, saying: I sleep and sit in good peace and tranquillity for a great season, but ye will disturb my out of my sleep abide, and I will break you of your sleep again, and I will cause you to have trouble enough, if ye have delight, in trouble and tribulation, ye shall have enough of it. This doth he also very largely, as we see, for as soon as we receive the Gospel, we have peace, and also no peace, It preacheth peace, & yet followeth the greatest trouble.  
How whereas Christ ruleth through his Gospel and word, there shallbe help and succour, this causeth he to be preached and declared unto us, The devil may well raise up tyrants and Sects, and cause the hole world to rebel against the Gospel, let them rage and be mad, they shall not prevail against it, thereof be thou sure, for of these say nges and promises is the scripture full, 
Psalm. xxxiij.  as where the xxxiij Psalm saith. The Lord bringeth the Counsel of the Heathen to nought, and maketh the devices of the people of none effect. 
Psal. ij.  And in the second Psalm saith David, that the Heathen rage furiously, and the people Imagine the kings of the earth stand up, and the rulers take counsel together, against the Lord and his anointed. But he addeth a little word thereto, which is called vainly, and sayeth. He that dwelleth in heaven, shall laugh them to scorn, the Lord shall have them in derision. And why? Because he is to strong and to mighty for them, he is able to bring their devices to nought yea though there were a thousand times so many of them, they shall get nothing at his hand, they may be sure. But here unto pertaineth a strong faith, and a sharp sight, to knowledge these things.  
Therefore are these earnest words, that the Prophet saith: juda shall be helped, or saved, 
Nota bene.  and Israhel shall dwell safe, or without fear, if thou dost not behold them with faith, thou shalt surely find the contrary part. For call ye this helping, or is this peace, when Christ the king himself is hanged upon the Cross? When the apostles heads be smitten of. And when the Christians be put from house and land, and are driven from town to town? Item, When Christ, as he saith himself in Mathewe. 
Mat. x.  Capit. x. sendeth forth his Apostles and preachers, as sheep among wolves? verily there should be pretty peace? Clubs and halberds, or dogs should be sent among them? I suppose also that it is called a kingdom of peace, and of Salvation. It might well enough be called a kingdom of war, where as is nothing but killing and murdering? Yea this is it that I have said, It is another manner of kingdom, than mense with their eyes. It appeareth outwardly, as though it were damned, as though it were forsaken and destitute of help, but inwardly is it mere peace and salvation, there is the battle overcome by faith, In the sight of the world doth it sometime appear as, though the Christians lay underfoot, for they are killed and murdered evermore like the cattle, and the ungodly swim aloft. The Sects and heresies have the victory and triumph. But what is it? 
Sap. v.  It lasteth not long than are all things turned, there shall the ungodly perish, and the doctrine of the spirits of error shall be forgotten. There shall it then appear, how Christ hath helped and succoured his people. And how they have had dominion over sin, death and the devil. Which now appeareth very little or nothing.  
Even so was it in the time of Arrius, than were there scant three bishops in the hole Christianite, that preached right, then was the hole world seduced with this heresy, and also the Emperor himself. Then was there a great persecution of the Christians, because of this heresy, in so much that many of them everywher were banished; and driven out of the towns and countries, so sore that we read of no greater persecution, then that, which was at the time of Arrius. Then did it appear, as though Christ had lain underfoot, and Arrius above, than thought men, now is it at an end with Christ and with his Christians, the Gospel is gone, and it is out now. Out quoth he, nay nay: For Christ remained still and the faith. Where are now those heretics? Arrius with the Emperor perished, in so much that their names stink more now before the world, than their doctrine as then was in estimation, and besides that, they are all gone to the devil. But Christ is yet a live, and his Kingdom standeth also yet sure.  
Even so at this time, 
Nota bene.  when men say: There are many Sects, there are many heresies against the Gospel, and it is to be feared that the Gospel shallbe put down, I pray the let them go, they can not leap over this saying. juda shallbe saved, & Israhel shall dwell without fear. This fayenge must be true, though the devil say nay to it, Satan and the world will hinder it, and take away faith, but he saith, I will suffer them to fall, but yet will I help them, and they shall dwell safe, in despite of all them that will let me. Although there appear no certainty (for what certainty can there be under the Cross) & the world seek the life never so nigh, & though Satan will take away their faith, yet shall they dwell without fear. And this happeneth also undoubtedly, for where as the Gospel is, there is such a sure wall, which is fiery and of iron and thicker than heaven and earth. And a thousand Emperors are not able to overthrow we this wall a Christian man. For the word of God endureth for ever. 
Esa. xl.  Wherefore the Christians have merry and quiet conscientes, and the more the world rageth, the bolder they wax, yea the surer this certainty and boldness do stand. And so doth the Tyrant of the world, and the sects strengthen the hearts of the Christians.  
Therefore showeth this text once again, that he speaketh of a spiritual kingdom. For there is no kingdom so mighty, that ever was able by the sword to conquer unto his subjects such a certainty and peace. The Romans have been the most mightiest Lords, notwitstandinge they were oftentimes beaten, and could never bryuge it to that point, that they might have had peace and certainty, sometime there were four thousand slain, and sometime ten thousand, to that they had always assaults, and enmity. It followeth now further in the Prophet.  And this is the name that they shall call him, even the Lord our righteousness. 
The Person hath he described, and also the office, and the fruit of the office, namely, that he shall set up equity and righteousness, and that the people shall have help, and dwell in safety, how be it under the Cross and persecution. Now declareth the Prophet, what his name shall be, and saith: he shall be called, the Lord our righteousness. The jews hold much of this name in the Hebrew tongue, which we have translated Lord, and say: that he may not be named, neither do they name him also, in such great reverence do they keep it, they written it upon no paper, and when they writ it there on, they altar the letters, and make seant two letters, and they allow it not that the Christians should see it written. Also some wicked persons among the jews, have deceived many Princes and Lords, unto whom they have given this name in writing, and have told them, that whosoever did bear it about him, should not be slain, and that it doth serve for more other things, of like superstition. Even as also many Christians, which have learned it of the jews, where wont to grave this name in gold or silver, and to hang it about their necks, to th'intent, that they should not be shot or wounded, etc.  
The cause wherefore the jews hold so much of this name is this, where as this name Lord standeth in the scripture there doth it signify God in his Godly essence and Majesty, and there is spoken of the very God. The Hebrew language hath about ten names, whereby she nameth God, among the which there are many whereby she nameth God, concerning his works, but this name jehovah, Lord, signifieth only God as he is in his Godly essence. This difference can we not keep in our language, for we do commonly call it Lord, and can not wrest nor constrain this word, that it should signify God only, for we call a Prince Lord, and a ruler is also called Lord, and it is very common to us in our language. But that we call God also a Lord, this have we out of the Evangelists, which call him Dominum, Lord, whom we do follow herein leaning it as we find it. The other names in the Hebrew, are not only asseribed to God, but they are also spoken to other men, but this name, jehovah, is only attributed to the very living God.  
For as much now as the holy scripture, and the jews themselves, besides that also the holy Fathers, and all writers do agree in one, that this name only & properly appertaineth to the Godly Majesty and essence, so have we here in the Prophet jeremy, a mighty strong defence against the jews, and a very excellent great comfort for us Christians. For there is very mightily grounded this Article, of our faith, That Christ is a very natural God. I have myself reasoned thereof with the jews, even with the Chiefest and best learned, which know the Bible so well, that there is never a letter in it, but they understood it, and laid this sayeuge before them. But they could allege nothing against me, at the last, made they this answer, and said that they believed their Talmud, that is, their exposition, which speaketh nothing of Christ, and the same exposition must they follow. Therefore abide they not by the Text, but seek starting holes and bypathes, for if they would abide only by the Text, they were convinced. For this saying concludeth to strong, that this seed of Danid, is a very true and natural God, for he shall be called by the name, whereby the very living God is called.  
In the second book of Moses Exodi. 
Ex. xxij  xxij. Are the judges called Elohim, Gods, for their offices sake, because that they sit in God's stead, and are Gods ministers: In like manner are also all Christians called Gods, as Christ, out of the lxxxij Psalm, 
Psalm. lxxxij.  in the ten of john maketh rehearsal, where as he said unto the jews: Is it not written in your law, I said, ye are Gods. But this word, jehovah shalt thou sinned no where appropriated to any other, but only to the Godly majesty. The other names, whereby God also is called in the Hebrew language, as the jews say themselves, have some occasion of any work which God doth. As Pahad, is he called of the fear, that he is feared with all: And so did jacob swear by the fear of his Father. Item God is also called, Schadai, because he preserveth and provideth all things, and as the other names be called in their degrees: So that every name bringeth a work with it which he doth, whereof also he is named. Even as we say also, and call him a God of truth, be-because, that he is true, yea he is the truth himself, and maketh men true upright. Item a faithful God, that he is faithful, and keepeth whatsoever he promiseth.  
Item a God of Peace, a God of patience, a God of consolation, as saint Paul doth often name him according as occasion is given unto him in the matter whereof he doth entreat. But of this name, whereby he is called, jehovah (say the jews themselves) is nome occasion known, to be declared, neither is there any work expressed, whereof he is so called, but only that it comprehendeth the bare God, hedade and the Godly majesty. And therefore when the jews read this Text, they read not jehonah, but Adonay.  
Thus may we Christians here upon this saying of jeremy comfortably conclude, that Christ must be known as a very and natural God. Therefore let us mark diligently this text, 
Nota bene.  that when heretics and Sects shall arise, and assault this article of our faith, that Christ is not a very and natural God (as undoubtedly this heresy will come) that we then may be furnished, and ready to dash them in their teeth with this saying, against the which they shall not lightly be able to bring up any thing. With such strong and sure arguments and sayings must they be taken and convinced, or else they will escape us, and get away through even as the fishes escape through the net. For an heretic is a slippery merchant, which can not easily be taken, for he is very vymble in the scripiures. Wherefore he must be warily handled in the Godly scriptures. All the occasion hereof is that they prefer their own Imagination in the scripture, and that the scripture must be judgeth after their own fantasies and after their own understanding, and must be bend and wrested after their own brains. Wherefore we ought te hear God's word with fear, and handle it with humility, and not to fall into it with our own Imaginations. Thou mightest rather fall into all manner of sins, then into thine own fantastical Imagination, 
Nota bene.  such a dangerous and noysible thing is it. For the word of God is not to be gested with all, if thou canst not understand it, then take of thy cap for it. For it suffereth no scorues, nor any man's interpretation, but it is an earnest matter, and it will be honoured and remembered: And beware whatsoever thou dost, thou fall not into it with thine own Imagination, for if thou come into it with thine Imagination, thou shalt overshute thyself as our Spirits of error have done, and know not whether thou art behind or before in it, and it shall be hard for the to guess it: For when any man falleth into his own Imagination, the same can not lightly be helped out of it again.  
Even so happened it also unto the jews, they could not perceive it, neither can they yet at this day perceive it, that Christ should be a natural very God, for they be hardened, and captives of the devil, which doth keep them surely in his power, they have ears and hear it not, and they have eyes and see it not: Even as Isaiah in the vi 
Esa. vi.  Chapter hath prophesied of them. 
Nota bene.  And so hath it happened unto all heretics, when the truth hath been laid before them so clear and evident that they might perceive it plainly, yet for all that would they not see nor understand it. Even so do also all Sects and heretics, as many as there be of them, they will not be persuaded, though it stood never so clear in the Scripture. Is not this the devil, that a man can not hear, nor see that thing which standeth before his eyes? But this is it, 
Psal. cix  that the cix Psalm sayeth. It is gone through their marrow and bones like oil, and like water into their bowels, when thou hast drunk water and it is changed into thy flesh and blood, then bring it out if thou causte. Likewise with the oil, when it is flown into any thing it can not easily be taken out again. Even so goeth it also with Sects and heresies and with our Imaginations, when this disease is rooted in, then may the devil pluck it out, for I can not. Therefore speaketh Saynet Paul well unto Titus. Chapter three 
Tit. iij.  A man that is given to heresy, after the first and the second admonition avoid, remembering that he that is such, is perverted, and sinneth even damned by his own judgement. Therefore beware of Sects, It is easy to come into them, but it is hard to come out again, believe me thou canst not so easily come out again, as thou goest in. All this have I said because of the jews, which by this manifest Text will not be persuaded, that Christ is a natural and very God.  
More over it can not be said that God doth participate this name unto him, as unto men, as it is written in the first book of Moses. 
Gone i  Gone i Let us make man in our Image after our likeness, but that man should be called a very natural God, that can not be, for God speaketh in Isaiah Chapter xlij 
Esa. xlij  my glory will I give to none other. But this name giveth he verily unto this man Christ, the seed or branch of David. Whereof he hath spoken before, because that he is also a natural God. And therefore speaketh the one Lord of the other Lord, that is, one very natural God, of another very natural God (for the Prophet speaketh hereof two persons) and saith, I Lord and very God, will raise up unto David a branch, which also shall be called Lord, and very God. And hereunto is requisite a faith, which may comprehend these things. There is yet, as I have said, an heresy to come, against this Article of our faith that Christ is a very & natural God, God grant that we do not live so long.  
Furthermore saith the Prophet that this seed of David shall also be called, our righteousness, The first name, that he is called Lord, is concerning his Godly person, whereof he giveth nothing, neither doth he participate any thing thereof unto us. But the other, that he is called our righteousness, is as touching his office, wherewith he ministereth unto us, For in this name, is comprehended his hole office, and the fruit or commodity of this King. We have such a King, which is very God, and not only very God, but he is pertaining unto us, For he is our righteousness. This is our greatest comfort, that this King and Lord is ours. And he is become ours, through the humanity, which he took upon him, to th'intent, that he should care for us as for his own flesh. Such names ought to be written with golden letters, yea not only with golden letters, but also with druppels of blood in the bottom of the heart. Here seest thou, that this King Christ is not only God, but also our righteousness, or our justification, which maketh us just and righteous, as also Paul declareth in many places, and specially to the Corith. 
i Cor. i.  i. Corint. i. whereas he saith, Christ, of God is made unto us wisdom, and also righteousness, and sanctifying and redemption.  
I have said oftentimes, that a christian life, standeth in these two points. first, that our sins, which we have committed, are quite, and clean forgiven & remitted unto us through Christ, when I believe in him. secondarily, that not only our sins be remitted, and have obtained a righteousness, but there is also a sanctifying from the remnant of sins, so that the remnant of sins can not hurt me, for Christ is there present, the most perfect righteousness, which is hole righteous and pure, and cleanseth me also from the sins, which yet remain in my flesh, for this righteousness of Christ is mine, and is counted to me, so that I am without sin, not of myself, but because of the righteousness of Christ. Now when I believe in Christ, then must Christ with his righteousness step forth before the face of God in heaven and make answer for me. Therefore ought we and must, repute his righteousness, as though it were our own, and be so bold thereon, as on our inheritance. For these words, that he is called our righteousness, and no gests.  
Now behold what richesse a christian man hath, which can never die, 
Nota bene.  for he hath CHRIST himself, what will now death or sin prevail against a Christian man at the hour of his departing? 
Nota be●●.  Nothing, death is a laughing stock for him, he doth also care nothing for sin, for neither sin, nor death, neither devil nor hell is able to bring up any thing against Christ, whom a Christian hath up him. Therefore when death cometh to a faithful Christian, then saith the Christian, Ye are welcome good Sir death, what good news with you? what seek ye here? knowest thou not, whom I have by my? Christ is my righteousness, I pray the go to and take her from me, if thou dost take her from me, then will I follow thee, but thou shalt not be able to do it, And so do the Christians defy death, and speak with saint Paul, i. Cor. xv. 
i Co. xv  Death where is thy sting? Helle where is thy victory? And as he saith in another place. 
Philip. i  Philip. i, Christ is to me life, and death is to me advantage, if I die, I have advantage, for I come so much the sooner to life. There seest thou, what death prevaileth against the Christians, he is now their advantage, they lose nothing by him, but he biteth himself to death upon them.  
Even so goeth it also with the sin, which is yet remaynyug, 
Nota.  and cleaneth yet unto us, she can not hinder us, neither can she damn us, for Christ is by us, which cleanseth and purifieth us, so that we from day to day, become more holier and holier, and the longer we live, the more enemies we become unto sin, and so desire to die, longing for the salvation, and after the life everlastyuge, This is our sanctification. Therefore, whilst Christ's righteousness is ours, she is not idle, but cleanseth and purgeth us, as long as we live in this world, until that we also be pure and holy, as Christ is holy, But all this cometh from him.  
And thus hath the Prophet by these words declared the office of Christ, namely, that he is our King, 
Nota bene.  our bishop or Priest, and our righteousness, and also our redeemer & deliverer from sin, death, devil, and hell, and that he delivereth us out of all tribulations, and that he is our life and health and salvation. Therefore when I have him by faith, then can the hole world, invent nothing against me, nor hurt me in any thing, for he is to great, and sitteth on the right hand of God, where also he shall remain how soever saith nay. Let me see, if any man can thrust him down from thence. He hath good hold, let us also take good hold upon him and on his righteousness, than shall we not need to fear. It followeth further now in jeremy, And therefore behold, the time cometh (saith the Lord) that it shall be no more said, the Lord liveth, which brought the children of Israel out of the land of Egypte. But the Lord liveth, which brought forth, and led the seed of the house of Israel out of the Northlande, and from all countries, where I have scattered them, and they shall dwell in their own land again.  
The Prophet will forget nothing at all. But will very roundly and thoroughly teach exactly, what is to be preached in the new Testament, and will say thus: It were not sufficient, although this were preached even as ye have heard it, for there might peradventure yet be found some weak consciences, that would yet hang upon the old Testament, and believe the same, Those doth the Prophet here prevent, and speaketh of the Christian liberty, and doth hole abrogate and dissanulle the old Testament, for he will teach a new, And the new can not be taught, except the old be abrogate as the Epistle to the hebrews saith in the viii. 
Herald viii.  Chapter. As though the Prophet would say. There shall arise a new preaching, The old Testament shall be no more allowed in the new Testament, but it shall reasse, and be abolished, This will the Prophet in this laest saying.  
And this is now the doctrine that we teach, and which we have received of Paul, namely that among the Christians, there should be no law or commandment outwardly, for thus saith he unto the Galathians. 
Gala. ij  ij. I through the law am dead to the law, That is, through the new law in the new Testament, am I dead to the old law in the old Testament. Moses is no more allowed with me, sense I have Christ. The old Testament containeth that the jews were bound to keep the commandments, which God gave unto Moses upon the mount Sinai, namely, how that they should keep the holy days or feasts, how that they should dwell in them, and in the land, how they should order themselves concerning meats and raiment, and whatsoever there were more of such laws and commandments, so that all their doings were comprehended, and bound to certain persons, time, 
Nota.  place, and appearance, So that they had a politic rule, even as other regions and realms have their ordinances statutes and laws, as the Saxons have the glass of Saxon, where after they govern and keep themselves, But such a compulsion as the jews had, should not the Christians have, for they should not be bound to any law, so that they must do any thing by compulsion and should be bound to any person, time, and apparel as the jews, but it should be a free people without any compulsion, which should do all things vountarily & willingly. Therefore saith the. Cx. 
Psa. Lx  Psalm. Thy people shall be willing. etc.  
But what is the occasion, that the Christians shall not be bound to the law? This is the cause, for this King is come to set up righteousness in earth, that is, to make the people righteous. Now if he will make the people righteous, what needeth then the law, if the people were just, and righteous, then needed they not to be made righteous, he that is hole, needeth no physician, saith Christ in the Gospel.  
For as much now as the Prophet hath spaken afore hand, 
Nota bene.  that this King is a just & a righteous King, not only for himself, but also that he make other just and righteous, then be not we, which are in his kingdom, bound to any law, neither have need of any law to make us righteous, for if the world were righteous, them should we not need an Emperor, nor Prince, nor mayor, nor judge, nor hangman, nor wheels, nor gallows, nor fire, nor water, nor sword, nor halbarde, for every man should do willingly of his own mind, whatsoever he ought to do, even as a man eateth and drinketh willingly, and not compelled. But saying she is a stable full of wicked persons, there must needs be laws and superiors, judges, hangmen swords, gallows, and whatsoever there is more, whereby the evil doers may be kept in awe. 
i Tim. i  For as Paul saith, i, Timo. i. The law is not given unto a righteous man, but unto the unrighteous and disobedient, to the ungodly and to sinners, to unholy and unclean, to murderers of fathers, and murderers of mothers, to manslayers, and whoremongers. But in the Christianite, there are they just and righteous, every man doth, as he ought to do willingly, and gladly, there is no power or dominion of the one, over the other, but there are they all brethren, and the one serneth the other, helpeth him, delivereth him, and careth for his neighbour, as for his brother, yea even as for himself, I omit then that the one should eudamage the other, or slander him, there needeth neither judge nor hangman, neither sword nor gallows, for all things are done brother like, for also Christ was not ashamed to call us his brethren, where as he said unto Mary Magdalen, 
joh. xx.  after his resurrection. johan. xx. Go unto mybrethrens, and say unto them, I ascend unto my father & your father to my God, and your God.  
Therefore saith now the Prophet here, 
Nota.  that at that time, when this just and righteous King shall reign, shall the law of Moses stand no more in effect, which he expresseth with these words, where he saith, It shall no more be said, The Lord liveth, which brought the children of Israel out of the land of Egypte, for this was the oath or manner of swearing amongst the jews, that they said. By the living God, which brought us out of Egypte. This is also the manner of the scripture to swear, as we see every where in the Prophets, whereby they would certify and assure the people, that they teach & preach in the name of God, and at his commandment, as though they would say, This is the truth and God's word, by the living GOD, or as truly as the Lord God liveth, Even so should also all preachers be sure, that they might say, thus saith the Lord, this is God's word, and when I preach the word of God, then is it as much as if I did swear. And whosoever is not sure of this, and can not say. Thus saith the Lord, the same may cease from preaching well enough, for he shall do no good.  
So is now this the meaning of the Prophet, 
Nota bene.  that the old Testament shall be no more taught nor preached that it should bind, but only for this intent, that men may take there out examples of our faith, whereby we be assured that God keepeth his promises. But of him shall now be preached, that hath dissanulled the old Testament, and that noman is justified or saved by the law, as the jews but that Christ is only he, that justfieth by his righteousness.  
And this predication, shall not only be preached in juda, or in one or two countries, but throughout all the hole world, Summa Summarum, The old Testament shall no more be preached, but the new, so that this righteousness shall be spread abroad, throughout the hole world.  
These be our letters and seals, that we be a free people, withoutlawe and without compulsion, but only for the Christians, which know how to use the Christian liberty, for we may not do, as the ploughmen did the laest year.  
But where be such Christians that use the Christian liberty a right, that do all things willingly and gladly, that so serve their neighbour, and make other partakers of their goods and do according as God hath done unto them? where be they that gladly suffer the Cross? A christian is a seldom bird. There are very few that know what is the true Christian liberty, The most part do draw it to the body, and know not, that it is a liberty of the conscience, and of the soul, namely, that thou art not pure nor righteous after the heart and conscience, but if thou shalt be pure and righteous, then must thou knowledge, that thou art made pure and righteous by this King Christ JESUS only, by the means of his blood, whithe he hath shed for thy upon the cross, this maketh the free, But the Law of Moses, and the law of the Emperor & other things more do not make the free.  
When I preach thus, then do I not mean that men should not obey to the higher powers, serve them, and give unto them that which is due unto them, for the Christian liberty is nothing touching the body, nor the outward behaviour and conversation, but the soul, Therefore, when thou dost serve or obey the higher powers, than dost thou even as much as though thou didst give to a naked man a coatte, or didst feed the hungry, for it is also a deed of charity, which floweth and springeth onte of faith, not that thou shouldest be made righteous through this work, but that it declare thy faith, Therefore is this the sum, before god shalt thou be righteous, without works, without all laws, only through Christ jesus.  
Here seest thou, 
Nota bene.  how counyngly and mightily, the Prophets could counterfaycte Christ and high kingdom, to th'intent that they would make us sure and certain, wherein our salvation consisteth. God grasit that we may so comprehend it and believe it.  
Thanks be to GOD   

A sermon of D. Marten Luther, of the kingdom of Christ, out of the eight Psalm. Lord our Lord etc. made at Mersburg the sixth day of Aug. anno 1545.  
This is one of the principal Psalms of the kingly Prophet David, wherein he hath written of Christ and his kingdom. And they are no dark words, but clear light and easy to understand. And he describeth the kingdom of Christ on this wise, that although it be in heaven by working, yet is it also here beneeths in earth, and in all the world, and separateth the kingdom of Christ, from the worldly kingdom, which is governed by worldly kings & Powers.  
These two kingdoms are here beneath in earth among men, for also the kingdom of Christ is here beneath in earth among men. But there is a great difference, that notwithstanding, that both the kingdom of Christ, and also of the world are here in earth, yet are they ruled & governed after an unlike sort. For the king of whom here the Psalm speaketh, albeit that he have his kingdom in earth, yet doth he rule spiritually, and after a heavenly fashion: So that although his kingdom be not seen, as the worldly kingdom is seen, yet is it heard, but how? Out of the mouth of infants and sucking babes hast thou ordained strength, & so is the kingdom of Christ, a kingdom of hearing, and not of saying.  
For the eyes do not lead and bring us thither, where as we find & learn to know Christ, but the ears must do that, and also such ears, as hear the word, out of the mouth of Infants and sucking babes. This is not the fashion of the worldly kingdom, for the same standeth not only in the hearing, but in working and by putting in ure, that the good may be defended, and kept in equity justice and peace, and that the ungodly untoward and evil may be punished, that men may also labour with their hands, and obtain goods & profits, for there shall they not rule nor wax rich by their ears: For that thou art made rich, is not done by the ears, but by the eyes and hands, that thou dost take it in hand and accomplish it in deed. In those points consisteth the worldly kingdom, far segregated from the spiritual kingdom of Christ, which kingdom, although it be here in earth yet is it not executed with ploughing, and with our hands. But it consisteth in the word, and is executed through the word, which proceedeth forth of the mouths of Infants and sucking babes,  
As when thou seest and hearest a preacher, preaching the word of God, through the which by the command hement of Christ he pronounceth Repentance and forgiveness of sins, there seest thou neither plough nor harrowe. But thou seest and hearest, that the Preacher only useth the tongue and the word, and yet not his own word but the word of Godwher by Christ ruleth here in earth.  
In like manner also, when we see the holy Sacraments ministered, wherein God offereth and giveth unto us remission of all our syunes, mercy salvation, and the life everlasting: There seest thou the deliverance from sin and death, that thou also art no more detained captive in the kingdom of the devil, thou dost not see it, but only hear it, that it is offered & geuê the with the tongue of the Preacher, through the word.  
Likewise, when a child, is young borue into the world of father & mother, which is a sinful birth, this do we see with our eyes, but when the Child is brought to Christ, grafted in Christ through Baptism, and is borne again of new, washed from sin, and is made the Child, & heir of God, then is it borne again a new which is far an other birth than the first, which we see and feel. The second and new birth, which is done through the water, word, and the spirit, is not seen, there are only the words heard, which if I believe I am made the child and heir of God, and fellow heir with Christ, not of this corruptible life, wherein we are borne, through the first birth, but of the everlasting life, not an heir of money and goods. Silver and Gold. But I am made heir of the everlasting and heavenly goods and gifts of God.  
Of these things see I none, but only hear the word, which proffereth me such goods, and saith, that I shall so enjoy them, if I do then receive and believe it, then is it even so, and I obtain all whatsoever the word doth proffer, promise, and give me.  
So do we also say in our children Crede, I believe in the holy Ghost, etc. forgiveness of sins, & the life everlasting. These are things, which we neither see nor feel. They are not executed with hands, there unto belongeth no plough, nor other external work. But the word, if I hear it and believe it, then do I receive, and obtayve whatsoever the word proferet & promiseth unto me: namely remission of sins, and the life everlasting, for the word deceiveth not, whatsoever it promiseth, the same is yea, & cometh so to pass again, whatsoever it denieth the same is ●ay, whosoever therefore doth stick to the word and his promises, the same doth also receive whatsoever it promiseth and offereth.  
whensoever I feel my sins, and confess them unto God, and desire of a Priest, or Minister of the word, absolution, or remission of Sins, then doth the Minister of the word lay his hand upon my head, and by the commandment of Christ our Lord he assoileth me quite from my sins. There do I hear, and see nothing but only the word, whereby he assoileth me from my sinews. Nevertheless, if I believe the word, as it foundeth, then is it sure, whatsoever it promiseth unto me, and I receive through the absolution, remission of all my sins, and knowledge a merciful God. Here might now any man say, they are great and high things where of thou speakest, if it were true, how happy were we? that incontinently remission of sins, and all heavenly goods should follow the word, if I hear it and believe it? Then could I no more fear death, nor despair for my sins, nor yet fear the devil. For all these things are now through the word of absolution taken away from me? Yea I say, all those things haste thou, and obtayneste them even as the word promiseth unto thee, if thou dost accept it with a sure and steadfast faith, and dost not doubt at all, As soon as thou begyuneste to waver and to doubt, then haste thou also and receyveste nothing at all, we may not here hauge upon the sight, but upon the word, that I believe it, than do I obtain it every whit. But if I do not believe, but will bring it to pass and obtain it by the sight than have I also nothing, etc.  
Whosoever now, heareth, remembreth, and marketh this with diligence, shall easily and ●one understand and mark, what these two kingdoms, namely the kingdom of Christ, and the kingdom of the world are, what their office is, and wherein they do consist: And what difference there is between both these kyngedomes, namely that although they be, & are governed both, here in earth, yet doth the outward and worldly hyngdome consist only in doing and framing, which requireth eyes & hands. But the kingdom of Christ consisteth only in the hearing, so that I hear the word, receive it, and believe it, namely the word, which also proceedeth from the mouths of Infants, & is taught & preached by sucklings, if I do believe it, I have all things.  
After this sort, can no Emperor, King nor Prince rule, for he must do stwith the deed. If I shall be rich, he must not give me words, but money and goods with the deed. For words will not help the matter. But here, in Christ's kingdom, is it clean contrary, for here, although I were exceeding rich, and had all the goods of the world, yet were they not able to forgive nor to take away my sins, with all their might, dominion, and power, with all the ploughs & harrows, and with all the strength & power of all the substance and riches of this world.  
Wherefore? and why so? I thought, whosoever had money and goods, power & dominion, had had all things? No, not so, he is yet far from the remission of sins, & the life everlasting although he be rich, and have great goods, and is mighty, for they hear not the word, wherefore they believe not but stick in darkness, are drowned in covetousness, & in the substance of this world, and they regard not the word nor God himself. And wheresoever the word nor God himself is not, there is darkness and the kingdom of the devil, out of the which, nomoney, goods, power nor dominion, is able to deliver him. But if he will be loosed out of the kingdom of darkness and of the devil, and have remission of sins, and the life everlasting, which in the kingdom of Christ, through the word is offered & given us freely, then let him stick fast and cleave to the word, hear the same, receive it, and believe it, so shall he obtain all things, etc.  
Thus speaketh the Prophet clearly, & distinctly of both the kingdoms not that he doth abrogate and disannul the worldly and external kingdom which consisteth in the doyuge and applying, but rather doth approve and confirm it: For rulers must be had, for to keep peace, justice, and unity, to defend the good, & to punish the evil, or else there should be a great disordre in all things, therefore doth not the Prophet abolysshe the same outward kingdom.  
But in the Spiritual kingdom of Christ when a minister of the Church baptizeth, with words and water, after the institution of Christ, if an ungodly and unbelieving person do see it, he doth langh it to scorn, as a foolish deed, in man's reason, because he doth neither see nor feel, what there is executed, namely that there are present, and baptize, all the three persons of the godly majesty, receive the man, which was conceived and borne in sin, & make him lose from the kingdom of the devil, and fet him in the kingdom of heaven, wherein is remission of sins Grace, and salvation.  
In likemaner also, when an ungodly person and an infidel seeth, a Priest saying his hands upon a sinner, & contrite heart for his sins sake, & forgiving sin, or assoiling him from sin he doth also laugh it to scorn, & would set more by it if a Cronne of silver or of Gold garnished with Pearls & precious stones, were set on a man's head, this doth an infidel regard much, & a thousandtymes more, than the laying on of hands, and forgiving of sins, notwithstanding that it is not to be compared with any substance, treasure of this world.  
But a Christian man, beholdeth it with other eyes & with another heart, he regardeth not the Golden Crown, but hath a respect to the word, which he heareth, marketh the same, and cleaveth thereunto, which saith unto him on this wise. Believe and cleave unto the word, and thou shalt live for ever and be a Lord over Sin, Law, Death, Devil and Hell, albeit that there are yet sins left remaining in thee, they shall not be imputed unto thee, but they shall be all covered and quenched for jesus Christus sake the son of God. What can be more comfortable unto us, than this, that all out sins shall be forgiven, put out and taken away: And besides that, shall have a merciful God, & obtain everlasting life?  
This is wonderfully spoken, but thou must believe, then shalt thou obtain all these things, for without faith, dost thou continue in sin, and in captivity in the devils kingdom. But if thou believe, thou art lose from sin, and delivered out of the kingdom of thee, devil into the kingdom of Christ.  
And if here any man would say, I have even as well a mouth, & speak even as well, & make words, as a Curate, yet doth not this follow my words, that they might deliver me from sin, & set me in the kingdom of God, how is it then possible, that the mouth & words of my Curate, should have more efficacy, to give all the benefices above rehearsed? To this shall we answer on this wise: There is a great diversity between thy mouth, and the mouth of a Preacher, between thy word, and the word of a Preacher, which difference David doth here clearly show, saying: Thou haste anaunced thy praise out of the mouth of Infants & sucking babes. This is now an other word, than thine, or my word which cometh by the commandment of him, which sayeth, Ite. 
Math. xxviij. Marci, xvi.  Go ye into all the world, and preach the glad tidings, & teach all nations baptizing them, etc. he that believeth & is baptized, shall be saved, but he that believeth not shall be damned. Christ jesus, the son of God, our Lord, which giveth this commandment unto his Apostles, and to all ministers of the Church of God, biddeth here to speak and to preach, he doth lay a word in their mouth, which is another word, than thy word, 
Esa. xl.  namely: the word of God, which is everlasting, and endureth for ever, and sayeth, he that believeth the same, shall be saved, but he that believeth not shall be damned, this word hath another virtue, to forgive sin, which none other word hath.  
If thou now hearest me, which am a preacher, and hearest me none otherwise, than even as thou hearest another man, and also genest none other credence unto my words, than thou dost give to the words of another man, than art thou damned with me, If I also did preach no more but mine own word, as the Pope hath done, which hath taught his own word and not God's word, whom we have also heard as a man, and is so heard yet of many, which all are damned with the Pope, as they that hang upon the word if men. Thus mayest thou not hear me, as a man which preacheth the word of men, for if thou do so hear me, it were much better, that thou didst not hear me at all, likewise also, thou mayest not hear thy Curate, as a man, that speaketh and preacheth the words of men. But thou must hear him, as one that speaketh the word, out of the mouth of Infants, and sucklings, which say on this wise: I believe in the holy ghost, the holy catholic Church, which hath the word, forgiveness of sins, the holy Sacraments, and the right use of the Sacraments. This church preacheth the word of God, commandeth to believe, forgiveth sins, ministereth the Sacraments, upon the word, which is the right foundation, and the sure ground against the which all the Devils can not prevail there on must I trust & build. This is the commandment of Christ, which he hath left unto his Church and fellowship: namely, that she in his name and by his commandment, hath given and left us his word, which he speaketh and preacheth by our mouths, which also we ought to hear, receive and believe, as his own word, where as this is done in such wise, there may it be said. Thou hast prepared a power for thine enemies, for to destroy the adversary and the revenger.  
This power or strength is prepared & made through the word, whereby he beginneth his dominion, so that when sin cometh & will bite and devour me, that then I may say. Ah sin, soft a while, I have nothing to do with thee, neither do I know of any sin, for I am made lose and assoiled from sin through the word, whereunto I will stick. Item, if the devil come, and will also assault me, and obtain the victory over me, that as them I may say, I set not by the a strow. Even so should I also say to hell and to death, Oh Death I know of no Death, etc. Now even as the word saith unto thee, so hast thou all things if thou dost believe it. But if thou do not believe it, thou hast nothing neither dost thou obtain any thing but abidest in sin, under the power of the devil, and must attend the everlasting damnation, and death.  
But the catholic Church, which hath this comfort and power, notwithstanding, that in comparison of the world, which exerciseth great and mighty things, she is counted for foolishness and despised. Yet hath she such great strength and dominion. But whence cometh such great power, & strength, to the poor despised flock, the fellowship of Christ? The worldly power giveth her not this strength, neither hath she it to give. But the word of God ordaineth this power, kingdom, and church, which is such a people, called here in earth, through the Gospel, in the universal Christianite, that hath the pure and sincere word, and the right use of the Sacraments, & is mightier and of greater power, than the devil, Death and hell, and that not in one place, nor in one people But in all the world, wheresoever the Christians are dispersed, which kingdom of Christ is ruled and governed without external compulsion and violence, and without worldly wisdom, and understanding, but only through the mouth of infaunten that is, only through the word of faith, Thesame sucklings and infants are the fowls of the world, & are despised. Well so should it be, this is right, so ought they to be called before the world, how be it, they have another name before God, and a better respect, They are called princes and Angels of God, and they are so in deed. For behold, what saith here David thereof, He sayeth, that the kingdom of the Lord Christ is such a kingdom, which ruleth & beareth do minion throughout all the world, not with haruas, Gold, silver, dominions and lordships, how doth he than set forth such a great power? only through the word, which proceedeth & is heard out of the mouths of the sucklings infants,  
For, when our Lord jesus Christ, began this his kingdom in this world, he took not the Emperor of Rome, or the high Priests of Jerusalem, or the best, highest, and mightiest among the people, But he took, poor despised beggars, poor fishers, as Peter, Andrew, john, james, Thomas, and other poor sinners for it, into their mouths did he put his word, and sent them forth to preach, which notwithstanding, that they were called chosen, and sent of Christ, yet were they counted & called fools before the world, But behold in what case were they on Whit sunday, there did their power shine & breoke forth, when by the first Sermon of S. Peter, there were three thou sand persons converted, & afterward by their preaching many thousands were brought to the kingdom of Christ, then was their power seen and his power bare rule in Jerusalem, and among the people, of the jews, until he had clean gathered out the wheat, than did he put fire in the chaff, and burned it through the Romans, Than did it appear, what manner of kingdom and power Christ had set up. This kingdom & powerdoeth David here boast, when he saith. Thou hast prepared a power, because of thine enemies, etc. And is also worthy to be boasted and magnified.  
Therefore do we also which are preachers of the word, suffer great wrong & injury, that we be so hated reviled and abhorred, which notwithstanding, bring neytherharnas nor weapon, neither also poison, nor any other evil thing with us, But only the saving word of God, what do we then? or wherewith do we deserve it? that they do so be heretic us? what are the great crimes, wherein we do offend? Here sayest thou, yea the Pope hath condemned you with your doctrine, therefore do we take you also forheretykes and damned. But what can I do withal? I have not deserved it, the word and the doctrine is not mine, if I did it, and if it were my word then ought it to be condemned and accursed, as man's word and doctrine, But now is it not my word, neither is it my doing, But it is done by the mouth of sucklings and infants, through the word, which is not mine but God his word. We bring with us a goodly hoolsome doctrine, the holy Gospel, which offereth and giveth remission of sins, and the life everlasting, verily this is a goodly and lovely doctrine, which is none of ours, but his that sent us, jesus Christ's the son of God, if we should say, that she were ours, we should do amiss, if we should also teach & bring with us our own doctrine, and would lead and instruct the people in our own words, than were we worthy to be counted for heretics condemned, and put to death for heretics, and no injury should be done unto us, But whereas we be condemned, and must be called Heretics of them, for the hoolsome doctrine of the Gospel, which we (as ye have heard) bring with us, and yet is none of ours, God amend this, that for such healthful doctrines sake, we must be called heretics and condemned.  
O good Lord, what doth the word what doth it work, wherewith doth it deserve it, that it is so persecuted. This doth the word speak and teach, how thou shalt be delivered from thy sins, from Death, from the power of the devil, and from hell. Is this any hurt, or heresy. I thought that men would have run after the doctrine, and the word, which teacheth us, how we shall be delivered from sin, even to the worlds end, this will not men do now, but persecute it, and teach us to doubt in it, and lead us to many other places, where we should seek salvation, & remission of sins, as that we should go to Walsingam, to Wilsedom to Caunterbury to S. james in Compostella, & to many innumerable places more. What go do shave men brought home from thence, but a pouch of leather, and a payr of weary legs, had it not been bitter, and godlyer, that thou hadst tarried at home, and hadst exercised thine office and vocation, wherein thou art ordained of God, and hadst herb thy Curate, which preacheth unto thee, and out of the mouth of the sucklings & infants, showeth thee, the sure & right way to salvation, where thou mightest be sure to have remission of sins for thy wife and children sit idle, thou spendest thy money, and makest weary legs, and yet dost no good, and at the last, thou art even as unsure, yea much unsurer of the remission of sins, than thou wast before.  
Here say they again yea but it hindereth the masses, they have borne much hitherto, O what hurt is that, although it did hurt them, which notwithstanding it doth not, what harm were it, when thou must depart out of this world, & die, what good can than the masses do unto the. Who abideth than by the Masses? not one, 
Mass.  they are all gone, both they that have said mass, and they that have heard mass, what doth it help the than, that thou dost long hold taste? for thou must away, where are they become, that lie about and are buried in the Cloisters? what good hath the mass done to them? what profit have they had by her? they have been, and abiden by the masses, but the masses have not abiden by them, for the masses are here, but they are damned. With all our hearts do we wish unto them salvation, and everlasting life, but thou must leave the mass, if not, thou haste everlasting hell fire for it, why wilt thou not rather embrace, receive, love, and believe the word? etc.  
Moreover they have this objection and excusation, that they are poor, & can not otherwise get their living, as he saith also, they can or will not labour, and they are ashamed to beg. Well, if thou wilt not in any wise have it otherwise, then go thy ways, But I hold myself to the everlasting, incorruptible promise of the word, go thou thy ways still with thy temporal goods, masses, prebends and Canosyes. Go to, let us see, how sure are the Chanous then of their rents and Prebends? This is sure, if our Lord God, of his mere goodness and grace, had not fent us the Gospel in Germany, ye should have here by this time, nothing at all, neither prebends nor Canonisyes to grant, for they had all been gone for twenty years agone. But not through us, they need not to be afraid for us, But the Pope had had them all away twenty years agone. But how? first thorough the Pallia, Annates, Bulls, and Pardons, whereupon the Emperor Maximilian, hath complained sense above measure, above xlviij. years agone, when the Pope by a Pardon took out of Douchelande more than four hundredth thousand crowns, whereby they waxed hot & covetous upon the money, & came again three years after with another Pardon, & would fain have taken every day so much money for their pardon.  
Then, what have they taken yearly out of the great minsters, & bishoprics, and of the great Prelatures If I do well remember, they took every year, of the provosty of Mirtzburg, ij. m. crowns, & so in other minsters more, which amounteth yearly to a great sum of money. Now, what doth the Pope with the money: He giveth it to his Meretricibus, Civedis, and Chamberlains, to this use doth he put it. Well to the matter again, I say thus, if the Gospel had not come, the Pope with his Romish court had above twenty years agone and more plucked to himself all Prebends, Prelatures, & Canonisyes, so that there should not have been one, in no bishopric, which the Pope should not have had to love, and pulled into his power. Through these tittels, rycheners, Chamberlains, Commensales, etc. Which Tytels they do labour out, and buy them before of the Pope, for a great sum of money, In so much that they have given and yet give for one tyttel, certain hundredth dueates, yea also a thousand crowns, according as the Title is great. For therefore doth the Pope keep the two thousand persons, whom he calleth his Commensales or boorderers, whereof he doth yet keep none to board, nor geneth them meat, but only keepeth them for this, distributeth and giveth them the titles after that fort, that through them he may pull all Prelatures and Prebends to himself, for as soon as there is any void any where, his Commensales are at hand, and beg it, and so at the last they come all hole to the Pope.  
Thus should it also have happened long sense (right worshipful audience) at Mersburg, and in other minsters, at Magdeburge, Halberstadt, and Wirtzburge, the Pope would have trimmed you after the new guise, by his cooks, chamberlains, & booderers which notwithstanding are none of his Cooks, nor Boorderers in deed, if the holy Gospel had not prevented him. For the Pope doth only for this cause (as hath been said) keep so many persons about him, that through them he may draw and pluck unto him, the goods and incomes of all Churches, all Cavonisyes and Prelatures, as it is to be seen and is manifest even at Rome, where so many glorious great minsters and Cloisters are spoiled & wasted by the Pope, as of S. Peter and Paul. Item, of S. Agnete, wherein were well. Cl. virgins or nuns, but now there is not one left. In like manner also other cloisters wherein have been many Monks, are allspoyled, and driven out, and no more but one left remaining therein, and so stand also yet the same great gorgeous Churches & minsters, as empty Barnes, which of a surety are well so great & wide, or rather greater than this fair cathedral church is, wherein before many men were fed, relieved entretayned, and had their living, now is there no man entretayned. Thus were it also happened unto your church and minster and other Bysshoprykes, if the Gospel had not come, and stopped it. Therefore need not the fault to be put in the Gospel, that Bysshoprykes, Canonicales, & cloisters are dissolved, but in the Pope.  
And this is sure, if the bishops will not desist, but still hang upon the Pope, and the romish court, they shall depress, and destroy all bishoprics, but if they would take in hand a goodly Christian reformation, so that the bishops did preach the Gosspel, and Canons did study, and did read in the minsters, to their vicars, and to the young gentlemen, which did live in the minsters, than might they well continue. And why should not men rather keep such Prelatures and Chanoneryes in our own country then to suffer them to be plucked away?  
The bishops, if they would themselves, might soon find a good remedy for this matter, if they would take counsel, and hear the mouth of infants, out of the which the Lord hath prepared a power for them. But this do they not, but they study and counsel, how they may shed much blood. And why so? because they take us for heretics, what manner of heretics are we then?  
¶ Even such herelykes are we, that preach the Gospel, repentance and remission of sins, and teach, how we shall be delivered from sin, and made safe, & obtain everlasting life. This heresy, as they call it, do we teach. Oh good Lord is this evil? Ought men for this to destroy, and to shed blood? We are no heretics, but preach the holp Gospel sincerely and purely, And yet do we find with great sorrow & smarts, that they do so call us, and seek to shed our blood, notwithstanding that think nor mean none evil, but would fain help, and bestow our counsel most earnestly and faithfully in it, that such gorgeous Imperial minsters Canonisyes, and Prebends, might not be given to the heinous hores and fornicators of Rome. But that they might be turned to the good & right use, whereunto they were first minded & given. 
Mass.  But here is one thing in thy way again, namely the mass which thou wouldst fain maintayne● Alas, what is the mass? Let go what soever will not avyde, thou didst never willingly say mass before, this is sure, and I know it by me self, which notwithstanding have been a holy freer, and have miserably and pitifully blasphemed my Lord jesus Christ for the space of xv. years with my massing, & yet I did never say mass willingly, how holy & devout soever I was. But take the Bible, in stead of the mass, study & learn the holy Scripture, 
Holy scripture.  deserve & keep thy prebend with a good conscience, this is better, than that the ungodly Romans should take it away. I would not now take ten thousand crowns, and say one mass. saying then, that thou didst it unwillingly before, why dost thou then hold so sore with the mass? But if thou have a delight still to accumulate and gether money and to give the same to the romanists, well, give unto them still, as long as thou haste any thing, what doth it hinder me.  
But this would I wish with all my heart, that saying the bishops do nothing towards any reformation, but let all things go, and be taken away after this sort, that the emperors majesty would look to it, and prevent, that yet the Pope might not pluck all things into his hands, & undo us in the Dutch countries and nations, what doth he for it? He casteth a bull before us, wherewith he leadeth us to the devil. This have we for our money, and nothing else.  
I must break of, I have gone to farce from the matter, Thus I say: we that are preachers, seek nothing else, than this, that the word of God might sound and be taught, out of the mouths of infants and sucking babes, and that unto those which do mind it and study it earnestly, such fair stipends might be given, and not to the Pope, and his harlots, kytcheners, and boorderers, which do nothing for it at all.  
This is nowthe difference between both the kingdoms, whereof David singeth here in the Psalm, namely, the kingdom of Christ, which consisteth in the word, offereth and giveth us remission of sins, & the life everlasting, and is governed here on earth, through the mouth of sucklings and infants. The corporal and worldly kingdom, will also be and give the same, and gropeth there after, but it is but only groping, and giveth only occupienge and defence. The kingdom of Christ is a kingdom of faith, which is not seve nor felt, but only heard: The outward and worldly kingdom will be felt. But the kingdom of christ can not say, I feel it, and grope with my fingers the remission of sins, the life and salvation. But it will be believed. Now followeth further what manner of king there is, in this believing and spiritual kingdom.  
What is man, that thou remember'st him, and the son of man, that thou regardest him, etc. thou hast subdued allthings under him.  
Here becometh the king God, and David describeth the King, our Lord Christ, in this wise, that he be both very man, and very God, as is here clearly showed and declared, but yet so, that he shall suffer and die, and rise again the third day etc. He is God. for whatsoever is in heaven and earth is subdued unto him. For to have all things under his hand and power, pertaineth only to God, and not to any manner of creatures. No not to the Angels, which are also under the dominion of the King our Lord jesus Christ, unto whom be laud and praise, for ever and ever AMEN.   

❧ An homily or sermon of the famous doctor Vrbanus Rhegius of faith and resurrection, upon the Gospel of Matthew in the ix. Chapter, of the woman, which was grieved with the issue of blood, and of the daughter of the chief ruler, which being dead Christ restored to life, preached to the people of Hannover in Saxon.  
Well-beloved in the Lord, when before the space of two years, I was called to you, according to the will of God our celestial father, that I might advance your love and honour dew unto God and health of your souls by teaching, admonyshing & writing, I ceased not from that time to pray unfeignedly and diligently God our heavenly father, that he would vouchsafe to preserve you in wholesome doctrine, true faith and hope of the Gospel, and to finish his work, begun in you. And now I thank his fatherly goodness, that he hath preserved you under so many temptations, storms & engines of afflictions and persecutions and hath fortified your minds to constance, and because all your afflictions and persecutions have chanced to the increase and stability of your saning hope, through the fatherly goodness of God and his singular counsel, that ye may be now more strong and more perfit to a devout and blessed life in every exercise, than ye have been before. But forsooth for as much as the devil our most cruel and most sworn enemy, doth assault and endeavour to destroy the faith and doctrine of Christ, by diverse and continual temptations, by merualous wiles, by most crafty subtility, and by many cautels in every place and in every moment, it is necessary that ye fortify your selves, and fight with all your might & main against an enemy so much to be feared, taking quycklie true and unwynable weapons, and an unvincible sword, that is to say, the word of God, the word of saving and eternal verity, which the devil more feareth and dreadeth trembling, than we miserable and feeble men may be troubled for fear of fire, of bloods, of tempests, of knyfes, and of sword, of gonnes, and of what other thingesoever may hurt and destroy our corporal life. 
Colos. ij  And therefore Paul admonisheth his colossians, that the word of God in habit abundantly in them. For he did know and had learned by experience, that the spirit of lying may suffer nothing less nor more grenouslie, than the exercise of the pure word of God, by which his counsels and weapons be made blunt and be broken, by which also we be fortified in faith and hope of Christ more and more, that we may fight valiantly in spiritual fighting & battle, against the Lords of this world, the governors of darkness of this time, truly against the evil & crafty spirits under heaven, and that we may obtain finally a glorious victory.  
For this cause I would confirm & comfort your charities with some short & compendious oration, instruction, & admonition, because I came again to you, God so governing and willing. Therefore I will entreat the gospel of this present day of s. Matthew, in the ix. chapter, 
Mat, ix  in which s. Matthew setteth out to us two notable miracles done of Christ, which was written of the Evangelist to our profit, that our faith may be stirred up, renewed, quickened fortified and preserved, and that our charity may be kindled & inflamed toward God and our neighbour.  
First, Christ restored to health that miserable woman, which was grieved sore with a flux of blood xii. years, & could not be healed with any medicines. After he calleth again the dead maid unto life. In these two histories & wiracles of the gospel, I will entreat principally also two articles. First, for asmuch as Christ doth commend so greatly the faith of that woman saying, believe, thy faith hath made the safe, & because we know that he hath testored her, by his own proper power, putting away her sickness, a netessary question presenteth itself to to us, which is worthy to be discussed & declared, that is, wherefore scripture attributeth every where so much so faith Christ saith here, that faith hath made the woman safe. In an other place we read again, 
joh. iij.  that faith bringeth justice & eternal salvation, when not withstanding it is manifest, that our faith is yet unperfit & weak, that we be constrained with the disciples to pray, 
Mar, ix  Lord increase our faith, We hear also often in these times, how vehemently the blind world is offended, when faith unto Christ is publyssed, & exalted with worthy praises. These new doctoures (say they) can no other thing now, than to praise & avaunt only faith, whether only faith might do allthings & save us? in nowise: more things be required than only faith. For it is necessary that works be also present, only faith is not sufficient, & is much we acre & of less power, than that it may do that thing. Doth not the devil also believe, but nevertheless he is condemned everlastingly. These be the sayings of our adversaries, wher● it may be understand easily, how greatly they be offended by the praises of faith. But we shall hear how greatly they err.  
After we shall entreat of the resurrection of the body, occasion taken of that, that Christ calleth again here unto life a wench, now when her body should have been buried, this is truly so great & such a work, that neither reason will nor may conceyne it, but strong faith must needs be present. It is truly necessary, that the holy Ghost give and preserve merueloullye that faith: for it is tempted by merueylouse and horrible ways of the world, which judgeth that faith to be a mere foolishness, it is tempted also of our own proper reason, and of the devil himself.  
This Gospel pertaineth to two articles of the creed, of our Christian faith, that is to say: to that greatest article, which maketh us christian's, I believe in jesus Christ his only son our Lord, And I believe the resurrection of the body.  

The first Article.  
Christ praiseth the faith of the woman, 
Mat. xv viii. Luc. seven xvij.  & he doth that in many places in the histori of the Gospel, there of it may be easeli understand, that faith should be published & exalted with praises, & his power & strength should be always & diligently declared & ineulcated: for Christ doth praise nothing, except it be praise worthy. Wherefore, first I shall teach & prove, that the prophets Christ, the Apostles & old writers of the right opinion & faith have preached and published always faith after the same manner, that it may be seen, that we be reproved & blamed now unworthily for this doctrine. Therefore I will not take it grievously, to put to also the cause of so great praise and commendation, whereby faith is praised.  
Moses about to show how Abraham first obtained so great grace of god, that god reputed him to be just, & confessed, that he was his well beloved servant, which should be heir of the world, and of whom he would be-god, 
Gent. xv.  sayeth in this wise. Abraham believed in god (understand thou in the promises of god) and it was reputed to him to justice, as Paul considereth & declared diligently and exactly these words of god. 
Rom. iij. iiij. Mal. iij.  Rom. 3 &. 4 also galat. 3. I beseech you, is it a light and little matter, that Abraham was reputed just before God for his faith? here surly saith unto the promises of god is preferreth to all the works of Abraham, and by this self thing he is declared very evidently to please almighty god chief. Let all the sorts of monks, & all the flocks of pahriseiss of our time come out, & let them bring forth so clear and evident testimony of the scriptures to the glorifycation and confirmation of their human works.  
In the serond book of par ali. 20. when king josaphat was in great peril, the Moabites, Aminonites & Edomites coming at hand: to him great speed, and when he might notwithstande by the strength and power of his people so great a power and violence of his enemies, and all juda being abashed for that, the prophet jasihel said, dread not & fear not this multitude, but only stand boldly, and ye shall see the help of the lord upon you. Believe in the lord your god, & ye shall be in safeguard, believe to his prophets, & all things shall chance prosperous, And when the people did sing praises to god in faith, the lord turned the wiles and craft of their enemies against themselves for the sons of Ammon & Moab did arise together against the Edomites, and afterward they did slay & destroy thier selfes by motual dismembering, but all the people of juda & their king having the rich spoil & so great a fortune, reigned exceedingly. This example is surely ●●ted and written also to us, unto our profit that we may understand that faith pleaseth god, & that the self faith leading to the promise of GOD over cometh and obtaineth victory, And that it may all things with God, & those things also which seem to men to be impossible.  
The second Psalm saith: 
Psal. ij jer. xvij  blessed be all men which trust in the Lord. If they be blessed which trust to god in his word, surely it is necessary that faith is no little thing before God, for as much as it promiseth blessing to them that believeth in him.  
Also the xxx Psalm saith: 
Psa. thirty xxv. lxx.  I trust in the O Lord, I shall not be confounded for ever. Let no man marvel that I bring sentences of hope to my purpose & instruction for hope & faith in Christ be joined together, and may be separated by thought, but this is their nature that they be always conjoined & undivided companions. For whatsoever I be leave of the promise of God, & therefore not yet do I see it (for that which is seen is not believed) I trust that, that shall come & be here after, & I look for that to be here after sometime. Moreover that word which David useth here, that is, Thasah, signifieth also to trust. We know of Pau. in the iij. & iiij. chapters to the Rom. that without all controversy, faith by itself is that trust in Christ, or that ithath that trust conjoined & annexed. 
Esa. liij.  Esaias in the liij. chap. teacheth that we are justified by couning & knowledge of Messiah: but that cunning is no other thing than faith in Christ which we take by christ of the promise of God. Therefore Esaias teacheth us that same thing in that chapter, which Paul teacheth in the iij. and four chapters to the Romans, and in the three 
Rom. iij iiij. Gal. iij.  and in the three chapter to the Galatians, that faith in Christ maketh us just.  
jeremis. xvij. blessed is the man which trusteth in the Lord, 
jer. xvij  and whose confidence shall be the Lord. jere. v. 
jere. v.  Lord thy eyes look upon faith. The word which the interpreter translateth here, faith, is in the Hebrew Emunah, which also Hierome noted, And that word signifieth truth and trust, when a man doth nothing faynyngly, nor of hypocrisy, but earnestly and of good will and courage that he may cleave to with full trust of heart and constant, taythe to the most true promise of God, which can not deceive, lie and disapointe. We know truly that when god turneth so his eyes or face any where, he showeth not indignation and wrath, but grace and faith, as faithful fathers have their eyes fired upon their children with the most inclined and ardent affection of heart, that they may keep them, their heart always fixed thither, whither their eyes be directed.  
Therefore faith is an pleasannte & sweat sacrifice in the eyes of god, and the true worshipping which he requireth every where in scriptures. The text saith in the .6. 
Daniel. vi.  chapter of Daniel Daniel was brought forth of the lake & no hurt was found in him, because he believed his god. Seest thou not that faith obtaineth also victori where battalle is begun with most cruel lions? the lord saith in the second of Oseas, 
Osee. ij.  shall be troth she to me in faith forsooth this is the greatest & truest praise of faith, that it is the betruthinge and wedding ring, with which we be affyaunced to god, as his most pleasunt spouse, that we may receive communion of all his goodness with him.  
Habacurk in the second chapter, 
Haba. ij  the just man shall live by faith. The prophet speaketh not here of this corporal life, whithe also the wicked and misshevous men have, yea and the brute beasts, but of the true life, by which we life before god in grace, as well beloved sons of god, which surely shall enter unto eternal life, as heirs to the father, after this transptory and shortly decayenge life, in which heirs Christ liveth here, and leadeth ruleth, and governed them with his word and spirit etc.  
Now let us see what christ and his disciples say of faith in the new testament. 
Math. viii.  In the 8 chapter of Matthew christ saith to Centurio, like as thou believest so be it to the. In the .9. 
Math. ix.  chapter of Matthew, when christ had seen the faith of the man sick in the palsy and their faith which brought to christ the man taken with the palsy, lying sick in a bed, he did forgive to him his syunes and restored his health to him. 
Mat. xv  In the xu chapter of Matthew, Christ crieth, woman, thy faith is great, 
Matth. xxi.  be it to the as thou willeste. In the xxi chapter of Matthew, ye shalres ceyve all things, whatsoever ye believing shall ask in your prayer. In the ix. chapter of Mark, 
Mar. ix Luce. seven  to men believing all things are possible. In the vij chapter of Luke, the Lord saith to Magdalent thy faith hath maid the safe, go thou away in peace. 
Luk. viii  In the eight chap. of Luce Christ saith to the chief man of the synagogue: fear thou not, believe thou only, and thy daughter shallbe safe. In the xvij. chap. of Luke, 
Lu. xvij.  Christ saith to the man full of lepry, which he made clean, rise you up, go thou away, thy faith hath saved the. So he said also to the blind man in Hiericho. 
Lu. xviij  In the xviij. chap. of Luke Faith is called the gift of God, And through the holy Gospel of john, God promiseth everlasting life to them that believe in Christ. In the xv. chapter of the Acts, 
Act. xv.  Peter teacheth that faith purifieth our hearts. And in the xvi. of the Act. 
Act. xvi  when the kepar of the prison saith to Paul & Sila, Masters what thing must I do, that I may be saved? They answered to him, believe in the Lord jesus, and thou shalt be safe, and thy house. And in the xi. 
Hebr. xi  Chapter to the hebrews, Saint Paul reckoneth forth a great rehearsal of the devout and old Christianes', And he writeth that they were well-beloved to God, and pleased him. And that they showed miracles by faith, and that it may not be, that any man please god without faith. How often saith Paul, that faith without works justfieth, which thing the ancient Doctors of the church of right opinion and faith setforth by these words: only faith justfieth.  
But for asmuch as our adversaries accuse us, and babble, that faith is praised to moche, and exalted above measure of us, thereby they show themselves not yet to understand, what is faith, and what the scriptures of the Prophets, and Evangelists, yea & the fathers and ancient bishops teach of Christian faith. Wherefore let no man suffer himself to be lead away from the truth by the rebukes of our adversaries, by which they overthrow us.  
That not any man may be troubled lightly, and called away from the true sentence, we shall show the causes wherefore scripture praiseth and exalteth so greatly faith in Christ. Faith in us is unperfit, & evereaceth from day to day, & for that cause it is not so perfit a work by itself, that so great things may be attributed and given for the perfection of itself. But the couse of this laud and praise is, because faith giveth true glory to our Lord God, and because it believeth, that he is merciful, just, & true, which will & may perform surely his promise in Christ. This is the right & true worshipping of God, Whosoever believeth, so the word of God, he calleth upon God in all his necessity without doubt, & trusteth & looked for help of him in patience. Therefore faith is the same thing, which cleaveth & fasteneth itself to true perfection, that is to say, to Christ, & apprehendeth the mercy of god promised in Christ, which promise may not be apprehended & taken otherwise by no other mean or instrumet, than by faith, which is a trust unto the promised grace & help of god in Christ in all miseries & necessities. If it might be, that I had all the works of all men, & I had not this faith, I might not yet apprehended the promise in christ by all these works. This is the nature of the promise, that it desireth to be apprehended by faith. God promiseth to us all help & grace for Christ's sake, wherforyf I should make lean, & a most kill my selt the space of an hole year by most straight & grievous fastings, eating nothing, but crusts of bread, & drinking pure water, & if I should go on pilgrimage to Rome armed & fenced on all parts, or upon my bare feet, not clothed with sinning cloth, but with a woollen & rough garment, rubbing & pricking my skin, yet I might never apprehend the promise of God in Christ by they works how painful soever they be. But when I hear that God promiseth & offereth to me his mercy & help, and when I trust to his word as true & almygtye, & I believe to God which can not lie and deceive, than I apprehend and receive these things by that faith, which he hath promised in Christ. Therefore the fathers of true opinion and faith doth declare, openly not without a cause that only faith & not any work justfieth & saveth. For because the Gospel showeth, offereth & giveth to us jesus Christ the Son of God, which alone and no other hath delivered us from sin and death, how may thou receive otherwise him, and apprehend in thy heart him as thine own proper, than by only faith in him, that thou mayest believe to the Gospel, that is to say, that he hath died and risen again for thee, and that he is trnely thy saviour and deliverer.  
Wherefore note ye diligently and forget not, that true fay the in Christ is only the true mean and instrument, by which we lay hand on, apprehend and receive the mercy of God promised to us in Christ, and all benefits to our salvation. But when we hear that faith is greatly praised let us not think that there is such a perfection in us, which hath deserved so great testification in words, honours and praises. For it by itself deserveth not that, but it is the trust in the mercy of God by Christ. Therforover thoughts must be anon directed unto Christ, unto whom faith casteth itself, to whom it fasteneth and conjoineth itself, to whom it cleaveth, and for whose cause it looketh for and receiveth all good and healthful things of God. Faith is always unperfect, but Christ to whom faith afflixed cleave to, is not unperfit, but the true, infinite, and unmeasurable treasure of all perfection. If foolishness is with us, Christ is our wisdom. If we have sin, Christ is our justice, If we be not enduwed yet with that holiness, with which we should be, for the cause of our sinning flesh, Christ is our sanctification. And when we were yet prisoners under the tyrant of hell to everlasting death, And when he had no counsel nor help in the hole world, forasmuch as no creature might deliver us, and therefore we should have perished, than God fiend and gave to us his own proper son unto a redeemer, that he might be our redemption i. Corinth i 
i Cor. i.  In conclusion we have all fullness in Christ, and we have these things in him most sufficiently, most plenteously and most abundantly, which we have need of: And we may not make proper to us, and claim or lay hand on this treasure, and gift of God by any other mean, than by tive faith, which faith without controversy is effectual also by good works, because it receiveth the holy ghost, and reneweth and purifieth the man. No devil nor wicked and mischievous person hath this faith, albe it they be not very ignorant of the history of Christ, what his person is, and what is his service, notwithstanding they have not this confidence of him, that he is their redeemer, and saviour, and that he will deliver & help them. For the Devils know what thing God hath threatened to them, that is to say, judgement, and most sure damnation, and therefore they tremble and quake. But when we praise so greatly faith, than we speak of true faith in Christ, which is a certain lively trust & hope of the grace of God, which he hath promised to us in Christ, that is to say, that he will forgive to us all our sins for Christ's sake, which hath satisfied for our sins, he will repute us just, and he will give to us eternal life. Neither the devil nor his membres may have this faith of the promises of god, but the choose in Christ have only it. And this is that faith, which hath restored this woman, by which she was made partaker of the divine grace & help. This faith hath made this woman the daughter of Christ, that he did vouchsafe to call her his daughter, as Chrysostome saith. And when scripture praiseth this faith, than is the grace and mercy of god, for this faith is the trust unto the meregrace of god promised for Christ's sakerther for they men must vede be rude, dismayed, unadvised yea froward and malicious, which can not suffer, that ye most abundant grace of God, by which we were delivered from the power of darkness be praised and exalted. See that ye be ware of this kind of men, for they be lead of thatsame evil spirit, which blinded once the pelagians.  
Let us set before our eyes, and follow also here the example of charity and mercy, which we see here in Christ jesus our Lord and God, and that we may be moved by affection of calamity and misery of our neighbours, And that we may help and aid them according to the faculty of our powers and goods. For faith ought not to be without fruits.   

❧ An other Article of the resurrection of the dead.  
Here let us behold & consider with intentive, eyes both the word & work of Christ our Lord. For as much as they he so marvelous, that we may never marvel enough at them, nor never praise enough the glory of his grace. He saith that the wench sleepeth, anon he took her hand, and calleth her unto life.  
The world hearing this, standeth by with stiff & astovyeng eyes, & reason mocketh, for it seemeth incredible and a mere foolishness, that a deformed, mortal, cold, stiff, and stinking carrion sleepeth. In conclusion how may reason believe, that death is not death.  
Augustine in the lxviij Psalm sayeth. We knew (understand then, before the coming of Christ, before the word of God was published in the world, or before our conversion, & regeneration) in mankind two things but one thing was utterlyunknowen to us. That men be borne & dieth, that we know, but that they shall arise again from the dead, and shall live everlastyugly, that we knew not. The mysteries of God be hid before reason. The knowledge of these very great things is not graffed & set in the hearts of men as the law of nature, & therefore reason all philosophy & worldly wisdom might know nothing of that. It was known first of all by the gospel of christ, which was sent by the holy ghost from heaven unto earth. Whosoever hath not the gospel, or believeth not it, he can know nothing of the resurrection nor of eternal life, which thing the blind & ignorant gentiles, witnesseth sufficiently in their writings. Therefore sayeth Paul. 
i Cor. ij.  i Cor. ij. that God hath revealed & showed to us these things by his spirit, & that we have not received the spirit of the world, but the spirit of God, that we may know what things have been given to us of Christ. A natural man understandeth not those things, which be of the spirit of God it is foolishness to him, and he can not understand it. And we hear that here in the jews, which mock & scorn the Lord, where he saith, she is not dead, but she sleepeth. For they could not perceive and know, how death might be a sleep. Whe● for they supposed that these words of Christ was dreams of a sick man, and mere trifles and sayings of a mad man. And this is the destiny of the gospel always in the world, that it is supposed & called foolishness i Cor. i. 
i, Cor. i.   
When Paul in the xxvi 
Ac. xxvi  of the Acts teached of the resurrection of the dead the lieutenant Festus judged that he was mad. How hardly believed Thomas that Christ was revived from dead john. xx. 
john. xx  At Athenes they called the sermons of Paul of the resurrection a babbling, although they avaunted that there was the fountain of all arts, sciences, and wisdom, 
Ac. xvij  the xvij. of the Acts. The Sadducees among the jews judged that the sermons of Christ of the resurrection was a certain trifling fable & things impossible. Math. xxij. 
Matth. xxij.  And Augustyne writeth in the xxij book de civi. dei. the .v. Chapter. There be three things incredible, which not withstanding have been done. It is incredible that christ hath risen again in body, & hath ascended unto the heavens with his body. It is incredible that the world hath believed a thing so incredible. It is incredible that that men of none estimaton, feeble, very few, unlearned, might persuade so effectually a thing, so incredible to the world, & also to learned & cunning men in it. The carnal sons of this world suffer not to believe the first point, that is to say, that Christ hath risen again. The second point, that is to say, that men notwithstanding hath believed this thing, although it was incredible, they be constrained to see before their eyes it, forasmuch as the resurrection of the dead is believed so steadfastly & constatnly throughout all the world of all Christians, that therefore they may despise this life with all his riches, profits, pleasures, & power, & show also their middle finger to death, as Paul doth. i Corin. xv. 
i Co. xv  Where is death thy prick?  
The sons of this world can not find or know from whence that other is done that is to say, that the world believeth the resurrection, except they shall believe also the third point, that is to say, that it was done by the Apostles, men belevyug their preaching & sermons. Our faith dependeth not of opinions of men, nor hath causes set and grounded upon reason, as philosophy or worldly sciences, but it dependeth & consisteth all in the word of God. What things soever god hath promised, he may perform them, & no man may let it. The world knoweth nothing of the word & power of God, it believeth not the first article of the almighty power of God, and of the creation & conservation of all things, it hath regard only upon creatures & their mutations, it seeth death, but it can see nothing else here, than these things, which may be apprehended, with corporal & outward senses, that is to say, a wench their lying, stiff, horrible in sight, dead and destitute of alher strengths: It seeth also, that she being dead, can not help herself, that none in earth can call her again unto life. Reason thinketh upon nothing, but man's strengths, it can not go further, & therefore it mocketh the words of Christ. For as all worldly power may not make a creature of nothing, so it may not raise up again a dead man. Therefore if we look and regard only man's power & strengths, than our labour is in vain, and it is plainly impossible that a dead man be called again to life, & arise again. Wherefore it is necessary that we have regard here unto the divine power & strengths of the creator, except we desire to err and blaspheme with the wicked and mischievous world. Who is he that saith, the wench sleepeth? If I or any other pure tried man should say these words of himself, than should there be only consolation of the words, & nothing else. For we may not call again a dead man unto life of our proper strengths, as we call up a man sleeping naturally in his bed. But here speaketh that great man, that greatest noble Lord, which can order & rule death at his pleasure. Here speaketh the creature and first maker himself of all things of his own creature, which he made before of nothing of whom john and Paul bear witness, 
john. i.  that all things be made by him, & they have there buying by him. But that thing was hid from the priests, pharisees & the vulgar people of the jews at that time. For they knew neither Christ nor his ministration or service. The chief men of the synagogue wore blind guides, as Christ calleth them, neither understanding nor belening to the law & the Prophets. Therefore what might that miserable poor people, or that unlerued people know? So it was fulfilled, 
Esa. ivi and three  that Esaias prophesied of them: all their blind espials was ignorant, the shepherds theirselfes knew not wisdom. Esa. lvi. & iij. my people which call the blessed, they theirselves deceive the. etc. But if they had known & learned of the law, & the prophets two things, that is to say of what quality should their Messiah be, and what should be his ministration & work among men in earth, than would they not have scorned christ, but they would have thanked him, their hearts & hands lifted up to god, because they had come to, & had seen that quiet, joyous & most wished day; of health, in their life, in which messias present did these self works, which be attributed & assigned to his first coming in scriptures, in which time he declareth also himself a true & perfit saviour of our bodies & souls. The law & the Prophets teach us first, that Messiah was to come not only a very man, but also a very God, so that very God himself was to come in his own proper person, unto the earth & to become man, to teach and to save his people. 
Gene. i. Psalm. C. twenty-three. Psalm. lxxxxvi.  For Moses saith that God hath made heaven & earth, which thing the prophets teach also in many places, as in 123. Psalms, God made heaven & earth & Psal. 96. God made heaven & earth, & all things which be in them. Moreover the prophets bear witness also, that thatsame adonay, that is to say, that true & one God was to come to us, & to become a very man of the stock of David, that he might be our saviour & Christ. 
Isaiah. xxxiij.  For Esaias in the xxxiij. Chapter saith. jehovah or God our judge, God our giver of laws, God our king: he himself shall save us. 
jeremis. xxxiij.  And jer. xxxiij. where the Prote promiseth Christ, he calleth him not only the branch of justice, which he was to give to David, but he calleth him in the same chapter clearly & well to the purpose jehovah, or god our justice, which thing neither the jews nor Christians may deny, which hath known the holy tongue.  
Also in. xxij. psalm, 
Psal. xxij.  and in the prophet Abdia, the kingdom is the lords or gods. In both the places the speech is of Messiah or of Christ, and it calleth him by the same name by which scripture nameth in every place the true and only God, maker of heaven and earth, therefore it must needs follow and can not be denied, that Christ is true God. Is it than so incredible, that the creator and maker of all things, restoreth and calleth again unto life his creature, now fallen and dead, which he made before of nothing. 
Actu. xxvi.  And so saith Paul in the 26 chapter of the acts before king Agrippa, wherefore is it thought incredible among you, if God raise up dead men, as he would say. For asmuch as ye believe that God is almighty, & that he hath made heaven and earth, how than may he not also, call again unto life his creature that is dead. Is it not more difficell and a greater thing to make something of nothing, than to restore & renew that which was made before. Whosoever believeth the creation of all things, he must needs believe also that God may raise up again dead men, & that he will do it, because he promised that he himself would do it. secondly that law & the prophets teach us, what is the ministration of Messiah, or what he his works which he would do after in earth, that is to say to put away sins, to slay death, to redeem his choose men from power of death, to call again dead men unto life, & to give to his chosen men everlasting life, here for a short time to be thrown down, to be made less, & to be made low, poor & abject, but therefore a little after to be exalted and to reign with his own for ever world without end. Of these the jews might have gotten forsooth to themselves so great understanding, if they had taken heed, that they would not have mocked the words of Christ, saying, the whenche sleepeth, like as he had spoken vain things, and had promised openly impossible things.  
Moses teacheth Gene. ij. 
Gen. ij. Goe iji.  how death came unto the world by sin. And 3. chapter he teacheth who shall take away and destroy death, truly, the seed of the woman, which should after tread down the head of the serpent the devil, that is to say to overthrow & destroy his Kingdom. The devil subdued all man kind to himself by sin, that all men was subject to death and damnation. 
Heb. ij.  Therefore Paul saith in the two chapter to the hebrews, that the devil haveth rule over death. The seed of the woman, that is to say christ should break and trouble this kingdom and this power of syune and death, hold fast and slay sin, and kill death. 
Esai. xxxxiij.   
Esa. xxxxiij. when Christ had said, thou hast made me to serve in thy sins, thou hast given labour to me in thy iniquities, he rehearseth anon. I am, I am myself, which put away thy iniquities for my sake. If he putteth away sin or iniquities, from whence death cometh, than without all controversy he putteth away death the wages of sin Esa. xxv. the prophet saith of Messiah, he shall throw down headling, 
Osee. xiii.  or consume death for ever. Osee xiii I shall deliver them from the power of death, I shall redeem them from death O death I shall be thy death. Esa. ix. 
Esay. ix  Christ is called the father of the world to come, or father everlastingly. Therefore it is necessary surely, that he raise up his sons from death, & grant to them everlasting life. 
joh. xi.  Therefore he saith in john the xi I am the resurrection and life. Whosoever believeth on me shall live, although he weredead. And whosoever liveth and believeth in me, shall never die. And john the .v. & as the father raiseth up the dead and quicheneth them, 
john. v.  evenso the son quit keneth whom he will.  
Ye see here of now, how great and gross blindness was in jewry, when Christ was sent to them, he declareth by mighty and marvelous works & miracles that he is very Messiah, which scripture promised saviour & deliverer of the whole world, & doith the same self works which scripture had prophesied Messiah to do, & where of he might be known most plainly and most easily, but not withstanding where he saith, that the wench sleepeth, that miserable and blinded people mocketh their lord and God, but never the less their mocking must needs serve to faith, for by that self thing they grant that the whench is verily dead, as also the servants of the house of the lieutenant meeting their master, show that the whench is dead, that he should not offend Christ Therefore they might not say that the whenc did lie in a trance or a swoon, or slaped naturally, but they doubted not, and they confessed opnely, that she had verily departed from this life. And therefore they ware constrained after, to knowledge and confess that a true miracle was done here, that is to say, that the whench was called again truly from death unto life.  
And therefore Christ commandeth to give to her some thing, that she may eat, that they should not doubt that she was raised again truly. 
Mat, ix  Matthew declared this miracle in few words, but Marc, 
Mare, viii. Luc, viji.  and Luc, add to that anon after that Christ had said, whenche rise thou up, her spirit returned, & she did arise up by & by, & that Christ commanded meat to be given to her. Some men suppose that that miracle which Math. declareth, where Christ only raiseth up again the dead whenche by touching her, is an other miracle, from that which Luke & Mark declare, whom they suppose to write of a whenche of ij peers old, the daughter of a chiefman of the synagogue, whose name was jairus but I have supposed hither to with Ensebius, Hierome, Augustine in the ij, book of the consent of the evangelists the xxvi chapter, also with Chrisostome & other of true opinion & faith, that these three Enangelistes declare the same history & speak of the same miracle. Therefore our lord jesus Christ willed to declare his divine power & ministration, when he said, the whenche sleepeth, for as Augustine saith, no man can raise up so easily from sleep a man sleapinge naturally in his bed, how easily christ raiseth up a dead man forth of his sepulchre. And so wont Christ to speak of death, as an almighty lord as lord of life & death, & he calleth death a sleep unto the comfort of faithful Christians for death is made a pacified & quiet sleep to them that believe in Christ, for because they be graffen in Christ by faith, they shall not see death, for although they suffer very greatly corporal death, and their soul depart from their body, notwithstanding they come not unto the second death, which is everlasting damnation, but to Christ where their proper joy, gladness & reioicinge is, & the body resteth in the earth in sure hope of saving resurrection, unto the day of the lord. So saith also christ john the xi. of Lazarus, our friend Lazarus sleepeth, but I go that I may raise him up from sleep, than his diciples said, 
joh. xi.  lord if he sleepeth he shall be safe, that is to say, he shall be better at ease, than their is no peril. But Christ did speak of his death but they thought that he had spoken of the sleeping of sleep. Than said he manifestly to them, Lazarus is dead: forwhan the soul departeth from the body, than that departing by it self is death, & it should remain death and everlasting sleep against all the power of the whole world, which might not at any time break & vanquish everlastingly this sleep, but when death is compared to Christ, & is put against him, than it is non other thing than a sleep to his divine power, because Christ (for asmuch as he himself is almighty life and everlasting fontaine of all life) speaketh only one word, 
joh. xi.  Lazarus come thou fourth. john the xi jonge man. I say to the rise thou up, 
Luc. seven.  in Luke the vij also he thoucheth the dead body, and death is constrained to depart, and the self life to return, as here Matthew the ix. anon after he held the hand of the whenche, 
Mat. ix  the soul returneth unto the body. For as Chrisostome saith, he put not in an other soul into the body, but he restored so easily to the body that self soul, which it had before, even as he had raised it up from sleep. The fathers of true faith hath wined and considered with much more diligence, than we this divine power of Christ, which he hath declared in raising up the dead by only touching, and they had here very good and very excellent meditations of the parson of Christ, of the mystery of his humanity, as Cyrillus upon john in the vi 
joh. vi.  chapter, where he saith, that the flesh of our saviour Christ is united or joined together, also made lively to the eternal word of God, which is naturally the self life, so that it may make lively. And therefore Christ when he raised up the dead, used not only words nor commanded only, as almighty God, but he used to that business some time also his flesh & body, as a fellow worker that he might declare by the self work, that also his body hath virtue of quickening & making linely, for as much as it is in unity & joined together to his divine nature that man believing, might learn that it was his ownproper body & no other man's. So he raised up the daughter of jairus by his word & touching of her body from death, which work was done of him which is God & man in one person, for he called not again the dead unto life always by his only word, but also by touching, that he might declare & trache that his body also might make lively & quicken, than for asmuch as the things which have been corrupted & perished, be restored, renewed & begun a fresh, how than should we not live which do eat the flesh of Christ? There is no doubt but he will bring & reform them to perpetual life, which be partakers of him, for not only thee soul must needs ascend unto a blessed life by the holy ghost, but also this gross & eartly body, must needs be brought to a perpetual life by tasting, touching and by meat, whichiss convenient and a great to his nature, Hilarius speaketh almost after the same manner of these things also upon Matthew the. 
Mat. ix  ix. chapter. And therefore the apostles call death a sleep, teaching us by this self thing, that death is to be condemned & not to be feared. Luke saith in the vij of the acts, 
Act. seven.  the Steven sleaped when he was stoned. Paul i. Corin. xv. nameth Christ the first fruits of them which had sleaped, 
i Cor. xv.  & he saith, we all shall not sleep also he saith i tes. 4. brethren I will not that ye be ignorant of these which hath sleaped, 
i. Tessa. iiij. Daniel xii.  that ye be not sorry etc. Also Daviel hath spoken in the xii. after this manner of corporal death, for sosaith he many of them which sleep in the dust of the earth, shall awake, here he calleth the resurrection to come in the last day awaking, all these forsooth be very great consolation to all Christianes', when they be troubled with temptation of death.  
Now let us hear wherefore scripture compareth our death to natural sleep first whosoever sleepeth naturally, he resteth from those thoughts and labours, which he suffereth that watche● and he reneweth his strenghtes by that rest, when he waketh he is not so weary as he was, before he did take the sleep but quick of spirit and wit, fresh, stronger his strenghtes being renewed, and more diligent and speedy to take labours. So also our death is a rest from all care, heaviness, thoughts and labours of this life a little while enduring, miserable, most punished and most full of adversity, & our body only resteth in the ground, & it shall return again in the last day renewed, swift, well fortified, whole, merry, strong, endued with most prosperous and perpetual health, 
i Cor. xv.  as Paul teacheth us. i. Corin. xv. The body is sown in corruption, reproach, feebleness & is a beastly body, but it riseth again without corruption, in glory, in power, & a spiritual body, which is so pure, so subtle, & is preseved so merualousely of God himself, that it hath need of no meat, drink or sleep, & that it is subject to no corporal feblenesses & miseries, as it was in this life, when it was yet constrained to take meat, to drink, to sleep, to digest, to suffer cold, heat, hunger and such other things. Secondly, whosoever lying in his bed sleepeth and resteth naturally, he may be raised up easily, because his soul is in his body, & the man lineth. Christ our God may call again so easily and much more easily dead men unto life, whose souls be not dead nor may die, Math. x. but be in the hand of Christ.  
Thyroly, we go not to bed, that we may sleep continually fastened always in our bed, but that we may rest a few hours, that our body may restore and renew his strengths, & that after we being wakened from sleep, we may do our office and duty, & that we may apply our studies & works of our office. So when we die corporally, our bodies are not buried in to the earth, that they may lie hid perpetually in it, but they be buried that they may rest their a certain time in sure hope of resurrection, that they may raise again in the last day, & that they may live together with the soul everlastingly, because death is utterly overcome by Christ, and corporal death or sleep is converted and ordained here to us by him unto a necessary and wholesome medicine, that is to say, that sin and the body of sin may have sometime their end, and that we may put away mortality by this corporal death, & afterward come forth immortal at the due time. But although Christ raiseth up also so easily wicked men from corporal death, as us, not withstanding the death of devout and godly men is called properly a sleep, and devout and Godly men are said to sleep only, for when the soul of a wicked or meshevouse man hath departed from the body, than neither rest nor comforting is their, for his body was the most filthy stable & swines sty of the city Auria, yea of the devil, which he builded by evil thoughts, desires and works without all rest, and is afterward as a certain abominable thing cast unto the earth, tarrying that God may raise it up to everlasting punishment, that it may be made a firebrand of hell, which burneth always, and nut withstanding it may not make an end of burning, nor be consumed. In the mean season the soul is vexed and troubled with very great torments & extreme inquietness, like as an evil door worthy to be headed, whiles he sitteth bounden in prison & cage, knowing the a very sure reward or wheel is at haude, althongh that punishment is differred a few days, & he feeled it not yet in his body, notwithstanding he is care full in mind above measure, & his heart thinketh no other thing than gallows & wheels, and his life is no other thing, than trembling, terror & fear coming before the pain being at hand, & a most cruel death. Athanasins writing of diverse questions useth this similitude, as Luke teacheth us of the rich man lying in torments in the xvi chapter, 
Luc. xv●  and desireth greatly at the lest his tongue to be refreshed of Lazarus, & not withstanding he could not receive at the lest a little drop of water. But Lazarus had consolation & rest in the bosom of Abraham, where that blessed kepar tariethto gither with the sanctes until all the chosen be borne & be called, 
Heb. xi.  for they holy fathers (as Paul saith in the xi chapter to the hebrews) received not the promise, because God had provided a certain better thing for us, that they should not be made perfect with out us. It is plainly a contrary thing between them and which have not believed to the gospel of jesus christ, & the denout & Godly men, first the bodies of the devout and godly men be so holy relics, that the wicked mishevous men be unworthy to behold with their eyes devout & godly men, because their bodies be (as Paul saith i. Cor. vi.) 
i. cor. vi.  membres of Christ and temples of the holy ghost, which dueleth in devout & godly men. And although they be buried in the earth, notwithstanding they sleep now in saving hope of resurrection, & of that clearness of which the son is in the firmament they shall come forth of the earth and shallbe joined to the blessed souls, and shallbe made fellows of the celastyall and eternal life and joy together with the souls. This is the most sure and blessed hope of the chosen and faithful Christianes', 
i. Tes. iiij.  as Paul teacheth. i. Tes. iiij. If we believe (saith he) that jesus is dead and hath risen again. So also God shall bring them which have sleaped by jesus with him, & so we shall be always with him. This most sure hope was somuch worth always with devout faithful Christianes', that they did not cast away their bodies as some most vile and naughty carrion, as that gentle Philosopher diogenes, but they honoured it as a well-beloved companion and tellowe worker of their blessed soul and buried it honourably. And as we see here that a great company of men was present before the house of this principal man of the synagogue, that his daughter being dead, might be brought hovorabely to the sepulture, & be buried. For they had heard & learned of scriptures to have a sure hope, that it should be thereafter, that that self body should revive, raised up again in the own time: for the jews hath the promise & the word of God, that is to say, the gospel of jesus Christ, which we have, which is the promise of eternal life. 
ij. tim. i  ij. Tim. i Paul calleth this hope in the xxviij. of the Act. a hope of Israel, 
Actu. xxviij.  that is to say, which all true Israelites or devout jews looked for. And therefore they called their church yards or places appoyuted to the burieng of the bodies Bethhachaum, that is to say, the house of the living. And so they knew of the word of god, God to be God, the is to say, a saviour & deliverer of Abraham, Isaac, & jacob, and of theirs, or their posterities seed, which be the faithful Christian sons of these faith full Christian patriarchs. The greek church also calleth the court or that please of sepulchres or tombs cemiterium, that is to say, a place of sleeping, that they should not doubt that men there buried should sleep & rest unto the last day only, in which they shall arise again unto everlasting life.  
But bechaunche some man will say, than why mock the Christ, if they knew by the word of God, that dead men should arise again? I answer, they wax not all true Israelites, that is to say, faithful Chistianes', & there was yet much darkness & ignorance with the choose men divine matters in which have been converted afterward. I beseech the at what point is the matters now in the church? Suppose ye that they all be true Christianes' which profess Christ by name, and followeth the bodies of dead men to be buried by cause of honour? how many Epicuries and Saduceis, how many stinking hogs might thou find which know & believe little of these greatest matters? chaff is always mixed to corn.  
Of these we learn that churchyards and burienges of faithful Christianes' should be honoured and had in reverend dread, for as much as we witness by this self thing, a Christian hope of our resurrection in Christ. Wherefore the men in our times be wicked and saducees, which worship not fearfully the churchyards of Christianes', and setteth nothing by an honourable sepulture, and handleth no other wise the bones of Christianes' nor setteth more by them, than they were the bones of brute beasts. All faithful Christianes', as well among the jews, as the gentiles, worshipped always fearfully sepultures, as both the testaments beareth witness.  
Ye have now what Christ meaneth here where he saith, the whenche sleepeth, And what he doth when he calleth her again unto life: which miracle is written for us, that we may renew, fortify and preserve our faith of the resurrectïon of the body by it, for this promise is so great, by which Christ promiseth to us the resurrection of the body, and everlasting life after this life, that we can not understand it by reason, for it passeth all understanding, reason, and wisdom of the whole world. Therefore our faithful deliverer jesus Christ annexed & hangeth to a most sure & most strong seal to this his promise, when he calleth again dead men unto life, that we should not doubt of this promise, but believe steadfastly, that as he hath called this daughter of the man in chief authority, So also he shall raise up again in one moment us all in the last day, not unto a mortal life, but unto an everlasting life, for as john saith in the .v. Chapt. the hour shall come, 
john. v  in which all men that be in sepulchres, shall hear his voice, & they which have done good, shall come fourth unto the resurrection of life, but they which have done evil, shall come fourth unto resurrection of judgement. So also Chrisostome wonted to apply these miracles, & draw them to an Article of our faith of the mystery of the resurrection, that we may fortify by thenthe faith of that general resurrection, which shallbe in the later coming of christ, And he commandeth us to be of good hope and courage in the peril of death, because that our death is no more a death but a sleap, And he saith that not we, but the devil with his should be sorrowful and careful or complayve. For he saith that we go from this temporal life by death, unto immortal life and perpetual rest, but that the devil with his fall down straight unto eternal punishments.  
Therefore when temptations invade us in these greatest articles, that is to say, of resurrection and life to come, that they may overthrow & destroy our faith of the divine promise to us, than this gospel & such like, where Christ hath called again the dead unto life, and by which he promiseth a glorious resurrection unto eternal life, is to be taken and laid hand on, & our faith should be fortified and confirmed with these against the fiery darts of the devil.  
And because as Augustine saith in the C. iiij. Psal. our faithful God hath given to us holy scripture his divine word, as a writing or obligation of his own hand, that it might remain with us, Therefore in all such temptations in the articles of our faith, we shall show forth anon the very propre obligation of God, & we shall behold his mercy & verity in it. If Satan tempteth us, putting voluptuous thoughts unto our hearts, as if god would suffer us to perish by death, & as if we should remain under the earth, than let us take quickly his hand writing, the holy guspel, & let us see what God hath promiseth to us, what now he hath done & given, & shall give yet. He hath promised surely to us his only begotten son unto a savinur. 
Nota bene.  He hath sent him in fullness of time. He hath said the should die for us, the hath been done. He said that he should rise again & aseend to the heavens, so it came to pass. He said the he would send his holy ghost for earnest money of the celestial heritage, the also was done, He promised the he would publish abroad the gospel, throughout the hole world & call the gentiles to everlasting life. Hè did that also, he promised that he would save & defend his well-beloved people, faithful Christians, in the world among so many devils & impediments, that they may persever & abide unto the end. He did that also. See thou his hand writing, & look thou what he oweth moreover. He shall come unto judgement, he shall raise up from the sea & earth, all dead men from Adam unto the last man, he shall lead good men unto his king doen, he shall thrust down evil men to the hells unto ever lasting torments. Than he hath accomplished all things, which he promised to us in the obligation of his hand writing. Therefore for as much as the most true god, & celestial father hath accomplished & paid all things with so faithful execution of his promise, as we know & confess than wherefore should we doubt of the rest, the is, of that resurrection, & of the blessing to come? O unthankful man. Thou readest the debt, & thou feast what is paid, wherefore doubtest thou, but also he will perform & pay the rest? By what faithful execution of promise he hath paid those things, which we have received now, by the same faithful execution of promise, he will pay those things which rest & remain, & he shall raise us up again, & he will transfigure our bodies, which be now vile, that he may make them like to his glorious body, in effect or virtue, by which it may also make subject to itself all things. Phil. iij. 
Phil. iij  These be said of this gospel. Christ our Lord & God vouchsafe to fortify our faith, that we never doubt of the most sure verity of his promise. AMEN.  
FINIS.    
❧ Seek peace, and ensue it. Psalm. xxxiij. i Pet. iij. 
 printer's device of Walter Lynne 
W L   
❧ Imprinted for Gualther Lynne, dwelling upon Summer's kaye, by Byllynges gate. In the year of our Lord God. M. D.xiviij.