that four hundred years, and more, his seed should serve in Egypt, and they should after go to the land of promise; and how, in the way. God gave Moses the law written in the mount. And all this law was in effect promise that God had made to Abraham; since this law was but a lore to bring his seed to the bliss of heaven. And so saith Paul after, that the making of this into law makes not void the promise of God, but rather confirms it. And so the gracious promise of God was the ground of giving of this bliss, and not the law that God gave Moses, although after it helped thereto. And thus saith Paul truly, that if the heritage of bliss of heaven were grounded on the old law, then it were not grounded of God, by the gracious promise that he made. But this is known to be false belief, and so this first word is truth, that God gave this promise to Abraham.

And if thou say, What then served this law, since bliss was not grounded thereon? The law was put for trespassers, that would have been too bold, unless the law had thus chastised them; and so this law was profitable. But this law had three parts: the first part taught men virtues; the second part taught men judgment; and the third part taught men figures. The first part must ever last, both in the old law and in the new. Some of the second part may last, that teaches just judgments now. And if it be

rigorous or impertinent to our trespass, it shall cease as Christ did mercy to the woman that was taken in adultery, as the gospel telleth. These figures, or ceremonies, that betokened the coming of Christ must needs cease in the time of grace, since Christ, the end of them, is now come. And else we should expect, as the Jews, a new coming of Christ hereafter.

And to this intent Paul speaks, that the law was put for trespassers till the time that Christ came, who was seed of Abraham, to which Seed God promised that it should fully buy mankind. For Christ was made a mediator betwixt God and mankind. And God put in Christ's hand a law that he had ordained before by angels. And thus Christ taught the old law, as Lord thereof over pharisees. And of this word, Mediator, Paul showeth wisely, that Christ is both God and man, for else he might not thus be a mean of reconciliation. A mediator must have two parties, and accord in reason with them both. And since the parties are God and man, Christ must needs be these two. And since there is but one God, Christ must needs be

almighty; and so Christ may give the new law, and suspend somewhat of the old; and since he may not be contrary to himself his law may not be contrary to his promises. And therefore, Paul saith after, that God forbid that the law be against God's promises, for then God would reverse himself.

Paul teaches after, how needful Christ was, as this mediator; since the old law brought not man to be fully righteous, for then one doing of this law should justify man's nature. And therefore saith Paul thus, that if a law were given that might quicken of itself, then by law life were right grounded. As if Paul would say thus, beside the old law that was given, must come a man to make satisfaction; and this must be both God and man. But this law concluded well that all mankind was under sin; and by occasion evil taken, sin was aggravated by this law. And the blessed end of all this sorrow was contained in Jesus Christ, that the promise made to Abraham should be given by faith of him. So that if men believe in Christ, and make a point of this belief, then the promise that God hath made, to come into the land of life, shall be given by virtue of Christ, to all men that make this the chief matter. And here men may openly see how much antichrist is to blame, who after the free law of Christ giveth another contrary law. For it hindereth the keeping of Christ's law, and putteth men from the freedom of Christ.

XVI.

CHRIST PREACHING AT NAZARETH.

And Jesus came to Nazareth, and went into the synagogue on the sabbath day, &c. Luke iv.

This gospel tells how Christ preached. Jesus went out in power of the Spirit into Galilee. True men hold as belief, that the Holy Ghost led Jesus whithersoever he went, and in what deeds soever he did. And fame went out through all the land of him; and Christ taught in their synagogues, and was magnified of them all. And Christ came to Nazareth, where he was nourished; and he entered, according to his custom on Saturday, into a synagogue. And hereof christian men take custom to preach on Sunday; for it comes to us for sabbath instead of Saturday, as Luke saith

here. And so should priests follow Christ's example, preaching on the sabbath, that is Sunday.

And Christ rose up to read; and the book of Isaiah the prophet was given him to read. As Christ turned the book, he found the place where it is written, The Spirit of the Lord is upon me; wherefore he anointed me to preach, he sent me to poor men. And so the Holy Ghost bade me preach to prisoners forgiveness, and to blind men sight; to lead broken men into remission, to preach the year that the Lord accepteth. This preaching now is all disused and turned to pride and covetousness. For however men may please the people, and win them worship with money, that they preach, and put back the profit of the people's souls. This book was ordained of God to be read in this place; for all things that befell to Christ were ordained to come thus. And so men say that Christ had the office of all ministers in the church.

And Christ praised Isaiah much, and these things read by Christ have better order than we can tell. For the Holy Ghost was on Christ, both in his body and in his soul, since Christ was both God and man, and by his manhood led of God. And therefore this Spirit anointed Christ with God's grace as fully as any man might be anointed. And thus Christ must needs preach to meek men that would take it. For this is the best deed that man doth here to his brethren. And so Christ preached to prisoners the forgiving of their sins; and to men blind in knowledge, sight to know the will of God; and to lead broken men in forgiveness of their travail. And Christ preached the year of our Lord that was acceptable by himself. For he made the year of jubilee; and the day of giving of mercy and bliss was preached of Christ. And so all these words sound mercy and comfort of Christ, to men that are in prison here, for old sins that they have done.

And when Christ had folded this book he gave it to the minister, and he sat down; and the eyes of all in the synagogue were looking to him. And Christ began to say to them, This day is this writing fulfilled in your eyes, on me; for Isaiah said these words as a man that prophesied of Christ. And all men gave him witness, and all wondered at the words of grace that came forth of his mouth. Of this deed of Christ men take that it is lawful for to write and afterward to read a sermon, for thus did Christ our Lord and Master; for if

men may thus turn the people, what should hinder them to have this manner. Surely travail of the preacher, or the name of having of good understanding should not be the end of preaching, but profit to the souls of the people. And however this end cometh best, is most pleasing to God. And curious preaching of Latin is full far from this end, for many preach themselves, and fail to preach Jesus Christ; and so sermons do less good than they did in meek* times.

XVII.

CHRIST ONE WITH THE FATHER.

Jesus answered them, My Father worketh hitherto, and I work, &c. John v.

This gospel tells how the false Jews accused Christ of blasphemy, and so they charged him with heresy, for these two are joined together. John saith, how Christ told them, that his Father worketh till now, and Christ worketh also. It is said before that the works of the Trinity must be all together. And so as there is no changing in this Holy Trinity, therefore this gospel speaketh with words of present time. The Father worketh evermore, and the Holy Ghost with Christ. But as Christ was man, he worked by his double nature, by his Godhead and by his manhood. The second working is evident. And therefore saith Christ, that his Father worketh till now, and Christ worketh. By this he did not mean that the Father then ceased to work, but that Christ hath a new nature by which now he ruleth this world; and this vicar kind† came when Christ was made man. And therefore the Jews sought Jesus, to slay him as a blasphemer, not only for that he brake the sabbath, but said his Father was God, and made himself equal to God. But Jesus answered and said to them, Truly, truly, I say to you, the Son may do nought of himself, but that he doth is the Father doing; for what things the Father doth, the same the Son doth also.

And Christ saith here openly, that he is the same God with the Father, and maketh all this world of nought, as the Father maketh it. And yet the Father bringeth forth + Vicarious nature.

* Humbler

the Son, and the Son may not bring forth himself, but this bringing forth is neither making nor working, for it is without end. For if the sun were without end, his shining were without end. And so it is in the Trinity, of the bringing forth of two persons; and thus might the Jews know that Christ had both Godhead and manhood. For the Father loveth the Son, and showeth him all things that he doth; and shall show him more works than these, that ye have wonder of them. And this was done in Christ's death and resurrection. For these were more than the miracles, although they show the same might. For each work of creature tells the almighty power of God. For as the Father raiseth up the dead and quickeneth them; so the Son quickeneth whom he will. For the Father judgeth no man, but he gave all judgment to the Son, that all men worship the Son, as they worship the Father. And here Christ speaketh of judgment of another kind than the judgment of God within, since the judgment of this manhood shall be seen and ended at the day of doom. And by this judgment, as Christ saith here, the Father judgeth no man. He that worshippeth not the Son, worshippeth not the Father that sent him, and so he worshippeth not God, but breaketh all the ten commands. And since worshipping of Christ standeth in holding of the new law, and following of Christ in manner of life, how many now worship not God. And this worship of the Son is more than to worship a messenger; for this Son is the same God, two natures in one person.

Truly, truly, I say to you, that he that heareth my word, and believeth in him that sent me, hath life without end, and cometh not unto judgment, but passeth from death into life. And here the hearing is taken for obedience of the soul, and judgment for reproving of the world. Truly, truly, I say to you that the time cometh and now it is, when the dead shall hear the voice of God's Son, and whoso hear it they shall live. For as the Father hath life in himself, even so hath he given to the Son to have life in himself, and gave him power to do judgment, for he thus is man's Son. And wonder not at this; for the time cometh in which all that are in graves shall hear the voice of God's Son; and those men that have done good shall go into the rising of life, and those men that have done evil shall rise to be condemned in hell. These words tell more knowledge than we can utter, or may tell. But it is known that there