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

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

In all these saynges it appeareth clearly , that Christe must be God and man , that he must dye and ryse agayne and receyue an euerlasting kyngdome here vpon earth , whiche onely is done by his worde . All whiche thinges although they be not expressely mencioned in these wordes , yet they are neuer theles contayned there in vndoubtedly , and it may well be gathered of the wordes , yf the Texte be indifferently loked vpon , and merked . But yf a man do passe euer the wordes vnaduisedly and vndiscretely , without any further consideracion , than can no such thing appeare to be in them . As in this sayenge . In thy seed shall all the nations of the earth be blessed . They be fewe and shorte wordes , but yf thou marke them diligently , 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 haue power to take awaye synne & death , & to geue lyfe , where vpon 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 vnto vs in this sayeng , that we may fynd this also in lyke maner . Fyrst sayth he thus .

These wordes are vndoubtebly spoken of Christe , wherein is contayned , as the Prophecye declareth , that he shoulde come of the synage and stocke of Dauid . Therefore saith Sayncte Paule well , Rom. i that after the flesshe he is borne of the seed of Dauid . For the Prophete Ieremie would describe the sauiour plenteously , 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 vnto the fayth & beleue in him that they should not nede to grope after him here or there , or seke him any where elles . Therfore doth he knyite hym vnto the generation and stock of Dauid , from whence men should loke for hym vndoubtedly . With such wordes haue the Prophetes conforted the people , and warned them that they shoulde marke diligently vpon this generation , and that they shoulde be throughly perswaded , that he should come none other waye , but from the stocke of Dauid .

This knewe the Iewes well ynough out of the sayenges of the scripture , & were as sure of it , as we knowe & surely be leue , that Christ shal come agayn at the later daye . Therefore sayd also the Angel Gabriell vnto Marie . Luce. i. Luc. i. The Lord God shall geue vnto hym , the seate of his father Dauid , and he shall raigne ouer the house of Iacob for euer , and of his kyndgdome shal be none ende .

He sayeth : I wyll rayse vp , that is to say : I will sette & stablysshe it , that it may stande sure . As though he would saye : The people of the Iewes haue bene hitherto afflicted and troubled with their kynges . For where as I haue sometyme styred vp vnto them , iiij . Re. xviij . ●ne good kynge ( as Ezechiam ) they haue had tenne bad for hym . But I wil once rayse vp , and ordeyne a kynge , which shall continue . For euer but I will not rayse hym for this cause , that he shall assaulte any man . But he hym selfe shall be assaulted of the world , of the deuill , & of all whatsoeuer is great and mightie in the worlde , but I will so sett hym , that he shall stand fast and sure , and his enemies shall not preuaile agaynst hym .

And he sayeth : he will rayse vp vnto Dauid , a righteous braunche . Euen so saith Sachary also , Sach . ix that he is righteous , and a sauiour . Lo saith he : Thy kynge cometh vnto the a righteous kyng and also a sauiour . On this wyse dyd the Prophetes see Christ ( euen as we see hym also ) namely , a kinge that iustifieth the worlde . For the worlde is nothinge elles , but a stable full of vnthriftes . The worlde is the kyngdome of the deiull , and bloude and flesshe is her housseholde , of whose vngracious and wycked assanltes , al saynctes haue euer complayned , and muste also euer more complayne , as Paule declareth to the Romaynes in the vij . Ro. vij . Therefore did the holy Fathers and Prophetes , without ceassing desyre , and crye after this righteous braunce , after this Christ whiche shoulde make them iuste and righteous , and take awaye synne and death . And this also doo all good and faithfull hertes ( yea the vnfaythefull also ) styll contynually desyre . For who would not rather haue lyfe then death and rather haue righteousnes then synne ? Ro. vij . Therefore cryeth Paule . O wretched man that I am , who shall delyuer me from this body of deathe ? But thus crye not all men , for they fele it not all : The deuill possesseth the heries of many , and seduceth them that they can not thynke therevpon .

Thus may we see that this is the Summe , or Chiefe poynt of this Prophecye , that this kynge is iuste and righteous , that is , withoute all synne , where by he is segregated , and secluded from all other men , whiche all are vnrighteous , wicked and synners . Nowe yf he be righteous , than maye he not be borne after the maner as other mennes Children be borne . Therefore it foloweth that his mother muste be a virgyn . For it is sayde of all other men , by the Prophete Dauid . Psalm. li. Beholde , Psal. li. I was shapen in wickednes , and in synne hath my mother conceyued me . Therefore muste this kynge nedes haue had another Maister , that he was conceyned and borne withoute synne . For yf he shall be righteous , and not gyltie of deathe , then maye he not , be borne of a woman , by the helpe of a man ( as we are ) . But he must be pure from his byrthe .

But howe cometh this to passe , that he is pure , and not subiecte vnto death ? From whence cometh this vnto hym ? He shoulde come from the stocke of Dauid , And is not the kynred of Dauid also vnder the malediction ? Yes truely , but here vnto must a virgin be vsed out of the stocke of Dauid the other hath the holy Ghoost executed , he hath purified this byrth , as the Angell sayde vnto the virgyne Mary Luc. i. Luce. i. The holy Ghoost shall come vpon the , and the power of the hygeste shall ouershadowe the. Therfore also that holy thinge whiche shal be borne , shal be called the sonne of God . Therfore haue we suche a kyng , which hath a name before all other kynges , that he is righteous , and righteous in all thinges . In so muche that he also maketh other good and righteous . And so will these wordes that he muste nedes be God and man , and be borne of a virgyn , albeit that these wordes do not clearly and manifestely expresse it , yet bringe they so much with them , yf they be throughly searched .

But where he calleth hym a braunche , that is spoken after the maner of the Ebrewes , whiche calle the children braunches , whiche waxe and growe euen 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 xiiij of the kyngdome of Babylon . I will roote oute the name & remnaunte , sonne and sonnes sonne of Babilon . For the children come from the parentes , euen 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 noman loked for any thinge to springe forth of it . For Dauid was dead , & his kynred laye altogether vnder fote , euen in the asshes . Pilate was at Ierusalem in the stede of the kyngdome of Dauid , & the Romayns had the rule and dominion , so that of the kynred and stocke of Dauid was very littel remembraunce , and lay hydde skant in two or thre per sonnes , as in Ioseph and Mary , which were at Nazareth .

Now sayth God , let the stock waxe olde and hole withered , I am able to reuine hym , when ye loke leaste of all for his commynge , then shall he come , whan men thinke , that the stocke of Dauid is cleane extincte , and decayed and paste recoueringe , then will I come and make hym to florysshe , and to springe furth , and to bringe furth fruite . There maye ye se howe the Prophetes agree together , and go all vpon Dauid , that oute of his stocke and kynrede shoulde come the iuste and righteous kynge , whiche shoulde delyuer his from synne , death , deuyll , hell , and from all euyll , and make them safe for euer . Whereof Ieremie nowe speaketh further , and sayeth .

These wordes sounde , as though he woulde signifye , that there is no righteousnes in earthe . I meane not onely of the righteousnes , whiche is of valoure before God , but also of the outwarde righteousnes of the worlde , whiche is but a very beggers cloake . For the worlde is a right schoole of the deuills vnthriftes . Therefore hath God also ordeyned the swearde , and also the hangeman , that yet a lyttel parte of righteousnes mighte be in earthe . For with the righteousnes whiche is of valoure before God , it will not be . In earth is nothinge but vnrightuosnes , bothe in the temporall Gouernaunce , and also in the spirituall . Gouernaunce is nothinge but blaspheminge of God . For thus sayth the Psalme . xiiij . Psalm. xiiij . and liij . Rom. iij The Lorde loked donne from heauen vpon the Children of men to see , yf there were any that woulde vnderstande and seke after God . But they were all gone oute of the waye , and were altogether become abhominable , there is none that doeth good , no not one . & cete . There geueth he a shorte sentence , sayenge that there is not one good . God to then , this is sure , yf a man will beholde the worlde euen from heauen dounewarde , he shall se nothinge but mere blyndenes iniquitie , vnrighteousnes , and foolishenes , and nothinge elles , but a stable full of vngrations vnthriftes , and not muche better then she was in the tyme of Noah . When God through the floudde , caused all men to peryshe sauinge eyght persons .

Howe be it , very fewe do felt suche blyndenes and vnrighteousnes , but onely suche as by the lawe are taught and instructed , as in those dayes the holy Fathers and Prophetes , the common people wandereth euen as the cattell .

Nowe this Thild , whiche shoulde be borne of Dauid , righteous and iuste , withoute synne shall be the kyng whiche shall stande , Esaye xi . b. Rom. xix . b. and rule for euer . Nowe for as muche then as he is a braunche and a twygge of the stocke of Dauid . He muste nedes be mortall for bodely is he borne in this temporall lyfe , and therefore muste he nedes dye . But seyuge he shall stande allwaye and rule for euer , then muste he also be immortall . Howe will this frame ? Euen thus he muste ryse agayue from the deade . This is it that Sayncte Peter meaneth . Where as in the Actes of the Apostles , he alledgeth onte of the Prophete Dauid , that it was impossible , that he shoulde be holden of deathe . Acto . ij . Act. ij . Psalm. xvi . Psalme . xvi . What was the occasyon ? For he shall continue a kynge , and rule for euer . And so sieste thou in these wordes euery where notifyed the resurrection of Christe . That he muste be borne and dye , and yet rule alwayes , therfore must henedes ryse agayne from death .

Further more ( sayeth the Prophete ) that this kynge shall prospere with wisedome , that is , he shall rule with vnderstandinge and discretion , as it is written , of Dauid . i. Reg. i. Reg. xviij . xviij . He behaued hym selfe wysely in all his wayes , that is , he was the mooste circumspecte , and moost righteous amonge all them that were in the courte of Saule . Euen so sayethe here Ieremie also of this kynge , that he shall prospere with wysedome , that is , he shall behaue hym selfe wysely . Hitherto haue we hearde of the persone of this kynge , namely that he shoulde come from the stocke of Dauid , that he shoulde be a man , and be borne of a virgyne , and shoulde be a righteous kynge , whiche is all to be vnderstande of his persone .

Nowe foloweth it further , that whatsoeuer this kynge hath , he shall not kepe for hym selfe , but shall bestowe it and geue it vnto menne , and this meaneth the Prophete where he sayth : He shall prospere with wysedome , that is , he shall rule with no nother thinge , but onely wyth wysedome . As though he woulde saye , he shall not occupye harnas , sweardes , gounes , bowes and speares , but he shall beginne to make men righteous , after a newe and a straunge guyse , not with rakynge or hangynge , but with , or by the Gospell , he shall take the people whereby they may best be taken . Namely , by the herte , and not by the neck to th intent that they may subdue them selues , and be willinge to folowe him . There seest thou that he is a kynge , for this cause , that he helpeth the people , and doth the same withoute strokes of the swearde , onely by his Gospell . For the whiche cause he is also rysen from the deade , and causeth his Gospell to be preached , through the holy Ghoost , throughoute all the worlde .

After this sayethe the Prophete , that this kynge shall set vp equitie and righteousnes in earthe . These two wordes Equitie and righteousnes doeste thou reade very often together in the Scripture , as in Esaye , Esa. ix . in the ix . he shall sitte vpon the seate of Dauid , and in his kyngedome , to sette vp the same , and to stablysshe it with equitie and righteousnes , from henceforth , for euermore , where also he speaketh of the kynge dome of Christe and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes , and yet they meane no more than that we call righteousnes . Howe be it , there by are signifyeth these two poyntes to leaue that whiche is euill , and to do that whiche is good , for these are the two poyntes whiche belonge to the righteousnes . And for as muche as there are no more , but euen these two poyntes , therefore vseth the scripture these two wordes , Iudicium , and Iustitia . Through Iustice or equitie , doth God punysshe , that is , he putteth awaye that whiche is euill . Through the righteousnes maketh he the people to be good and righteous , and preserueth , and defendeth innocenrye . Nowe this kynge is not onely for hym selfe iuste and righteous , but he fulfilleth that , whiche the worlde , with her righteousnes and workes is not able to do . Namely , that the people myghte be righteous . Who 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 vpon earthe , whiche is yet more merneylous ? But howe cometh thys to passe ? Euen thus , The kyngedome of Christe is a spirituall kyngedome , whiche ruleth herein earth , and yet it is not of the earh , but of heauen . Thys could neuer no King brynge to passe , that he had set vp a kyngdome , whiche were in earth , and yet were not terrestrial , but celestiall . Wherfore thys worke declareth , that thys Kynge must be more then a bare or pure man .

For he that knoweth thys science , & hathe the power , that he is aboue synne , and can iustifye synne , the same muste nedes be God , for God onely iustifyeth the vngodly , Ro. iiij . as Paul sayth Roma . in the .iiij. And for as much , as thys Kyng performeth , and bryngeth to passe suche thynges , it followeth therfore , that he is very God , sence he hath the honour , and doth the workes , which onely belonge to God , Nowe then , yf he can bryng to passe , that the people maye be delyuered from theyr synnes , and by that meanes make them ryghteous , then can he also soone delyuer them from death , for where as is no synne , there can be no death , for the stynge of death is synne , as Paul saith to the Torinthians . i. Co. xv i. Cor. xv . for yf there were no synne , then shoulde death haue no myghte nor power , and thus doth thys Kynge delyuer vs from synne , and death , from the deuil , from hell , and from all infelicite , and geueth vs the eternall ryghteousnes , and euerlastynge lyfe . He maketh GOD oure father , and geueth vs the kyngedome of heauen , Nowe , thys is no man able to do , neyther angell , nor saynete , neither also Mary the mother of God , but onely GOD hym self , whereout it followeth then , that thys kyng muste nedes be God , and although it be not expressed with manifest wordes , yet do the wordes and the vnderstandynge of thys sayenge , brynge it with them , that he is verye GOD and man , So goodlye coulde the Prophetes speake of Christe , and counterfayte hym so excellentely vnto vs , that it is to be merneyled , to th intent , that we should not mysse hym . Here ryseth nowe a questyon , Thou saydest euen nowe , howe that all saynctes muste crye with Sayncte Paule , ouer synne , & death . O wretched man , that I am , who shall delyuer me from thys body subdued vnto death . Here se we also , that the Christians dye , yea the better Christians , the heauyer death they suffre ? what meaneth thys ? call ye that delyueryng from death & synne ? Thys is it , that I haue sayde . It is a spiritual kyngedome , and kyugedome of faythe , It wyll stande in faythe , and men muste also beholde it with the eyes of fayth , Otherwyse can no man at no tyme vnderstande it , for there remayneth yet , that death muste deuoure vs , The Emperours and Cyrannous haue behedded the Apostles and holye martyrs , Sayncte Paule was fayne to stretche forthe hys heade , Moreouer there remayne 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 ouercommynge of death , which is preached in thys kyngedome ?

Vnto that do I answer thus : We haue dominion and rule , ouer syune & ouer death , howe be it , we haue not yet ouercome them , and we be not yet delyuered from them , for the text saith that the Kynge is yet workynge , For he doth alwayes rayse vp righteousnes , and maketh yet styliuste & ryghteousnes , lyke as a Tayllour which maketh a garment , as longe as he maketh thereouer , so longe is he in the worke , and it can not be sayd , that the garment be al hole fynyshed . Euen so is the kyngdome of Christe in earthe styll in worke , he worketh and rayseth dayly thereouer , and shal so continue vntyl the latter daye , And then shal althynges fyrst be made ryght perfecte . In the meane season do the Christians 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 ouercommeth synne , and styll rayseth them vp agayne , sayeng , aryse brother , be of good comfort , there is no daunger . And so is Christ alwayes in the battel and in workynge , and fyghteth with oure enemyes . They do often resiste agaynst hym , but at the laste he obtayneth the victory , and they are depressed . Euen so goeth it also with them , that are hys , in whome God triumphet and ouercometh thorough Christ . Therfore sayth Paule . i. Cor. xv . i. Co. xv But thankes be vnto God , which hath geuen vs victory , thorough oure Lorde Iesus Christe . And. ij . Cor. ij . saith he . ij . Cor. ij Thankes be vnto God , which alwayes geueth vs the victory in Christ . Although sometyme one be put to the worste , yet is Christ at hande , and lyfteth hym vp agayne , sayenges vp brother , aryse , thou hast no hurte , at it agayne styll , thou must nedes fighte it oute , it can not be done withoute fallynge , but take hede that thou lye not styl . There is euermore fallynge and rysynge agayne , as long as we lyue in thys worlde .

Nowe , Nota bene . as Christe hath ouercome synne , euen so doth he also ouercome death , when death is at hande , & presseth vpon the , and wyll destroye the , then is Christ present with the , and sayth , at it lustely , he can not hurte the and although he do stryke the , it shall be no more vnto the , then yf thou wentest to slepe , Nowe go to , it is but a smal matter , within this shorte houre it shal be better A man may fele , that death is bitter and sharpe , But he can not prenayle nor triumphe ouer the. For Christe hath made hym faynte , hys stynge or darte is made to blunt , He hathe weryed hym selfe vpon CHRISE , whiche hath ouercome hym , and treaden hym vnder hys fete .

Euen so goeth it also with the Sectes and Heresyes , and with all other aduersities , whiche all can not hurte vs , for we haue one in heauen , vnto whome all thynges are possyble , and be is able to preserue vs , that nothing shall happen vnto vs withoute hys wyll .

Therfore I saye , that the outward temptatious , maye well remayne , but yet oure fayth can not be hurte , for there remayneth yet in the herte a certayne power agaynste synne , and a courage agaynste death , and all aduersities . Thys is it , that CHRISTE continueth in hys offyce , and dryueth hys worke , stryueth with synne , and fyghteth with death , vntyll hys kyngedome be at complysshed , that is , vntill the latter daye .

Thus haue we heard nowe , howe the Prophete Ierempe hath declared Christe , what hys person is , and what hys offyce shall be , namely , 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 . Wherfore it followeth , that it is a kyngedom of fayth , and can not be comprehended with bodely eyes , Thereof haue ye heard now sufficiently , wherfore it followeth further in the Prophete .

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

These two sayenges do also signifye vnto vs , that thys kyngdome , is not a bodely kyngdome , for ye knowe that the kyngdome of the Iewes was diuided into two kyngedoms , Into the kyngedome of Iuda , and into the kyngedome of Israel . The tenne trybes had one Kyng of theyr owne , and were called the kyngedom of Israell . Afterwarde began the kyngedom of Iuda and Ben Iamin , and that was called the kyngedom of Iuda . For the people were diuided , and eyther of them had hys , propre Kynge , Nowe the great kyngedome dyd God reiecte , bycause of theyr synnes and Idolatry and so dispersed and destroyed it , that he neuer raysed it vp agayne , but scattered it amonge the Heathen , amonge the Medes , and Assyrianes . Wherfore 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 shal be saued , and Israel shal dwel withoute feare , and so coupleth Iuda , and Israel together , & the texte soundeth as though it should be one kyngedome and one people .

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

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

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

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

Therfore are these earneste wordes , that the Prophet sayth : Iuda shall be helped , or saued , Nota bene . and Israhel shall dwell safe , or withoute feare , yf thou doest not behold them with faith , thou shalt surely fynde the contrary parte . For call ye this helpinge , or is this peace , when Christ the kyng hym selfe is hanged vpon the Crosse ? When the apostles heades be smiten of . And when the Christians be put from house and lande , and are dryuen from towne to towne ? Item , When Christe , as he sayth hym selfe in Mathewe . Mat. x. Capit. x. sendeth forth his Apostles and preachers , as shepe amonge wolues ? verely there shoulde be prety peace ? Clubbes and Halbardes , or dogges should be sent amonge them ? I suppose also that it is called a kyngedome of peace , and of Saluation . It might well ynough be called a kyngedome of warre , where as is nothinge but kyllinge and murtheringe ? Yea this is it that I haue sayde , It is another maner of kyngedome , than mense with their eyes . It apeareth outwardly , as though it were damned , as though it were forsaken and destitute of helpe , but inwardely is it meare peace and saluation , there is the battayll ouercome by faith , In the sight of the world doth it somtyme apeare as , though the Christians laye vnderfote , for they are kylled and murthered euermore lyke the Cattell , and the vngodly swymme alofte . The Sectes and Heresyes haue the victory and triumphe . But what is it ? Sap. v. It lasteth not longe than are all thinges tourned , there shall the vngodly perysshe , and the doctrine of the spirites of errour shall be forgotten . There shall it then appeare , howe Christe hath holpen and succoured his people . And howe they haue had dominion ouer synne , deathe and the deuyll . Whiche 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 gone to the deuill . But Christe is yet a lyue , and his Kyngedome standeth also yet sure .