Exposition of Jeremiah 22, Sermon 3

Exposition of Jeremiah 22 · Sermon 3

❧ An homily or ſermon of the famous doctour Vrbanus Rhegius of fayth and reſurrection, vponupon the Goſpell of Mathew in the ix. Chapter, of the woman, whiche was grieued with the iſſew of bloudde, and of the doughter of the chief ruler, which being dead Chriſt reſtored to lyfe, preached to the people of Hannouer in Saxon.

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

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

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

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

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

The fyrſt Article.

CHriſte prayſeth the faithe of the woman, Mat. xv viij. Luc. vij xvij.Matt 15& he doeth that in many places in the hiſtori of the Goſpel, ther of it may be eaſeli vnderſtād, that faith ſhuld be publiſhed & exalted with prayſes, & his power & ſtrēgth ſhould be alwayes & diligētli declared & ineulcated: for Chriſt doth prayſe nothing, except it be prayſe worthie. Wherfore, fyrſt I ſhall teache & proue, that the prophetes Chriſte, the Apoſtles & old writters of the right opiniō & fayth hauehave preached and publiſhed alwayes fayth after the ſame maner, that it may be ſene, that we be reproued & blamed now vnworthely for this doctrine. Therfore I will not take it grieuouſly, to put to alſo the cauſe of ſo great prayſe and commendation, whereby fayth is prayſed.

Moſes about to ſhowe how Abraham fyrſt obtained ſo great grace of god, that god reputed him to be iuſt, & confeſſed, that he was his well beloued ſeruaūte, whiche ſhoulde be heyre of the worlde, and of whome he wolde begod, Gent. xv.ſayeth in this wiſe. Abrahā beleued in god (vnderſtande thou in the promiſes of god) and it was reputed to him to iuſtice, as Paul conſydereth & declared diligently and exactly theſe wordes of god. Rom. iij. iiij. Mal. iij.Rom. 3 &. 4 alſo galat. 3. I beſeche you, is it a light and litle matter, that Abraham was reputed iuſt before God for his faith? here ſurly ſaith vntounto the promiſes of god is preferreth to al the workes of Abrahā, and by this ſelfe thinge he is declared very euidently to pleaſe almighty god chiefly. Let all the ſortes of monkes, & all the flockes of pahriſeis of our time come out, & let thē bringe furth ſo clere and euidēt teſtimony of the ſcriptures to the glorifycation and confyrmation of their humane workes.

In the ſerōd boke of par ali. 20. whā kinge Ioſaphat was in great peril, the Moabites, Aminonites & Edomites cominge at hande: to him great ſpede, and whan he might notwithſtande by the ſtrengthe and power of his people ſo great a power and violence of his ennemies, and all Iuda being abaſhed for that, the propher Iaſihel ſaid, dreade not & feare not this multitude, but onelyonly ſtande boldly, and ye ſhal ſee the helpe of the lorde vponupon you. Beleue in the lorde your god, & ye ſhal be in ſaufegarde, beleue to his prophetes, & all thinges ſhal chaunce proſperouſe, And whan the people did ſynge praiſes to god in faith, the lorde turned the wiles and crafte of their enemies againſt thē ſelfes for the ſonnes of Ammō & Moab did ariſe togither againſt the Edomites, and afterwarde they did ſlea & deſtroye thier ſelfes by motual diſmē bring, but al the people of Iuda & their king hauing the riche ſpoile & ſo great a fortune, rei…ed excedingly. This example is ſurely …ted and writen alſo to vsus, vntounto our profit that we may vnderſtāde that faith pleaſeth god, & that the ſelfe faith leadinge to the promiſe of GOD ouer cometh and obtaineth victory, And that it may all thinges with God, & thoſe thinges alſo which ſeme to men to be impoſſible.

The ſeconde Pſalme ſayth: Pſal. ij Ier. xvijbleſſed be all men whiche truſt in the Lord. Yf they be bleſſed which truſt to god in his worde, ſuerly it is neceſſary that fayth is no little thinge before God, for as much as it promyſeth bleſſing to them that beleueth in him.

Alſo the .xxx. Pſalme ſayth: Pſa. xxx xxv. lxx.Ps 30I truſt in the O Lord, I ſhall not be confounded for euer. Let no man meruayle that I bring ſentences of hope to my purpoſe & inſtruction for hope & faith in Chriſt be ioyned together, and may be ſeparated by thought, but this is ther nature that they be alwayes cōioyned & vndiuided cōpanions. For whatſoeuer I be leue of the promiſe of God, & therfore not yet do I ſee it (for that which is ſene is not beleued) I truſte that, that ſhall come & be here after, & I loke for that to be here after ſomtime. Moreouer that word which Dauid vſeth here, that is, Thaſah, ſignifieth alſo to truſte. We know of Pau. in the iij. & iiij. chapters to the Rom. that without al controuerſy, faith by it ſelf is that truſt in Chriſt, or that ithath that truſt conioyned & annexed. Eſa. liij.Eſaias in the liij. chap. teacheth that we are iuſtified by counynge & knowledge of Meſſias: but that connynge is no other thinge than faythe in Chriſte which we take by chriſt of the promiſe of God. Therfore Eſaias teacheth vsus that ſame thing in that chapter, whiche Paule teacheth in the iij. and .iiij. chapters to the Romaynes, and in the .iij. Rom. iij iiij. Gal. iij.and in the .iij. chapter to the Galatians, that fayth in Chriſte maketh vsus iuſt.

Ieremi. xvij. bleſſed is the mā which truſteth in the Lord, Ier. xvijand whoſe cōfidēce ſhall be the Lord. Iere. v. Iere. v.Jer 5Lord thy eyes loke vponupon fayth. The worde which the interpreter tranſlateth here, fayth, is in the Hebrue Emunah, which alſo Hierome noted, And that worde ſignifieth truth and truſte, whan a man doth nothing faynyngly, nor of hypocriſye, but erneſtlye and of good wil and courage that he may cleaue to with full truſt of harte and conſtante, taythe to the moſt true promiſe of God, whiche can not deceaue, lye and diſapointe. We know truely that whan god turneth ſo his eyes or face any where, he ſhe weth not indignation and wrathe, but grace and faith, as faithfull fathers hauehave their eyes fyred vponupon their children with the moſt inclined and ardent affection of harte, that they may kepe them, their harte alwaies fyxed thider, whither their eyes be directed.

Therfor faith is an pleaſan̄te & ſweate ſacrifyce in the eyes of god, and the trew worſhippinge whiche he requireth eueryevery where in ſcriptures. The texte ſath in the .6. Daniel. vi.Dan 6chapter of Daniel Daniel was brought furth of the lake & no hurte was founde in him, becauſe he beleued his god. Seeſt thou not that faith obtaineth alſo victori wher battalle is begonne with moſt cruell lyons? the lorde ſaith in the ſecond of Oſeas, Oſee. ij.ſhal be trouth ſhe to me in faith forſothe this is the greateſt & trueſt praiſe of faith, that it is the betruthinge and weddinge ringe, with which we be affyaunced to god, as his moſt pleaſunt ſpouſe, that we may receiue cōmuniō of all his goodnes with him.

Habacurk in the ſecond chapter, Haba. ijthe iuſt man ſhall liue by faith. The prophete ſpeaketh not here of this corporall lyfe, whithe alſo the wicked and miſſheuous mē hauehave, yea and the brute beaſtes, but of the true lyfe, by whiche we lyfe before god in grace, as wel beloued ſounes of god, which ſurely ſhall entre vntounto eternall lyfe, as heyres to the father, after this tranſptory and ſhortely decayenge lyfe, in whiche heires Chriſt lyueth here, and leadeth ruleth, and gouerned them with hys worde and ſpyrite &c.

Now let vsus ſee what chriſt and his diſciples ſaye of faith in the newe teſtament. Math. viij.In the 8 chapter of Mathew chriſt ſayth to Cēturio, like as thou beleueſt ſo be it to the. In the .9. Math. ix.Matt 9chapter of Mathew, whan chriſte had ſene the faith of the mā ſycke in the palſey and theyr faith which brought to chriſt the man taken with the palſey, lyeng ſycke in a bedde, he did forgeue to hym hys ſyunes and reſtored hys healthe to him. Mat. xvMatt 15In the .xv. chapter of Mathew, Chriſte cryeth, woman, thy faythe is greate, Matth. xxi.Matt 21be it to the as thou willeſte. In the .xxi. chapter of Mathew, ye ſhalres ceyue all thinges, whatſoeuer ye beleuing ſhal aſke in your prayer. In the ix. chapter of Marke, Mar. ix Luce. vijMark 9to men beleuing all thinges are poſſible. In the .vij. chapter of Luke, the Lord ſayth to Magdalent thy fayth hath mayd the ſafe, go thou away in peace. Luk. viijIn the .viij. chap. of Luce Chriſt ſayth to the chief man of the ſynagog: feare thou not, beleue thou onelyonly, and thy doughter ſhalbe ſafe. In the xvij. chap. of Luke, Lu. xvij.Chriſte ſayth to the mā full of lepry, which he made cleane, ryſe you vp, go thou awaye, thy fayth hath ſaued the. So he ſayde alſo to the blynde man in Hiericho. Lu. xviijIn the xviij. chap. of Luke Faith is called the gyfte of God, And through the holy Goſpel of Iohn, God promiſeth euerlaſtinge lyfe to them that beleue in Chriſte. In the xv. chapter of the Actes, Act. xv.Acts 15Peter tea cheth that fayth purifieth our hartes. And in the xvi. of the Act. Act. xviActs 16whā the kepar of the priſon ſayth to Paul & Sila, Maiſters what thing muſt I do, that I may be ſaued? They anſwered to him, beleue in the Lord Ieſu, and thou ſhalt be ſafe, and thy houſe. And in the xi. Hebr. xiHeb 11Chapiter to the Hebrues, Saint Paul reckeneth furth a greate reherſall of the deuoute and olde Chriſtianes, And he writteth that thei were welbeloued to God, and pleaſed hym. And that they ſhewed myracles by faythe, and that it maye not be, that any man pleaſe god withoute fayth. How often ſayth Paule, that fayth without workes iuſtifyeth, whiche thynge the auncient Doctours of the church of ryght opinyon and fayth ſetfurthe by theſe wordes: onelyonly fayth iuſtifyeth.

But for aſmuche as our aduerſaries accuſe vsus, and bable, that faythe is prayſed to moche, and exalted aboue meaſure of vsus, thereby they ſhewe thē ſelfes not yet to vnderſtande, what is fayth, and what the ſcriptures of the Prophetes, and Euangeliſtes, yea & the fathers and auncient Byſhoppes teache of Chriſtian fayth. Wherfore let no man ſuffre hymſelf to be leadde awaye from the trueth by the rebukes of oure aduerſaryes, by whiche they ouerthrowe vsus.

That not any man may be troubled lightly, and called away from the true ſentence, we ſhall ſhewe the cauſes wherfore ſcripture prayſeth and exalteth ſo greatly faith in Chriſt. Faythe in vsus is vnperfite, & euereaceth from day to day, & for that cauſe it is not ſo perfite a work by it ſelfe, that ſo great thynges may be attributed and gyuen for the perfection of it ſelfe. But the couſe of thys laude and prayſe is, becauſe fayth gyueth true glory to oure Lorde God, and becauſe it beleueth, that he is mercyfull, iuſte, & true, whiche wil & maye performe ſurelye hys promyſe in Chriſt. Thys is the ryghte & true worſhipping of God, Vvhoſoeuer beleueth, ſo the word of God, he calleth vponupon God in all hys neceſſite without doubte, & truſteth & loked for help of him in patience. Therfor faith is theſame thyng, which cleaueth & faſteneth it ſelf to true perfectiō, that is to ſay, to Chriſte, & apprehendeth the mercy of god promyſed in Chriſt, whiche promyſe may not be apprehēded & taken otherwyſe by no other meane or inſtrumet, thā by faith, which is a truſt vntounto the promyſed grace & help of god in Chriſt in al miſeries & neceſſities. If it might be, that I had al the works of al men, & I had not this faith, I myght not yet apprehēd the promyſe in chriſt by al theſe workes. This is the nature of the promiſe, that it deſyreth to be apprehended by fayth. God promiſeth to vsus al help & grace for Chriſtes ſake, wherforyf I ſhuld make leane, & amoſt kyl my ſelt the ſpace of an hole yeare by moſt ſtrayte & greuous faſtynges, eatyng nothing, but cruſtes of breade, & drinking pure water, & yf I ſhuld go on pilgrimage to Rome armed & fenced on al partes, or vpō my bare fete, not clothed with ſynnyng clothe, but with a wollē & rough garmēt, rubbing & prickyng my ſkynne, yet I myght neuer apprehend the promyſe of God in Chriſt by they works how painful ſoeuer thei be. But whā I heare y^t God promyſeth & offereth to me hys mercy & help, and whan I truſt to hys worde as true & almygtye, & I beleue to God whiche can not lye and deceaue, than I apprehende and receyne theſe thynges by that fayth, whiche he hath promyſed in Chriſte. Therfore the fathers of true opinion and faythe doth declare, openly not withoute a cauſe that onelyonly fayth & not any work iuſtifyeth & ſaueth. For becauſe the Goſpel ſheweth, offereth & gyueth to vsus Ieſu Chriſte the Sonne of God, whiche alone and no other hath delyuered vsus from ſynne and death, howe may thou receyue otherwyſe hym, and apprehend in thy harte hym as thyne owne propre, than by onelyonly fayth in hym, that thou mayeſt beleue to the Goſpell, that is to ſaye, that he hath dyed and ryſen agayne for the, and that he is trnely thy ſauyoure and delyuerer.

Vvherfore note ye diligentlye and forgette not, that true fay the in Chriſte is onelyonly the true meane and inſtrument, by which we laye hande on, apprehende and receyue the mercye of God promyſed to vsus in Chriſt, and al benefytes to our ſaluation. But whan we heare that faith is greatly prayſed let vsus not thinke that there is ſuche a perfection in vsus, whiche hath deſerued ſo great teſtification in wordes, honoures and prayſes. For it by it ſelfe deſerueth not that, but it is the truſt in the mercy of God by Chriſte. Therforouer thoughtes muſt be anone directed vntounto Chriſte, vntounto whome faythe caſteth it ſelfe, to whome it faſteneth and conioyneth it ſelfe, to whome it cleaueth, and for whoſe cauſe it loketh for and receyueth all good and healthfull thynges of God. Faythe is alwayes vnperfyte, but Chriſte to whome faith afflixed cleaue to, is not vnperfite, but the true, infinite, and vnmeaſurable treaſure of all perfection. Yf folyſheneſſe is with vsus, Chriſte is oure wyſedome. Yf we hauehave ſynne, Chriſte is our iuſtice, Yf we be not enduwed yet with that holines, with which we ſhulde be, for the cauſe of oure ſynnynge fleſhe, Chriſte is oure ſanctification. And whan we ware yet pryſoners vnderunder the tyran of hell to euerlaſtynge death, And whan he had no counſayll nor helpe in the hole world, foraſmuch as no creature myghte delyuer vsus, and therfor we ſhould hane peryſhed, than God fende and gaue to vsus hys owne propre ſonue vntounto a redemer, that he myght be oure redemption i. Corinth i. i. Cor. i.1 Cor 1In concluſyon we hauehave all fulneſſe in Chriſt, and we hauehave theſe thynges in hym mooſte ſufficiently, mooſte plenteouſly and moſt abundauntly, whiche we hauehave nede of: And we maye not make propre to vsus, and clayme or laye hande on thys treaſure, and gyfte of God by anye other meane, than by tiue fayth, which faith withoute controuerſy is effectual alſo by good workes, becauſe it receaueth the holye Ghooſte, and reneweth and purifyeth the man. No deuyll nor wicked and myſcheuouſe perſon hath thys faythe, albe it they be not verye ignoraunte of the hiſtorye of Chriſte, what hys perſon is, and what is hys ſeruyce, notwithſtandynge they hauehave not thys confidence of him, that he is theyr redemer, and ſauyoure, and that he wyll delyuer & helpe thē. For the Deuils know what thing God hath thretened to them, that is to ſaie, iudgement, and moſt ſure damnation, and therfore they tremble and quake. But whan we praiſe ſo greatly fayth, than we ſpeake of true faythe in Chriſt, which is a certayne liuely truſt & hope of the grace of God, whiche he hath promyſed to vsus in Chriſte, that is to ſay, y^t he wyl forgeue to vsus all oure ſynnes for Chriſtes ſake, whiche hath ſatiſfyed for our ſynnes, he wil repute vsus iuſte, and he wil gyue to vsus eternal lyfe. Neyther the deuill nor hys membres may hauehave this fayth of y^e promiſes of god, but the choſē in Chriſt hauehave onelyonly it. And this is that faith, whiche hath reſtored this womā, by which ſhe was made partetaker of y^e diuine grace & help. Thys fayth hath made thys woman the doughter of Chriſt, that he dyd voucheſafe to call her hys doughter, as Chryſoſtome ſayth. And whan ſcripture prayſeth thys fayth, thā is y^e grace and mercy of god, for this fayth is y^e truſt vntounto y^e meregrace of god promyſed for chriſtes ſakerther for thei mē muſt uede be rude, diſmaied, vnaduiſed yea frowarde and maliciouſe, whiche can not ſuffre, that ye moſt abundaunt grace of God, by whiche we ware delyuered from the power of darkeneſſe be prayſed and exalted. See that ye be ware of thys kynde of men, for they be leadde of thatſame euyll ſpirite, whiche blynded once the Pelagianes.

Let vsus ſet before oure eyes, and folowe alſo here the example of charitie and mercy, which we ſee here in Chriſt Ieſu oure Lorde and God, and that we maye be moued by affection of calamitie and miſery of our neyghboures, And that we maye helpe and ayde them accordynge to the facultie of our powers and goodes. For fayth ought not to be without fruytes.

❧ An other Article of the reſurrection of the dead.

Here let vsus behold & cōſider with intentyue, eyes bothe the word & work of Chriſt our Lorde. For as moche as they he ſo merueylouſe, that we may neuer meruayle ynough at them, nor neuer prayſe ynough the glory of hys grace. He ſayth that the wenche ſlepeth, anone he toke her hād, and calleth her vntounto lyfe.

The worlde hearyng this, ſtandeth by with ſtyf & aſtouyeng eyes, & reaſō mocketh, for it ſemeth incredible and a mere folyſhenes, that a deformed, mortall, colde, ſtyffe, and ſtynkyng caryon ſleapeth. In concluſyon how may reaſone beleue, that death is not death.

Auguſtine in the .lxviij. Pſalm ſayeth. We knewe (vnderſtande then, before the comyng of Chriſte, before the worde of God was publyſhed in the worlde, or before our conuerſyon, & regeneration) in mankynde two thinges but one thing was vtterlyvnknowē to vsus. That men be borne & dyeth, y^t we knowe, but that they ſhal aryſe agayn frō the dead, and ſhal lyue euerlaſtyugly, that we knewe not. The miſteries of God be hyd before reaſō. The knoweledge of theſe very greate thynges is not graffed & ſet in the hartes of mē as the lawe of nature, & therfore reaſō all philoſophy & worldlye wyſedome myght knowe nothing of that. It was knowē firſt of al by the goſpel of chriſte, which was ſent by the holy ghooſt from heauen vntounto earth. Whoſoeuer hath not the goſpel, or beleueth not it, he cā knowe nothing of the reſurrectiō nor of eternal lyfe, which thing y^e blind & ignorant gētiles, witneſſeth ſufficiētly in their writtynges. Therfor ſayeth Paule. i. Cor. ij.i. Cor. ij. that God hath reueled & ſhewed to vsus theſe thinges by hys ſpirite, & that we hauehave not receaued the ſpirite of the world, but the ſpirite of God, that we may knowe what thynges hauehave bē geuen to vsus of Chriſte. A naturall man vnderſtandeth not thoſe thinges, which be of the ſpirite of God it is folyſheneſſe to hym, and he cā not vnderſtand it. And we heare that here in the Iewes, which mocke & ſcorne the Lorde, where he ſaith, ſhe is not dead, but ſhe ſlepeth. For they could not perceyue and knowe, howe death myghte be a ſlepe. Whe… for thei ſuppoſed that theſe wordes of Chriſte was dreames of a ſycke man, and mere tryfles and ſaiynges of a madde man. And this is the deſteny of the goſpell alwayes in the worlde, that it is ſuppoſed & called folyſheneſſe .i. Cor. i.i, Cor. i.

Whan Paul in the .xxvi. Ac. xxviof the Actes teached of the reſurrection of the dead the lieuetenaunt Feſtus iudged that he was madde. How hardly beleued Thomas that Chriſt was reuiued frō dead Iohn. xx. Iohn. xxJohn 20At Athenes they called the ſermones of Paul of the reſurrection a babblynge, although they auaunted that there was the fountayne of al artes, ſciences, and wyſedome, Ac. xvijthe xvij. of the Actes. The Sadducees amōg the Iewes iudged that the ſermones of Chriſte of the reſurrection was a certayne tryflyng fable & thynges impoſſyble. Math. xxij. Matth. xxij.And Auguſtyne writeth in the .xxij. boke de ciui. dei. the .v. Chapter. There be thre thinges incredyble, which not withſtādyng hauehave bē done. It is incredible y^t chriſt hath ryſē agayne in body, & hath aſcended vntounto the heauens with hys body. It is incredible that the worlde hath beleued a thyng ſo incredyble. It is incredyble y^t that men of none eſtimaton, feble, very few, vnlerned, myght perſwade ſo effectually a thyng, ſo incredible to the worlde, & alſo to lerned & connyng mē in it. The carnal ſonnes of thys world ſuffer not to beleue the firſt point, that is to ſay, that Chriſt hath ryſen again. The ſecōd point, that is to ſay, that mē notwithſtāding hath beleued this thinge, although it was incredible, they be conſtrayned to ſee before ther eyes it, foraſmuche as the reſurrection of the dead is beleued ſo ſtedfaſtly & conſtat̄ ly throughout al the worlde of al chriſtianes, y^t therfor they may diſpiſe this lyfe with al his ryches, profittes, pleaſures, & power, & ſhewe alſo their middel fynger to death, as Paule doeth. i. Corin. xv. i. Co. xv1 Cor 15Vvhere is death thy prick?

The ſonnes of this world cā not fynd or know frō whence that other is done that is to ſay, that the worlde beleueth the reſurrectiō, except they ſhal beleue alſo the third point, that is to ſay, that it was done by the Apoſtles, men beleuyug theyr preachyng & ſermōs. Our fayth dependeth not of opiniōs of mē, nor hath cauſes ſet and grounded vpō reaſon, as philoſophy or worldly ſciences, but it dependeth & conſiſteth all in the word of God. Vvhat thynges ſoeuer god hath promyſed, he may performe thē, & no man may let it. The world knoweth nothing of the word & power of God, it beleueth not the firſt article of the almighty power of God, and of the creation & conſeruatiō of all thynges, it hath regard onelyonly vponupon creatures & their mutatiōs, it ſeeth death, but it can ſee nothyng els here, than theſe thynges, which may be apprehended, with corporal & outward ſenſes, that is to ſay, a wenche theyr lyeng, ſtyf, horryble in ſight, deade and deſtitute of alher ſtrenghtes: It ſeeth alſo, that ſhe beynge deade, can not helpe her ſelfe, that none in earth can call her agayne vntounto lyfe. Reaſon thincketh vponupon nothynge, but mannes ſtrenghtes, it can not go further, & therfor it mocketh the wordes of Chriſte. For as al worldely power may not make a creature of nothing, ſo it may not rayſe vp agayne a dead man. Therfor yf we loke and regarde only mās power & ſtrenghtes, than our laboure is in vayne, and it is plainly impoſſyble that a dead mā be called agayne to lyfe, & aryſe agayne. Wherfor it is neceſſary that we hauehave regarde here vntounto the diuine power & ſtrenghtes of the creatour, excepte we deſyre to erre and blaſpheme with the wicked and myſcheuous world. Vvho is he that ſayth, the wenche ſleapeth? If I or any other pure tried mā ſhould ſay theſe wordes of him ſelf, thā ſhoulde there be onelyonly conſolation of the wordes, & nothyng elles. For we may not call agayne a deade man vntounto lyfe of our propre ſtrenghtes, as we cal vp a man ſleapyng naturally in hys bedde. But here ſpeaketh that great man, that greateſt noble Lord, which cā order & rule death at hys pleaſure. Here ſpeaketh the creatoure and firſt maker himſelf of al thynges of hys own creature, which he made before of nothing of whome Iohn and Paule beare witneſſe, Iohn. i.John 1that al thynges be made by hym, & they hauehave there byeng by hym. But that thing was hidde frō the preaſtes, phariſeys & the vulgar people of the Iewes at that tyme. For they knewe neyther Chriſt nor hys miniſtration or ſeruyce. The chief mē of the ſynagoge ware blynd guydes, as Chriſte calleth them, neyther vnderſtāding nor belening to y^e lawe & the Prophetes. Therfor what might y^t miſerable poore peoople, or y^t vnlerued people knowe? So it was fulfilled, Eſa. ivi and .iij.Isa 5that Eſaias prophecyed of thē: al theyr blynd eſpialles was ignoraunt, the ſhepeherdes theirſelfes knewe not wyſdome. Eſa. lvi. & iij. my people which cal the bleſſed, they their ſelfes deceaue the. &c. But yf they had knowen & lerned of the lawe, & the prophetes two thīges, y^t is to ſay of what qualite ſhould their Meſſias be, and what ſhould be his miniſtratiō & work amōg men in earth, thā wold they not hauehave ſcorned chriſt, but they would hauehave thanked him, their hartes & handes lifted vp to god, becauſe thei had come to, & had ſene y^t quiet, ioious & moſt wiſſhed day; of health, in their lyfe, in whiche Meſſyas preſente dyd theſe ſelfe workes, which be attributed & aſſigned to his firſt coming in ſcriptures, in whiche tyme he declareth alſo hym ſelf a true & perfite ſauyour of our bodies & ſoules. The lawe & the Prophetes teache vsus firſt, that Meſſias was to come not onelyonly a very man, but alſo a verye God, ſo that very God himſelf was to come in his own propre perſō, vntounto the earth & to become mā, to teache and to ſaue hys people. Gene. i. Pſalm. C. xxiij. Pſalm. lxxxxvi.Gen 1Ps 100Ps 96For Moſes ſaith that God hath made heauē & earth, whiche thing the prophetes teache alſo in many places, as in 123. Pſalm, God made heauen & earth & Pſal. 96. God made heauē & earth, & all thynges whiche be in thē. Moreouer the prophetes beare witneſſe alſo, that thatſame adonay, y^t is to ſay, that true & one God was to come to vsus, & to become a very man of the ſtocke of Dauid, that he mighte be our ſauiour & Chriſt. Eſaye. xxxiij.For Eſaias in the xxxiij. Chapter ſayth. Iehouah or God our iudge, God our gyuer of lawes, God our king: he himſelf ſhal ſaue vsus. Ieremi. xxxiij.And Ier. xxxiij. where the Prote promyſeth Chriſt, he calleth him not onelyonly the braunche of iuſtice, which he was to gyue to Dauid, but he calleth hym in theſame chapter clerely & well to the purpoſe Iehouah, or god our iuſtice, which thing nether the Iewes nor chriſtianes may deuye, whyche hath knowen the holy tonge.

Alſo in. xxij. pſalme, Pſal. xxij.and in the prophete Abdia, the kingdome is the lordes or gods. In bothe the places the ſpeche is of Meſſias or of Chriſte, and it calleth hym by theſame name by whiche ſcripture nameth in eueryevery place the trewe and onelyonly God, maker of heauē and earth, therfore it muſt nedes followe and can not be denied, that Chriſte is trew God. Is it than ſo incredible, that the creatour and maker of all thinges, reſtoreth and calleth againe vntounto life his creature, now fallē and deade, whiche he made before of nothing. Actu. xxvi.And ſo ſaith Paule in the 26 chapter of the actes before kinge Agrippa, wherfor is it thought incredible amonge you, if God rayſe vp deade men, as he wold ſay. For aſmuche as ye beleue that God is almightie, & that he hath made heauen and earthe, how thā may he not alſo, cal again vntounto lyfe his creature that is deade. Is it not more difficell and a greater thyng to make ſomething of nothing, than to reſtore & renewe that which was made before. Whoſoeuer beleueth the creation of al thinges, he muſt nedes beleue alſo that God may raiſe vp againe dead men, & that he will do it, becauſe he promiſed that he him ſelfe wolde do it. Secōdely y^t law & the prophetes teache vsus, what is the miniſtratiō of Meſſias, or what he hys workes which he wolde do after in earthe, that is to ſay to put away ſynnes, to ſlea death, to redeme his choſē mē frō power of death, to call again dead men vntounto lyfe, & to giuegive to his choſen mē euerlaſting life, here for a ſhorte time to be throwen doune, to be made leſſe, & to be made lowe, poore & abiect, but therfore a litle after to be exalted and to reigne with his own for euer world without ende. Of theſe the Iewes might hauehave gottē forſothe to them ſelfes ſo great vnderſtandinge, if they had takē heede, that they wolde not hauehave mocked the wordes of Chriſt, ſaing, the whenche ſleapeth, like as he had ſpoken vaine thinges, and had promiſed opēly impoſſible thinges.

Moſes teacheth Gene. ij. Gen. ij. Ge. iji.how death came vntounto the worlde by ſynne. And 3. chapter he teacheth who ſhall take away and deſtroie death, truely, the ſede of the woman, whiche ſhoulde after tread doune the head of the ſerpēt the deuyll, that is to ſay to ouerthrowe & deſtroie his Kingedome. The deuyll ſubdued all man kinde to him ſelfe by ſynne, that al mē was ſubiecte to death and damnatiō. Heb. ij.Therfore Paul ſaith in the .ij. chapter to the Hebrues, that the deuyll haith rule ouer death. The ſede of the womā, that is to ſay chriſt ſhould breake and trouble this kingdome and this power of ſyune and death, holde faſte and ſlea ſynne, and kyl death.Eſai. xxxxiij.

Eſa. xxxxiij. whan Chriſt had ſaid, thou haſt made me to ſerue in thy ſynnes, thou haſt geuē labour to me in thy iniquities, he reherſeth anone. I am, I am my ſelfe, whiche put away thy iniquities for my ſake. If he putteth awai ſinne or iniquities, from whenſe death cometh, than withoute all controuerſy he putteth away death the wages of ſynne Eſa. xxv. the prophete ſayth of Meſſias, he ſhall throwe doune headlynge, Oſee. xiij.or conſume death for euer. Oſee xiij I ſhall delyuer them from the power of death, I ſhall redeme them frō death O death I ſhal be thy death. Eſa. ix. Eſay. ixIsa 9Chriſte is called the father of the world to come, or father euerlaſtingly. Therfore it is neceſſary ſuerly, that he raiſe vp his ſonnes frō death, & graunt to them euerlaſting lyfe. Ioh. xi.John 11Therfore he ſayth in Iohn the .xi. I am the reſurrection and lyfe. Whoſoeuer beleueth on me ſhal liue, although he weredead. And whoſoeuer lyueth and beleueth in me, ſhal neuer die. And Iohn the .v. & as the father rayſeth vp the dead and quicheneth them, Iohn. v.John 5euenſo the ſonne quit keneth whome he wyll.

Ye ſee here of now, how great and groſſe blyndeneſſe was in Iewry, whā Chriſte was ſent to them, he declareth by mightie and meruailous workes & myracles that he is very Meſſias, whiche ſcripture promyſed ſauiour & delyueret of the whole worlde, & doith theſame ſelfe workes whiche ſcripture had prophecied Meſſias to do, & wher of he might be knowen moſt playnly and moſt eaſely, but not withſtanding where he ſaith, that the wenche ſleapeth, that myſerable and blinded people mocketh their lorde and God, but neuer the leſſe their mockinge muſt nedes ſerue to faith, for by that ſelf thing they graunt that the whench is veryly deade, as alſo the ſeruauntes of the houſe of the lieuetenaunt meetinge their maiſter, ſhewe that the whench is deade, that he ſhould not offend Chriſt Therfor they myght not ſay that the whenc did lie in a traunſe or a ſwoune, or ſlaped naturally, but they doubted not, and they confeſſed opnely, that ſhe had verely departed frō this lyfe. And therfor they ware cōſtrained after, to knowledge and confeſſe that a trew miracle was done here, that is to ſay, that the whench was called againe trewly from death vntounto lyfe.

And therfor Chriſt cōmaundeth to giuegive to her ſome thinge, that ſhe may eat, that they ſhould not doubt that ſhe was rayſed again truly. Mat, ixMatthew declared this myracle in fewe words, but Marc, Mare, viij. Luc, viji.and Luc, adde to that anone after that Chriſt had ſaid, whenche ryſe thou vp, her ſpirite returned, & ſhe dyd aryſe vp by & by, & that Chriſt cōmaunded meate to be giuen to her. Some mē ſuppoſe that that miracle which Math. declareth, where Chriſte onelyonly raiſeth vp again the dead whēche by touching her, is an other miracle, from that whiche Luke & Marke declare, whome they ſuppoſe to write of a whenche of ij peres olde, the doughter of a chiefman of the ſynagoge, whoſe name was Iairus but I hauehave ſuppoſed hither to with Enſebius, Hierome, Auguſtine in the ij, boke of the conſent of the Euāgeliſtes the xxvi chapter, alſo with Chriſoſtome & other of trew opinion & faith, that theſe thre Enangeliſtes declare theſame hiſtory & ſpeake of theſame miracle. Therfore our lord Ieſu Chriſte willed to declare his diuine power & miniſtration, whan he ſaid, the whenche ſleapeth, for as Auguſtine ſaith, no mā can raiſe vp ſo eaſely from ſleape a man ſleapinge naturally in his bedde, how eaſely chriſte raiſeth vp a deade man furth of his ſepulchre. And ſo wōt Chriſte to ſpeake of death, as an almighty lord as lord of lyfe & death, & he calleth death a ſleape vntounto the comfort of faithfull Chriſtians for death is made a pacified & quiet ſleape to them that beleue in Chriſt, for becauſe they be graffen in Chriſt by faith, they ſhal not ſe death, for although they ſuffer very greatly corporal death, and their ſoule departe frō their body, notwithſtāding they come not vntounto the ſecond death, which is euerlaſting dānation, but to Chriſt wher ther propre ioye, gladneſſe & reioicinge is, & the body reſteth in the earth in ſure hope of ſauinge reſurrection, vntounto the day of the lord. So ſaith alſo chriſt Iohn the xi. of Lazarus, our frēd Lazarus ſleapeth, but I go that I may raiſe him vp from ſleape, than his diciples ſaid, Ioh. xi.John 11lord if he ſleapeth he ſhall be ſafe, that is to ſay, he ſhall be better at eaſe, thā their is no perill. But Chriſt did ſpeake of his death but they thought that he had ſpoken of the ſleaping of ſleape. Than ſaid he manyfeſtly to them, Lazarus is deade: forwhan the ſoule departeth from the body, than that departinge by it ſelf is death, & it ſhould remaine death and euerlaſtinge ſleape againſt all the power of the whole worlde, whiche might not at any tyme breake & vanquiſhe euerlaſtingly this ſleape, but whan death is compared to Chriſte, & is put againſt him, than it is non other thing thā a ſleape to his diuine power, becauſe Chriſt (for aſmuche as he him ſelf is almighty lyfe and euerlaſtinge fontaine of al lyfe) ſpeaketh onelyonly one word, Ioh. xi.John 11Lazarus come thou fourth. Iohn the .xi. Ionge man. I ſay to the ryſe thou vp, Luc. vij.in Luke the .vij. alſo he thoucheth the dead body, and death is conſtrayned to departe, and the ſelfe lyfe to returne, as here Matthew the ix. anone after he helde the hande of the whenche, Mat. ixMatt 9the ſoule returneth vntounto the body. For as Chriſoſtome ſaith, he put not in an other ſoule into the body, but he reſtored ſo eaſely to the body that ſelfe ſoule, whiche it had before, euen as he had rayſed it vp from ſleape. The fathers of trew faith hath wined and conſydered with muche more diligence, than we this diuine power of Chriſt, which he hath declared in raiſyng vp the dead by onelyonly touchinge, and they had here very good and very excellent meditations of the parſon of Chriſt, of the miſtery of his humanitie, as Cyrillus vpō Iohn in the .vi. Ioh. vi.John 6chapter, wher he ſaith, that the fleſhe of our ſauiour Chriſt is vnited or ioined together, alſo made lyuely to the eternal worde of God, which is naturally the ſelf lyfe, ſo that it may make liuely. And therfor Chriſt whā he raiſed vp the dead, vſed not onelyonly words nor commaūded onelyonly, as almyghtye God, but he vſed to that buſines ſome time alſo his fleſh & body, as a felowe worker that he myght declare by the ſelfe worke, that alſo hys body hath vertue of quickeninge & making linely, for aſmoch as it is in vnitie & ioined togither to his diuine nature that mā beleuing, might lerne that it was his ownproper body & no other mās. So he raiſed vp the doughter of iairus by his worde & touchinge of her body frō death, whiche warke was done of him whiche is God & mā in one perſon, for he called not againe the dead vntounto life alwaies by his onelyonly word, but alſo by touchinge, that he might declare & trache that his body alſo might make lyuely & quicken, than for aſmuche as the thinges whiche hauehave bene corrupted & periſhed, be reſtored, renewed & begonne a freſhe, how than ſhould we not liue whiche do eate the fleſh of Chriſte? Ther is no doubte but he will bringe & reforme them to perpetuall lyfe, which be partakers of him, for not onelyonly thee ſoule muſt nedes aſcende vntounto a bleſſed lyfe by the holyghoſt, but alſo this groſſe & eartly body, muſt nedes be brought to a perpetuall lyfe by taſtinge, touching and by meate, whichis conueniēt and agreat to his nature, Hilarius ſpeaketh almoſt after the ſame maner of the ſe thinges alſo vponupon Matthew the. Mat. ixMatt 9ix. chapter. And therfor the apoſtles call death a ſleape, teaching vsus by this ſelfe thing, that death is to be condemned & not to be feared. Luke ſaith in the .vij. of the actes, Act. vij.y^e Steuen ſleaped whā he was ſtoned. Paul i. Corin. xv. nameth Chriſt the fyrſt fruites of them whiche had ſleaped, i. Cor. xv.1 Cor 15& he ſaith, we all ſhall not ſleape alſo he ſaith i. teſ. 4. brethrē I wil not that ye be ignoraunt of theſe which hath ſleaped, i. Teſſa. iiij. Daniel xij.that ye be not ſory &c. Alſo Dauiel hath ſpoken in the xij. after this maner of corporal death, for ſoſaith he many of them whiche ſleape in the duſt of the earth, ſhal awake, here he calleth the reſurrection to come in the laſt day awakinge, all theſe forſoth be very great conſolation to all Chriſtianes, whan they be troubled with temtation of death.

Now let vsus heare wherfor ſcripture compareth our death to natural ſleape fyrſt whoſoeuer ſleapeth naturally, he reſteth from thoſe thoughtes and laboures, which he ſuffereth that watche… and he reneweth his ſtrēghtes by that reſt, whan he waketh he is not ſo wery as he was, before he did take the ſleape but quicke of ſpirite and witte, freſhe, ſtronger his ſtrēghtes being renewed, and more dilygent and ſpedy to take laboures. So alſo our death is a reſt frō all care, heuineſſe, thoughtes and laboures of this lyfe a litle whyle enduring, miſerable, moſt puniſhed and moſt full of aduerſitie, & our body onelyonly reſteth in the groūde, & it ſhal returne againe in the laſt day renewed, ſwifte, well fortifyed, whole, mery, ſtronge, endewed with moſt proſperouſe and perpetuall health, i. Cor. xv.1 Cor 15as Paule teacheth vsus. i. Corin. xv. The body is ſowen in corruption, reproche, febleneſſe & is a beaſtly body, but it riſeth again without corruption, in glory, in power, & a ſpirituall body, whiche is ſo pure, ſo ſubtile, & is preſeued ſo merualouſely of God him ſelf, that it hath nede of no meate, drinke or ſleape, & that it is ſubiecte to no corporal febleneſſes & miſeries, as it was in this lyfe, whā it was yet conſtrained to take meate, to drinke, to ſleape, to digeſt, to ſuffre colde, heate, hungre and ſuche other things. Secondly, whoſoeuer lieng in his bed ſleapeth and reſteth naturally, he may be rayſed vp eaſely, becauſe his ſoule is in his body, & the man lineth. Chriſt our God may cal againe ſo eaſely and much more eaſely deade men vntounto lyfe, whoſe ſoules be not deade nor may die, Math. x. but be in the hā de of Chriſte.

Thyroly, we go not to bedde, that we may ſleape cōtinually faſtened alwaies in our bedde, but that we may reſt a fewe houres, that our body may reſtore and renewe his ſtrenghtes, & that after we being wakened frō ſleape, we may do our office and duetie, & that we may apply our ſtudies & workes of our office. So whan we dye corporally, our bodyes are not buried in to the earthe, that they may lie hidde perpetually in it, but they be buried that they may reſt their a certain tyme in ſure hope of reſurrection, that they may raiſe againe in the laſt day, & that they may lyue togither with the ſoule euerlaſtingly, becauſe death is vtterly ouercome by Chriſte, and corporall death or ſleape is conuerted and ordeined here to vsus by him vntounto a neceſſary and holſome medicine, that is to ſay, that ſynne and the body of ſynne may hauehave ſometyme their end, and that we may put awaye mortalitie by this corporall death, & afterwarde come furth immortall at the due tyme. But although Chriſt raiſeth vp alſo ſo eaſely wicked men from corporall death, as vsus, not withſtandinge the death of deuout and godly men is called properly a ſleape, and deuout and Godly mē are ſaid to ſleape onelyonly, for whan the ſoule of a wicked or meſheuouſe mā hath departed from the body, than nether reſt nor cōforting is their, for his body was the moſt filthie ſtable & ſwynes ſtye of the citie Augia, yea of the deuyl, which he builded by euill thoughtes, deſyres and workes without all reſt, and is afterward as a certaine abominable thīg caſt vntounto the earth, tarieng that God may raiſe it vp to euerlaſtinge poniſhement, that it may be made a fyrebrande of hell, which burneth alwaies, and nut withſtanding it may not make an ende of burninge, nor be conſumed. In the meane ſeaſon the ſoule is vexed and trubled with very great tormentes & extreme inquietnes, like as an euill doar worthy to be headed, whiles he ſytteth bounden in priſon & cage, knowinge y^e a very ſure rewarde or whele is at haude, althongh y^t puniſhemēt is differred a few daies, & he feled it not yet in hys body, notwithſtādinge he is care full in minde aboue meaſure, & his harte thinketh no other thinge than gallowes & wheles, and his lyfe is no other thing, than trēblinge, terrour & feare coming before the peine being at hāde, & a moſt cruell death. Athanaſins writinge of diuerſe queſtions vſeth this ſymilitude, as Luke teacheth vsus of the riche man lieng in tourmētes in the .xvi. chapter, Luc. xv…Luke 15and deſyreth greatly at y^e leaſt his tung to be refreſhed of Lazarus, & not withſtāding he coulde not receyue at y^e leaſt a little droppe of water. But Lazarus had conſolation & reſt in the boſome of Abraham, wher that bleſſed kepar tariethto gither with the ſanctes vntil all the choſen be borne & be called, Heb. xi.Heb 11for they holy fathers (as Paul ſaith in y^e xi chapter to the Hebrues) receiued not the promiſe, becauſe God had prouided a certain better thīg for vsus, that they ſhould not be made perfecte with out vsus. It is plainly a contrary thing betwene them and which hauehave not beleued to the goſpel of Ieſu chriſt, & the denout & Godly men, fyrſt the bodies of the deuout and godly men be ſo holy reliques, that the wicked miſheuous mē be vnworthy to beholde with their eyes deuout & godly men, becauſe their bodies be (as Paule ſaith i. Cor. vi.) i. cor. vi.membres of Chriſt and tēples of the holi ghoſt, which duelleth in deuout & godly men. And although they be buryed in the earth, notwithſtandinge they ſleape now in ſauing hope of reſurrectiō, & of that clearneſſe of whiche the ſonne is in the firmamēt they ſhall come furth of the earth and ſhalbe ioined to the bleſſed ſoules, and ſhalbe made fellowes of the celaſtyall and eternall life and ioy togither with the ſoules. This is the moſt ſure and bleſſed hope of the choſen and faithful Chriſtianes, i. Teſ. iiij.as Paul teacheth. i. Teſ. iiij. If we beleue (ſaith he) that Ieſu is deade and hath riſen againe. So alſo God ſhall bringe them whiche hauehave ſleaped by Ieſu with him, & ſo we ſhal be alwaies with him. This moſt ſure hope was ſomuch worth alwaies with deuout faithful Chriſtianes, that they did not caſte away their bodies as ſom moſt vile and naughty carion, as that gētile Philoſopher diogenes, but they honoured it as a welbeloued cōpanion and tellowe worker of their bleſſed ſoule and buried it honorably. And as we ſee here that a great cōpany of mē was preſēt before the houſe of this principal mā of the ſinagoge, that hys doughter beīg dead, might be brought houorabely to y^e ſepulture, & be buried. For they had hearde & learned of ſcriptures to hauehave a ſure hope, that it ſhuld be thereafter, that that ſelf body ſhuld reuiue, rayſed vp agayne in the owne tyme: for the Iewes hath the promiſe & the word of God, that is to ſay, the goſpell of Ieſu Chriſt, whiche we hauehave, whiche is the promyſe of eternal lyfe. ij. tim. iij. Tim. i. Paul calleth this hope in the xxviij. of the Act. a hope of Iſrael, Actu. xxviij.that is to ſay, which al true Iſraelites or deuout Iewes loked for. And therfore they called their church yardes or places appoyuted to the buriēg of the bodyes Bethhachaum, that is to ſay, the houſe of the liuing. And ſo they knewe of the worde of god, God to be God, y^e is to ſay, a ſauiour & deliuerer of Abraham, Iſaac, & Iacob, and of theirs, or theyr poſterities ſede, whiche be the faithful Chriſtian ſonnes of theſe faith ful Chriſtian Patriarches. The greke church alſo calleth the court or that plase of ſepulchres or tōbes cemiterium, that is to ſay, a place of ſleapyng, that they ſhuld not doubt that mē there buryed ſhould ſleape & reſt vntounto the laſte day onelyonly, in which they ſhal aryſe agayne vntounto euerlaſtynge lyfe.

But bechaunche ſome man wil ſay, than why mock the Chriſt, if thei knewe by the word of God, that dead mē ſhould aryſe agayn? I anſwer, thei waxe not al true Iſraelites, that is to ſay, faithfull Chiſtianes, & there was yet much darkeneſſe & ignoraunce with the choſē mē dyuine matters in which hauehave ben conuerted afterwarde. I beſech the at what poynt is the matters now in the churche? Suppoſe ye that thei al be true Chriſtianes which profeſſe Chriſt by name, and foloweth the bodies of dead men to be buried by cauſe of honour? how many Epicuries and Saduceis, how many ſtynkynge hogges myght thou fynde which knowe & beleue little of theſe greateſt matters? chaffe is alwaies mixed to corne.

Of theſe we lerne that churchyardes and burienges of faithful Chriſtianes ſhud be honoured and had in reuerende dreade, for aſmuch as we witneſſe by this ſelf thing, a Chriſtian hope of our reſurrectiō in Chriſt. Wherfor the men in our tymes be wycked and Saduceis, whiche worſhippe not fearfully the churcheyardes of Chriſtianes, and ſetteth nothinge by an honourable ſepulture, and handleth no other wyſe the bones of Chriſtianes nor ſetteth more by thē, than thei ware the bones of brute beaſtes. All faythful Chriſtianes, as wel among the Iewes, as the gentiles, worſhipped alwayes fearefully ſepultures, as bothe the teſtamentes beareth witneſſe.

Ye hauehave now what Chriſt meaneth here where he ſaith, the whenche ſleapeth, And what he dothe whā he calleth her agayne vntounto lyfe: whiche miracle is writen for vsus, that we may renewe, fortifie and preſerue our faith of the reſurrectïon of the body by it, for this promyſe is ſo great, by whiche Chriſte promiſeth to vsus the reſurrection of the body, and euerlaſtyng lyfe after this lyfe, that we can not vnderſtande it by reaſon, for it paſſeth al vnderſtādyng, reaſon, and wyſedome of the whole world. Therfor oure faithful deliuerer Ieſu Chriſt annexed & hā geth to a moſt ſure & moſt ſtrōge ſeale to this hys promyſe, whā he calleth agayn deade mē vntounto lyfe, y^t we ſhould not doubte of this promiſe, but beleue ſtedfaſtly, y^t as he hath called this doughter of the man in chief auctorite, So alſo he ſhal rayſe vp agayne in one momente vsus all in the laſte daye, not vntounto a mortal lyfe, but vntounto an euerlaſtyng lyfe, for as Iohn ſayth in the .v. Chapt. the houre ſhal come, Iohn. vJohn 5in which all men that be in ſepulchres, ſhal heare his voyce, & they which hauehave done good, ſhall come fourth vntounto the reſurrectiō of lyfe, but they which hauehave done euil, ſhall come fourth vntounto reſurrectiō of iudgemēt. So alſo Chriſoſtome wont to apply theſe miracles, & drawe them to an Article of our faith of the myſtery of the reſurrection, that we may fortifie by thēthe faith of that generall reſurrection, which ſhalbe in the later commyng of chriſt, And he cōmaūdeth vsus to be of good hope and courage in the peril of death, bycauſe that our death is no more a death but a ſleap, And he ſaith that not we, but the deuill with his ſhoulde be ſorowfull and carefull or complayue. For he ſayth that we go from thys temporal life by death, vntounto immortal lyfe and perpetual reſte, but that the deuyll with hys fall doune ſtrayghte vntounto eternall punyſhmētes.

Therfor whan temptations inuade vsus in theſe greateſt articles, that is to ſaye, of reſurrection and lyfe to come, that they may ouerthrowe & deſtroye oure faythe of the diuine promyſe to vsus, than thys goſpel & ſuch like, where Chriſt hath called agayne the dead vntounto lyfe, and by whiche he promiſeth a glorious reſurrection vntounto eternal lyfe, is to be taken and layd hande on, & our fayth ſhould be fortifyed and confirmed with theſe agaynſte the fyery dartes of the deuyll.

And becauſe as Auguſtine ſayth in the C. iiij. Pſal. our faythful God hath gyuen to vsus holy ſcripture hys diuyne worde, as a writynge or obligation of hys owne hand, that it myght remayn with vsus, Therfor in al ſuche temptations in the articles of our faith, we ſhal ſhewe forth anone the very propre obligation of God, & we ſhal beholde hys mercy & veritie in it. Yf Satan tēpteth vsus, putting voluptuous thoughtes vntounto our hartes, as yf god wold ſuffre vsus to peryſh by death, & as yf we ſhoulde remayn vnderunder the earth, thā let vsus take quickely his hand writtyng, the holye guſpel, & let vsus ſee what God hath promyſeth to vsus, what now he hath done & gyuē, & ſhall gyue yet. He hath promiſed ſurely to vsus his only begottē ſonne vntounto a ſauinur. Nota bene.He hath ſent him in fulneſſe of tyme. He hath ſayd y^e ſhuld dye for vsus, y^e hath ben done. He ſaid that he ſhould ryſe agayn & aſeēd to y^e heauēs, ſo it came to paſſe. He ſayd y^e he wolde ſend his holy ghoſt for erneſt money of the celeſtial heritage, y^e alſo was done, He promyſed y^e he wold publiſhe abrode the goſpel, throughout y^e hole world & cal the gentiles to euerlaſtyng lyfe. Hè dyd y^t alſo, he promiſed y^t he wolde ſaue & defend hys welbeloued people, faithful chriſtianes, in y^e world among ſo many deuils & impedimētes, y^t they may perſeuer & abyde vntounto y^e ende. He did y^t alſo. See thou his hand writing, & loke thou what he oweth moreouer. He ſhal come vntounto iudgement, he ſhall rayſe vp frō y^e ſea & earthe, all dead mē frō Adā vntounto the laſt mā, he ſhal leade good mē vntounto his king dō, he ſhal thruſte doune euil mē to y^e helles vntounto euer laſting tourmētes. Thā he hath accomplyſhed al thynges, which he promiſed to vsus in y^e obligation of his hand writtinge. Therfor for as muche as y^e moſt true god, & celeſtial father hath accompliſhed & paied al thiges with ſo faithful executiō of his promiſe, as we knowe & confeſſe thā wherfor ſhoulde we doubte of y^e reſt, y^e is, of y^t reſurrection, & of the bleſſyng to come? O vnthankefull man. Thou readeſt y^e dette, & y^u feaſt what is payed, wherfor doubteſt thou, but alſo he will performe & pay y^e reſte? By what faythful execution of promyſe he hath payed thoſe thinges, which we hauehave receyued now, by theſame faithful executiō of promyſe, he wil pay thoſe thynges which reſt & remayne, & he ſhal rayſe vsus vp agayne, & he wil trāſfigure our bodyes, which be now vyle, y^t he may make thē lyke to hys gloriouſe body, in effect or vertue, by which it may alſo make ſubiect to it ſelf al thynges. Phil. iij. Phil. iijTheſe be ſayd of this goſpel. Chriſt our Lord & God voucheſafe to fortifye our faith, that we neuer doubte of the moſte ſure veritie of hys promyſe. AMEN.

FINIS.

❧ Seke peace, and enſue it. Pſalm. xxxiij. i. Pet. iij.

W L

❧ Imprinted for Gwalter Lynne, dwellyng vponupon Somers kaye, by Byllynges gate. In the yeare of our Lorde God. M.D.xiviij.

End of the text · Martin Luther, Exposition of Jeremiah 22 (1548)