Exposition of Jeremiah 22, Sermon 1
Of the kyngdom of Chriſt
Ieremye in the xxiij. Chap.
BEholde the tyme cometh ſaith the Lorde, yt I wil rayſe vp vntounto Dauid a righ teous braūche, & he ſhal proſpere with wyſedome, & ſhal ſet vp equitie and righteouſnes agayne in earth.
In his tyme ſhal Iuda be ſaued, and Iſrael ſhaldwell without feare: & this is the name, yt they ſhall call hym, the Lord our righteouſnes.
And therfore beholde, the tyme cōmeth (ſaith the Lord) that it ſhal be no more ſayd, the Lord lyueth, which brought ye childrē of Iſrael out of yt land of Egipte. But ye Lord and the Chriſten liberte. lyueth, which brought forth & led the ſeed of the houſe of Iſrael, out of the Northlande, and from all countries, where I hauehave ſcattred thē, and they ſhaldwel in theyr owne lande agayne.
IN this Epiſtle, or prophecye of Ieremie, is Chriſt ſhewed vntounto vsus, what he is, and what his kyngedome is, howe he ſhal rule, and howe they that are vnderunder hys kyngedom ſhal dwel without feare. Firſt ſayth the Prophete, that Chriſt is the braunche and ſeed of Dauid, Euen ſo ſayth alſo Saynct Paull to the Rumayns in the .i. That God hath cauſed hys Goſpel of hys. ſonne to be prophecyed by the Prophetes in the ſcriptures, that he ſhould be ſuche a Lorde, whiche ſhould be borne of the ſeed of Dauid (as pertaynyng to the fleſſhe) and yet myghtelye declared to be the ſonne of God after the ſpirite that ſanctifyeth &c. Rom. i.Euen ſuche a ſayeng is this alſo, and therfore it is cuydent that the hole olde Teſtament ſerueth vntounto thys purpoſe, that we may ſee, that all thynges, whiche we nowe preache and beleue are performed, euen as they were ſhewed & prophecyed before, as we ſhall further marke and perceyue in the proceſſe.
Ye hauehave heard that it was ſaid vntounto Abraham, Ge. xxijGen. xxij. In thy ſeed ſhall al the nations of the earth be bleſſed. Thys is a Goſpel, wherewith the holy fathers were ſuſteyned a very long tyme, but it was not yet fulfilled, for he ſayth: It ſhal come to paſſe, that all nacyons ſhalbe bleſſed. In thys ſayng is it ſurely promyſed vntounto Abraham, that this ſeed ſhoulde be borne of hys generatiō, to thintēt, that he ſhould not nede to grope here & there, as in the tyme of Adam, wheras they had alſo a Goſpel, but it was very dark, namely where as God ſayde vntounto the ſerpent, Gene. Gen. iij.iij. I wyl put enemitye, betwene the, and the woman, and betwene thi ſeed and her ſeed, the ſame ſhal treade doune thy heade, and thou ſhalt treade vponupon his hele. Whiche is ſpoken altogether of Chriſte, that he ſhould treade doune the deuills heade and all nacions ſhoulde be bleſſed in hym.
In all theſe ſaynges it appeareth clearly, that Chriſte muſt be God and man, that he muſt dye and ryſe agayne and receyue an euerlaſting kyngdome here vponupon earth, whiche onelyonly is done by his worde. All whiche thinges although they be not expreſſely mencioned in theſe wordes, yet they are neuer theles contayned there in vndoubtedly, and it may well be gathered of the wordes, yf the Texte be indifferently loked vponupon, and merked. But yf a man do paſſe euer the wordes vnaduiſedly and vndiſcretely, without any further conſideracion, than can no ſuch thing appeare to be in them. As in this ſayenge. In thy ſeed ſhall all the nations of the earth be bleſſed. They be fewe and ſhorte wordes, but yf thou marke them diligētly, thou ſhalt fyud therein, that Chriſte is God and man and that he muſt dye and ryſe agayne from the deade. For yf he ſhall bleſſe (whiche is as muche as to take awaye the curſe) then truely muſt he be aboue the curſe which curſe is nothing elles, but death ſynne, and all myſchiefe, yf he ſhall do this, then muſte he nedes hauehave power to take awaye ſynne & death, & to geue lyfe, where vpō it muſt nedes followe that he is more then a pure man. For noman is able to do ſuche workes but God alone, and he that doth this worke, muſt nedes be God alſo. Furthermore, yf he ſhall be the naturall ſeede of Abraham, then muſte he nedes be man alſo. Nowe yf he be a man, then muſte he nedes be mortall, or elles he coulde not be called Abrahams ſonne. Agayne, yf he ſhall brynge the bleſſinge vppon all nations of the earthe, then muſte he nedes lyue alwaye, and for euer, where vppon it foloweth, that he is mortall, and lyuinge. &c.
And ſo ſhalt thou fynde it in all other places of the ſcripture, yf the ſaynges be iuſtely and diligently marked. But we will ſee from worde to worde, what Ieremie doth notifie vntounto vsus in this ſayeng, that we may fynd this alſo in lyke maner. Fyrſt ſayth he thus.
Beholde, the tyme commeth ſayeth the Lorde, that I will rayſe vp vntounto Dauid a righteous braunche.
Theſe wordes are vndoubtebly ſpoken of Chriſte, wherein is contayned, as the Prophecye declareth, that he ſhoulde come of the ſynage and ſtocke of Dauid. Therefore ſaith Sayncte Paule well, Rom. ithat after the fleſſhe he is borne of the ſeed of Dauid. For the Prophete Ieremie would deſcribe the ſauiour plenteoufly, that he myght be perfytely knowen, what he ſhoulde be, and from whence he ſhoulde come, becauſe of them, whiche cyther at that tyme or afterwarde ſhould come vntounto the fayth & beleue in him that they ſhould not nede to grope after him here or there, or ſeke him any where elles. Therfore doth he knyite hym vntounto the generation and ſtock of Dauid, from whence men ſhould loke for hym vndoubtedly. With ſuch wordes hauehave the Prophetes conforted the people, and warned them that they ſhoulde marke diligently vponupon this generation, and that they ſhoulde be throughly perſwaded, that he ſhould come none other waye, but from the ſtocke of Dauid.
This knewe the Iewes well ynough out of the ſayenges of the ſcripture, & were as ſure of it, as we knowe & ſurely be leue, that Chriſt ſhal come agayn at the later daye. Therefore ſayd alſo the Angel Gabriell vntounto Marie. Luce. i.Luc. i. The Lord God ſhall geue vntounto hym, the ſeate of his father Dauid, and he ſhall raigne ouer the houſe of Iacob for euer, and of his kyndgdome ſhalbe none ende.
He ſayeth: I wyll rayſe vp, that is to ſay: I will ſette & ſtablyſſhe it, that it may ſtāde ſure. As though he would ſaye: The people of the Iewes hauehave bene hitherto afflicted and troubled with their kynges. For where as I hauehave ſometyme ſtyred vp vntounto them, iiij. Re. xviij.…ne good kynge (as Ezechiam) they hauehave had tenne bad for hym. But I wil once rayſe vp, and ordeyne a kynge, which ſhall continue. For euer but I will not rayſe hym for this cauſe, that he ſhall aſſaulte any man. But he hym ſelfe ſhall be aſſaulted of the world, of the deuill, & of all whatſoeuer is great and mightie in the worlde, but I will ſo ſett hym, that he ſhall ſtand faſt and ſure, and his enemies ſhall not preuaile agaynſt hym.
And he ſayeth: he will rayſe vp vntounto Dauid, a righteous braunche. Euē ſo ſaith Sachary alſo, Sach. ixthat he is righteous, and a ſauiour. Lo ſaith he: Thy kynge cometh vntounto the a righteous kyng and alſo a ſauiour. On this wyſe dyd the Prophetes ſee Chriſt (euen as we ſee hym alſo) namely, a kinge that iuſtifieth the worlde. For the worlde is nothinge elles, but a ſtable full of vnthriftes. The worlde is the kyngdome of the deiull, and bloude and fleſſhe is her houſſeholde, of whoſe vngracious and wycked aſſanltes, al ſaynctes hauehave euer complayned, and muſte alſo euer more complayne, as Paule declareth to the Romaynes in the vij. Ro. vij.Therefore did the holy Fathers and Prophetes, without ceaſſing deſyre, and crye after this righteous braūce, after this Chriſt whiche ſhoulde make them iuſte and righteous, and take awaye ſynne and death. And this alſo doo all good and faithfull hertes (yea the vnfaythefull alſo) ſtyll contynually deſyre. For who would not rather hauehave lyfe then death and rather hauehave righteouſnes then ſynne? Ro. vij.Therefore cryeth Paule. O wretched man that I am, who ſhall delyuer me from this body of deathe? But thus crye not all men, for they fele it not all: The deuill poſſeſſeth the heries of many, and ſeduceth them that they can not thynke therevpon.
Thus may we ſee that this is the Summe, or Chiefe poynt of this Prophecye, that this kynge is iuſte and righteous, that is, withoute all ſynne, where by he is ſegregated, and ſecluded from all other men, whiche all are vnrighteous, wicked and ſynners. Nowe yf he be righteous, than maye he not be borne after the maner as other mennes Children be borne. Therefore it foloweth that his mother muſte be a virgyn. For it is ſayde of all other men, by the Prophete Dauid. Pſalm. li. Beholde, Pſal. li.I was ſhapen in wickednes, and in ſynne hath my mother conceyued me. Therefore muſte this kynge nedes hauehave had another Maiſter, that he was conceyned and borne withoute ſynne. For yf he ſhall be righteous, and not gyltie of deathe, then maye he not, be borne of a woman, by the helpe of a man (as we are). But he muſt be pure from his byrthe.
But howe cometh this to paſſe, that he is pure, and not ſubiecte vntounto death? From whence cometh this vntounto hym? He ſhoulde come from the ſtocke of Dauid, And is not the kynred of Dauid alſo vnderunder the malediction? Yes truely, but here vntounto muſt a virgin be vſed out of the ſtocke of Dauid the other hath the holy Ghooſt executed, he hath purified this byrth, as the Angell ſayde vntounto the virgyne Mary Luc. i. Luce. i.The holy Ghooſt ſhall come vpō the, and the power of the hygeſte ſhall ouerſhadowe the. Therfore alſo that holy thinge whiche ſhalbe borne, ſhalbe called the ſonne of God. Therfore hauehave we ſuche a kyng, which hath a name before all other kynges, that he is righteous, and righteous in all thinges. In ſo muche that he alſo maketh other good and righteous. And ſo will theſe wordes that he muſte nedes be God and man, and be borne of a virgyn, albeit that theſe wordes do not clearly and manifeſtely expreſſe it, yet bringe they ſo much with them, yf they be throughly ſearched.
But where he calleth hym a braunche, that is ſpoken after the maner of the Ebrewes, whiche calle the children braunches, whiche waxe and growe euē as the herbes, buſſhes & trees do grow which ſoundeth not ſo well in oure eares, as in the eares of the Iewes. So ſayth God alſo in Eſa. Cap. xiiij. Eſa xiiijof the kyngdome of Babylon. I will roote oute the name & remnaunte, ſonne and ſonnes ſonne of Babilon. For the children come frō the parentes, euē as the braunches & boughes come oute of the trees. Therfore ſaith alſo Eſaye in the xi. Chap. Eſa. xi.A rod ſhall come forth oute of the ſtocke of Ieſſe oute of a ſtocke, whiche nowe is deade (ſayth he) ſhall growe a braunche, that is oute of an olde withered ſtocke. Where of nomā loked for any thinge to ſpringe forth of it. For Dauid was dead, & his kynred laye altogether vnderunder fote, euen in the aſſhes. Pilate was at Ieruſalem in the ſtede of the kyngdome of Dauid, & the Romayns had the rule and dominion, ſo that of the kynred and ſtocke of Dauid was very littel remembraunce, and lay hydde ſkant in two or thre per ſonnes, as in Ioſeph and Mary, which were at Nazareth.
Now ſayth God, let the ſtock waxe olde and hole withered, I am able to reuine hym, when ye loke leaſte of all for his commynge, then ſhall he come, whan men thinke, that the ſtocke of Dauid is cleane extincte, and decayed and paſte recoueringe, then will I come and make hym to floryſſhe, and to ſpringe furth, and to bringe furth fruite. There maye ye ſe howe the Prophetes agree together, and go all vponupon Dauid, that oute of his ſtocke and kynrede ſhoulde come the iuſte and righteous kynge, whiche ſhoulde delyuer his from ſynne, death, deuyll, hell, and from all euyll, and make them ſafe for euer. Whereof Ieremie nowe ſpeaketh further, and ſayeth.
And he ſhall reigne a kynge, and ſhall proſpere with wyſedome, and ſhall ſet vp equitie and righteouſnes agayne in earth.
Theſe wordes ſounde, as though he woulde ſignifye, that there is no righteouſnes in earthe. I meane not onelyonly of the righteouſnes, whiche is of valoure before God, but alſo of the outwarde righteouſnes of the worlde, whiche is but a very beggers cloake. For the worlde is a right ſchoole of the deuills vnthriftes. Therefore hath God alſo ordeyned the ſwearde, and alſo the hangeman, that yet a lyttel parte of righteouſnes mighte be in earthe. For with the righteouſnes whiche is of valoure before God, it will not be. In earth is nothinge but vnrightuoſnes, bothe in the temporall Gouernaunce, and alſo in the ſpirituall. Gouernaunce is nothinge but blaſpheminge of God. For thus ſayth the Pſalme. xiiij. Pſalm. xiiij. and liij. Rom. iijThe Lorde loked donne from heauen vponupon the Children of men to ſee, yf there were any that woulde vnderſtande and ſeke after God. But they were all gone oute of the waye, and were altogether become abhominable, there is none that doeth good, no not one. & cete. There geueth he a ſhorte ſentence, ſayenge that there is not one good. God to then, this is ſure, yf a man will beholde the worlde euen from heauen dounewarde, he ſhall ſe nothinge but mere blyndenes iniquitie, vnrighteouſnes, and fooliſhenes, and nothinge elles, but a ſtable full of vngrations vnthriftes, and not muche better then ſhe was in the tyme of Noah. When God through the floudde, cauſed all men to peryſhe ſauinge eyght perſons.
Howe be it, very fewe do felt ſuche blyndenes and vnrighteouſnes, but onelyonly ſuche as by the lawe are taught and inſtructed, as in thoſe dayes the holy Fathers and Prophetes, the common people wandereth euen as the cattell.
Nowe this Thild, whiche ſhoulde be borne of Dauid, righteous and iuſte, withoute ſynne ſhall be the kyng whiche ſhall ſtande, Eſaye xi. b. Rom. xix. b.and rule for euer. Nowe for as muche then as he is a braunche and a twygge of the ſtocke of Dauid. He muſte nedes be mortall for bodely is he borne in this temporall lyfe, and therefore muſte he nedes dye. But ſeyuge he ſhall ſtande allwaye and rule for euer, then muſte he alſo be immortall. Howe will this frame? Euen thus he muſte ryſe agayue from the deade. This is it that Sayncte Peter meaneth. Where as in the Actes of the Apoſtles, he alledgeth onte of the Prophete Dauid, that it was impoſſible, that he ſhoulde be holden of deathe. Acto. ij. Act. ij. Pſalm. xvi.Pſalme. xvi. Vvhat was the occaſyon? For he ſhall continue a kynge, and rule for euer. And ſo ſieſte thou in theſe wordes eueryevery where notifyed the reſurrection of Chriſte. That he muſte be borne and dye, and yet rule alwayes, therfore muſt henedes ryſe agayne from death.
Further more (ſayeth the Prophete) that this kynge ſhall proſpere with wiſedome, that is, he ſhall rule with vnderſtandinge and diſcretion, as it is written, of Dauid. i. Reg. i. Reg. xviij.xviij. He behaued hym ſelfe wyſely in all his wayes, that is, he was the mooſte circumſpecte, and mooſt righteous amonge all them that were in the courte of Saule. Euen ſo ſayethe here Ieremie alſo of this kynge, that he ſhall proſpere with wyſedome, that is, he ſhall behaue hym ſelfe wyſely. Hitherto hauehave we hearde of the perſone of this kynge, namely that he ſhoulde come from the ſtocke of Dauid, that he ſhoulde be a man, and be borne of a virgyne, and ſhoulde be a righteous kynge, whiche is all to be vnderſtande of his perſone.
Nowe foloweth it further, that whatſoeuer this kynge hath, he ſhall not kepe for hym ſelfe, but ſhall beſtowe it and geue it vntounto menne, and this meaneth the Prophete where he ſayth: He ſhall proſpere with wyſedome, that is, he ſhall rule with no nother thinge, but onelyonly wyth wyſedome. As though he woulde ſaye, he ſhall not occupye harnas, ſweardes, gounes, bowes and ſpeares, but he ſhall beginne to make men righteous, after a newe and a ſtraunge guyſe, not with rakynge or hangynge, but with, or by the Goſpell, he ſhall take the people whereby they may beſt be taken. Namely, by the herte, and not by the neck to thintent that they may ſubdue them ſelues, and be willinge to folowe him. There ſeeſt thou that he is a kynge, for this cauſe, that he helpeth the people, and doth the ſame withoute ſtrokes of the ſwearde, onelyonly by his Goſpell. For the whiche cauſe he is alſo ryſen from the deade, and cauſeth his Goſpell to be preached, through the holy Ghooſt, throughoute all the worlde.
After this ſayethe the Prophete, that this kynge ſhall ſet vp equitie and righteouſnes in earthe. Theſe two wordes Equitie and righteouſnes doeſte thou reade very often together in the Scripture, as in Eſaye, Eſa. ix.in the ix. he ſhall ſitte vponupon the ſeate of Dauid, and in his kyngedome, to ſette vp the ſame, and to ſtablyſſhe it with equitie and righteouſnes, from henceforth, for euermore, where alſo he ſpeaketh of the kynge dome of Chriſte and it is as muche in oure ſpech as to iudge righteouſly whiche the Iewes doo pronounce with two wordes, and yet they meane no more than that we call righteouſnes. Howe be it, there by are ſignifyeth theſe two poyntes to leaue that whiche is euill, and to do that whiche is good, for theſe are the two poyntes whiche belonge to the righteouſnes. And for as muche as there are no more, but euen theſe two poyntes, therefore vſeth the ſcripture theſe two wordes, Iudicium, and Iuſtitia. Through Iuſtice or equitie, doth God punyſſhe, that is, he putteth awaye that whiche is euill. Through the righteouſnes maketh he the people to be good and righteous, and preſerueth, and defendeth innocenrye. Nowe this kynge is not onelyonly for hym ſelfe iuſte and righteous, but he fulfilleth that, whiche the worlde, with her righteouſnes and workes is not able to do. Namely, that the people myghte be righteous. Vvho did euer ſe ſuche a Kynge? He ſitteth on the ryghte hande of God, hys heauenly father, and yet ſhall iuſtifye the people, and thys ſhall alſo be done here vponupon earthe, whiche is yet more merneylous? But howe cometh thys to paſſe? Euen thus, The kyngedome of Chriſte is a ſpirituall kyngedome, whiche ruleth herein earth, and yet it is not of the earh, but of heauen. Thys could neuer no King brynge to paſſe, that he had ſet vp a kyngdome, whiche were in earth, and yet were not terreſtrial, but celeſtiall. Wherfore thys worke declareth, that thys Kynge muſt be more then a bare or pure man.
For he that knoweth thys ſcience, & hathe the power, that he is aboue ſynne, and can iuſtifye ſynne, theſame muſte nedes be God, for God onelyonly iuſtifyeth the vngodly, Ro. iiij.as Paul ſayth Roma. in the .iiij. And for as much, as thys Kyng performeth, and bryngeth to paſſe ſuche thynges, it followeth therfore, that he is very God, ſence he hath the honour, and doth the workes, which onelyonly belonge to God, Nowe then, yf he can bryng to paſſe, that the people maye be delyuered from theyr ſynnes, and by that meanes make thē ryghteous, then can he alſo ſoone delyuer them from death, for where as is no ſynne, there can be no death, for the ſtynge of death is ſynne, as Paul ſaith to the Torinthians. i. Co. xvi. Cor. xv. for yf there were no ſynne, then ſhoulde death hauehave no myghte nor power, and thus doth thys Kynge delyuer vsus from ſynne, and death, from the deuil, from hell, and from all infelicite, and geueth vsus the eternall ryghteouſnes, and euerlaſtynge lyfe. He maketh GOD oure father, and geueth vsus the kyngedome of heauen, Nowe, thys is no man able to do, neyther angell, nor ſaynete, neither alſo Mary the mother of God, but onelyonly GOD hym ſelf, whereout it followeth then, that thys kyng muſte nedes be God, and although it be not expreſſed with manifeſt wordes, yet do the wordes and the vnderſtandynge of thys ſayenge, brynge it with them, that he is verye GOD and man, So goodlye coulde the Prophetes ſpeake of Chriſte, and counterfayte hym ſo excellentely vntounto vsus, that it is to be merneyled, to thintent, that we ſhould not myſſe hym. Here ryſeth nowe a queſtyon, Thou ſaydeſt euen nowe, howe that all ſaynctes muſte crye with Sayncte Paule, ouer ſynne, & death. O wretched man, that I am, who ſhall delyuer me from thys body ſubdued vntounto death. Here ſe we alſo, that the Chriſtians dye, yea the better Chriſtians, the heauyer death they ſuffre? what meaneth thys? call ye that delyueryng from death & ſynne? Thys is it, that I hauehave ſayde. It is a ſpiritual kyngedome, and kyugedome of faythe, It wyll ſtande in faythe, and men muſte alſo beholde it with the eyes of fayth, Otherwyſe can no man at no tyme vnderſtande it, for there remayneth yet, that death muſte deuoure vsus, The Emperours and Cyrannous hauehave behedded the Apoſtles and holye martyrs, Sayncte Paule was fayne to ſtretche forthe hys heade, Moreouer there remayne yet the luſtes and inclinations towarde ſynne, There be alſo manye hereſyes and ſectes, whiche al obiecte themſelues agayuſte the Chriſtians, where is here lyfe? where is here the ouercōmynge of death, which is preached in thys kyngedome?
VntoUnto that do I anſwer thus: We hauehave dominion and rule, ouer ſyune & ouer death, howe be it, we hauehave not yet ouercome them, and we be not yet delyuered from them, for the text ſaith that the Kynge is yet workynge, For he doth alwayes rayſe vp righteouſnes, and maketh yet ſtyliuſte & ryghteouſnes, lyke as a Tayllour which maketh a garment, as longe as he maketh thereouer, ſo longe is he in the worke, and it can not be ſayd, that the garment be al hole fynyſhed. Euen ſo is the kyngdome of Chriſte in earthe ſtyll in worke, he worketh and rayſeth dayly thereouer, and ſhal ſo continue vntyl the latter daye, And then ſhal althynges fyrſt be made ryght perfecte. In the meane ſeaſon do the Chriſtiās ſtyl fall in ſyune, albeit agayuſt theyr wyl. But thys aduauntage hath a Chriſtian, although he do fele the ſynne, yet is he neuertheles lorde ouer it, but to that ende can he not brynge it, that he myghte cleane be delyuered from ſynne, vntyl the olde wretche dye cleane, and peryſhe.
Therfore albeit that the Chriſtians fall, yet is Chriſte preſent with them, which ruleth by hys ſpirite, and ouercōmeth ſynne, and ſtyll rayſeth them vp agayne, ſayeng, aryſe brother, be of good comfort, there is no daunger. And ſo is Chriſt alwayes in the battel and in workynge, and fyghteth with oure enemyes. They do often reſiſte agaynſt hym, but at the laſte he obtayneth the victory, and they are depreſſed. Euen ſo goeth it alſo with them, that are hys, in whome God triumphet and ouercometh thorough Chriſt. Therfore ſayth Paule. i. Cor. xv. i. Co. xvBut thankes be vntounto God, which hath geuen vsus victory, thorough oure Lorde Ieſus Chriſte. And. ij. Cor. ij. ſaith he. ij. Cor. ijThankes be vntounto God, which alwayes geueth vsus the victory in Chriſt. Although ſometyme one be put to the worſte, yet is Chriſt at hande, and lyfteth hym vp agayne, ſayenges vp brother, aryſe, thou haſt no hurte, at it agayne ſtyll, thou muſt nedes fighte it oute, it can not be done withoute fallynge, but take hede that thou lye not ſtyl. There is euermore fallynge and ryſynge agayne, as long as we lyue in thys worlde.
Nowe, Nota bene.as Chriſte hath ouercome ſynne, euen ſo doth he alſo ouercome death, when death is at hande, & preſſeth vponupon the, and wyll deſtroye the, then is Chriſt preſent with the, and ſayth, at it luſtely, he can not hurte the and although he do ſtryke the, it ſhall be no more vntounto the, then yf thou wē teſt to ſlepe, Nowe go to, it is but a ſmal matter, within this ſhorte houre it ſhal be better A man may fele, that death is bitter and ſharpe, But he can not prenayle nor triumphe ouer the. For Chriſte hath made hym faynte, hys ſtynge or darte is made to blunt, He hathe weryed hym ſelfe vponupon CHRISE, whiche hath ouercome hym, and treaden hym vnderunder hys fete.
Euen ſo goeth it alſo with the Sectes and Hereſyes, and with all other aduerſities, whiche all can not hurte vsus, for we hauehave one in heauen, vntounto whome all thynges are poſſyble, and be is able to preſerue vsus, that nothing ſhall happen vntounto vsus withoute hys wyll.
Therfore I ſaye, that the outward temptatious, maye well remayne, but yet oure fayth can not be hurte, for there remayneth yet in the herte a certayne power agaynſte ſynne, and a courage agaynſte death, and all aduerſities. Thys is it, that CHRISTE continueth in hys offyce, and dryueth hys worke, ſtryueth with ſynne, and fyghteth with death, vntyll hys kyngedome be at complyſſhed, that is, vntill the latter daye.
Thus hauehave we heard nowe, howe the Prophete Ierempe hath declared Chriſte, what hys perſon is, and what hys offyce ſhall be, namely, that hys offyce tendeth to thys ende, that he proſpere with wyſedome, and rule wyſely, ſo that he rayſe equitie & ryghteouſnes in earth. And thys office or dominion, is comprehended in theſe wordes, whereby it doth clearly appeare, that his kyngedom is not viſyble, and bodely, but that it muſte be an inviſyble and ſpiritual kyngdome, although it be here in earthe, that is, among men, which lyue here in earth. Vvherfore it followeth, that it is a kyngedom of fayth, and can not be cō prehended with bodely eyes, Thereof hauehave ye heard now ſufficiently, wherfore it followeth further in the Prophete.
In hys tyme ſhall Iudabe ſaued, and Iſraell ſhall dwell without feare.
That is, at the ſame tyme of the braunche of Dauid, when thys Kyng ſhall rule, then ſhal Iuda be ſaued vprightly, at that tyme wyl I helpe the, and delyuer the oute of all thy trouble, ſo that thys is a helpyng or delyueryng from all aduerſities, and frō all daungers.
Theſe two ſayenges do alſo ſignifye vntounto vsus, that thys kyngdome, is not a bodely kyngdome, for ye knowe that the kyngdome of the Iewes was diuided into two kyngedoms, Into the kyngedome of Iuda, and into the kyngedome of Iſrael. The tenne trybes had one Kyng of theyr owne, and were called the kyngedom of Iſraell. Afterwarde began the kyngedom of Iuda and Ben Iamin, and that was called the kyngedom of Iuda. For the people were diuided, and eyther of them had hys, propre Kynge, Nowe the great kyngedome dyd God reiecte, bycauſe of theyr ſynnes and Idolatry and ſo diſperſed and deſtroyed it, that he neuer rayſed it vp agayne, but ſcattered it amonge the Heathen, amonge the Medes, and Aſſyrianes. Vvherfore he neuer ſent them anye Prophetes, neyther dyd he ſterevp any amonge them, And ſo dyd thys be ſeparated the one from the other, and ſhall neuer come together agayn, ſo that it myght be made agayne one kyngedome, howe ſayth then here the Prophete, Iuda ſhalbe ſaued, and Iſrael ſhal dwel withoute feare, and ſo coupleth Iuda, and Iſrael together, & the texte ſoundeth as though it ſhould be one kyngedome and one people.
Thys maye not be vnderſtande bodely, that Iuda and Iſrael both ſhoulde come agayne bodely into the land together, but it is done vnderunder Chriſt, ſpiritually in the faythe, whan he is publyſſhed throughe the holye Goſpell, For when Chriſt was preached at Ieruſalem, there were many Iewes conuerted, and beleued in Chriſt, both of the ſtocke of Iuda, and alſo of Iſrael, for vponupon Vvhyteſonday there were at Ieruſalem, of Aſſiriens, Cilicians, Perſiās, Medes, and of al nations vnderunder heauen three thouſande cō uerted in one day, & cleaued vntounto the ſeede of Dauid, namely vntounto Chriſt. Therfore maye not thys texte be vnderſtande of the bodely kyngedome, but of the ſpiritual kyngdom of Chriſte, for that Iuda and Iſraell ſhoulde come together agayne, and be made one kyngdom, could neuer be brought to paſſe, vnderunder no bodely Kynge. Therfore whan the Prophetes ioyne theſe two nations together, namelye Iuda and Iſrael, then wyll they alwayes ſignifye Chriſtes kyngedome. And ſo here alſo ſayth the Prophete Ieremye, that Iuda ſhall be ſaued, and Iſrahel ſhal dwell without feare whiche was done vnderunder Chriſte, for otherwyſe came they neuer together, neyther ſhal they at anye tyme hereafter come together agayne.
Wherfore ſayth he then, Nota.Iuda ſhal be ſaued, and Iſraell ſhall dwel withoute feare? Therfore, as thoughe he woulde ſaye, as longe as theſe kyngedomes ſtande, they ſhall be aſſaulted, and at the laſte ſhal they be deſtroyed alſo the kyngly generation ſhall be taken awaye, Howe be it they ſhall hauehave helpe. It is nowe greuous vntounto Iuda, they are caryed awaye into a duplicate page duplicate page ſtraunge lande, where as they muſte ſubmitte them ſelues and ſerue other, Notwithſtandynge I wyll ones rayſe vp an helpe, that my people ſhall alwayes hauehave the vpperhande, althoughe the hole worlde ſhoulde be madde and rage for it. But thys vnderſtode not the Iewes. Beſydes thys, here is ſignifyed vntounto vsus, that Chriſtes kyngedome is ſubdued vntounto the holy Croſſe, for this can neuer fayll, whereſoeuer Chriſtes kyngedome is preached through the holye Goſpell, there foloweth by and by the croſſe, Luc. xi.and perſecution ſurely, Thys ſignifyeth the Parable in Luke. Cap. xi. where the Lorde Chriſte ſpeaketh on thys wyſe, when a ſtronge man armed, watcheth hyshouſe, that whiche he poſſeſſeth is in peace, But when a ſtronger then he cometh vponupon him, & ouercometh him, he taketh from hym hys harnas, wherein he truſted, & diuideth his goodes.
Howe goeth that to worke? Nota be…e.Euen thus, when the holye Goſpell goeth not abroade, then is the deuyl in the worlde, and ruleth mightelye, with good peace and reſte, and all men go euen ſtepynge into hell, as we hauehave ſene hitherto, vnderunder the Papacye, there was an outwarde peace, but it was not an vpryght peace. But in the holye Goſpell is the true peace preached, vnderunder the whiche is contayned mere diſcorde, becauſe of the Tyrauntes and Sectes. Therfore becauſe that nowe the holye Goſpel ryſeth, whiche beginneth to laye hand vponupon the deuyls kyngedome, and to declare, what maner of felowe the deuyl is, howe blacke he is, and that hys kyngedom, howe holy and good ſoeuer it appeare, leadeth vntounto damnation. All the worlde is ſet agaynſte it, whatſoeuer is great and holy, hangeth thereon, and it greueth the deuill that his kyngdom is deſtroyed. Therfore doeth he ſtirre vp all whatſoeuer he is able to make, & to bringe vp, ſayenge: I ſlepe and ſitte in good peace and tranquillite for a greate ſeaſon, but ye wyll diſtourbe my oute of my ſlepe abyde, and I wyll breake you of your ſlepe agayne, and I wyl cauſe you to hauehave trouble ynough, yf ye hauehave delyte, in trouble and tribulation, ye ſhall hauehave ynough of it. This doth he alſo very largely, as we ſee, for as ſoone as we receyue the Goſpell, we hauehave peace, and alſo no peace, It preacheth peace, & yet followeth the greateſt trouble.
Howe whereas Chriſte ruleth through hys Goſpell and worde, there ſhalbe helpe and ſuccour, thys cauſeth he to be preached and declared vntounto vsus, The deuyll maye well rayſe vp Tyrauntes and Sectes, and cauſe the hole worlde to rebell agaynſte the Goſpell, let them rage and be madde, they ſhal not preuayle agayuſt it, thereof be thou ſure, for of theſe ſaye nges and promyſes is the ſcripture full, Pſalm. xxxiij.as where the .xxxiij. Pſalm ſayth. The Lorde bryngeth the Counſayll of the Heathen to nought, and maketh the deuyſes of the people of none effecte. Pſal. ij.And in the ſeconde Pſalme ſayth Dauid, that the Heathen rage furiouſly, and the people Imagine the kynges of the earth ſtande vp, and the rulers take counſayll together, agaynſte the Lorde and his anoynted. But he addeth a littell worde thereto, whiche is called vaynely, and ſayeth. He that dwelleth in heauen, ſhal laugh them to ſcorne, the Lord ſhal hauehave them in deriſion. And why? Becauſe he is to ſtronge and to myghtie for them, he is able to bryng their deuyſes to nought yea though there were a thouſande tymes ſo many of them, they ſhall gette nothinge at his hande, they maye be ſure. But here vntounto perteyneth a ſtrōg fayth, and a ſharp ſight, to knowledge theſe thinges.
Therfore are theſe earneſte wordes, that the Prophet ſayth: Iuda ſhall be helped, or ſaued, Nota bene.and Iſrahel ſhall dwell ſafe, or withoute feare, yf thou doeſt not behold them with faith, thou ſhalt ſurely fynde the contrary parte. For call ye this helpinge, or is this peace, when Chriſt the kyng hym ſelfe is hanged vponupon the Croſſe? When the apoſtles heades be ſmiten of. And when the Chriſtiās be put from houſe and lande, and are dryuen from towne to towne? Item, When Chriſte, as he ſayth hym ſelfe in Mathewe. Mat. x.Capit. x. ſendeth forth his Apoſtles and preachers, as ſhepe amonge wolues? verely there ſhoulde be prety peace? Clubbes and Halbardes, or dogges ſhould be ſent amonge them? I ſuppoſe alſo that it is called a kyngedome of peace, and of Saluation. It might well ynough be called a kyngedome of warre, where as is nothinge but kyllinge and murtheringe? Yea this is it that I hauehave ſayde, It is another maner of kyngedome, than menſe with their eyes. It apeareth outwardly, as though it were damned, as though it were forſaken and deſtitute of helpe, but inwardely is it meare peace and ſaluation, there is the battayll ouercome by faith, In the ſight of the world doth it ſomtyme apeare as, though the Chriſtians laye vnderfote, for they are kylled and murthered euermore lyke the Cattell, and the vngodly ſwymme alofte. The Sectes and Hereſyes hauehave the victory and triumphe. But what is it? Sap. v.It laſteth not longe than are all thinges tourned, there ſhall the vngodly peryſſhe, and the doctrine of the ſpirites of errour ſhall be forgotten. There ſhall it then appeare, howe Chriſte hath holpen and ſuccoured his people. And howe they hauehave had dominion ouer ſynne, deathe and the deuyll. Vvhiche nowe appeareth very lyttell or nothinge.
Euen ſo was it in the tyme of Arrius, than were there ſcant thre Byſſhopes in the hole Chriſtianite, that preached righte, then was the hole worlde ſeduced with this hereſy, and alſo the Emperour hym ſelfe. Then was there a great perſecution of the Chriſtians, becauſe of this hereſy, in ſo muche that many of them euerywher were banyſſhed; and dryuen oute of the townes and countries, ſo ſore that we reade of no greater perſecution, then that, whiche was at the tyme of Arrius. Then did it appeare, as though Chriſte had layen vnderfoote, and Arrius aboue, then thought men, now is it at an ende with Chriſte and with his Chriſtians, the Goſpell is gone, and it is oute nowe. Oute quod he, nay nay: For Chriſte remayned ſtill and the faithe. Where are now thoſe heretykes? Arrius with the Emperour peryſhed, in ſo muche that their names ſtynke more nowe before the worlde, than their doctriue as then was in eſtimation, and beſydes that, they are all goue to the deuill. But Chriſte is yet a lyue, and his Kyngedome ſtandeth alſo yet ſure.
Euen ſo at this tyme, Nota bene.when men ſaye: There are many Sectes, there are many hereſyes agaynſte the Goſpel, and it is to be feared that the Goſpell ſhalbe put doune, I praye the let them go, they can not leape ouer this ſayenge. Iuda ſhalbe ſaued, & Iſrahel ſhall dwell withoute feare. This fayenge muſte be true, though the deuill ſaye nay to it, Satan and the worlde will hynder it, and take awaye fayth, but he ſayth, I will ſuffer them to fall, but yet will I help them, and they ſhal dwell ſafe, in deſpite of all them that will lett me. Although there apeare no certeinte (for what certaynte can there be vnderunder the Croſſe) & the world ſeke the lyfe neuer ſo nygh, & though Satan will take awaye their faith, yet ſhall they dwell withoute feare. And this happeneth alſo vndoubtedly, for where as the Goſpell is, there is ſuche a ſure wall, which is fyrye and of yron and thicker then heauen and earthe. And a thouſande Emperours are not able to ouerthro we this wall a Chriſten man. For the worde of God endureth for euer. Eſa. xl.Wherefore the Chriſtians hauehave mery and quyet conſcientes, and the more the world rageth, the bolder they waxe, yea the ſurer this certaynte and boldenes do ſtand. And ſo doth the Tyranne of the world, and the ſectes ſtrengthen the hertes of the Chriſtians.
Therfore ſheweth this texte once agayne, that he ſpeaketh of a ſpiritual kyngdome. For there is no kyngdome ſo myghtie, that euer was able by the ſweard to conquere vntounto his ſubiectes ſuche a certaynte and peace. The Romaynes hauehave ben the mooſt mightieſt Lordes, notwitſtandinge they were oftentymes beatten, and coulde neuer bryuge it to that poynte, that they might hauehave had peace and certayntie, ſomtyme there were foure thouſande ſlayne, and ſomtyme tenne thouſande, to that they had alwayes aſſaultes, and enemitie. It foloweth nowe further in the Prophete.
And this is the name that they ſhall call hym, euen the Lorde our rightuouſnes.
The Perſon hath he deſcribed, and alſo the office, and the frute of the office, namely, that he ſhall ſette vp equitie and righteouſnes, and that the people ſhall hauehave helpe, and dwell in ſauetie, howe be it vnderunder the Croſſe and perſecution. Nowe declareth the Prophete, what his name ſhall be, and ſaythe: he ſhall be called, the Lorde oure righteouſnes. The Iewes holde muche of this name in the Ebrewe tonge, whiche we hauehave tranſlated Lorde, and ſaye: that he may not be named, neyther do they name hym alſo, in ſuche great reuerence do they kepe it, they writtet it vponupon no paper, and whan they writte it there on, they alter the letters, and make ſeant two letters, and they alowe it not that the Chriſtians ſhoulde ſe it written. Alſo ſome wicked perſonnes amonge the Iewes, hauehave deceaued many Princes and Lordes, vntounto whome they hauehave geuen this name in writtinge, and hauehave tolde them, that whoſoeuer did beare it aboute hym, ſhould not be ſlayne, and that it doth ſerue for more other thinges, of lyke ſuperſtition. Euen as alſo many Chriſtians, whiche hauehave learned it of the Iewes, where wonte to graue this name in golde or ſiluer, and to hange it aboute their neckes, to thintent, that they ſhoulde not be ſhot or wounded, &c.
The cauſe wherfore the Iewes holde ſo muche of this name is this, where as this name Lorde ſtandeth in the ſcripture there doth it ſignifie God in his Godly eſſence and Maieſtie, and there is ſpoken of the very God. The Hebrewe language hath aboute tenne names, whereby ſhe nameth God, amonge the whiche there are many whereby ſhe nameth God, concerning his workes, but this name Iehouah, Lorde, ſignifieth onelyonly God as he is in his Godly eſſence. This difference can we not kepe in oure language, for we do commonly call it Lorde, and can not wreſte nor conſtrayne this worde, that it ſhoulde ſignifie God onelyonly, for we call a Prince Lorde, and a ruler is alſo called Lord, and it is very common to vsus in our language. But that we call God alſo a Lorde, this hauehave we out of the Euangeliſtes, which call him Dominum, Lorde, whome we do folowe herein leaninge it as we fynde it. The other names in the Ebrewe, are not onelyonly aſſeribed to God, but they are alſo ſpoken to other menne, but this name, Iehouah, is onelyonly attributed to the very lyuinge God.
For as much nowe as the holy ſcripture, and the Iewes them ſelues, beſydes that alſo the holy Fathers, and all writters do agree in one, that this name onelyonly & properly appertayneth to the Godly Maieſtie and eſſence, ſo hauehave we here in the Prophet Ieremie, a mighty ſtronge defence agaynſt the Iewes, and a very excellent great conforte for vsus Chriſtians. For there is very mightely grounded this Article, of oure fayth, That Chriſte is a very naturall God. I hauehave my ſelfe reaſoned thereof with the Iewes, euen with the Chiefeſt and beſt learned, whiche knowe the Byble ſo well, that there is neuer a letter in it, but they vnderſtode it, and layed this ſayeuge before them. But they coulde alledge nothinge agaynſte me, at the laſte, made they this anſwere, and ſayde that they beleued their Talmud, that is, their expoſition, whiche ſpeaketh nothinge of Chriſte, and theſame expoſition muſte they folowe. Therefore abyde they not by the Texte, but ſeke ſtartinge holes and bypathes, for yf they woulde abyde onelyonly by the Texte, they were conuinced. For this ſayenge concludeth to ſtronge, that this ſeed of Danid, is a very true and naturall God, for he ſhall be called by the name, whereby the very lyuinge God is called.
In the ſeconde boke of Moyſes Exodi. Ex. xxijxxij. Are the Iudges called Elohim, Goddes, for their offices ſake, becauſe that they ſitte in Goddes ſtede, and are Goddes miniſters: In lyke maner are alſo all Chriſtians called Goddes, as Chriſte, oute of the .lxxxij. Pſalme, Pſalm. lxxxij.in the .x. of Iohn maketh reherſall, where as he ſayde vntounto the Iewes: Is it not written in youre lawe, I ſayde, ye are Goddes. But this worde, Iehouah ſhalt thou ſynde no where appropriated to any other, but onelyonly to the Godly maieſtie. The other names, whereby God alſo is called in the Hebrewe language, as the Iewes ſaye them ſelues, hauehave ſome occaſion of any worke whiche God doeth. As Pahad, is he called of the feare, that he is feared with all: And ſo did Iacob ſweare by the feare of his Father. Item God is alſo called, Schadai, becauſe he preſerueth and prouideth all thinges, and as the other names be called in their degrees: So that eueryevery name bringeth a worke with it whiche he doth, whereof alſo he is named. Euen as we ſaye alſo, and call hym a God of truethe, bebecauſe, that he is true, yea he is the trueth hym ſelfe, and maketh men true vprighte. Item a faithefull God, that he is faythfull, and kepeth whatſoeuer he promiſeth.
Item a God of Peace, a God of pacience, a God of conſolation, as Sayncte Paule doth often name hym accordinge as occaſion is geuen vntounto hym in the mater whereof he doth intreate. But of this name, whereby he is called, Iehouah (ſaye the Iewes them ſelues) is nome occaſiō knowen, to be declared, neyther is there any worke expreſſed, whereof he is ſo called, but onelyonly that it comprehendeth the bare God, hedade and the Godly Mayeſtie. And therefore when the Iewes reade this Texte, they reade not Iehonah, but Adonay.
Thus may we Chriſtians here vpō this ſayenge of Ieremie confortably conclude, that Chriſt muſt be knowen as a very and naturall God. Therefore let vsus marke diligently this texte, Nota bene.that when heretykes and Sectes ſhall aryſe, and aſſaulte this Artycle of oure faythe, that Chriſte is not a very and naturall God (as vndoubtedly this hereſye will come) that we then maye be furnyſſhed, and ready to daſſhe them in their teethe with this ſayenge, agaynſte the whiche they ſhall not lightely be able to brynge vp any thinge. Vvith ſuche ſtronge and ſure argumentes and ſayenges muſte they be taken and conuinced, or elles they will eſcape vsus, and gette awaye through euen as the fyſſhes eſcape through the nette. For an heretike is a ſlyppery marchaunt, whiche can not eaſely be taken, for he is very uymble in the ſcripiures. Wherfore he muſte be warely handled in the Godly ſcriptures. All the occaſion hereof is that they preferre their owne Imagination in the ſcripture, and that the ſcripture muſte be iudgeth after their owne fantaſyes and after their owne vnderſtanding, and muſt be bent and wreſted after their owne braynes. Wherfore we ought te heare Goddes word with feare, and handle it with humilitie, and not to fall into it with oure owne Imaginations. Thou mighteſte rather fall into all maner of ſynnes, then into thyne owne phantaſticall Imagination, Nota bene.ſuche a daungerous and noyſible thinge is it. For the worde of God is not to be geſted with all, yf thou canſt not vnderſtand it, then take of thy cappe for it. For it ſuffereth no ſcorues, nor any mannes interpretation, but it is an earneſte matter, and it will be honoured and remembred: And beware whatſoeuer thou doeſt, thou fall not into it with thyne owne Imagination, for yf thou come into it with thyne Imagination, thou ſhalt ouerſhute thy ſelfe as oure Spirites of errour hauehave done, and knowe not whether thou arte behynde or before in it, and it ſhall be harde for the to geſſe it: For when any man falleth into his owne Imagination, the ſame can not lightely be holpen oute of it agayne.
Euen ſo happened it alſo vntounto the Iewes, they could not perceyue it, neither can they yet at this day perceyue it, that Chriſte ſhoulde be a naturall very God, for they be hardened, and captyues of the deuil, which doth kepe them ſurely in his power, they hauehave eares and heare it not, and they hauehave eyes and ſe it not: Euen as Eſaye in the .vi. Eſa. vi.Chapiter hath prophecyed of them. Nota bene.And ſo hath it happened vntounto all heretykes, when the trueth hath ben layde before them ſo cleare and euident that they myght perceyue it playnely, yet for all that woulde they not ſe nor vnderſtande it. Euen ſo do alſo all Sectes and heretykes, as many as there be of them, they will not be perſwaded, though it ſtode neuer ſo cleare in the Scripture. Is not this the deuill, that a man can not heare, nor ſe that thinge whiche ſtandeth before hys eyes? But this is it, Pſal. cixthat the .cix. Pſalme ſayeth. It is gone through their mary and bones lyke oyle, and lyke water into their bowelles, when thou haſte dronke water and it is chaunged into thy fleſſhe and bloude, then brynge it oute yf thou cauſte. Lykewyſe with the oyle, when it is flowen into any thinge it can not eaſely be taken oute agayne. Euen ſo goeth it alſo with Sectes and hereſies and with oure Imaginations, when this diſeaſe is rooted in, then may the deuill plucke it oute, for I can not. Therfore ſpeaketh Saynet Paul well vntounto Titus. Chapter .iij. Tit. iij.A man that is geuen to hereſie, after the fyrſte and the ſecond admonicion auoyd, remembringe that he that is ſuche, is peruerted, and ſynneth euen damned by hys owne iudgemente. Therefore beware duplicate page duplicate page of Sectes, It is eaſy to come into them, but it is harde to come oute agayne, beleue me thou canſt not ſo eaſely come oute agayne, as thou wenteſt in. All this hauehave I ſayde becauſe of the Iewes, whiche by this manifeſte Texte will not be perſwaded, that Chriſte is a naturall and very God.
More ouer it can not be ſayde that God doth participate this name vntounto hym, as vntounto men, as it is written in the fyrſte boke of Moſes. Gene .i.Gene .i. Let vsus make man in oure Image after oure lykenes, but that man ſhould be called a very naturall God, that can not be, for God ſpeaketh in Eſaye Chapiter .xlij. Eſa. xlijmy glory will I geue to none other. But this name geueth he verely vntounto this man Chriſte, the ſeede or braunche of Dauid. Vvhereof he hath ſpoken before, becauſe that he is alſo a naturall God. And therefore ſpeaketh the one Lorde of the other Lorde, that is, one very naturall God, of another very naturall God (for the Prophete ſpeaketh hereof two perſons) and ſayth, I Lord and very God, wil rayſe vp vntounto Dauid a braunche, which alſo ſhal be called Lorde, and very God. And herevnto is requiſite a fayth, which maye comprehende theſe thynges. There is yet, as I hauehave ſayd, an hereſye to come, agaynſte thys Article of our faith that Chriſt is a very & naturall God, God graunte that we do not lyue ſo longe.
Furthermore ſayth the Prophete that thys ſede of Dauid ſhall alſo be called, oure ryghteouſnes, The fyrſt name, that he is called Lorde, is concernyng hys Godly perſon, whereof he geueth nothynge, neyther doth he participate any thynge thereof vntounto vsus. But the other, that he is called oure ryghteouſnes, is as touchinge hys offyce, wherewith he miniſtreth vntounto vsus, For in thys name, is comprehended hys hole offyce, and the fruyte or commoditie of thys Kynge. We hauehave ſuche a Kynge, whiche is very God, and not onelyonly very God, but he is pertaynyng vntounto vsus, For he is oure righteouſnes. Thys is oure greateſt conforte, that thys Kynge and Lorde is oures. And he is become oures, through the humanite, whiche he toke vponupon hym, to thintent, that he ſhoulde care for vsus as for hys own fleſſh. Suche names ought to be written with golden letters, yea not onelye with golden letters, but alſo with druppels of bloude in the botome of the herte. Here ſeeſt thou, that thys Kyng Chriſt is not onelyonly God, but alſo our ryghteouſnes, or oure iuſtification, whiche maketh vsus iuſte and ryghteous, as alſo Paule declareth in many places, and ſpecially to the Corith. i. Cor. i.i. Corint. i. whereas he ſayth, Chriſte, of God is made vntounto vsus wyſedome, and alſo ryghteouſnes, and ſanctifyenge and redemption.
I hauehave ſayd oftētymes, that a chriſten lyfe, ſtandeth in theſe two poyntes. Fyrſt, that our ſynnes, whiche we hauehave committed, are quyte, and cleane forgeuen & remitted vntounto vsus through Chriſte, whan I beleue in hym. Secondarely, that not onelye our ſynnes be remitted, and hauehave obtayned a righteouſnes, but there is alſo a ſanctifyenge from the remnaunt of ſynnes, ſo that the remnaunt of ſinnes can not hurte me, for Chriſte is there preſent, the mooſt perfecte ryghteouſnes, whiche is hole ryghteous and pure, and clenſeth me alſo from the ſynnes, whiche yet remayne in my fleſſhe, for this ryghteouſnes of Chriſte is myne, and is counted to me, ſo that I am without ſynne, not of my ſelfe, but becauſe of the ryghteouſnes of Chriſte. Nowe when I beleue in Chriſte, then muſte Chriſte with his ryghteouſnes ſteppe forth before the face of God in heauen and make anſwer for me. Therfore ought we and muſte, repute hys righteouſnes, as though it were oure owne, and be ſo bolde thereon, as on oure inheritaunce. For theſe wordes, that he is called oure ryghteouſnes, and no geſtes.
Now behold what rycheſſe a chriſtē man hath, which can neuer dye, Nota bene.for he hath CHRIST hymſelfe, what wyll nowe death or ſynne preuayle agaynſt a Chriſten man at the houre of hys departynge? Nota be….Nothynge, death is a laughinge ſtock for hym, he doeth alſo care nothynge for ſynne, for neyther ſynne, nor death, neyther deuyll nor hel is able to bryng vp any thyng agaynſt Chriſte, whome a Chriſtian hath vp hym. Therfore when death cometh to a faythfull Chriſtian, then ſayth the Chriſtian, Ye are welcome good Syr death, what good newes with you? what ſeke ye here? knoweſt thou not, whome I hauehave by my? Chriſte is my ryghteouſnes, I pray the go to and take her from me, yf thou doeſt take her from me, then wyl I folowe the, but thou ſhalt not be able to do it, And ſo do the Chriſtians defye death, and ſpeake with ſayncte Paule, i. Cor. xv. i. Co. xvDeath where is thy ſtynge? Helle where is thy victory? And as he ſaith in another place. Philip. iPhilip. i, Chriſt is to me lyfe, and death is to me aduauntage, yf I dye, I hauehave aduauntage, for I come ſo muche the ſooner to lyfe. There ſeeſt thou, what death preuayleth agaynſt the Chriſtians, he is now theyr aduauntage, they loſe nothynge by hym, but he byteth hymſelfe to death vponupon them.
Euen ſo goeth it alſo with the ſynne, which is yet remaynyug, Nota.and cleaneth yet vntounto vsus, ſhe can not hynder vsus, neyther can ſhe damne vsus, for Chriſte is by vsus, which clenſeth and puryfyeth vsus, ſo that we from day to day, become more holyer and holyer, and the longer we lyue, the more enemyes we become vntounto ſynne, and ſo deſyre to dye, longynge for the ſaluation, and after the lyfe euerlaſtyuge, This is oure ſanctification. Therfore, whyleſt Chriſtes righteouſnes is oures, ſhe is not ydle, but clenſeth and purgeth vsus, as longe as we lyue in thys worlde, vntyll that we alſo be pure and holy, as Chriſte is holy, But all thys commeth from hym.
And thus hath the Prophete by theſe wordes declared the offyce of Chriſte, namely, that he is our Kyng, Nota bene.our Byſſhop or Prieſt, and our ryghteouſnes, and alſo oure redemer & delyuerer from ſynne, death, deuyll, and hell, and that he delyuereth vsus oute of al tribulations, and that he is our lyfe and health and ſaluation. Therfore when I hauehave hym by faythe, then can the hole worlde, inuente nothynge agaynſt me, nor hurte me in any thyng, for he is to great, and ſitteth on the ryght hande of God, where alſo he ſhall remayne howe ſoeuer ſaith nay. Let me ſee, yf any man can thruſte hym downe from thence. He hath good holde, let vsus alſo take good holde vponupon hym and on hys ryghteouſnes, than ſhall we not nede to feare. It followeth further nowe in Ieremye, And therfore beholde, the tyme cometh (ſayth the Lorde) that it ſhall be no more ſayde, the Lorde lyueth, whiche brought the children of Iſraell oute of the lande of Egypte. But the Lorde lyueth, whiche brought forth, and led the ſeed of the houſe of Iſraell oute of the Northlande, and from all countries, where I hauehave ſcatred them, and they ſhall dwell in theyr owne lande agayne.
The Prophete wyll forgette nothynge at all. But wyll very roundely and thorowly teache exactely, what is to be preached in the newe Teſtament, and wyl ſaye thus: It were not ſufficyent, althoughe thys were preached euen as ye hauehave heard it, for there myght peraduenture yet be founde ſome weake conſciences, that woulde yet hange vponupon the olde Teſtament, and beleue theſame, Thoſe doeth the Prophete here preuente, and ſpeaketh of the Chriſtian liberte, and doth hole abrogate and diſſanulle the olde Teſtament, for he wyll teache a newe, And the newe can not be taught, excepte the olde be abrogate as the Epiſtle to the Hebrues ſayth in the viij. He. viij.Chapiter. As though the Prophete woulde ſaye. There ſhal aryſe a newe preachynge, The olde Teſtament ſhal be no more allowed in the newe Teſtamente, but it ſhall reaſſe, and be abolyſſhed, Thys wyll the Prophete in thys laeſt ſayeng.
And thys is nowe the doctryne that we teache, and whiche we hauehave receaued of Paule, namely that amōg the Chriſtians, there ſhoulde be no lawe or commaundement outwardely, for thus ſayth he vntounto the Galathians. Gala. ijij. I through the lawe am dead to the lawe, That is, throughe the newe lawe in the newe Teſtamente, am I dead to the olde lawe in the olde Teſtament. Moſes is no more alowed with me, ſence I hauehave Chriſt. The olde Teſtament containeth that the Iewes were bounde to kepe the commaundementes, whiche God gaue vntounto Moſes vponupon the mounte Sinay, namely, howe that they ſhoulde kepe the holy dayes or feaſtes, how that they ſhould dwell in them, and in the lande, howe they ſhoulde ordre them ſelues concernyng meates and rayment, and whatſoeuer there were more of ſuche lawes and commaundemētes, ſo that al their doynges were comprehended, and bounde to certayne perſonnes, tyme, Nota.place, and appearaunce, So that they had a politike rule, euen as other regions and realmes hauehave theyr ordinaunces ſtatutes and lawes, as the Saxōs hauehave the glaſſe of Saxon, where after they gouerne and kepe them ſelues, But ſuche a compulſion as the Iewes had, ſhoulde not the Chriſtians hauehave, for they ſhoulde not be bounde to any lawe, ſo that they muſte do any thyng by compulſyon and ſhoulde be bound to any perſon, tyme, and apparell as the Iewes, but it ſhulde be a free people withoute any compulſyon, whiche ſhoulde do al thynges voluntarely & wyllyngly. Therfore ſayth the. Cx. Pſa. LxPſalm. Thy people ſhal be willynge. &c.
But what is the occaſyon, that the Chriſtians ſhall not be bounde to the lawe? Thys is the cauſe, for this Kyng is come to ſet vp ryghteouſnes in earth, that is, to make the people righteous. Nowe yf he wyl make the people ryghteous, what nedeth then the lawe, yf the people were iuſte, and ryghteous, then neded they not to be made ryghteous, he that is hole, nedeth no phiſicion, ſayth Chriſt in the Goſpell.
For as much now as the Prophete hath ſpaken afore hande, Nota bene.that thys Kynge is a iuſte & a ryghteous Kyng, not onelyonly for hym ſelfe, but alſo that he make other iuſt and righteous, then be not we, whiche are in hys kyngdome, bounde to any lawe, neyther hauehave nede of any lawe to make vsus ryghteous, for yf the world were righteous, thē ſhould we not nede an Emperour, nor Prince, nor mayer, nor iudge, nor hangeman, nor wheles, nor gallowes, nor fyre, nor water, nor ſwearde, nor halbarde, for eueryevery man ſhoulde do willingly of hys owne mynde, whatſoeuer he oughte to do, euen as a man eateth and drynketh willyngly, and not compelled. But ſeynge ſhe is a ſtable full of wicked perſons, there muſte nedes be lawes and Superyours, Iudges, hangemen ſweardes, gallowes, and whatſoeuer there is more, whereby the euyll doers maye be kepte in awe. i. Tim. iFor as Paule ſayth, i, Timo. i. The lawe is not geuē vntounto a ryghteous man, but vntounto the vnryghteous and diſobedient, to the vngodly and to ſynners, to vnholye and vncleane, to murtherers of fathers, and murtherers of mothers, to manſlears, and hooremongers. But in the Chriſtianite, there are they iuſte and ryghteous, eueryevery man doeth, as he oughte to do wyllyngly, and gladly, there is no power or dominion of the one, ouer the other, but there are they al bretheren, and the one ſerneth the other, helpeth hym, delyuereth hym, and careth for hys neyghboure, as for hys brother, yea euen as for hym ſelfe, I omitte then that the one ſhoulde eudamage the other, or ſclaunder hym, there nedeth neyther Iudge nor hangeman, neyther ſweard nor gallowes, for all thynges are done brother lyke, for alſo Chriſte was not aſhamed to call vsus hys brethren, where as he ſayde vntounto Mary Magdalen, Ioh. xx.after hys reſurrection. Iohan. xx. Go vntounto mybrethren, and ſay vntounto them, I aſcende vntounto my father & your father to my God, and youre God.
Therfore ſayth nowe the Prophete here, Nota.that at that tyme, whan this iuſte and ryghteous Kynge ſhall raygne, ſhal the lawe of Moyſes ſtande no more in effecte, whiche he expreſſeth with theſe wordes, where he ſayth, It ſhall no more be ſayde, The Lorde lyueth, whiche brought the chyldren of Iſraell out of the lande of Egypte, for thys was the othe or maner of ſwearyng amongeſt the Iewes, that they ſayde. By the lyuyng God, whiche brought vsus out of Egypte. Thys is alſo the maner of the ſcripture to ſweare, as we ſe eueryevery where in the Prophetes, whereby they woulde certifye and aſſure the people, that they teache & preache in the name of God, and at hys cōmaundement, as though they woulde ſaye, This is the trueth and Goddes worde, by the lyuynge GOD, or as trulye as the Lord God lyueth, Euen ſo ſhoulde alſo all preachers be ſure, that they myght ſaye, thus ſayth the Lorde, thys is Goddes worde, and when I preache the worde of God, then is it as muche as yf I dyd ſweare. And whoſoeuer is not ſure of thys, and can not ſaye. Thus ſayth the Lorde, the ſame maye ceaſſe from preachyng well ynough, for he ſhall do no good.
So is nowe thys the meanynge of the Prophete, Nota bene.that the olde Teſtamēt ſhal be no more taught nor preached that it ſhoulde bynde, but onelye for thys intent, that men maye take there out examples of our fayth, whereby we be aſſured that God kepeth hys promyſes. But of hym ſhal nowe be preached, that hath diſſanulled the old Teſtament, and that noman is iuſtifyed or ſaued by the lawe, as the Iewes but that Chriſte is onelyonly he, that iuſtifyeth by hys ryghteouſnes.
And thys predication, ſhall not onelye be preached in Iuda, or in one or two countres, but throughout all the hole world, Summa Summarum, The olde Teſtament ſhall no more be preached, but the newe, ſo that thys ryghteouſnes ſhall be ſpred abroade, throughout the hole worlde.
Theſe be oure letters and ſealles, that we be a free people, withoutlawe and withoute compulſyon, but onelyonly for the Chriſtians, which knowe how to vſe the Chriſtian libertye, for we maye not do, as the plowemen dyd the laeſt yeare.
But where be ſuch Chriſtians that vſe the Chriſtian liberte a ryght, that do all thynges willyngly and gladly, that ſo ſerue theyr neyghboure, and make other partakers of theyr goodes and do accordynge as God hath done vntounto them? where be they that gladly ſuffre the Croſſe? A chriſtian is a ſeldome byrde. There are very fewe that knowe what is the true Chriſtian liberte, The mooſte parte do drawe it to the body, and knowe not, that it is a liberte of the conſcience, and of the ſoule, namely, that thou arte not pure nor ryghteous after the herte and conſcience, but yf thou ſhalt be pure and ryghteous, then muſte thou knoweledge, that thou arte made pure and ryghteous by thys Kynge Chriſte IESVS onelyonly, by the meanes of hys bloud, whithe he hath ſhedde for thy vponupon the croſſe, thys maketh the free, But the Lawe of Moyſes, and the lawe of the Emperour & other thynges more do not make the free.
Vvhen I preache thus, then do I not meane that men ſhoulde not obey to the hyer powers, ſerue them, and geue vntounto them that whiche is due vntounto them, for the Chriſtian liberte is nothynge touchynge the bodye, nor the outwarde behaueoure and conuerſation, but the ſoule, Therfore, whan thou doeſt ſerue or obeye the hyer powers, then doeſt thou euen as muche as thoughe thou dyddeſt geue to a naked man a coatte, or diddeſt fede the hungry, for it is alſo a dede of charite, whiche floweth and ſpringeth onte of fayth, not that thou ſhouldeſt be made ryghteous through thys worke, but that it declare thy fayth, Therfore is thys the ſumme, before god ſhalt thou be ryghteous, without workes, without al lawes, onelyonly through Chriſte Ieſus.
Here ſeeſt thou, Nota bene.howe counyngly and myghtelye, the Prophetes coulde counterfaycte Chriſte and hye kyngdome, to thintent that they would make vsus ſure and certayn, wherein our ſaluation conſiſteth. God graſit that we maye ſo comprehende it and beleue it.
Thankes be to GOD