Now followeth the doctrine and contemplation.

IN the former little Booke, we haue heard of the passion of Christ. Nowe if our great sinne put vs in feare, making our conscience vn­quiet, and presse vs with the ter­rour of euerlasting death & dam­nation, wee ought to remember, that the lambe of GOD beeing slayne and hanged vp vppon the Crosse for our sinnes, hath himselfe satisfied for them all, and washed them cleane awaye. This [Page] holy sacrifice was offred vnto God the father for our welfare, and euen the same it is that hath taken awaie the sinne and wickednes of all the world.

Whatsoeuer is read and spoken concerning the passion of Iesus Christ, it is altogether done for our eternall wealth and comfort. Now is it described of the holy Euangelistes, with what honour and glorie his holy body was buried: and that not of mean per­sons, but of noble and famous iust men, Ioseph and Nicodemus, who while Christ yet liued, fauored him and were secretly his Disciples. But nowe after his death, they steppe forth somwhat more stoutly and boldly, begging of Pilate the body of Iesu, to burie it. In the which act, is declared their worthy and va­liant beliefe and loue vnto the Lord Iesu. For their bodies, their estimation and goods must they needes put in ieopardy, and procure vnto themselues the hatred and displeasure of all the world, if they hono­rably burie him, who in his life time was taken to be an euill doer, a deceiuer, a sedicious murtherer, and so was condemned vnto death. But thus it pleaseth God, in weakenes: 1. Cor. 1. Iohn 12. to declare his owne strength and glorie: Thus the dead wheat corne bringeth foorth fruit in the death of Christ, and thus appeareth the power of his death. For though he verily and trulie died as touching the body, yet after the spirit, and in mighty power, he liueth▪ yea hee himselfe is the life of all things.

This is the power and fruite of his passion, when a mightie and strong spirit dooth exercise it selfe in faithfull beleeuing harts. They that afore were asha­med [Page] to go openly vnto the Lord, steppe now foorth manfully, all fearefulnes sette apart, ieoparding their bodies and goodes. For besides that they put them­selues in perill of loosing their life and estimation, they bestow also great cost in linnen cloth, & in cost­ly sweet ointment. For they bury not Iesus as an euil doer, but as an honourable man and friend of God, according to their custome. Loe, what a thing it is, to cleaue somewhat vnto Christ, how feeblie soeuer it bee doone: it bringeth alwaie great fruite in his time. No man therefore ought to bee reiected that cleaueth anie thing vnto Christ, and earnestly see­keth him. Faith is strengthened in affliction and ad­uersitie, the death of Christ giueth power vnto the fearefull. In death beginneth his honour and glorie to appeare, there are all thinges faire and beautifull. Centurio giueth testimonie, and maketh an honoura­ble confession, and so doo they that were vnder him.

Necessarie it was we should beleeue and confesse that Iesus verilie died vpon the crosse: therefore do the Euangelists describe it so perfectly, howe his bo­die was taken downe from the Crosse by Ioseph, and was laid in the Sepulchre: To the intent that wee also might beleeue and confesse, that he hath broken the bands of death, and is from death mightily risen againe. For life might not bee holden captiue in death, neither might death with the rules thereof alwaies binde him, that of all thinges is the life, in whome wee liue, mooue, and haue our bee­ing.

[Page]Heere we must learne to know the eternall infal­lible foresight and prouidence of God, who for his annointed, appointeth afore hande an honourable Sepulchre, and mooueth the heartes of his elect to burie the bodie of Iesu, which els vndoubtedly had bene vilely cast out, & remained still vnburied. How be it his buriall and rest must needs bee honourable, as the Prophet saith, Esa. 11. For when hee by death had finished the course of his life, and the woorke of his father, this rest appertained to his honour, and the father heard him as hee praied afore: Father, (make thy sonne honourable) or glorifie thy sonne. Iohn 17. This began in the buriall, there was the faire white linnen cloth, the new sepulchre, the honorable men and excellent dead buriers, as witnesses of his death, there were the hundred pounds of pretious & cost­ly oyntment. All these thinges were euidences of a glorious, new, and immortall life, which Christ had in his bodie as the firstling of his deed, and as we al­so shall haue according to our measure. The sepul­chre is newe: partly to preuent all wrong suspition, (for if anie man had lyen in that sepulchre afore, it might easily haue beene suspected or talked, that Christ was not risen againe from the dead, but some other) partlie to declare the newnesse of lyfe in Christ, and in those that are his, as it is sayde a­fore.

By this also wee see into what pouertie Christ submitted himselfe: hee that in his life time had neyther house nor place where to lay his heade, is nowe couered with straunge cloth, and layde in a [Page] straunge Sepulchre. In the which thing (though Christs bodie was alwaie vncorrupt) we are taught fruitfullye to consider the corruption of our body. We are earth, and to the earth must wee yeelde and paie earth againe. Ashes wee be, and into ashes wee must returne. Why bragge wee then? Why are we proud and high minded, seeing that shortly we shall become foule doong and carrion? Why haue wee such desire to the wicked worlde, considering it ca­steth vs out so vilely? We should alwaie remember, that within a small short time, we shall be laid down into a foule pit. There is the harborow of all fleshe: There lie the rich and poore together in one bedde: There is no difference betweene noble and base of bloud: There, neither goods helpe the rich, nor sub­tile craft, the wittie. There the tender is worms meat, and he that a little while agoe went bragging vp and downe in costly apparell, is now an vglie smell to the nose: There the hardie Giant, is faine to play stoupe gallaunts parte. The praise and commendacion of such as are puft vp in foolishe pride, departeth as the dust before the wind. Thus passeth away all mankind and all flesh falleth to the place whence he came, be­ing dissolued by reason of originall sinne.

Wherfore let vs learne in this time so to liue, and so to subdue the flesh through the spirite, that when the flesh corrupteth, Rom. 6. our soule may bee taken into e­ternall peace and rest. For all we that be baptized in­to Christ Iesus, are baptized into his death, beeing buried with him rhrough baptisme into death: that as Christ was raised vp from the dead through the [Page] glory of his father, so we likewise might walke in the newnesse of life. For if we be grassed in him through the similitude of his death, we shall assuredly also be partakers of his resurrection: knowing this, that our olde man is crucified with him, that the bodie of sin might be emptied, and that we should serue sinne no more, for he that is dead, is made righteous from sin, if we now be dead with Christ, we beleeue, that wee shall also liue with him. Looke vpon the whole sixte Chapter to the Romanes.

We must die from the world, and from our owne flesh, that the world may be crucified, and dead vnto vs, as we vnto the world. The olde Adam, who in vs did liue and rule, must bee subdued and mortified, that Christ onely may liue and raigne in vs. We must burie our bodies with mirrhe and Aloes, that is, with lamentation and sorow for our sinnes, with weeping with fasting, and with abstinence, which workes of repentance are bitter vnto the bodie. But lyke as those bitter things, Aloes and mirrhe, doe keepe the bodie from corruption, so the crosse and aduersitie sent of God and borne for his sake, preserueth our flesh from sinne.

If we thus die with Christ from the world, & bee buried in his death, we shall rise againe to a new life, here and in the world to come: & so as for death, we need not be afraid of it. For the sepulchre is new, and lieth in the garden: which noteth vnto vs, the return to the pleasant garden of paradise, which is opened vs through the death of Christ, for hee as a guide is entered in before vs, Iohn. 14. Heb. 9.10. that we also [Page] after a new sort might escape from death, and rise a­gaine to a new life. For in the death of Christ, is death killed, ouercome, and wholy nenued, and as much as altered into a sleepe. For we liue vnto God, and our bodyes (as the Scripture testifieth) shall also liue a­gaine. And this is the cause that the Scripture affirm­eth those which are dead in Christ, to be asleep. Esay 26. 1. Thess 4.

Afore time had death mightily and openly raig­ned, euen ouer those also that had not sinned like vn­to Adam (yet had they put on Adams image, & were therefore subdued vnto the curse) but when the se­cond Adam, 1. Cor. 15 namely Christ, appeared, & purchased lyfe agayne for mankind, through the death of his flesh, destroying the dominion of death, and rising from death againe. Then was death renued & chan­ged, and became like vnto a sleepe, for it destroyeth vs not for euer, but is a gate and enterance into a bet­ter and eternall life, therfore haue we a much more perfect hope of the resurrection in Christ, than they of olde, which therefore buried the bodies so costly and honorably, because they hoped in the resurrec­tion to come. As for vs, wee must bestowe such cost vpon Christ in his members, clothing & feeding the poore, and being ready also to loose all things for his sake.

Graunt vnto vs, O God, that as concerning the world and the olde life, wee may die with thy sonne our head, and be truly buried in his death, that with him and in him we may rise againe to a new life▪ that we weak and feeble, may with Ioseph and Nichodemu [...] [Page] grow in vertue and stedfastnes, daily laying somwhat to the heape of godly exercises, being euer still renu­ed in the spirit, that we in our hearts laying vp Christ who dyed for our sakes, may so in thankfull remem­brance burie him, to the intent that our soule & bo­die may still remaine pure and vnspotted, vntill the comming of our Lord, Amen.

Doctrine and fruite.

HEre we learne to haue an earnest, diligent, and feruent loue vnto Christ, hearing with what [Page] zeale and feruentnes, that deuout women [...] vn­to him, and serue him in life and death. Him whome they loued in life, will they not forsake in death, but cheerefully with constant mindes they ieopard their lyfe and goods. What auaileth vs then, that we can­not shew friendship, loue and seruice vnto Christ, as well as these women? Seeing we haue not Christ al­wayes bodily with vs, who nowe beeing in his king­dome, needeth no corporall ministration & seruice, we ought to bestow the same vppon his poore ones, whom we haue alwaies with vs. Heerein ought wee to spare neither goods nor money, to serue & please Christ, who vnto death did ieopard and giue his bo­dy and lyfe for vs.

But like as in the women there was a deuout gesture & good mind toward Christ: so in the Iewish priests and pharesies there was found a great malice and ha­tred against Christ. They were not satisfied in perse­cuting him while he was aliue, but vndertooke also to hinder his resurrection. Yet God by his wisdome vseth their wickednesse to the glorie of Christ, that e­uen the enemies themselues (albeit against their wil) must beare record of his buriall and resurrection in that they keepe the graue with watch men, and seale the stone. The truth is immortall, the more it is op­prest, the more it breaketh forth. Therfore ought we to beware, that wee neuer goe about to hinder the truth: for if we should so doo, we should both labor in vaine, & procure vnto our selues euerlasting hurt.

Doctrine and fruit.

THE resurrection of Iesus Christ from the dead is verie diligently and perfectly described of the foure Euangelistes, for right profitable and necessarie is it for the strengthening and stablishing of our beleefe in Christ. And whereas in the descrip­tion of this historie they speake not all alike, the same happeneth to our wealth through the ordinaunce of the holie Ghost, that we should exercise our faith [Page] therein, and applie our diligence, perfectly to learne and comprehend the same Resurrection of Christ: For where that is right conceyued and beleeued, there is faith perfect. The Euangelistes nowe in de­scribing Christes Resurrection, doo most of all de­clare, to what high honour Christ came after death, and that in one order and degree, according as our beleefe and weakenesse increaseth and groweth to­wards perfection.

At the first, is faith in vs feeble and vnperfect, but through the grace of him that hath giuen it, it daily groweth. Verie hard also is it for our naturall reason, to receiue and beleeue the resurrection of the dead: therefore doe the Euangelistes right diligently and with manie wordes set forth the same resurrection of Christ, that our beleefe therein might be assured and stedfast. For whosoeuer truely and constantly belee­ueth the resurrection of Iesu Christ, is readie & pre­pared to beleeue all that concerneth Christ. Neither is there anie thing that maketh a man more ioyfull then when he beleeueth, that at the comming of the Lorde, he shal rise againe, and receiue a glorified bo­die after Christ, and with Christ. What can be tedi­ous to suche a faithfull beleeuing man, when hee beholdeth so high a rewarde from God. Diligently therefore ought we to heare, what the holy Euange­lists write of his resurrection, and to giue credence to the witnesses that saw it.

First, wee heare agayne the great zeale, and the feruent loue and diligence of these deuout women, in that they desire to shew honour vnto the Lorde [Page] being dead: but the Angell a messenger of his resur­rection, commaundeth them to declare this ioy vnto the Disciples, and to get them vnto the Lord nowe being aliue. Heauenly is the messenger and proclai­mer of the resurrection, for it passeth farre all natural reason and all flesh. Therefore are the women also a­fraid of him, and at the faire brightnes of his counte­nance and apparel. For our feeble flesh is not able to sustaine the glorious shine of the heauenly light and godly clearenes, but is afraid at it, and feareth. Ne­uerthelesse God by his Angell doth right soon com­fort the womens weakenes, taketh from them their feare, speaketh louingly vnto them, maketh them A­postles, that is, messengers and proclaimers of the ioi­full resurrection. So little doth God reiect our weak­nes, that he maketh euen women to be the declarers of his resurrection: for he euer delighteth of the last to make the first. Forasmuch then as they were the beginners of death in sinne, they are heere first afore the Apostles, chosen to bee declarers of that immor­tall life, which euen out of death is come forth vnto vs in Christ.

As Christ with the earthquake died on the crosse, so riseth hee with the earthquake, which also was heard in the sending of the holie Ghost. This signi­fied, that through his death and resurrection, and by the power of the holy Ghost (when the Apostles de­clare the same in the world) the whole world should be moued and chaunged. And though the vngrati­ous falshood of the high Priestes, vndertooke with their lies, to hide and suppresse the trueth of Christs [Page] resurrection, yet God did directe it an other waie. Loo [...] [...]her with they minded to oppresse the truth [...] with the same haue they helped to set it forth: and thereby was it signified, how the Iewish people should bee blinded and refused. And forasmuch as they had no loue vnto the trueth, but reiected it, it it was moche that they should be blinded and darke­ned in lyes, and that there shoulde errour and blind­nsse enough fall vpon them.

The Angel is not ashamed to call Iesus the crucifi­ed, for the crosse is the token of Christes victorie: The crosse is the glorious & victorious token of the faithfull. through the crosse beganne his honour and glorie: through the crosse was death ouercome: the crosse is the glorious token of all Christians: In the crosse is the exaltation of Christ the heade, and of all his members. Wee ought not therefore to bee ashamed of the crosse of our Lorde which was crucified: for therein standeth our health, life, and resurrection, all our reioicing and glorie.

Commission is giuen, that vnto Peter before other disciples, they should declare the Lords resurrectiō: that from the feare wherin he stood by reason of the denial, he might be deliuered, and so comforted.

He sendeth them to Galilee (thither wil he go be­fore them) that they might bee safe from the feare of the Iewes, which at that time raged horribly.

Grant vs (O God) an earnest zeale and loue vnto the poore, in whom we may highly honor Iesus thy son. And wheras we throgh the weaknes of the flesh are inclined to bee faint hearted, and not able of our selues to behold the bright shine and clearnes of his [Page] glorious Resurrection, strengthen and comfort thou vs by thy holie Angell, that wee may constantly be­leeue the Resurrection of thy sonne: whereby [...] receiuing an holy hope of the life to come, [...] immortall Resurrection of our bodies, may be [...] also to comfort and strengthen others that be [...]. O make thou this hard earth of our fleshe to [...] and mooue through the power of thy spirit, to ho­lie fruitfull pennaunce, amendment and confessi­on of our life. Preserue vs, that wee neuer resist the truth, nor take part with lies▪ Graunt vs loue vnto the truth, keepe vs from errour and blindnesse. Let our ioye bee in the crosse of Iesu Christ thy sonne, and our life in his resurrection: that wee with him, & in him may truly rise againe, hereto a godly righ­teous and sober life, and in the world to come to the blessed life euerlasting, Amen.

Doctrine and fruite.

THE Euangelists do most diligently set forth to vs the resurrectiō of Christ, as a thing necessary [Page] profitable and ioyfull vnto all faithfull beleeuers. For in the resurrection we see how Christ [...] ▪ and what hope we haue in him. But this resurrection do the Euangelists teach, according as mans [...] [...]standing may comprehend it. For if Christ had so­dainly at once opened himselfe to his Disciples, so that other exhortations & warninges were not gone before, then should they haue taken it but for a plain fantasie and vision, Math. 14. as they did when the Lorde ap­peared vnto them vppon the water. Therefore the Euangelistes describe the matter verie distinctly and sundrie wayes, so that no man can bee able to sus­pect anie deceyte. First, how the women and men came to the sepulchre, looked and went in, and how they viewed euerie thing throughly, not once, but oft and manie times: the clothes wherein the Lorde was wrapped, the heade kerchiefe, euerie thing fol­den together in his seuerall place: and how they saw and perceyued, that the bodie was not there, that the Sepulchre was open, the stone rolled away, and how the Aungels and heauenly spirits testified, that hee was risen agayne. Yet for all this, they are weak and beleeue it not stedfastly, but bee as yet in a doubt. Thus GOD permitteth them to wauer, and to bee feeble of beleefe, and doth not through­ly perswade them forthwith, and that altogether for our sakes.

Hee might well sodainely haue certified and assu­red Thomas and them at the first, but thus is it better both for them and vs. For the more a sicke man feeleth his owne disease and woundes, the more [Page] acceptable is the medicine vnto him: The weaker that our beleefe is, the more cause haue wee to call vpon God for the increase of faith: the more weak­nesse we find in our selues, the farther are we in debt and the more bound to praise God. When hee ma­keth vs strong, and seeing it is his onely strength that staieth vs, we ought the lesse to reioyce in our owne. Christ in his life time had oft tolde them afore, Math. 20. of his resurrection, but their mind was so dul, that they vnderstood it not, neither perceiued they that great mysterie. The resurrection of the bodies they could not comprehend, but alway vnderstood it otherwise There was much written thereof, and that with eui­dent woordes, in the Scripture (as in the sixteenth Psalme, and in the figure of Ionas) and yet could not they vnderstand it. Which thing neuertheles to be­leeue, Christ had giuen them occasion sundrie wais: As in that hee raised vp Lazarus & other which were dead, and made them aliue againe. Iohn. 11. In all his preach­ing and doctrine he declared, that this was vnto him in no wise vnpossible, by reason of the diuine pow­er working in him. For all this, the disciples are yet so weake that they vnderstand it not all.

Therfore doth the godly wisedome lead them still by little and little, to make them stronger, declaring vnto them certaine assured euidences: as that the bo­die was not in the sepulchre, but that the clothes lay there wrapt together: for these were vndoubted to­kens, that he was risen vp againe. For if any man had taken him out of the sepulchre (as Magdalen thoght) he could not haue had so much time and leisure, as [Page] to loose vp the bands, and to vndoo the clothes from the bodie, but had taken and carried awaie the clo­thes and bodie together. For the clothes dyd cleaue hard fast to the bodie, partly by reason of the [...] ▪ and partly through the Aloes and Myrrhe than the bodie was dressed withall. But for all this, they are weake still, and in doubt, vntill such time as the Lord himselfe doth strengthen them. Therefore euen Ma­rie also, as feruent as shee is, iudgeth not the bodie to be risen againe, but to bee stollen and priuily carryed awaie: thus God openeth himselfe vnto whom and when hee will, for though wee see sometimes many great and wonderfull workes, though wee reade and heare much of the Scriptures, yet remaineth our hart still ignorant, neither doth the doctrine take effect, till Christ open it, and till he himselfe be schoole-master within.

Who so would rather haue another and higher sense or exposition than this, it may bee vnderstood that Christ appeareth vnto those which mourne and weepe, and stande in death with Christ in subduing of the flesh, in mortifying of the body, in abiding of the crosse. For while they bee in aduersitie vnder the crosse, and buried with Christ, the greatnesse of the trouble causeth them to thinke, that Christ is not risen againe, that is, they haue nothing but heauines, and sorrowe. Notwithstanding Christ appeareth vnto them, comforteth and refresheth them, and maketh them partakers of his resurrection and ioy.

Heere may wee perceiue and see a great desire and loue vnto Christ, Luke. 7. in the disciples that runne, but [Page] specially in Marie Magdalene: for seeing that much [...] forgiuen her, therefore was her loue exceeding [...] Peter also and Iohn, which were more fer­uent [...] others in the loue of Christ, and drew nee­ [...] [...] others did, when the Lorde was taken, al­though the one fled, and the other denied him: ther­fore vnto them, as to the principall, was this opened, before others.

Marie loued Christ verie feruently, for many sinnes were forgiuen her, The number of seauen for many. many deuils & vices were driuen out of her, therefore vnto her dyd Christ first appeare. The crosse and trouble was not able to bring Christ out of her heart, Mark. 16 it could not quench her loue vnto Christ: the seede of faith was in her heart, it had taken roote, although it were not yet ripe. Verie earnestly and with great diligence seek­eth shee him whome shee loueth, declaring her fer­uentnesse by her weeping, and her zeale by tarrying still at the sepulchre, when the two Apostles were gone awaie alreadie. The Lorde therefore forsa­keth her not, but instructeth her, and comforteth her by the Angell, appeareth vnto her vnknowen, at last talketh with her, and maketh himselfe know­en vnto her.

The Angels which are ministers for the wealth of the elect, disswade her from weeping and mour­ning, and bring her tidinges of great ioy: for here­in nowe is no iust cause to weepe, but rather to re­ioyce, seeing that Christ hath ouercome death for vs, deliuering and setting vs free from the power thereof, and placing vs in eternall lyfe. Lyke [Page] as the Aungels at the birth of Christ in this mortall life, did bring tidinges of ioy: so doe they heere also when Christ is risen againe into an immortall life. And hervnto also serueth the brightnes of the coun­tenance, and whitenes of the clothes: for all such are tokens of ioy.

But some man might maruaile, why Christ will not suffer Marie to touch him, saying: hee would afterward bee touched of the other women, of the Disciples, and of Thomas, yea he prouoketh Thomas and the Disciples thereto.

It seemeth that Marie, with the ointment which she brought with her, thought to annoint the bodie of Christ (as she did afore in his life time) and to re­uerence him, and to deale with him as with a mor­tall man: which thing Christ forbad her to do. Here­after shall wee heare how hee offreth vnto his Disci­ples his hands, feete, and side, willing them to touch him. But with this inhibition, and that commande­ment he hath respect to one onely thing: namelie, to deliuer Marie and the Disciples from vnbeliefe, from weake faith and doubting. Vnto Marie hee will say: Touch mee not of a carnall deuocion, as though thou wouldst anoint me. I need it no more. As for such corporall seruice, it is not necessary to do it vnto my body any more. The cause why I became man, was not that yee should alway hang vppon my corporall flesh, and honour me with bodely seruice. Thou shalt now shortly vnderstand, that I haue like power with the father. I am in thy heart, not yet as­cended vp vnto the father. That is: Thou hast as yet [Page] no right knowledge of my Godhead, therefore canst thou not now rightly touch me.

Thus learne wee also, to knowe and honour Christ nowe no more after the flesh, 2. Cor. 5 God is a spirit, with th [...] spirit will h [...] be worshipped. and to shew no corporall outward seruice vnto his person. In spirite will he be worshipped, with the faith and loue of the inward minde. If anie thing bodily be done of vs, the same should be done vnto the poore, & to the neigh­bour that hath need thereof. Thus may faith & loue well vse some outwarde thinges, not to doo seruice therewith vnto God, but vnto our selues, or to our neighbour As when we take and minister bread and wine about in the supper, distributing and eating it, the same is not done principally, to the intent to de­clare a seruice vnto God: but somewhat to prouoke our outward senses and flesh by the exteriour signes, that wee may the better consider and ponder the grace of God declared vnto vs in the death of Iesus Christ, and that wee may lifte vp our mindes vnto Christ the heauenly foode and liuing bread, which inwardly feedeth vs with his flesh, and nourisheth vs with his bloud.

Thereto also hath our sauiour Christ instituted the figuratiue tokens and sacraments of his grace, to helpe our infirmitie: for Sacraments are gracious e­uidences of the faith that men haue or shoulde haue to God. In the which they comfortably exercise and practise themselues towards Gods promises, where­in also they declare the obedience of theyr inwarde saith, and that they faithfully beleeue the words and promises of almightie God. For the token without [Page] beleefe is nothing profitable, but rather hurtfull. All bodyly seruice that the flesh imagineth pleaseth not God. Hee sitteth at the right hande of GOD, there ought we to touch him with the lifting vp of a faith­full heart, and with the worship which hee through his spirite worketh and directeth into vs: for there­fore he dyed, rose againe, and ascended vp into hea­uen, that hee might fulfill all things, and raigne true­ly and spiritually in our heartes. Our heartes must wee lifte vp, Col 3. Phil 3. there as Christ sitteth at the right hande of God, and our conuersation ought to bee in hea­uen.

Whereas the Lorde willed his disciples to touch him, it was done to banish theyr doubtfulnesse, and to strengthen theyr weake faith. Which touching was not required of them as a worshippe, but that theyr flesh through the outward handling of his bo­die, might bee quieted & stilled: and so is it a proofe and testimonie (that hee verily rose with the former bodie) rather than a worshipping or seruice. Christ dyd not therefore take vppon him his flesh, that we should alwaie hang and depend thereon, but that we by his humanitie, should ascend vp to his godhead: for when wee knowe the high and holy mysterie of his Passion and Resurrection (with the which hee hath serued our turne) wee ought to stirre vp our mindes to knowe the Godhead, wherein he is lyke vnto the father.

Therefore vnto Marie Magdalene also doeth Christ speake of ascending vp to the Father, which thing he commandeth to shew the Apostles, as if he [Page] would say, now shortly beginneth mine honor, that I, as concerning the humanitie receiued, shall be ta­ken vp to the glorie, which I haue had from euerlast­ing, that is, the flesh which I haue taken vpon me for your sakes, shall sitte at the right hande of my Fa­ther.

Oh how great a grace is this? Oh howe high is the glorie that heere is promised vnto vs in CHRIST? The onely begotten sonne of God, descended and became man for vs, that wee (so much as were possible for our nature) shoulde as­cend vp vnto his Godhead. Hee descended downe lowe, that when wee are humbled, hee might re­ceiue and exalte vs to his owne promotion. Hee that of nature is the Lorde, tooke vppon him the shape of a seruaunt, that of vs which naturally were bond seruauntes, hee might make vs Gods chil­dren.

Forasmuch then as hee became man, to make vs Gods, and children of godly grace. Hee tooke vpon him that which is ours, to giue vs and to parte with vs that which is his. Psal. 22. Therefore calleth hee vs bre­thren, and maketh his owne father common vnto vs, so that hee is also our Father and our God: that same which hee hath of nature, doeth hee of grace giue vnto vs. For his spirite beareth recorde vnto our spirite, that wee are the children of GOD, Rom. [...] for wee haue not receiued the spirite of bondage to feare, but the spirit of adoption, in the which wee cry, Father, Father.

Christ also calleth those that bee his, Iohn. 15. not ser­uants, [Page] but friends and brethren: he will be our God, and wee his people: Iere. 31. our father, we his children: and his couenant which he hath made with vs, shall bee euerlasting, for it is sealed and confirmed with the bloud of his onely begotten sonne. Now haue wee fellowshippe and companie with God the father, the sonne, and the holy Ghost.

But such grace and glorie, is inwardly seene with the eyes of faith, and felte in the spirite, beeing hidde heere in time vnder the shape of the crosse. The glory of the faithfull is hid vnder the crosse. For Christ doth not straight waie by and by declare him­selfe openly vnto Marie Magdalene, as hee is in his glorie: but standeth there as a gardener, and speak­eth vnto hir, by the which voice she knoweth him: he long deferreth the comfort, permitting her a good while to weepe and lament, that the ioy and conso­lation afterward may bee the greater. But the cause why he so long delaieth his helpe and comfort from these that bee his owne, is, that their inward desires may bee the more feruent and earnest, and that hee may stirre vp and kindle their faith. Now when the fire is kindled inough, then commeth hee with his comfort, as it is euident heere in Marie Mag­dalene, and in the woman of Cananee. Matthew 26.

Moreouer, hee sendeth Marie Magdalene from him; to bring the Apostles tidings of this glorious exaltation, whereas shee doubtlesse had rather haue beene longer with him, and to haue had the comfor­table fruition of the sight of him. Howbeit hee di­recteth her forth, to declare that felicitie, and poyn­teth [Page] her to the work of charitable loue, to the seruice of her neighbour. For here in time wee cannot as yet come to the beholding & sight of God face to face, it shall first begin after this time. Now while we liue heere, wee must serue our neighbour in charitable loue, and do him good.

O God, strengthen thou our weake faith in the resurrection of thy beloued son: that by it our con­sciences being examined, may well answere: Illumi­nate our mindes, and expell out of vs all darkenesse, thorow the light and brightnes of the glorious resur­rection: Rom. 6. O strengthen our weaknes throgh the pow­er of thy spirite. Raise vs from the death of sinne, in the same spirite and power wherein thou hast raised vp thy son from the dead. Comfort and strengthen vs in aduersitie, and make vs constaunt therein: that we may preasse through the same in steadfast hope, to the ioyfull and blessed resurrection. Kindle in vs the fire of thy godly loue, that with earnest and fer­uent desire wee may seeke and finde thee through Christ. Withdraw our hearts from all earthly loue of creatures, and from filthines, vp to heauen-ward, where Christ sitteth at thy right hand, that wee may lead a godly and heauenly life vpon earth. Set vp the spirituall kingdome of Christ Iesu in our hearts, that in vs thy name may be sanctified and thy will perfor­med: that wee may become thy vertuous children, and neuer displease thee our gracious father. that we continuing stil in thy mercifull couenant, 1. Iohn. [...]. doe neuer fall away from the companie and fellowship of thee and thy sonne. And where as thou hast giuen vs such [Page] knowledge, grace, and vnderstanding, graunt that we may make the same knowne vnto many, beeing al­way readie through charitable loue to serue our bre­thren, Amen.

It followeth now further in the historie, how the women that first were with Marie Magdalene at the sepulchre, and being afraid, fled away (no man say­ing ought vnto them) returned now more stoutlie & boldly to the sepulchre, to see what would come of that wonderfull terrible matter.

Doctrine and fruite.

LOne is not idle, but diligent & zealous: which thing may well bee perceiued in these women, that ran againe to the sepulchre, although they had found it empty afore. Gladly would they haue found the body, and done reuerence to their Lorde, whom they loued. This feruent zeale of the women confoundeth our coldnes & vnmercifulnes towards the poore. Oft times do they seeke him that is absent, and that with great diligence: wee receiue him not, when (in the poore) he commeth vnto vs. No trauel, labour, nor cost greeueth them: as for vs, we pitie our substance, when wee shoulde distribute to the poore which are Christs. O that we could rightly consider, how pretious a treasure we gather vnto our selues in heauen, when we giue of our goods into the hands of the poore, lending the same vnto Christ! Then should not wee garnish and build timber and stone, but the liuing temples of God, keeping them from wind and raine, and from decay: namely, that they suffer no extreme pouertie, nor be destitute of helpe. Such a treasure had Tabitha laid vp in store, Acts 9. for when she died, it was not stones and stockes that commen­ded her benefits, but the bodies of the widows, they lamented her death, and declared how mercifull she had beene.

Christ openeth and sheweth himselfe vnto those that earnestly seeke him, and those hee suffereth to touch him: to the intent that forasmuch as they must [Page] declare his resurrection to the Apostles, their weake faith must be strengthned, to know and to be assured that hee was verily risen againe. For not onely the Angell, but Christ also himselfe commandeth them so to do. He comforteth them, and taketh from them the fearfulnes and sorrowe. Thus wee ought not to doubt, he shall in all aduersitie and trouble meete vs, he shall chearfully appeare vnto vs, and with his ioy­full presence and resurrection shall hee comfort and preserue vs.

But we lacke an earnest and strong faith: our harts are slow and cold: Diligent we be in seeking of tem­porall things, but godly things wee either despise or neglect. Loue hath no rest, she ceaseth not to runne and seeke, till she finde him whome shee loueth, and when she findeth him, she holdeth him fast, that shee loose him not againe: glad is she also, to make others pertakers of the treasure that she hath found.

O God, kindle our colde heartes with the fire of faith and loue, that we may earnestly seeke thee: and that when we haue found thee, we may feruently re­ceiue and keepe thee, and with a right spirit worship thee. Expell all hardnes and vngentlenes out of our hearts: make vs louing and mercifull vnto the poore ones. Take from vs the terrour of all vndoubtfulnes, vnbeleefe, and feare of the world, and comfort vs in all aduersitie. Graunt vs the faith of thy resurrecti­on, that we despising all transitory things, may set all our comfort and hope in the blessed resurrection to come, Amen.

Heere also we learne, how exceeding weake and [Page] ignorant our flesh is, to receiue and beleeue the truth [...] it of God giue not light and strength. For a­ [...] [...] of the Apostles were illuminated and [...] the holy ghost, they esteemed the truth [...] Resurrection (opened vnto them by the women) to be a foolish and fained thing. Neuerthe­lesse Christ forsaketh not those whom hee hath once imbraced, but still openeth himselfe vnto them more and more, to expell out of them all dubitation & vn­beleefe.

Doctrine and fruite.

THE longer the more, is set foorth vnto vs the vnoutspeakable loue and trustie faithfulnes of Iesus Christ our lord, who forsaketh not those that anie thing loue to talke of him. For look whom he admitteth into his schoole, those hee teacheth still continually (how weake soeuer they bee) vntill hee bring them to perfect vnderstanding, and expell all doubtfulnes out of their hearts. Forasmuch now as these his Disciples speake of him in the way, hee get­teth him to them, albeit hee holdeth their eyes that they knowe him not: that by the meanes thereof, they themselues with their own words might know­ledge & confesse their doubtfull wauering, & weak­nes of faith: that they might open their disease vnto him, & hee to giue a conuenient medicine for theyr vnbeleefe: that through the long delay, frendly talk, and opening of the scripture, their harts and desires might more and more bee kindled and sette on fire: that their doubtfulnes might bee taken away, and theyr weake fayth strengthened. For though they helde Iesus for a great and principall Prophet, and and for an innocent good man, yet speake they vn­certainely of the matter, and their heart wauereth: [Page] yet were not they assured that hee had ouercome death, and by his owne death purchased life for all the world, that hee was risen againe into an immor [...] [...] made vs vndoubtedly partakers of the [...] and ioyfull resurrection, and eternall life in himselfe.

Now for as much as they gladly talke and wil­lingly holde of him (how feebly and vnperfectly so­euer it bee) yet the gratious and louing Lorde ap­procheth neare vnto them, and instructeth them. It shall neuer bee vnfruitfull, it shall neuer passe with­out profite, but assuredly doo good, where Christ is gladlie and with a good heart spoken of. Where two or three bee assembled in his name, there is hee in the middest among them, and infourmeth them. That he doth to the Disciples in the way by mouth, the same declareth hee alway vnto vs inwardly by his spirite in our harts, and outwardly with the scrip­ture and word, and with the teachings of good god­ly men. He that well and faithfully vseth the little ta­lent, shall not be denied a greater, if he earnestly de­sire it.

Wheresoeuer he is earnestly & feruently thought vpon, and talked of, there is he present, & instructeth and teacheth the ignorant. For he is not ashamed to resort vnto those that lacke knowledge, and be in er­rour, and to talke with them.

This lowlie and gentle condition ought wee to learne of our head, that we shame not to repayre vnto such as are not yet right instructed, that wee may infourme them, and commune with them. We [Page] should despise no man, that with a single hart seeketh God, though as yet wee perceiue much wauering and weake faith in him. For if the eternall [...] was not ashamed to humble himselfe, and [...] the ignoraunt, much more ought wee to doo [...] [...]ing we are neither sufficiently instructed in the scrip­ture, nor yet diligent and carefull to doe that which we know.

Doctrine and fruite.

CHRIST sayth, Iohn. 5. Search the Scriptures, [...] they testifie of mee. Also, If yee beleeued Moses, ye should beleeue me, for he hath writ­ten of me. Christ therefore willing to strengthen the weake, and to teach the vnlearned, expoundeth vnto them the Scriptures, beginning at Moses, and so tho­rough out all the Prophets. For whatsoeuer is writ­ten in the Scripture concerning the mercie, goodnes and wisedome of God, the washing awaie of sinne, and satisfieng for the same, it belongeth properly to Christ. For so worthily and euidently haue they de­scribed the passion & glory of Christ, that one would thinke them not to write of a matter which were to come, but done alreadie, as it is plaine in the Psalmes and Prophets. Psa▪ 22. Esa. 53. 1. Pet. 1. &c.

Thus out of the Scripture we learne, partlie the testimonies of the passion and resurrection of Christ, partly by what waie Christ came to so high honour; and glorie of his father, that wee first beleeuing that Chri [...]t dyed for our sinnes, and rose againe for our righteousnesse, might by his resurrection be sure of a good conscience, and consolation of the lyfe to come.

Secondly, that wee in patience and obedience might learne to be obedient to our heauenly father, to take vp our crosse, and to follow our Lord IESVS Christ, if wee will haue ioy with him, wee must also suffer and trauaile with him. Our head goeth to eter­nall [Page] ioy through aduersitie and trouble, and will we enter into it through the pleasure of the worlde and lust of the flesh? It passeth the boundes of all [...]nitie, and comlynesse and honestie, for [...] to bee sluggish and slouthfull, when the [...] [...]keth vppon him such trauell and paine, [...] narrowe gate that wee must enter in at, for tho­rough many tribulations, vexations, and miseryes must wee come into the euerlasting kingdome of heauen: and all they that will liue godly in Christ Iesu, must suffer persecution in this world. He that will possesse an inheritance, must beare and suffer all the charges belonging to the same. The eternall in­heritance is appointed vs of our heauenly father tho­rough Christ: but with this addition, that we receiue the possession of it in such sort as the son hath done, namely with and through the crosse and trouble. Blessed are they whome God the father maketh par­takers of the passion of his onely begotten sonne: for who so is a companion with him in suffering, shall haue his eternal fellowship in heauen, and inioy with him euerlasting blisse and rest. Hee that vnderstan­deth not this, is a foole and slowe of heart to beleeue the Scriptures: let that man beseech God to open the Scripture vnto him, and to make him vnderstand it. Where that commeth to passe, ignoraunce vani­sheth awaie, and the heart is feruent and receiueth vnderstanding, for the Lorde is the right and perfect schoole-master, that toucheth the hart, and pearceth it through with the arrowes of his words and ardent loue.

[Page]In breaking of the bread, they knowe the Lorde, [...] life time, when he nowe woulde goe [...] and death, tooke bread, rendered [...] it, and gaue it them, admonishing [...] [...]bit as they dyd the same, they shoulde [...] remembrance of him. Whereby they now [...]hin [...]ng on the same wordes, and beeing admoni­shed of the act, remember that it is hee. Thus the breaking of the bread before our eyes in the supper, is an admonishing token, that Christs body was bro­ken and dyed for vs on the crosse: and the drinke an admonishing token, that his bloud was shedde for the washing awaie of our sinnes. And so when wee breake the bread, and drinke the drinke, wee ought thereby to knowe the Lorde, thanking him for his death which is our life, being mindfull of him, and following his great loue, wherein hee dyed for our sinnes.

Doctrine and fruite.

IN that the Euangelists describe the true resurrecti­on of Christ, they declare withal, vnto whom such a high mystery was opened and shewed For when we heare how the disciples were minded and beha­ued themselues, we learne therby what becommeth vs, that we also may beleeue, that Christ is truly risen againe: yea, not only to acknowledge the same with the mouth, but also to proue and feele it in the tast of the spirite. So haue wee heard afore, what the desire & ardent loue which God stirred vp in Mary Mag­dalene, dyd bring to passe, and what good came of the feruentnesse and diligence of Peter. This we see now here, for God hath a plesure to stir vp our desire when hee will open himselfe vnto vs. And therefore all the same daie from morning early vntill nyght, were the disciples still more and more endued with new ioy, that the desire to see Christ, might be kind­led more and more in them. And as they were as­sembled in loue & vniformitie (for those two things please God wel) Christ commeth and appeareth vn­ro [Page] them. He openeth himselfe vnto those, that long­ing after him, are coupled in loue and vniformitie, & being assembled, doo hold themselues together, for where loue is, there is God: where discord is and diuision, there is the deuill.

O deare brethren, let vs regard charitable loue, let vs care for our brethren, that the brotherhood be not broken, and that loue be not spotted, for els fare­wel saith. No man needeth to boast himselfe of faith that hath not charitable loue, but stirreth vp and see­keth diuision.

Moreouer, we see here that the disciples of Christ stood in great danger of their bodies and life: for when the Iewes had no more power to rage agaynst Christ, they raged agaynst his disciples. Looke what men are partakers of the crosse and passion of Christ they verily shall vnderstand the high mysterie of his resurrection. For vndoubtedly, God with his owne consolation shall visite and comfort those, that suffer anie danger & harme for his names sake. Forasmuch then as the good disciples of Christ, must still bee in conflict and battel with the Iewes, the Lord speaketh vnto them with this comfortable worde, Peace bee with you: as if he shuld saie, be of good cheere, your matter shal stand in good case, in mee yee shal haue peace & be safe, & quiet, how hard so euer it go out­wardly: Feare not, be not afraid, howsoeuer the Iews doo rage, ye shall doo right well. This salutation was common among the Iewes, therefore doeth Christ also vse it. Such a charge gaue hee lykewise vnto his Disciples, when hee sent them to preach, that ente­ring [Page] into an house, they should saie, Peace be to this house. Luk. 10.

And though the disciples were somewhat ama­zed and afraide at the first blush, yet was theyr glad­nesse great, when they were throughly instructed, that it was the Lorde. Now was fulfilled that which Christ had said and promised vnto them afore. Io. 16 Yee shall mourne, and the world shall reioyce, but I will see you againe. Your sorrow shall be turned in­to gladnesse, your heart shall reioyce, and your ioye shall no man take from you. For the ioye of a fayth­full beleeuing heart is constant, and endureth. If the resurrection of Iesus Christ were truely and rightly beleeued, and the same ioye comprehended as it ought to bee, all sorrowe must needs vanish, all hurt and aduersitie must needes bee little regarded. For what can bee grieuous vnto a man, when by faith & hope hee is assured, that hee in a glorified immortall bodie shall arise agayne with Christ his head, and haue euerlasting ioy with him.

And this is the cause that Christ appeareth so ofte vnto his disciples, instructing them so much and so perfectly of his resurrection, euen to make them steadfast in this faith, and to assure them of this ioy. Therefore sheweth hee them his bodie, and giueth it them to handle. The palpable bodie certifieth them, that it is a true bodie: the immortall bodie sheweth, that it is glorified, and of highest honor: the printes of the woundes declare, that it is euen the selfe same bodie that it was afore. Hee sheweth them the tokens of victorie, as a mighty ouercom­mer [Page] of death, and so doth hee the woundes that hee had gotten for them in the battell: and likewise the side that was opened, declaring his great loue. His woundes sheweth he to them, to heale the wounds of theyr vnbeleefe. As if hee would say: looke vp­pon mee, and fight manfullie: Without a battaile shall no man bee crowned. 2. Tim. 2. But vnto him that o­uercommeth in the conflict, Apoc. 2. will I graunt to eate of the bread of Heauen, and will crowne him for euer.

Where as hee eateth before them, it is done for the probation of the true humaine nature, and not for the great necessitie of the bodie: To them was it verie needfull, not vnto Christ. Euen so we, knowing howe to further our neighboures faith, must, and ought manie times to doe somewhat, and to leaue somewhat vndone, that for our selues wee need not.

O GOD graunt vs true loue and vniformi­tie: Take from vs all Scisme and diuision: gather vs togeather through thy holie spirite, remooue all discord and variaunce out of thy holie Churche. Giue vs patience in aduersitie: sende thy godlie comforte and ioye vnto all such as bee in distresse and trouble for thy names sake: Strengthen the weake, lift vppe the feeble, establish the doubt­full, and in the battaile helpe those which bee thine owne: that they lie not vnder, but that in thee, they may ouercome all daunger and harme. Amen.

Doctrine and fruit.

THat which was spoken afore, is heere euident and plaine, namely, that Christ openeth him­selfe vnto those, which are desirous of him, and long after him associating themselues together one with another in true loue, and being partakers of the passion & crosse. Forasmuch then as Thomas is lesse feruent, and therefore absent from the rest, hee sawe not Christ with the other disciples, but when he ob­tained a desire to see Christ, & was assotiate and ioy­ned to the other, he became also partaker of the ioye that they had.

And here we learne the nature and condition of true beleefe (which is an illumination of the grace [Page] of God, yea a verie godly propertie) that he maketh others partakers of his holy and glorious ioyes, and that through loue, which seeketh not her owne pro­fit, neither is disdainefull, to the intent that the glorie of God may be preferred among all men Therefore the Disciples of the Lord make Thomas their compa­nion partaker of such gladnesse as they had receiued of Christs Resurrection opened vnto them: for hee was verie faithlesse, and too stiffe in his owne opini­on. Which vnbeliefe God suffered to happen vnto him, and to continue somewhat the longer, that his slacknes and lacke of faith might serue to our com­moditie: that through his vnbeliefe, wee might bee prouoked vnto faith, for as much as we heare, that he so perfectly proouing, seeing and feeling the thing, came so to an vndoubted faith: that wee also might beleeue, that the bodie of Christ which was hanged vpon the crosse for our sinnes, was of the Father ray­sed againe vnto life. For if wee beleeue in our heart, Acts. 2. Rom. 10. and confesse with our mouth, that God hath raysed him vp from the dead, we shal be saued. Yea beleeue we must, Iohn 2. that Christ (according to his wordes afore) hath through his godly power, erected vp againe from death, the temple of his bodie. Therefore tho­row the doubting of Thomas, wee learne the myste­rie of the resurrection of our own bodies. For Christ hath sufficiently proued, and Thomas hath confessed that the bodie of Christ which was hanged vpon the crosse, is verely risen againe from death. Wherin, our faith is confirmed, to beleeue, that our bodies also shall truely and liuely rise againe to eternall life.

[Page]When Thomas is with the other disciples, Christ sheweth himselfe vnto him. For they that in the vni­tie of faith and of vndiuided loue, doe not associate and accompanie themselues with other faithfull be­leeuers in the Church, shall not be partakers of hea­uenly ioyes. Truth it is, that to beleeue with the hart iustifieth: but the confession that is made with the mouth, belongeth vnto health, & serueth vnto loue and vnitie of the Church and congregation of God, without the which there can bee no hope of health. He that saith he beleeueth, and doth not ioyne him­selfe vnto other Christians, his faith is vaine and of none effect. And therefore did Christ for his church institute the sacraments, that is to say, exterior signes of his grace, that his people might be associate toge­ther in the vnitie of faith. The Church of God is it, that preserueth vs poore ones (as did the Arke of Noe afore time) in the floud, and bringeth vs tho­rough this raging sea vnto the hauen of eternall sal­uation. Not that the grace and health is there­fore to bee ascribed to the elements and outwarde thinges: but that it may appeare how effectuous fayth is, and what it woorketh through charita­ble loue in the Church. Christ maketh mention of the wordes which Thomas had spoken afore to the Disciples in his absence: Namely; Except I see in his handes the print, &c. Therefore sayth Christ: Thomas, bring thy finger hither, and see &c. Whereby it is euidently prooued, that Christ is God, and euen so doth Thomas vnderstand and confesse.

[Page]The woundes are shewed of Christ, specially to this intent, that his passion might be printed and sea­led in mens mindes. For a verie deepe and high my­sterie is it, that Christes side is opened, out of the which floweth bloud and water: whereby the spiri­tuall and faithfull beleeuing mindes may well per­ceiue Christes good louing will towardes mankind. Now when we looke vpon his handes, touching his side inwardly with our desire of inward fayth, and considering why and with what loue Christ suffe­red for vs, it shall be no hard thing vnto vs to beleeue his resurrection. If Christ were deade but euen as an other pure man or Prophet, we could haue no hope of the resurrection. Who so beleeueth it, commeth soone to this knowledge, that immortall life is giuen vnto vs. Now where there is hope of an immortall life, there is the Lorde serued with great diligence. For if God hath not spared his sonne, Rom. 8. but giuen him for vs all, what good thing then may wee not looke for at his hand? If wee bee onely true beleeuers with Thomas, then shall God faithfully performe that hee hath promised vs. Christ desireth no more of vs weake feeble ones, than that we be not faithlesse, but stedfast beleeuers.

Thomas is immediately obedient vnto the voice of Christ, and becommeth foorth with a newe man. The Pharisies could by no doctrine, by no myra­cles, bee brought to giue credence vnto Christ, and to beleeue in him, although they sawe Laza­rus raysed againe from death: malice and hatred [Page] did so hinder them. But Thomas acknowledgeth him freely to be his Lord and God. He seeth and hand­leth man, he confesseth God, whom he saw not. Hee acknowledged, that he whom he saw was his God & Lord. Through the same faith was his vnbeleefe and sinne forgiuen him.

O mercifull God, graunt vs loue, that we seek not our owne commoditie nor honour, but the profit of our neighbours, and thy glorie in all thinges. Expell out of vs all disdaine, greedines, vngentlenes, headi­nes, and flattering of our selues. Preserue vs from dis­cord & diuision, binde vs together in vniforme loue, that wee may bee one bodie, and of one minde. Sta­blish also our faith, that our minds may alwayes bee comforted in the resurrection of thy sonne, and im­mortall life purchased by him, Amen.

Doctrine and fruite.

LIke as Christ, while hee yet liued, did miracles before his death, to declare his godly power: e­uen so after his rising again from death, he wor­keth manie tokens in the presence of his Disciples, to proue his resurrection in the flesh. Some of the same are described of the Euangelists, not of anie cu­riositie, [Page] or for vaine glorie, but to confirme our sayth therewith. To write all, Iohn thought it not needful: for who could haue written all? Or who could haue fastened and borne them all in minde? Who so will not beleeue these few that are written, shall neuer be­leeue a greater multitude. A faithfull beleeuer is well satisfied with these. For these that be written of him, are therefore written, that wee should beleeue, that Iesus is Christ the Sonne of GOD, and that we through his fayth might haue eternall life. Seeing then that all thinges which are written, doo extende and serue to this ende, that wee might beleeue in him, and bee saued by him, what lacke wee then? Or what can we desire more? So that hereby we learne, with great diligence to reade, to consider, and to ap­plie into our owne lyfe, whatsoeuer the Euange­listes haue written of Christ: as they haue written nothing but that which is altogether excellent, deare holie and godlie, and such thinges as doe liuely de­scribe, sette foorth, and print Christ vnto vs: that our fayth, hope, loue, patience, meeknesse, and all good thinges might growe with blessed fruite: that wee in our life might become thankfull for such an excel­lent grace, and in no wise to contemne or despise it.

A scornefull thing is it, and the euidence of a greate vnbeleefe, whereas some thinke by these wordes to prooue, that for as much as all thinges are not written in the booke, it is lawfull for certayne men to adde the rest, and to deuise and ordayne what they will. For in these thinges that are writ­ten, [Page] doth Iohn comprehend the whole sum of fayth: which consisteth in this, that Iesus is the son of the li­uing God, who for our saluation came downe from heauen, died, rose againe, & purchased for vs eternal life▪ Iesus the son of Mary, is the annointed king and high Priest, the sauior of the world promised of God, & spoken of afore by the Prophets. And euen hee it is, who being of the heauenly father annointed king euerlasting, was to come after Dauid, & to raigne for euer. This king is the redeemer and sauiour of man­kind, & the very true sonne of God. If we beleeue in Christ, we beleeue in the true God▪ one onely God we honor, one onely God we worship. Seeing now that we honor & worship Christ, we worship God, for only God is to be worshipped. Forasmuch now as we worship the sonne no lesse than the father, it is certaine, that Christ is of one nature with the father: yea this ought we to beleeue, & that he came downe into this world to die for vs, to wash and wipe away our sins, & to kill sin in our mortal flesh, when he ma­keth vs partakers of his passion, & mightily worketh in vs by his spirite, in mortifieng our carnall desires. We must also beleeue, that he by his godly power a­rose againe from death, to a new, glorious & immor­tall life. For if we thought that hee died, & beleeued not that he were risen againe to life, wee should haue no life in him. For vs he died, for our sakes hee rose a­gaine, for our welfare reigneth he for euer. A newe godly & blessed life worketh hee in vs with his resur­rection, and after this life haue we in him life euerla­sting.

Doctrine and fruite.

WE read in the holy Euangelists, that at the first Christ called his disciples, namelie, Peter and the others from fishing, which they also left, and came to Christ, who told them that he would make them fishers of men. Now when hee wil send them out to that office, & depart from them he appeareth againe vnto them at their fishing. And (like as he did afore at their vocatiō) he doth before them a great miracle: in the which hee admonisheth them of their office, and chargeth them diligently to care for his sheepe committed vnto them. But first he proueth his resurrection, to stablish and confirme their weake faith therby, commaunding them after­ward, to bring other folks also thereto.

This historie in it selfe is euident enough, there­fore ought wee first to consider it after the letter, for the letter also teacheth for it self. Christ like as he ap­peared vnto those that were sorrowful & mourned: so doth he heere appeare vnto those that labour and trauaile. Christ gaue his disciples authoritie out of the Gospell, Math 10. 1. Cor 9. that they preach to take a competent honest liuing, as foode and necessaries of the bodie [...] and yet did not hee restrayne them, that they should not or might not labour, when occasion serueth. Therefore Paule also vsed not that liberty at certaine times, but labored with his owne hands and wan his meate. So did the Disciples of Christ exercise them­selues in their labour. For when they were come [Page] into Galelee, from the feast of Easter which they had kept at Hierusalem, afore the holy ghost was giuen them, they would not goe idle, and thereby become a burthen vnto other men: (for he that goeth idle, li­eth vpon other folkes, eating that theirs is, and ouer­chargeth them) but vndertake to get their owne ly­uing with their handy worke, which they had vsed a­fore. Whereby wee must learne to apply our selues vnto labour, and not to bee idle: for idlenes is the mother of many and great vices. Euery man ought to haue an honest traiuaile, to bee exercised either with the body or with the minde. Who so labou­reth not, must not eat. Man was created to labour, 2. Thes. [...]. Iob. 5. as the bird to flie. Therfore ought euery father to bring vp his children in honest exercise from their youth vp, that the deuill get no place in their hearts, which yet commeth to passe, if he finde them idle. The first commaundement giuen to our forefather Adam af­ter the fall was this: In the sweat of thy face shalt thou eat thy bread.

Now when we in true faith and confidence vnto God, doe take in hand the worke that he hath com­mitted vnto our charge, we ought not to doubt, God shal prosper it, and giue vs his rich and gracious bles­sing in it, as it is written, Prouer. 3. In althy waies re­member the Lord, and hee shall direct and order thy doings. Eccles. 5.9.

Heere is also to bee considered, how Christ vtte­reth his godly power before his disciples, in the great miracle that hee did in their sight, to confirme our faith in him. For out of the appearing of Christ groweth [Page] faith, Psal. 85. And his true resurrection will hee print in them, in that he appeareth vnto them, & eat­eth with them.

Heere wee see the ardent desire of Peter, which leapeth into the sea, as soone as he heareth that it is the Lord: he that afore had denied him, maketh now speedie hast againe vnto him. Though wee of mans feeblenesse and feare, doo fall into sinne, yet alwaies whē we heare God in his word, we ought forth with to turne againe vnto him: and so shall hee with the lost sonne, graciously receiue and embrace is a­gayne. Luke. 15.

In that Peter couereth himselfe being naked, we learne nurture and shamefastnesse, to walke & dwell with all honestie in the sight of men, specially in the presence of our superiours and gouernors.

In the corporall workes and deedes of Christ, there is nothing in vaine, nothing without effect. Be­sides the outward appearance of the worke, there is described somewhat more excellent, where unto a faithful beleeuer ought to direct the eies of his mind as when he maketh the blind to see, it is an outwarde act, and a declaration of his godly power, & an alte­ration there is outwardly in the eyes of the blinde, in that his fight is restored vnto him againe: neuerthe­lesse ouer and besides the outward worke, there is gi­uen vs to vnderstand, that Christ is the true lyght of the whole world, which driueth awaie the blindnes of our hart, and illuminateth the eyes of our mind, according to the Scriptures, Isay. 42.49. Iohn. 1.9.12. &c.

[Page]Christ taking bread and wine, giueth the same to his disciples to eate and drinke. This (as no man can denie) was an outward act, and they commaunded outwardly to doo it, albeit in the remembraunce of him. Besides and aboue the outward eating & drin­king, the faithfull beleeuer must lift vp his heart, and looke with the eyes of faith vnto that which is spiri­tual, namely, how that Christ is the true liuing bread which feedeth our soules to eternall life, how his bo­die was broken for vs vpon the crosse, how we tho­rough his death are made liuing, and washed awaie from our sinnes by his bloud. In this is set forth vnto vs the highest loue of all, namely, that Christ gaue himselfe vnto the death for vs, whereby wee are ad­monished of his grace, yea, not onely in this descri­bed vnto vs, but also the holy Ghost doeth mightily land fruitfully worke the same in the heartes of the true beleeuers, which in faith at the supper receyue the true body and bloud of Christ: whereby theyr heartes are kindled in loue towardes God and their neighbor, so that they dwel in Christ, & he in them. &c.

So heere likewise the outward fishing, represen­teth a fishing spirituall. Like as in fishing it lyeth not in the fishers power or wit to take many or few, but [...] the power and blessing of God. And as the labor of the disciples is in vaine afore Christ commandeth them, but when they haue his commandement, and cast out the net vpon the same, they drawe vp a mul­ti [...]on of fishes: euen so commeth it to passe at this present day that we bring forth no fruit so lōg as the [Page] holie ghost worketh not with vs inwardly. But when Christ biddeth cast out the net: that is, when hee gi­ueth his spirite, wee are able to draw vp many men, and to winne them vnto Christ. For all the night long had they taken nothing, till Christ came vnto them: Euen so can we doe nothing if Christ bee not with vs by his spirite. Acts. 2. On Whit-sonday when the spirite came vpon his Disciples, they brought foorth much fruit, and drue many men vnto Christ.

Heereby declareth Christ vnto them in this ta­king of fish, how it should go in their office, and how the time was now at hand, that they should shortlie drawe many men out of the sea of this worlde vnto him, and that they should prosper and haue good successe therein. The world is this wilde raging sea: the shore is the quietnes of eternall life that we haue in Christ, vnto whome we make hast with Peter and the other Disciples: neither doe wee bring men vn­to our selues, but vnto Christ, and to the hauen of e­uerlasting life. Faith is not idle, but is alwaies occu­pied in the Lords businesse, causing vs to contemne all perrils, and to speede vs a pace vnto Christ with the cloathing of vertues, especially with fayth, the wedding garment: that wee appearing not naked, may make hast vnto the land of the liuyng, where Christ is, the conquerour of death: For the faythfull beleeuers are not far from the land, when their con­uersation is in heauen. Without Christ wee must begynne nothing, Heb. 11. without fayth may no man please God. In the nyght of sinne, our labour is vayne and vnprofitable: Rom. 4. yea whatsoeuer is not of fayth is sinne. [Page] Vpon the right hand must the net be cast out: That is, in the office of preaching, must respect bee had to the onely glorie of God, and edefiyng of the church and not to our owne profit or preferment. 1. Cor. 14

Christ hungreth after our health, this is the meat which he desireth: that we doe the will of his hea­uenly father: that wee put our trust in him, Iohn 4. and loue one another: that wee lead a iust and innocent life: Iohn. [...]. that wee keepe our selues from the filthinesse of the world, & bring much people vnto God. Such meat is brought vnto Christ by the Apostles, when they through their teaching doe catche men, and bring them vnto God. Therefore doth he aske them whe­ther they haue any thing to eat. They said: nay, for afore the receiuing of the spirite, they could doe no­thing, but when he came, they brought many profi­table things to passe. The haruest was so great, that they must needs haue many workmen.

So when God helpeth the faithfull ministers of the worde, that they in the ministerie of preaching haue prosperous successe, so that they draw vp ma­ny men through the nette of the Gospell, and finde much fruite: Then the Disciples whome Christ lo­ueth, and which loue him againe, doe know that it is the Lorde, and that the same commeth not of their owne virtue, but of the power of God. And heereof then groweth there in them a great desire to come vnto Christ, and to be with him. The office therfore of Apostles & of all ministers of the word is this, that when they do what Christ commandeth them, they turne them to Christ againe, and ascribe the honour [Page] vnto him▪ And if ought would let or hinder them to come vnto Christ, they ought to refuse all the same, and to hast vnto him with the losse of their life. Iohn knoweth Christ afore Peter, but Peter commeth to the Lord before him, whereby we may note the di­uersitie of ministrations and giftes in the Church. Though Peter bee more feruent, yet is hee not asha­med to learne of Iohn.

The fishers come with the fish vnto Christ, the shepheards with the sheepe to one manner of salua­tion, for they are not carefull onely for themselues how they may be saued: but also for those whome they haue caught, to bring the same with them vnto the shore of eternall rest. It is our saluation, when we become Christs meat, yea when Christ is our foode and sustenance. For they that in the sea of this world doe faithfully labour to drawe the fishe vnto the Ha­uen, shall obtaine great fruit, and enioy an eternall banquet at Christs table in his kingdome. For Christ prepared them a dinner, wherein hee set foorth vnto the ministers of the worde, what they ought to doe, namely, to feed the people committed vnto them. A great honor is it, to bring much people vnto Christ. Great commendacion, and vnspeakable ioye shall those teachers haue, that faithfully trauel in the scrip­tures and word of God.

By the multitude and great number of the fishes that the Apostles drew in the net, is figured the mul­titude of the Heathen, who through the preaching in the whole world, should be brought into the vni­tie of the faith. And although many Scismes and er­ronious [Page] diuisions arise, yet of those that are ordained vnto life, there shall no man fall out of the net. God knoweth those that be his, and they shall alway hear­ken vnto th [...] voyce of their shepheard. Thus shall there euer bee one onely Church, which cannot by vs be throughly purged: Euermore wil Ipocrites do all their diligence to continue therein, though the makers of diuision shall not be without great trauail and labour. As for such vices as bee manifest, great, and offensiue, they that bee in authority, are bound to suppresse them, according vnto the ordinaunce of Christ. Mat. 5.13.18.

First, they that be faithful beleeuers and ordained vnto life, doe cleaue vnto Christ their head, and then to the members, that is to say, all faithfull Christians. For they that are faithfull beleeuers, bee knit togea­ther in perpetuall vnitie. And although some at this present day bee in contention, yet so farre as they are of the number of the elect, they will agree together againe one with another, afore they depart hence: that they may die in the vnitie of Gods congrega­tion and Churche, without the which, there is no health.

After the great labour that the ministers of the woorde haue in the raging sea, Christ rewardeth his with a very costly and glorious feast in his kingdom: there will he be the bread of life, that feedeth and sa­tisfieth them for euer.

O mercifull GOD, graunt vnto vs all that wee may faithfully cleaue vnto thee, and follow thy com­maundement. Tame thou our bodie and members [Page] in honest labour, that we loyter not in vices. O draw our hearts alwaie vpward: that all temporall things set apart, we may hast onely vnto thee. O gracious fa­ther, giue vs such faithfull fishers, as beeing true and carefull in their office, may with the net of thy holie worde, drawe vs out of the raging sea: that wee with them, and they with vs, may enioye the euerlasting banquet. Amen.

Doctrine and fruite.

FOR as much as Peter had taken a speciall gree­uous fall, Christ lifteth him vp with a speciall comforte: but so, that hee setteth forth vnto all Shepheards of his sheepe, what theyr office is Peter had many sinnes forgiuen him, Luk. 7. therefore was it meete that hee should loue the Lord the more. And seeing hee had thrise denied, hee maketh nowe a three-fold confession: so that now the song doth no [Page] lesse seruice vnto loue, than it serued feare afore. Christ sheweth him that hee is receiued againe vnto grace, so that hee may safely put his trust in him, see­ing he committeth vnto him his owne sheepe. As if Christ would say: As for thy deniall, I will no more remember it. And for an euidence hereof, I put thee in trust to keepe my sheepe: In no wise doe I refuse thee, but a shepheard of my sheepe will I make thee. Neither doth he cast him in the teeth with his deni­all, but saith: If thou loue mee, then take vppon thee the care of the brethren. The loue that thou hast wil­led to declare vnto mee in all thinges, and wherein I delight, the same declare thou now vnto my sheepe, whom I so dearely haue bought. Thy life that thou wouldest haue offered for mee, giue nowe for my sheepe. Now to the intent Peter should not say that hee were expelled from the Apost [...]eship through his deniall, the Lorde therefore giueth him a new com­mission to keepe his sheepe. As for Peter, hee was no more so rash and foolish hardie, but answereth more aduisedly than afore, and taketh the Lord to witnes: for hee remembreth how it had happened vnto him alreadie, therefore standeth hee not arrogantly in his owne conceite, neyther speaketh hee agaynst the Lorde, so wittie and circumspect is hee become tho­rough the fall.

Arrogant had hee beene and high minded, and therefore through the denyall he fell very sore. But his weeping through faith and sure confidence pu­rifieth him againe, and in loue he becommeth more feruent, pondering, that much is forgiuen him: so [Page] that where sinne was great, grace is more abundant and plentifull. Rom. 5.

In Peter is the office of the other Apostles, and of all preachers of the worde described: for heere may wee see, who are meet to be called to guide the peo­ple, and what care and diligence they ought to take for them.

But here principally we must note this, that Christ minding to stablish his speciall excellent doctrine, did euer first worke a notable token and miracle. As when he fed the fiue thousand men with few loaues, he taught immediatly vpon the same, Iohn. 6. how wee must bee sustained with the bread of heauen. Euen so here when the Disciples had taken a great heape of fishes at Christes commaundement, and were afterward fedde of him, hee tolde them immediately vpon the same, what their office is, and that they should looke, euen so to nourish and feede those that are commit­ted vnto them. This was spoken vnto Peter, and in him to all others.

Christ who searcheth and knoweth all harts, doth not aske this question as one ignorant, or as one that first would proue & learne, but to teach faith, and to declare it vnto others. Such a question demaundeth he. Math. 16. Whō say the people that the son of man is? shewing therby what confession & faith he requi­reth of those that are his. Euen so here: the schoole­maister of the whole world, minding to put them in trust, wil declare vnto them with this question, how they ought to be, and the same wil hee print sure in­to them with this threefold interrogation. Here also [Page] will the Lord teach, how necessary it is, that he who is to be made a shepheard & teacher of christian peo­ple, be first well knowne, proued and tried, & that in many things afore-hand he bee found faithfull. It is not requisite to take children vnto such an office, but such godly and apt men, as haue beene tried & temp­ted: namely, such men as haue proued, suffered and felt somwhat by experience, wherby they haue lear­ned humilitie and nurture.

The first thing that Christ in his examination re­quireth of those, which must guide the people, is a great, feruent, and notable loue to GOD. Without this loue shall soule shepheardes doo no good. This loue to GOD, shall bring with it loue towardes the sheepe committed vnto them. For as much then as at this day the loue of Christ is so greatly quenched, therefore are manie Curates and soule shepheardes so faint and colde to preach and teach Christ. They burne not in the loue of God against vice, they print not vertue and godlinesse feruently into the people, for there is no loue of Gods name in them. Seeing then that they haue no heauenly zeale vnto the glo­rie of GOD, and to the amplyfiyng of his name, it is no maruaile that their preaching is so cold and vn­fruitfull.

Therfore saith our Sauiour Christ vnto Peter: A­gapas me? Louest thou mee? For Agapao among the Greeks signifieth, feruently, earnestly, & right hartily to loue: yea to loue with a great good will. And this word he vseth in the two first questions. In the third question he saith: Phileis me? Louest thou me? Phileo [Page] signifieth so to loue, that one be louing to another, & shew him friendship: therefore doth Peter take the Lorde himselfe to witnesse. As for the high excel­lent loue, hee dare not bragge of it, but saith: Philose: which is as much to say, as, I haue hitherto doone all that becommeth a friend to do. If any derogation or hinderance bee done to thy honour and name, I am hartily sorie for it: as a friend is iustly greeued, if his friend be vilely intreated.

Thus the Lorde with the three questions layeth hard vnto Peter: for a notable loue is it that hee re­quireth of those, to whom he committeth his sheepe in his absence. Peter had a good conscience, & knew no falshood or deceite by himselfe, but bare a nota­ble and feruent loue vnto Christ: yet by reason of his former fall, and this oft questioning, he was part­ly out of quiet, fearing least peraduenture there laye yet hid in him some secret thing, that displeased the Lord, or were against him, or that happily he should not stand in such fauour with Christ. Therefore said he: Lord, thou knowest all things, thou knowest the harts of all men, and wotest, that I beare thee a good heart, and friendly mind: which wordes proceed of a meeke feruent hart. Christ knoweth better how we loue him, than we our selues. Thus a shepheard oght to haue an ardent loue vnto Christ, and yet not to stand high in his owne conceit, or to bragge of him­selfe, although he loue, and bee garnished with ver­tues more than other men.

Wherein may it bee perceiued, that a soule shep­heard loueth Christ, and is his friend? Verely in lo­uing [Page] his sheepe which Christ hath cōmitted to him. Therefore saith Christ alway vpon the same: Feede my sheep. But Christ vseth here two distinct words. First he saith: Vosce, that is, feed them, pasture them, fodder them. Secondly, he saith: Poimene, that is, bee thou vnto them a heardman, take thou care for them as it beseemeth a shepheard: be thou a shepheard vn­to my sheepe, keepe them from the wolfe, & from al such hurt. First, he requireth of him a feruent loue, then committeth hee his sheepe vnto him, a treasur [...] great & deare, redeemed & bought with the pretious bloud of Christ. As if he would say: If thou loue me declare the same in care and loue toward my sheep, whom I commit to thy charge.

The sheepe are Christes, not the shepheards. As forsuch shepheards as keepe them so, that they make them hang vpon themselues, those loue themselues, not Christ. They that seeke their owne glorie, profit, and lucre among them, are not faithfull shepheards. Against such doth crie the threefold voice of Christ: Feed & keepe my sheepe: mine (saith he) not thine. Feed them, oppresse them not, flay them not: Feede them not thy selfe: Seeke my glorie, not thine own. Phil. 3. For some there bee, which (as Paule with weeping teares complaineth) that seeke themselues, not the glorie of Iesus Christ. Of these spake Paule also a­fore. 2. Timoth. 3. Men shall be louers of themselues, couetous, &c. Where the wicked roote of selfe loue is in a Curate, there followe all the vices which hee in the same place maketh mention of. Who so nowe will bee a louer of Christ, and a faythfull shepheard [...] [Page] sciences, that they may be fruitfull and comfortable to the whole Christian congregation. If this might come to passe, then should there be no lacke of wise counsellors and actiue men, profitable to be in com­mon authoritie: and also amongst christian people, there shuld be found men meet to be made ouer-see­ers in the ministery of Gods word, with which men the people should be wel & worthily prouided for.

Good vertuous teachers bring foorth a vertuous and godlie people. And doubtlesse, the meaning of those that gaue such goodes to monasteries & chur­ches, was at the first, that they thoght therby to serue God, and to doe good vnto the poore. If such goods then as heeretofore haue beene euill bestowed, bee now profitably and blessedly turned to the honour of God, and commoditie of the whole Church, then is the last will and meaning of the founders fulfilled. They also that must pay such rentes, tithes, & goods, will be the readier so to doe, if they see, that the same is well and profitably bestowed. Then shall not they vntruly, but faithfully performe and pay all thinges, when they consider that they doe seruice vnto God himselfe.

Graunt vs all (O God) to harken and be obedient vnto the voice of true shepheards: and giue vs hearts to haue in great honour, and worthily to esteeme of such faithfull shepheards as vppon earth are thy Mi­nisters and stewards, by whome and in whome thou speakest to vs, and with vs: that wee shewing vnto them all reuerence and honour which they be wor­thie of for thy sake, may giue them honest liuinges; [Page] and consider, howe that Christ thy sonne our Lorde teacheth the same, Math. 10. and Paule thy seruaunt. 1. Cor. 9. Reason it is, seeing they sow spiritual things vnto vs, that they of vs reape thinges corporall. O Lord, remooue away the contempt of thy woorde and ministers, for the same neuer escaped without great punishment and harme.

Doctrine and fruite.

IT is not sufficient to haue begunne, except the soul shepheard continue in his office and faithfulnesse.

For to take the cure and charge of the sheepe, brin­geth great danger, losse, trauaile, and labour with it. Many a time must a faithfull shepheard ieoperd his life for his sheepe. Such perrill doth Christ promise vnto Peter, namely, that hee must die, and with what death. Afore-time when hee was young, he sought that which pertained to the flesh, he might not away with the crosse: but nowe after the receiuing of the holy ghost, he is stout, and dieth for Christs sake, and for his sheepe. Beholde, such an end had Peter, that of loue he dieth for him, with whome to die he rash­lie [Page] promised afore. But necessarie it was, that Christ should first die for Peters health, and that Peter af­terward should suffer death for his names sake.

The presumption and headines of man would haue set the cart before the horse, but the euerla­sting truth hath appointed this order. Peter thought he would haue ieoperded his life for Christ, & haue redeemed the redeemer: but Christ came to giue his life for his sheepe, of whom Peter was one. Now af­ter that Christ died for those that bee his, there is strength giuen in the hearts of such shepheards and sheepe as be faithful, to suffer death for Christs sake. Death is not now so to be feared of vs, that we wold therefore goe backe from the truth: for by death do not wee lose life, yea Christ hath made death to bee the way vnto life: And by his Resurrection he hath set forth vnto vs an example of another life, which is immortall. Peter was first afraide and feared death, and would haue dissuaded Christ that he should not die: Math. 16. but now that the precious treasure of Christes bloud is shed, hee followeth his redeemer, yea euen vnto the death of the crosse goeth hee after him, therefore is hee nowe no more a satan, but a Pe­ter. Petrus of the rocke.

But from whence commeth such strength into a feeble man? Euen from God who dwelleth in the hearts of the faithfull, for else is the nature and flesh of man impotent and weake, beeing afraid of death: which feare (naturall heate being abated) is the grea­ter in them that are olde. And though we all wish to to be with Christ, and be desirous of eternall life, yet [Page] would we faine haue it without any griefe of death, if it might be. Thus came the conflict of death euen vpon Christ, whereby hee declared himselfe verie man, but the wil of God had the mastry aboue mans in the wrastling: Peter also went not with his wil to death, but with his will he both suffered it, and ouer­came it. Christ likewise, to comfort vs, was heauie: who neuertheles came vpon earth, that he wold die: neither was it necessitie that moued him to die, Iohn. 10 but his owne good will and loue: for hee had power to giue his soule, and take it agayne.

Now though the feare of death be great in nature yet is it ouercome through the strength and great­nesse of the loue, 2. Cor. 5. which wee beare vnto him who is our life, euen Iesus Christ. And albeit he was the life it selfe, yet pleased it him to suffer death for vs. See­ing then that hee alone dyed for vs, wee ought not to be ashamed, neither should it grieue vs to die also for him, specially considering that the publishing of so excellent grace is committed vnto vs. When the shepheard dyeth for the sheepe, it is no great matter if the sheepe die for the shepheards sake. Forasmuch now as the faithfull shepheard with his loue, direct­eth and encourageth many of the sheepe, to die for his names sake: how much more meete is it, that the shepheards bee the first which ieoparde theyr liues, striuing for the truth, and euen vnto bloud to resiste sinne, when Christ hath put them in trust to feed his sheepe? This is now the occasion why our Sauiour Christ telleth Peter of his death afore hande, and strengtheneth and incourageth him therevnto: for [Page] though the will bee constaunt in the saints, yet is the flesh feeble and weake. Rom. 7. Math. 26. No man dieth without paine and griefe: which thing is appointed vnto vs by the wisedome of God, to the intent no man should kill himselfe: For seeing the deuill doth now and then perswade som to murther themselues, how should it go, if the soule were not so loth to depart frō the bo­dy? With these words therefore thought nor Christ to make Peter afraid, or to discourage him, but to fur­nish him, and make him ripe. For Peter had a good desire to suffer somewhat for Christs sake: neuerthe­lesse, beeing yet young, hee could not follow: but when he was olde, he followed him: therefore will Christ perfourme his desire. As if Christ would say: Peter, thou hast hitheto bin weake & fearful, but I wil strengthen thee: so that hence forth thou shalt deny mee no more, but manfully die for mee. Thou hast bene tender, in that thou wast afraid at one womans voyce: but now shalt thou stretch forth thy hand to the crosse to be bound. For by the stretching out of the handes, hee vnderstandeth and signifieth with what death hee should die, namely, vpon the crosse. Which death afore time was most shamefull: but af­ter that Christ was hanged vpon the crosse, it is now an honorable and glorious death, with the which the faithfull doe glorifie God: and therefore saith the E­uangelist, that the Lord would thereby signifie, with what death Peter should glorifie God.

For in Gods quarrell, and for Christs sake to die, is the highest honour, whereof no man ought to be ashamed. This ought all soule shepheards to ponder [Page] and consider, that they faithfully and constantly fol­lowing Christ the Lord, 2. Tim. 4. go not from that they haue taken in hand, but proceed and bring their course to an honourable ende, keeping fidelitie and trust with their Lord, and being fully appointed in themselues, to die for the sheepe of Christ. Therfore should they consider afore hand, what things they must suffer for the truth: least they destroy that, which they haue of long time builded and taught.

O gracious father: strengthen thou vs in thy worke and in thy truth: that in the thing which thou hast begun in vs, we may steadfastly continue to the end. Expell out of vs the feare of death, & stablish vs tho­row thy holy spirite, that wee manfully may despise & ieoperd this life, for the life eternall. Grant O God to the shepheards of thy sheepe, a feruent loue to the truth and thy glory: strengthen them with thy spirit that they valiantly standing by the flocke, may euen with their death confirme thy people in the truth.

Doctrine and fruite.

THE former wordes which Christ spake vnto Peter ( Follow me) were spoken vnto him in this meaning, that he should followe the foot-steps and passion of Christ, namely, with worde and deed to goe the waie that Christ had gone. But in asmuch as Peter is a figure of the Church, Christ spake those wordes, not onely vnto him, but vnto all faithful be­leeuers. For the Church of Christ while shee dwel­leth heere temporally in many troubles and afflic­tions, she foloweth Christ her spouse and head, who also deliuereth her from all aduersitie. Shee loueth Christ, and in the behalfe of his truth she striueth vn­till the death: for seeing Christ dyed for all, it is meet that they which are his, doo follow his foot-steppes. To followe Christ, is nothing else, than stoutly to suffer and ouercome despite and pouertie in this world for his sake. And God truly, euen in his wrath (which wee with our sinnes deserue) cannot forget his mercie. Ouer and besides the manifolde comfort and helpe which he otherwise declareth vnto vs, he hath giuen vs his own sonne, to be our mediator: by whom, if we put our trust in him, we should be saued & deliuered from eternall death, that we liuing from hence forth still in faith, hope, and charitable loue, as pilgrimes in this world: and beeing in all troubles & [Page] aduersities preserued by the corporall and spirituall comfort of God, might walke innocently before his sight, in him who is become our way vnto God. It is no vile thing to suffer, & to be put to death for Christ and his truths sake: yea, a man cannot die a more ho­norable death, than when for the truth innocently, he suffereth with a good conscience and with an vp­right minde. No man in deede ought to put him­selfe in daunger arrogantly, wilfully, or for vaine-glorie.

Wheras Peter asketh a question concerning the disciple whom the Lord loued, what he should doo, it is a nicenesse and vnprofitable curiositie, that ser­ueth nothing to edification, and therefore it pleaseth not the Lord. Whatsoeuer edifieth not, that ought not we to desire of Christ. Let euery man looke to himselfe, waiting vpon his owne businesse and office and not to be curious in another mans matter: what­soeuer is not committed vnto his charge, and belon­geth not vnto him, let him not meddle withal. Peter loued Christ, so did he them also: therefore asked he what should become of him, and whether he should remayne styll ot die, for hee was verie loth and vn­willing to departe from him. And so he passed more vpon Iohn, than vppon the precept and commissi­on of Iesus Christ. Such curious backe looking doth the Lord rebuke.

Wee many and sundrie times doo regarde and esteeme more the thing that wee loue, than that which God commaundeth and biddeth vs. But such loue is verie hurtfull, and especially in those [Page] that should be soul shepherds. Christs wil is, that they haue respect to his worke and commandement, and with a feruent loue to perfourme the same, not med­ling with other busines not needfull.

To enquire curiously of other mens matters, brin­geth not alway profit, but much rather vnquietnes. Therefore Christ remoouing Peter from such curi­ous questions, draweth his mind vnto a better thing, namely, to follow him. As for that which he desireth to know, Christ telleth him that it is no point of his charge, as if Christ would say: what hast thou to doo with other folkes busines? Thou hast heard what I haue commanded thee: look that thou faithfully do the same. What inquirest thou after other mens mat­ters.

Thus looking diligently and faithfully to our own charge, and expelling the affection of the flesh, wee should neither desire, curiously to aske any thing be­yond the will of God, neither to looke vpon any o­ther men, but vprightly to follow the Lord.

Here also we learne, that in the commission and fi­nal departure of the faithfull, there be manifold dif­ferēces. Some rest in the Lord blessedly, without any speciall heauy affliction: but some it pleaseth God to bring through sore trauaile and exceeding trouble, laying the greater burthen vpon him: according as it was tolde Peter afore hand, that he should be cruci­fied, but not Iohn.

They now that are admitted to feede Christ his sheepe, prepare themselues, and bee alwaies readie, without any curiosity to follow the will of God.

[Page]Whereas Iohn in the conclusion of his booke re­futeth the erroneous opinion of some, it is an eui­dence of his meeknesse and sinceritie. It was not so spoken of the Lorde (saith hee) that the same Dis­ciple should not die: whereby Iohn confessed, that he himselfe also was mortall. His writing wil he haue credited, for he hath written nothing saue onely the truth, wherof he may well testifie that which he hath seene. Yet saith he hath not written all, but only that whereby we may obtaine eternall life: as wee haue heard sufficiently afore.

Doctrine and fruite.

THE Lorde minding to make his Disciples as­sured of his Resurrection, instructeth them first well in his passion, which hee declareth out of the Scripture, and printeth it in their hearts. He tea­cheth them, that it was necessarie, that Christ should suffer and die, yea euen thus to die, namely, vppon a crosse, vpon a tree. On the tree was the transgression committed: vpon the tree behooued it the restituti­on to bee made: vpon the tree was death fetched, v­pon the tree was life giuen: vpon the tree must satis­faction bee made for the lustes of the flesh, which on the tree were first conceiued. And would God, that we rightly knew the passion and crosse of our Lorde Iesu Christ, then shoulde the glorie of the resurrecti­on be well knowne and loued of vs.

O Iesu, graunt vs grace right to consider, what, wherefore, and with what loue and feruentnes thou hast suffered for vs, then shall our heart feele & pro­fitably enioy the sweete fruite of thy resurrection: then shall our lyfe become new and of another sort, if we take vpon vs true pennance, beeing sorie for our sinnes, conuerting vs vnto thee, amending and chaunging our conuersation. Which with the grati­ous forgiuenesse of our sinnes, is declared and pro­mised vnto vs in the Gospell, according to thy com­maundement.

Esay 2. Psal. 109.O what a ioyfull message is this, that such greate grace should out of Sion bee shewed vnto vs, which [Page] come of the heathen From this grace is no man shut out: it is common vnto euerie man, Iohn. 5. vnlesse the vn­thankfull exclude himselfe: as doo they that loue darknesse more than the light, and they that disdain­fully inclose thy grace, and hedge in thy Church, which thou by the preaching of repentance, and for­giuenes of sinnes, hast commaunded to bee gathered vnto thy selfe in the whole world: not only at Hie­rusalem, but also in Samaria and Galilee, euen vnto the ende of the world. O God, suffer vs not to be sub­iect vnto vain-glorie, and headines: remoue all con­tention and strife out of thy holie Church. Preserue vs from scismes, and all dissention: knitte vs together in vniforme loue, which is an vndoubted token of thy children.

It behooued Iesus Christ to suffer, not for him­selfe, but for our sakes, to become the sacrifice for our sinnes: that hee so satisfiyng the iustice of GOD, might make amends for our trespasse, and deliuer vs from death. It behooued him also to ryse agayne, that hee by his power might rayse vs vp from the death of sin to a new life, & by his own resurrection, to make vs assured of ours, and of immortall life.

Doctrine and fruit.

WHEN Iesus with manie euidences had certified his Disciples of his Resurrecti­on, he sheweth them now to what excel­lent glorie, and how high power his heauenly father hath brought him, wherby their hearts might be sta­blished: and how that all thinges are iustly subdued vnto him, who through the crosse hath ouercome, gotten a glorious victorie, and suppressed the Prince of this world. And though some now declare them­selues contrary to his kingdome, and are not obedi­ent vnto his power, but persecute and kill him in his members (saying: Luke. 19. Wee will not haue him to raigne ouer vs) resisting and gathering themselues together against God and his annointed king, Psal. 2. how mightie soeuer they be: yet shall he bruise them with an iron rodde, and as an earthen vessell all to breake them: [Page] yea they must become his foot-stoole, Psal. 109. and hee shall raigne for euer.

As if he would say: In most perfect humilitie, in highest patience, and beeing in greatest contumelie, I haue hitherto serued you, and all mankinde: but now is the time come, that the Father will glorifie mee, and bring me to high honor, which I had afore the worlde was made, Iohn. 17. Phil. 2. that in my name all knees should bowe: for I am sette aboue all power, and dominion, hauing all thinges in my hande. From henceforth shall I bee worshipped and honoured of the Angels in heauen, and of all men vppon earth. And forasmuch as I haue receyued a whole power ouer all flesh, I sende you, not onelie vnto the Iewes as afore, but vnto all nations in the whole worlde, Math. 10. for in my selfe haue I sanctified the whole nature of man. Looke therefore that yee declare this ioyfull and gratious message vnto all men, and plant them in with baptisme vnto the Father, to the Sonne, and to the holy Ghost. And those whom ye baptize, see that ye teach to obserue and keepe all that ye haue recey­ued of mee. Ye must also bee stout, and not faint har­ted. Many afflictions, much euill will, great persecu­tion, shal happen vnto you: but consider how migh­tie a Lord ye haue, vnto whom is giuen all power in heauen and earth: hee is able enough to defend and saue you from all enemies. And albeit that I goe nowe from you as touching corporall habitation, yet will I bee still remayning with you, with my po­wer, grace, woorking, and protection, vntil the end of the worlde. Wherefore goe your way, sette your [Page] whole delight in mee, keepe your selues vnto me a­lone, so can ye not miscarrie.

O how excellent and great consolation is this vn­to all faithfull and beleeuing hearts? O how migh­tie a strength is it in all aduersities and daungers of this worlde, to heare and consider, that all power in heauen and earth is giuen vnto Christ our Lorde and king, vnder whose protection and winges wee are safe and well preserued? And who cannot vn­derstand that this promise reacheth not onely vnto the twelue Disciples, vnto whom it was then made, but vnto all faithfull beleeuers, Iohn. 17. which through their doctrine are come vnto Christ? For those twelue did not continue in this life vntill the ende of the worlde: and yet hee sayth: I will be with you vntill the end of the world. Wherefore wee may well per­ceiue, that Christ vntill the end of the world, will be with all faithfull beleeuers: that is to say, with his ho­lie church, to instruct, teach, strengthen, comfort, de­fend and deliuer it, against all malitious violence of this world. Iohn. 10 In his hand they are safe and well kept, & no man is able to plucke them out of his hande. Al­though the worlde rage, and the deuill the prince of the world, sette all his power (as great as it is) against the Church of Christ: Math. 16. yet are not the gates of hel a­ble to doe anie thing against it: for it is founded and strongly builded vpon Christ the rocke: and he that is with it vnto the end of the world, is mightier than all enemies.

Now forasmuch as the disciples of Christ should bring the heauenly doctrine throughout the whole [Page] world, man being yet of himselfe vnable to compre­hend the doings of God: he therefore first expoun­ded and declared the Scriptures vnto them, as Luke mentioneth: and seeing they were simple vnlearned men, hee opened to them their vnderstanding. But to the intent they might not think: What should we poore simple bodies doe against so many learned & wise men? Who wil arme vs against those that are so mightie? Therfore he breatheth vpon them, & saith: Receyue the holie Ghost, whome hee there giueth them, and therewith strengtheneth them inwardly, but with much more power and might vpon Whit­sonday: whereupon he commandeth them to wait at Hietusalem, Ioel 2. where he will send them the promise of the Father: cloathing the weake with heauenlie strength, as with a garment, and arming them as with a shield.

What good thing then can hee lacke, or what euill thing can hurt him, which is his messenger (that hath all power in heauen and in earth) and with whome such a king is euer abiding?

But when Christ would send out his disciples, he saith vnto them: As my father hath sent me, so send I you. Whereunto did the father send his sonne into the world? Euen that hee should open the glorie of the father vnto the world: that he should declare the will of the heauenly Father: that hee shoulde offer health vnto the worlde. This to doe, Christ also sent foorth his Disciples. He sent them not to seeke after vaine-glorie, after power and riches, after bodilie pleasure and worldly pompe, but to do as he himself [Page] did. Luke. 15. Christ sought the lost sheepe, brought men vnto the knowledge and loue of the true liuing GOD, taught them to lead a vertuous and honest life. Hee was a Phisition, Math. 9. went to the sicke, helped them, and healed them: Iohn 6. Iohn. 3. he was not come to do his owne will, but the will of his Father: hee was not come to con­demne the world, but to saue it.

In all this, ought the ministers of the worde to fol­lowe Christ, and to do as he did. Vnto this new hea­uenly and godlie life and worke, Christ giueth them the holie Ghost. For like as hee himselfe was risen into a newe life: Euen so through his holie spirite, will hee graunt and giue a newe life vnto those that are his. Therefore breatheth hee vppon them, to declare, that it is hee, who at the beginning made man, and nowe by his death had quickened him, and renewed him: and that euen he is the fountaine and giuer of the spirite. Thus vnto his Disciples he gaue the firstlinges of the promised spirite, and with it a taste of more and greater perfection, as an earnest pennie.

All this declareth, what belongeth to true Apo­stles and Ministers of the worde, which are sent of Christ (for no man sendeth himselfe) what their of­fice is: and that they which seeke the pleasures of the bodie, honor, praise, and riches, are not follow­ers of Christ, and successors of the Apostles Where­fore most diligently ought wee to pray vnto GOD, that he will giue vs faithfull Ministers of the worde, which looking truelie to the worke of Christ, maye leade vs vnto God.

[Page]But forasmuch as without the holy Ghost, no­thing can be fruitfully done, we must neuerthelesse praie for his holy spirite, who may in vs stirre vp ho­ly thoughts and deuout desires, directing and mo­uing our will, and so giuing power and strength to accomplish the works of God, and steadfastly therin to continue: and that the same holy spirit may illu­minate and kindle our minds, and prouoke them vn­to all good and godly works. Considering then, that the keies which were promised vnto Peter, & in him to the whole Church. Matthew 16. are heere gi­uen of Christ, wee will also intreate somewhat thereof.

These keyes are nothing else than the Gospell, Of the keies. Christ now deduceth his oration from the common custome of men. Like as things corporal are shut and opened with the key: so be the consciences of men shut or bound with the Gospell. Thus are these the keies which Christ giueth vnto the Apostles, vnbur­dening of consciences and souls. And that commeth to passe, when the holy Ghost illuminateth the mind that it vnderstandeth the misteries of Christ, & com­mitteth it selfe therevnto. To bee discharged or vn­bound, is, when the minde that hath despaired of health or saluation, is lifte vp to an assured and vn­doubted hope. To binde, is, to leaue the obstinate & vnbeleeuing minde vnto it selfe. Iesus therefore sen­deth foorth his disciples, to publish this health vnto the whole world, and to exclude & separate no man from this grace.

But first he giueth them the holy Ghost (as Iohn [Page] sayth) that is, he openeth their mindes that they may vnderstand the Scriptures, as Luke saith: for what is it else to open the vnderstanding, but to giue the ho­ly Ghost? Meete is it also and conuenient, that they which by the Gospell should beare Christ through­out the whole world, should receiue the holy ghost. For if they should preach Christ, it was necessarie they had Christs spirit, seeing that Christ & they had one manner of thing in hand: as, Christ was sent of God, so were they sent of Christ. Without fruit ve­rily should the ministers of the word preach the go­spel, if they were not endued, illuminated, and inspi­red with the holy Ghost.

Preach (saith he) the gospel, that is the key where­with the gate of heauen is opened. Who so belee­ueth the Gospell when hee heareth it preached, and vnderstandeth it, feeleth comfort in his conscience, that he is deliuered from sinne.

Now doth the Gospell set before vs, not onely the grace of God by Christ, throgh the which grace our sinnes are forgiuen vs, but also it teacheth and re­quireth a new life. Neyther doth anie man begin a new life, vnles he first be ashamed of the former old and wicked life. Luk. 24 Therefore saith Luke, that Christ o­pened the mindes and vnderstanding of the disci­ples, that they might perceiue the Scriptures, name­ly, that he might thus and thus suffer, and rise again: and that in his name, that is, in his commandement and power, conuersion of life, and forgiuenesse of sinnes should bee preached and declared among all people.

[Page]Therefore when the poore sinner through the preaching of the holy Ghost, heareth his wicked and sinfull life (for the holy gospel rebuketh the world of sinne) he beginneth to knowe himselfe a sinner, and to be displeased, repentant and sorrie for his sinnes: he considereth also, that he is well worthie of eternal punishment and damnation. By meanes whereof, through the multitude and greatnesse of his sinnes, he vtterly dispaireth in his owne power and righte­ousnesse, and eternall saluation. But therewithall, he heareth also, that Christ (by reason of his sins) came downe from heauen, and dyed for him vppon the crosse, washed away al his sinnes with his bloud, hath reconciled him with God, made him Gods child, & an eternall inheritour of his kingdome. And this he stedfastly beleeueth: I pray you doth not such a mans heart leape for ioy, when hee heareth, that thorough Christ he is discharged of all the sinnes that so sore pressed him?

The keies therefore are the pure word of God, which teacheth men to know themselues, and to put their trust in God through Christ. With that word, with those keies do the ministers of the worde open. For they that so are taught & instructed by the word of God, that they put all their confidence in God, through Christ, those verily are loosed and dischar­ged of their sins. But he that either wil not heare, or when he heareth, will not receiue and beleeue this grace declared to the world through Christ, & offred vnto him by the ministers of the word, him doo the ministers bind, that is, they leaue him stil in his error [Page] according as Christ commandeth his disciples, Mat. 10. that from such as will not receiue and heare their word, they shal depart, & shake off the dust from their shooes vpon them. Thus dyd Paul binde, Act. 13.18.

To bind then with the word, is nothing else, but (when the word of the grace of God is preached, & not receiued) to leaue such impenitent people, and to haue no fellowship, neyther ought to do with the despisers of the truth and grace. For in the daie of iudgement, it shall bee easier vnto Sodome and Go­morrha, than vnto such.

Now although the word that the Apostles preach, is not theyr own, but Gods, & no man may cleanse, vnbinde, and discharge from sinne, but onely God, yet Christ of his grace, and (according to the pro­pertie of the Scripture) ascribeth such vnto the Apo­stles. For the gracious father of his aboundant loue and kindnesse (and by reason of the couenant that he hath made with vs) doeth oft ascribe vnto vs many things, which can properly belong vnto none, saue onely to himselfe. Neither is this any maruell, seeing he hath giuen vs his onely begotten and most deare sonne, to be our owne: for how cannot he geue vs al things with him?

Notwithstanding, we ought not by reason here­of to be high minded and proud, and to ascribe vnto our selues, that which onely is Gods: but much ra­ther to be thankfull for his grace, and diligent in our vocation, faythfully to employ and bestow the high treasure & gifts of God, and not to abuse them. This thing therefore extendeth not so farre, as that euerie [Page] one man (properly to speake) doth of his owne pow­er and authoritie forgiue sinne. But forasmuch as the Apostles and ministers of the word, doo publish and declare remission of sinne, they bring the keyes and forgiue sinnes ministerially, and as ministers. Neuer­thelesse, if here withal the spirit of God do not worke in the hearer to beleeue the word when it is prached, then is not the sinne forgiuen: All the power there­fore and working is Gods.

Thus the Apostles may damne no man, but vn­doubtedly they may by the word declare damnation to the vnbeleeuers. Where an assured promise of grace is declared, there sinnes are forgiuen. The holy Ghost that worketh in the Apostles forgiueth the sinnes. Nowe when the Apostles shew vnto sinners remission of sinne, they doo it out of the holy Ghost, and are not deceiued: for they preach, that our sinnes are pardo­ned vs through Christ, who hath made satisfaction for them. If this faith vpon Christ, bee liuely in vs, Note this conditiō wel so that we abhorre sinne, and bee desirous of heauenly things, then are our sinnes forgiuen vs through the holy Ghost, for no man can say, that Iesus is the Lord but by the holy Ghost.

The key there extendeth to this end, that the mi­nister declare remission of sinnes thorough Christe. Who so now beleeueth the Gospell preached, shall be saued: hee that beleeueth not shall bee condem­ned. And seeing that faith is an inwarde thing in the soul inspired of God, the minister cannot know who in the sight of God beleeueth, or beleeueth not: for God onely knoweth the heart. Howbeit by the out­ward confession, which is done with the mouth, & by [Page] receiuing of the preaching, and by the fruits, the mi­nister may iudge. For who so receiueth the word, o­penly confessing Christ, and doeth not outwardlie defile himselfe with vile deedes, to such the minister openeth with the key, and dischargeth them: that is, he taketh them into the Church of Christ, numbe­reth them among the people of God, and receiueth thē into the kingdom of heauen. As for those that wil not heare the worde preached, or that when they heare it, doo refuse it, not confessing Christ, or vtte­ring theyr vnbeleefe with foule grosse and open vi­ces, those the minister bindeth: that is, hee shutteth them out of the Church, and banisheth them out of the realme of heauen. To him that is in the Church, is forgiuenesse of sinnes promised: who so despiseth charitable loue, hath not faith: vpon such one remai­neth sinne still, and the wrath of God.

Now what the Apostles & Ministers of the word doo, that doo they not in theyr owne name, not in their own power: but as they which are sent of God and that declare his word, the holy gospell, out of the power of God, euen out of the holy Ghost, who be­ing giuen vnto them, doth speak and work by them. What these binde, is bound before God, and in hea­uen, for out of God is it that they iudge: and what they vnbinde, is vnbound before God, for God wyll ratifie and allowe what they doo, that beeing sent of him, keepe themselues in exercise, and meddle with­in his word and commission. As for him that is not sent of God, and declareth not his worde and Go­spell, but of his owne proper power will binde one [Page] man, and vnbinde another, set this man in heauen, & that man in hell: is it any maruell if such one do ma­ny times misse and be called a wolfe and not a shep­heard, seeing his proceedings commeth not of God?

Heere also we learne, with what desire and thank­fulnesse, wee ought to receiue the ministers of God, that bring vs his holy word, and comfort of our con­science: how wee ought to esteeme them that haue the holy Ghost, who speaketh vnto vs by them. Luke. 1 [...] Heb. 13. For if we despise them, we despise God himselfe. S. Paul therefore exhorteth vs, to be obedient vnto them, & to haue them in worthie estimation that shew vs the word of God. Worthie they be of double honour, partly, for that through them God speaketh, whose ministers and ambassadors they bee: 1. Tim. 5. for the highest king of all sendeth them out vnto vs with his com­mission, partly, for that they be charged with so dan­gerous and heauie an office and trauell. For, 2. Cor. 5 though as concerning themselues they liue iustly, well, and blamelesse, yet if they regarde not the life of theyr sheepe, but neglect them, they must looke for greate and sore punishment. Not only for themselues must they giue account, but for al the soules that are com­mitted vnto them, if one of them perish throgh their negligence. Wee should not therefore haue respect to the infirmitie or basenesse of the ministerie, but vnto him that sent him, and whose commission hee executeth. When a Prince or king sendeth out a meane seruant with a commission and charge, who will despise him without the wrath and indignation [Page] of the prince? How can we then contemne the mi­nisters of the high eternall king, without plague and punishment?

This be spoken, not that vnworthie and vnmeet men should be placed in so high an office, or that we shoulde delight in their euill: but to the intent that malitious iudgement may be auoyded, & that there be no villanie done to the annoynted of the Lorde. More respect and regard shuld we haue to the word of God that they bring vnto vs, than to their liuing and [...]aults: more to the giuer than to the minister. It is not th [...]y that worke, but God worketh through his owne power, he cannot faile vs in his promise. The minister lendeth his hand and mouth, but the holie Ghost worketh in the harts of the beleeuers, neither can the wickednesse of the Priest diminish or hinder that operation. If we our selues haue pure, cleane and faithfull beleeuing mindes. It is not the vncleannes of the minister that can either defile or hurt vs.

This is now the story of the Resurrection of Christ, wherein we see, how the goodnes of the Lord won­defully striueth with the weake faith of those that are his. For when the Angels could not perswade them that he was risen againe, he himselfe appeareth vnto them aliue, and proueth by many euident testimo­nies, that he is of a truth risen againe and reuiued, tal­keth with them, eateth with them, offereth himselfe vnto them, that they may see him and handle him, sendeth the women and certaine disciples for wit­nesses, and leaueth nothing vnattempted that may perswade them. For in the faith and beleefe of the re­surrection [Page] of Iesus Christ lieth all our welfare. We must therefore beseech Almightie God to establish in vs this faith, and by his spirite mightilie to worke, that we from sinne may truely rise againe, to a newe and godlie life, and afterward with our bodies to en­ter into an immortall and euerlasting life. Hereunto helpe vs God the Father, the Sonne, and the holie Ghost. Amen.

Doctrine and fruite.

Iohn. 13. CHrist who loued his Disciples, declareth vnto them his loue, euen vnto the ende: Math 28. yea he neuer ceaseth to loue them For though hee leaue them as concerning [Page] his bodilie presence: yet with his loue, grace, and power, he is euer still with them. Forasmuch now as after sufficient proofe of his resurrection, he will de­part from them, and goe to his Father that had sent him: he taketh them forth with him vnto the place, from whence he mindeth to depart from them. And manifestly before their eyes, hee ascendeth into hea­uen into the glorie of his father: that they might be witnesses, as well of his glorious ascension, as of all o­ther things which they had heard & seene before. O how feruent words spake hee then vnto them? How deepely entred he into their hearts? How earnestly printed hee those his last wordes into them? The e­ternall wisedome speaketh nothing vainely, nothing slenderly, nothing without profite. Although the Disciples (as men yet somewhat carnall) doe aske questions concerning the restitution of a bodily and temporall kingdome: yet maketh hee no aunswere vnto their demaund, but directeth them vnto that which is for their profie, and belongeth to their of­fice, drawing their hearts from the earthly kingdom, (from the which they ought to bee mortified) vnto the kingdome of heauen, euen vnto the kingdome of God: in the which he himselfe is king, & into the which they now were receiued as citizens, that they shuld declare the same throughout the whole world and offer it vnto all men.

This is the gospell of the kingdom of God, which for a testimonie vnto all nations, must bee preached in the whole world, to witnesse the grace of GOD vnto the elect. But to the damned and vnbeleeuers, [Page] a testimonie of their damnation: in that they are conuinced of their owne infidelitie, and shall haue no excuse, if they contemne and despise the grace offered vnto them. By this ought wee also to learne, to see such thinges which are most profitable, and wholesome vnto vs: and which bring vs the nearest way to put our trust in God, and to loue our neigh­bours, for that part of the play is ours. As for vnpro­fitable and contentious questions, if we meddle not with them▪ then the lesse diuision, and the more loue and edifieng in the Church of God shall follow. Ma­nie times are wee too much carefull, for such things as wee desire our selues: as what ende this thing or that will come vnto, when God will set vp our pro­speritie, and what shall bee done hereafter, when and how God will punish those that are against vs. And this temptation, carnall zeale, and curiositie, chaun­ceth oft euen in the hearts of the faythfull: as we see heere in the Disciples of Christ. Sometimes there bee froward and wicked mindes, which preten­ding to bee Christians, seeke out of the Gospell no­thing but honour, lucre, and profite. but such bee both false and fained. Notwithstanding (all these set apart) wee ought to commit and refer all things vnto our mercifull creator and gracious father, who can right well order and dispose them, how & when he will, as he thinketh best to further his glorie, and to edifie his elect children. Our care ought rather to bee, how we may lead a godly life, and beautifie the faith of Christ with good woorkes. Wee must looke, that wee bee neither vngodlie, nor hypo­crites: [Page] but to liue vertuously and innocently in his sight, and paciently at his hande to wayte for our deliuerance. The kingdome of Christ that is pub­lished and offered through the Gospell, is not a cor­porall but a spirituall kingdome: neither consisteth it in outward things, but in a pure and faithfull be­leeuing heart, and yet reacheth it throughout the whole worlde, and amongst all nations. In the hearts of all faithfull beleeuers doth Christ raigne through his spirite, and there ouercommeth hee the deuill, sinne, and death.

And to the intent they shoulde well vnderstande this kingdome, he commaundeth them to waite for the holy spirite, whom he had promised them: as if he would say; Now goe I to my Father, now enter I into my kingdome, that I may mightily raigne vpon the earth: this thing yee vnderstand not, but when the spirite is giuen you, yee shall perceyue it well. All thinges in heauen and in earth, are giuen into my power: In those that are mine shall I raigne, and make them righteous through fayth: yea inuincible shall I make them against all enemies: heereof shall yee beare witnesse when yee are baptized through the holie Ghost.

This my kingdome shall ye publish in all nations, from one ende of the world to another. Thus shall I raigne from sea to sea, of the which my kingdome the Prophetes spake so much before. Of this king­dome dooth Christ take possession through his as­cending vp to the Father, at whose right hande, and in this kingdome hee sitteth: raigning much more [Page] mightily in his Church, and working more effectu­ously in those that be his, than hee did before when he liued yet corporally with him.

Thus taking his leaue, hee giueth them louing wordes, comforteth them, and admonisheth them of their office, that they all may be diligent therin, that they continually direct and lift vp their heartes into that kingdome. and that they take in hand to bring all men to the same into the obedience of Christ. His blessing hee giueth them, saluting them, wish­ing them good, and praying hartily vnto his Father for them.

Thus was hee taken from them, and carryed into heauen. By the heuen we vnderstand the incompre­hensible light in the which God dwelleth: & which no mortall man can attaine vnto. From thence came Christ vnto vs, and thither is hee gone againe, euen into the inuisible glorie and clearenes of God. For the eternall worde and power of GOD, dwelling in Gods incomprehensible light from euerlasting, became man: and had his conuersation vpon earth in all partes (sinne excepte) as a verie true man. But when hee had fullie finished and throughly en­ded the worke that was giuen him in commission of his heauenly Father, and had obeyed him euen vn­to the death, for as much as in all thinges hee had honoured and glorified his Father vppon earth: it was conuenient that the Father also shoulde glori­fie his Sonne. And therefore raysed hee him from death, and tooke him vp into heauen: not after the Godhead (for so was hee alwaies in heauen) but [Page] after the manhoode. For his true humane nature which hee tooke vppon him for our sakes, is carryed and taken vp out of this world into the inuisible ho­nour and glorie, into the highest incomprehensible, and into the perfect fruition of the Godhead.

In this honour and glorie Christ dwelleth and raigneth, and yet amongst those that are his, doth he finish and performe all things by his spirite, hauing gouernance in the harts of the faithfull, through be­liefe, through loue, through patience, and innocen­cie of life.

To the intent now that this kingdome might be erected in the hearts of men, it was necessarie that he should giue his disciples commission to publish the same, and to prepare mens minds thervnto through the preaching of the Gospell. But first hee made the mindes of his disciples readie and apt to receiue the holy ghost, whom he afterwards poured into others by them, and therefore he commaunded them (vn­till the spirite appeare and open the worke) to waite still at Hierusalem: from the which place the king­dome of Christ was afterwardes planted in all the world. Of the promise of the spirite, reade Esay. 44. Iere. 31. Ezech. 36. Ioel. 2. Iohn. 19.16.

Considering that the mysterie of Christs ascen­tion is great and excellent, and that there is notable power contained therein to those that be faithful be­leeuers: the Euangelists doe therefore describe ve­rie perfectly, the time, the place, the persons, with all circumstances and assured testimonies thereof. Hee ascendeth vp before his disciples, that they might o­penly [Page] and euidently see it with theyr eyes: there did appeare Angels, as messengers and witnesses from heauen, euen two of them, that in the mouth of two all trueth might bee established. The white ap­parrell signifieth the euident glorie, into the which Christ is taken vp, as a noble, royall, and mightie king and conquerour, entring into his heauenlie kingdome.

Thus the high and glorious king, cloathed with our nature, is entred into our royall pallace, as one that mindeth faithfully to dispatch our matters. Hee is our owne mediatour and aduocate in the presence of the Father: notwithstanding our sinnes commit­ted, wee haue a free entraunce vnto GOD by him. Our flesh hath hee in himselfe carryed vp, and exal­ted our nature vnto the right hande of GOD the Father. Wherefore wee that are bones of his bones and flesh of his flesh, doe iustly conceyue a comfor­table and assured hope, that our mortall bodyes also shall bee taken vp, and haue immortall and eternall ioye.

The earnest pennie of his spirite hath hee giuen and left behinde him vnto vs, and contrariwise hee hath of vs taken an earnest pennie and pledge: name­ly our sinfull and wicked flesh, which hee in him­selfe hath carryed vp into the kingdome of heauen. Nowe where the parcell is, there shall also bee the whole summe.

By this, wee that are flesh and bloud, haue a com­fortable and assured trust, that in Christ wee shall haue the possession and inheritaunce of heauen. Our [Page] sinnes in him are recompenced, heauen in him is opened, in him is the hope of immortall life sea­led and made sure vnto vs: Christ the victorious & glorious conquerour is able to defend his church. So that from henceforth no man shall haue power, to condemne his elect and faithfull beleeuers. Rom. 8. Heb. 5.7.8.10.

That his flesh is with-drawne from vs, and taken into heauen: it is our great profite, to the intent that all our deuotion and Gods seruice may bee directed vpwardes in the spirite: and that the mindes of faythfull beleeuers maye bee drawne from earthlie vnto heauenly thinges, euen vnto the place where Christ sitteth on the right hande of GOD the Fa­ther.

When the Disciples sawe that theyr Schoolemai­ster was taken away from them into heauen: they perceiued and considered the thing that they knewe not before, although Christ had told it them. Iohn. 6. Namely, that by the Ascension they should receyue vnderstanding. Therefore they worshipped Iesus Christ, and according vnto his commaundement, they returned to Hierusalem: where they kepte themselues vntill the time that the spirite came: neyther were they idle, but continued in the ho­lie fellowshippe and godlie exercises, with praier and deuotion, preparing and making themselues readie vnto the comming of the spirite.

By occasion heereof (all nicenesse, curiositie, and contentious questions, all pride, vaine-glorie, and fonde affections and desires sette aparte) wee [Page] ought with vpright mindes, and with the eyes of faith to be alway taken vp into heauen, and there to haue our dwelling, where Christ our head sitteth at the right hand of God, king and Lord of all thinges, our faithfull aduocate and mediatour. Then shall true godlynesse increase, then shall vertue blessedlie grow and bring forth fruit in vs, if wee with steadfast faith doe consider, that our Lord Iesus Christ dyed for our sakes, rose againe from death, and is exalted at the right hand of God, raigning mightily aboue all things in heauen, and finishing our saluation, if wee in spirite and in the truth worship and honour him, as the eternal God: confessing with a true faith, that all power is giuen vnto him of God the father, that he careth for vs, and that for our healths sake hee ru­leth and shall raigne, vntill all things be brought vn­der his feet. In the meane time he dayly in his church purifieth al his members by his spirit, cleansing them still more and more from all their sinnes. And when hee shall haue rooted out all sinne in his elect, ouer­comming death the last enemie, so that God shall be all in all, then shall Christ also giue vp his kingdome vnto God the father, namely, the mediation for our sinnes, the purging of the same, defence against the deuill, and deliueraunce from death. For then shall there be no more sinne in the elect, so that he shal not need to be mediator for them, to purge from sinne, to defend against the deuil, or to deliuer from death.

Oh mercifull father, graunt vs perfectly to know thy blessed and glorious kingdome of Christ thy sonne, drawe vp our hearts in such sort, that we with [Page] all obedience maye yeelde our selues into this king­dome, seeing and regarding onely those thinges that are aboue, and wholy applying our selues vnto this ende, that the same heauenly kingdome may be farre spread abroad, and knowne vnto all men. To the in­tent, that as for all worldly things, wherin many foo­lish people set all their saluation, but in vaine: men may vtterly refuse them, and hartily with bodie and soule, and with their whole life, may giue ouer them­selues perfectly vnto the onely Lord Iesus Christ, the true God. For thy good pleasure it was (O God) that in him all perfectnes should dwell, and that by him al things towards thee, should be reconciled and pa­cified through his bloud, whether they be in heauen or in earth. Graunt vs (O God) vnitie and brotherly loue in thy holie Church, kindle our harts to feruent and deuout prayer: make vs diligently to watch & circumspectly to waite for the comming of thy belo­ued sonne, that we neither be drunken in excesse and bodilie lust, nor intangled with the snares of this world: but that we hauing alwayes the eyes of our heart open, and praying with vpright mindes, may chearefully meet our redeemer, & ioy with him for euer. To him be eternall praise and honor. Amen.

Doctrine and fruite.

HEere the Euanglist Luke describeth how that after Christ entered into his glorie, the Gospell (euen the heauenly doc­trine and grace) was opened vnto the [Page] world downe from heauen, by a glorious and great miracle. For though the lawe (which is the will of God) and also the Gospell, that is his grace, hath from the beginning beene alwayes in the worlde: namelie, in the heartes of Gods elect children: yet was each one of them at seuerall times, gloriously vttered vnto the worlde by manifest and apparant myracle. And like as the holie Ghost was in the heartes of the faythfull beleeuers (for after the Re­surrection hee gaue the spirite vnto the Disciples) euen so heere hee giueth them the spirite, with an o­pen myracle, and with a more perfect woorking and power. For the spirite which Christ gaue them af­ter his Resurrection when he breathed vpon them, was euen this day with more perfection: that is to say, his operation and strength declared it selfe more euidently, and more perfectly, and shewed his presence by the visible miracle.

Thus is it heere described, how the promise of Christ and of the Prophets made as concerning the holie Ghost, were fulfilled: and how the same holie Ghost, who is the teacher of the trueth, the earnest pennie of saluation, the wedding ring of grace, and ioye of the minde was giuen. Nowe when it is saide that the holie Ghost is giuen vnto men, the same may bee vnderstood of the giftes and operations of the holie Ghost: for though GOD may bee comprehended of mans minde, yet can he not bee included or shut therein. Neuerthelesse, his giftes according to his will and pleasure, are pou­red and measured into our heartes, vnto euerie [Page] one so much as maye ferue [...] [...] [...]fite.

Who so is desirous to knowe [...] Ghost is promised vnto faithfull bele [...] [...] reade Ezech. 36.39. Ioel. 2. Math. 3. Now [...] God the Father hath promised by his Mini [...] [...] same also doth Christ his sonne promise: where [...], wee may see that the sonne hath like power with the father, and that there is but one onely spirite of them both: as wee may reade Luk. 12. Iohn. 7.14.15.16.20.

But before wee come to the sending of the spi­rite, wee will first substantially and well peruse the storie, and looke what maye bee gathered there­of: For heere is nothing written or sette downe in vaine.

The Euangelist doth heere make mention of the fift day, vpon the which this great wonder was don. In the which there lyeth hidde a notable mysterie. Ezod. 25. Deut. 16 The Iewes from the day that they offered the Easter Lambe, told fiftie dayes, and vpon the fiftith day was the feast of weekes: In the which feast they kept ho­lyday, offering vnto GOD a willing sacrifice of the first fruites when they cutte them downe: Wee beginne to number from the resurrection of Christ our Easter lambe, who also was offered vp. Vpon the fiftith day when the fruites began now to be ripe & readie to be reaped, the haruest also being great, Math. 9. and the labourers few, then sent God his spirit to prepare and furnish the Disciples, Iohn. 4. that they from amongst the heathen might gather fruite togeather vnto [Page] [...] [...]ore time when the children [...] out of Egypt, the law was gi­ [...] [...] people vpon the fift day: euen [...] [...]nient that vpon the fift day the holie [...] be giuen to the Disciples: which ho­ [...] [...] is both an interpreter and fulfiller of the [...]we. The place where the holie Ghost was giuen, is Sion, for there Christ commaunded his Disciples to waite: [...]. 2. Mich. 4. and from that place should the law of GOD (according to the saying of the Prophets) proceede foorth into the whole world. Therefore like as afore time the law was giuen vpon mount Sinay: euen so was the spirit giuen vpon mount Sion. Vppon Sinai did God at that time with some terrible thinges de­clare his might and power, his plague also and ven­geance, which should fall vppon those that despised his lawe: and therefore was there such fearefulnes through lightnings, thunderings, and other like ter­rible thinges. Here there is heard a noyse, mightie & vehement, Note. but not horrible & feareful: in the which winde is signified, that the doctrine of the spirit shuld speedily & with power breake in through the world▪ and bring fruit: and that no man should be so migh­tie as to hinder the strength therof, euen as the wind in his course can by no man be kept backe.

Whereas fierie tongues do appeare, and are seen, it signifieth the manifolde speeches and instruction, which the spirit giueth to Christs Disciples, the zeal also & feruentnes that he worketh in their harts: ma­king them altogether fire, and kindling them in such sort, that euen their words are feruent, and pierce af­terwards [Page] into the hearts of others. A [...] [...] feare and coldnes remoueth he out of the [...] they are not afraid manfully to steppe foorth [...] all the people, although not long before [...] not abide, but fledde from the Lord.

Now they confesse him to bee the Sauiour of all the world, whom they before had denyed. Whereas the tongues were diuided, it signifieth the diuersitie of the giftes of the spirite. Christ promised them in Marke. 16. that they should speake with other tungs, or with a new speech or language: which promise is now performed vnto them. Ephes. 4. Col. 4. The tongues of Christi­an men ought to be garnished with gentlenesse, and with the holie Ghost, that no foule or wanton talke proceed out of their mouth. The tongues that pro­nounce and confesse Christ the eternall truth, & his sincere spirit, must not lie, neither talke anie vnclean, hurtfull, nor venemous thing: for vnto all such is the spirite enemie. Therefore are they not fleshly but fie­rie and spirituall tongues: out of the which the fire of the spirite hath consumed all moisture of worldly and carnal wantonnes, and God with his owne loue hath kindled them. How could the Apostles else haue been instructors of the whole world, if the spi­rite had not taught them the diuersitie of tongues? Of signes. Oh the great wisedome and grace of God, who at all times for our wealth hath set forth and offered vnto vs poore men, his high, spirituall, & heauenly things, vnder corporall and visible tokens! For how might we carnall men els vnderstand godly matters, if they were not exhibited with visible and bodily thinges. [Page] [...] God alwaies this custome, that hee [...] [...]nto vs his high gifts vnder those tokens, [...] most knowen of vs, and likest vnto those [...] which hee offereth vs: and so with humaine [...], hee couereth diuine and godly thinges. Not that God is closed or shut in with things of men, but that celestiall and heauenly things forsoorth vnto vs by such as bee earthly, might be of vs the better vn­derstood. For els euery man of knowledge wotteth well, that the holy Ghost is not a dooue, neither a winde, a tongue, fire, nor water: For GOD is not a thing corporall, neither a thing that can bee felt or comprehended, with outward senses. Notwithstan­ding things inuisible are the better knowen and per­ceiued of vs, when they be set forth and represented by visible thinges: namely, by such as haue some si­militude with the inuisible and spiritual things: And (so farre as naturall things may set foorth heauenlie matters) doe perfectly describe before our eies, the nature and propertie of them. Therefore doth the spirite appeare in the fourme of firie tongues, and with a sound, that thereby the two principall senses of man might bee mooued, namely, his hearing and seeing: for the sound toucheth the eares, and the fire mooueth the sight.

Like as Christ also in the supper with bread and wine, to mooue the outward senses of man: thought to represent his body and bloud. For by bread is sig­nified vnto vs, the true body of Christ which died for vs vppon the crosse, and by wine the bloud that was shed for our sinnes, which true flesh and bloud, [Page] they that beleeue, doe at the supper eate and drinke through faith. By the which foode and sustenance, their soules are vpholden to the gratious and eternal life.

Thus with exterior tokens it pleased the wisedom of God, to guide the outward senses of his Disciples into the obedience of faith, and vnder the same, to signifie and declare the strength & operation of the holie Ghost. For like as the winde bloweth through the whole earth, piercing, moouing and altering all priuie and secrete places: Euen so the spirit of God goeth through all things, searching all secret corners and inward mindes of men. Mightily also hee woor­keth in mens hearts, kindling and chaunging them. He is the cleare, pure, and hote fire, that consumeth all filthines of sinne, inspiring mens harts, and draw­ing them vpward to God.

Without this spirit may a man worke no fruitfull thing, yea thinke no good thing: For man is nothing but flesh, neither considereth hee of himselfe ought that is spirituall or godly, but onely carnall thinges. Forasmuch now as the wisest & most gratious God, knoweth this so to bee, whereas hee hath made man his creature, to haue fruition of himselfe: he wil not suffer him to corrupt in the flesh, but giue him his owne holie spirite.

God the father, through Christ his eternal word, did shape man out of the mould of the earth, & cre­ated him after his owne similitude and li [...]nes. Now is God a spirite, therefore the image of God in man must needs be spirituall: which image in the inward [Page] man is such a thing, as partly dooth expresse and de­clare God that created him.

But when man being deceiued through the deuil fell into sinne, and lost this image: then the propor­tion of Gods pure spirite (in whome his image was printed) was defaced, and the image of God lost his beautie. So that the noble man who at the first was of God, so faire and goodly fashioned and beautifi­ed in the similitude of God: became after sinne like vnto the deuill, filthie, and shamefull, yea altogether carnall, hauing nothing more of the spirite in him, as the scripture in the booke of creation testifieth. Genes. 6. For as much now as the miserable man was degenerate from the noble, spirituall, and godly nature, to an vncleane, carnall, and diuelish disposition, becom­ming altogether flesh: hee was able no more ey­ther to thinke or woorke any spirituall or godlie thing.

All his thoughts and imaginations are carnall, in that he is fallen into eternall death, and hath lost the life of the spirite: for the affections and lustes of the flesh are death; but the desires of the spirite are life and peace. Rom. 8. The affections of the flesh are enmitie a­gainst God, for the flesh is not subiect vnto the lawe of GOD, neyther can bee: they therefore which are in the flesh, cannot please GOD. Nowe when man who had taken so hurtfull a fall, was brought downe from life vnto death, from the grace of God into his wrath: life might not bee giuen him againe but by the spirite of God, whome man by sinne hath lost.

[Page]Therefore like as the Father at the beginning had created man: so fashioneth hee him againe by his Sonne▪ who ouercommeth and destroyeth death, and giueth vnto vs againe the way of immortalitie. Sap. 1. For into a froward soule entereth not the spirite of GOD: therefore is it conuenient and necessarie, that such soule and corrupt flesh bee purged and cleansed againe. By Christ the eternall worde were all thinges created, by him therefore after the fall must all things be restored againe: for this cause died Christ vppon the crosse, to banish the sinne of the worlde, and to make satisfaction for it. From death also hee riseth agayne, to giue vs a certaine and assu­red hope, and an vndoubted pledge of an immortall and eternall life, and that hee hath ouercome death and sinne for vs.

Immediately after the resurrection, Iohn. 20. he breatheth vpon his disciples, and giueth them the holy Ghost: to declare that he is the same, who at the beginning created our nature, and sealed it it with his spirite, and that it is euen hee who now in the beginning of a new life, must by his spirite renew and restore our decayed nature againe, Heb. 1. Col. 1. that thus Christ who is the liuing and expresse image of the inuisible GOD, may bee fashioned and fourmed of the newe in vs: Gal. 4. now cannot Christ the image of GOD bee right proportioned and renewed in vs but by the holie Ghost. Nowe like as Christ after the resurrection gaue his Disciples the spirite, to print into them a newe life, whereby they knewe and were assured, that hee was the fountaine and giuer of the spirite, [Page] (and therefore hee saide, Iohn. 16. Math. 28. All that the Father hath is mine: Item, All power is giuen vnto mee in heauen and in earth) euen so immediately after the same, hee ascended vp into heauen, to declare vnto them, that he was the Lord of all thinges. Col 3. Out of the high and reall throne where he sitteth at the right hand of God his Father, Christ the eternall king sent downe his holie spirite vpon all flesh, Ephes 4. that we by him might obtaine the old innocencie and saluation againe: & that the Image of God stained and defiled by sinne, might be restored vnto vs, and that wee thus might become partakers of eternall life. What they be vnto whom God giueth his spirit, that see we well heere: namely, euen vnto those, that in vnitie of faith, and feruent loue, are gathered togither with one accord; for of all vnitie he is the fountaine and originall. In contentious and proud hearts dwelleth not the holy Ghost: therefore is it meet that we pray.

Come (O holie spirite) replenish the harts of thy faithfull beleeuers, and kindle in them the fire of thy loue; thou that through manifolde tongues hast ga­thered together all the nations of the heathen in vni­tie of faith: O take all dissention and discord out of thy holie Church, and make vs to be of one mind in vnfained loue, without the which wee cannot please thee.

Doctrine and fruite.

THE eternall wisedome hath indued all good minds diligently to learne and search the thing wherein they thinke to finde that which they desire: and what can be more worthie to be desired, or more acceptable to the mind of man, than eternal life and saluation, which onely consisteth in God the highest good of all. Now was the sacred scripture gi­uen of the holie Ghost, that man thereby might bee guided and lead vnto saluation, and to most excel­lent felicity. For they that exercise themselues in ho­lie scripture, studying and perusing it, ought thus to doe; euen to direct themselues and others vnto life. Therefore by the ordinance of God, there hath been euer men in all nations, which to instruct others, haue applyed themselues to the scripture: as among the Iewes wee finde Leui, of whome in the Prophet Malachie it is written, Mal. 2. that the lawe of the truth was in his mouth, and no wickednes in his lippes, that he [Page] walked before God in peace and equitie, and con­uerted many from vngodlines: for the lippes of the Priest are sure of knowledge, and the law is required at his mouth, for hee is a messenger of the Lorde of hosts. Thus as it may wel be coniectured, there were at Ierusalem congregations of learned men, that ex­ercised themselues in the holy scripture. For though all wisedome come of God (as the fountaine & wel) & no man can be learned whom God himselfe tea­cheth not: yet will not he giue his grace, spirite, and knowledge, to the idle, slouthfull, and vnthankfull, neither to the proud, but vnto those that with meek­nes & feare of God practise themselues in the scrip­ture, and that applying vnto feruent praier, doe not despise the meanes and gratious giftes granted them of God.

And if any man will say, that all falshood and de­struction, all erroneous doctrine and discorde were come into the church by such as be learned, let him consider, that the thing which in himselfe is good, ought not for the abuses sake to bee refused, remoue the abuse, and then the thing is good and profitable. Wine is a profitable and wholesome thing, created of GOD for the behoofe of man, and is neuer dis­praised of any witty man to bee euill, because many doe abuse it, and is drunken: Euen so is holie scrip­ture and other profitable sciences, to be esteemed as high giftes, although many men puft vp with pride, blinded in couetousnes, and intangled with other affections, haue misused the same scriptures.

In the Papistry, the Vniuersities, Colleges, cathe­drall [Page] Churches, and Monasteries, haue highly exal­ted the Pope and his false faith, and by false interpre­tation of the scripture brought him so farre, that the doctrine of the faith and Christ is vtterly darkened. Now whereas lewd learned with false science, with wrong vnderstanding of scripture, haue broght such high thinges, great goodes, and plentifull riches to passe, drawing so much people vnto themselues: we ought not therefore to cease from reading and ex­ercising of the scripture, but to take vppon vs to fur­ther the true religion, and fayth of Christ, and to sette it foorth againe with no lesse diligence than they doo theirs. If wee will that the true fayth of Christ shall growe, continue, and increase, then wee must bring the same to passe by true vnderstanding of the scripture, by pure, sounde, and wholesome doctrine. With the trueth must lyes bee banished, with sound doctrine must false bee rooted out, with the light must darknesse bee expelled. But how can the true vnderstanding of the scripture, the vndoub­ted, wholesome, and sound doctrine bee had: when men doo neyther exercise and imploy themselues, nor applye theyr endeuour, studie, and diligence therein?

All the charges therefore and expences, which heretofore haue been bestowed vpon the vnprofita­ble and noisome learned men, ought now to be con­uerted to godly Colleges and studies, to the intent that litle seeds which God hath laid vp in yong wits, may fruitfully growe, be planted and brought forth. If thou seeke wisedome as the golde (saith Salomon) [Page] thou shalt finde it. Gold is with great trauaile and la­bour digged out of the inward and secrete veines of the earth, and of the high hilles, it raineth not downe vpon mens heads: euen so must knowledge & wise­dome bee gotten with great trauaile and diligence, not with loytering and idlenesse. But when God gi­ueth vs his giftes, wee must looke that we be not vn­faithfull in them, but vse and bestow them to his glo­rie, and edifiyng of his Church. Where godlinesse commeth to knowledge, or where they two are to­gether in one man, God is highly to bee thanked for so excellent a gift and grace, and greatly is such a gift to bee had in estimation: but whereas pride, heaui­nes, contention, greedines, and selfe loue, is in a lear­ned man, there is not a more hurtfull poyson found vpon the earth.

O God, thou that of thy grace and fatherly loue, hast giuen so good and excellent giftes with singular light of all sciences: graunt vnto such as be learned a heart and mind, that in all things they may haue re­spect onely to thy glorie, & that in all their readings, writings, teachings, and doctrines, they may prefer the same. 1. Cor. 8. For knowledge puffeth a man vp, but loue edifieth. O suffer not thy holy and excellent gifts to be stayned, defiled, and marred, with the filthy durt of mens affections. Graunt that our studies bee not heathenish, but godly and Christian. Preserue the tender and good youth from wicked and vngodly schoolmaisters, that the pure hartes which thou hast consecrated to be a temple for thee and thy holy spi­rit, be not polluted with vice and filthines.

Doctrine and fruite.

WHen the truth is published in the church of Christ, & the power of God vttereth it selfe, there be alwaies some simple peo­ple, that of good minde seeke to knowe that which they vnderstand not, and therefore they demaund questions▪ vnto those the Lorde dooth gladly open himselfe. But again there be others that despise, slan­der, [Page] mocke, and abhorre all holy things, as in the old and new Testament we haue many witnesses of the same. Ierem. 20.26.32. Iohn. 8.10.11. Acts. 17. For the naturall man vnderstandeth not the thinges that ap­pertaine vnto God. 1. Cor. 2. And thus doe they most of all which beeing puffed vp in the wisedome and sci­ence of man, haue nor yet attained to the spirite and right kernell of the scripture: in the sight of which men, 1. Cor. 1. Math. 11. the wisedome of God, and preaching of the crosse of Iesus Christ, is but a derision and foolish­nes. But blessed are they that in the singlenes of their heart, with pure minds in meeknes, obedience, and in the true feare of God, submit themselues vnto his doctrine: Math. 11. Luk. 24. from them cannot God hide himself, but openeth their mindes, that they may vnderstand the scriptures. For they that of a good mind do here aske the question; What meaneth this? are afterwardes conuerted by Peters preaching. Peter the feruent Disciple of Christ, the faithful shepheard of Christs sheepe, as soone as he receiueth the spirit, is bolde to steppe foorth, and to confesse him, whom before he had denied.

But first hee perswadeth that the Disciples were not drunken; for if such vice were in the Ministers of Christ, & they truly conuinced thereof, it should bring vnto the Gospell and name of Christ, great hinderaunce, staine his doctrine, & make it to be des­pised and subiect. Most diligent therefore ought we to bee, in keeping vs from such vices, whereby our office, mniistration, and doctrine, might bee suspect and set at naught. Yet must we not deferre too long [Page] in aunswering such euill reports; for more diligence must we apply in setting foorth the name and glorie of GOD, than in defending and maintaining our owne estimation.

Thus the Apostle Peter in answering that obiec­tion concerning drunkennes, dooth shortly passe o­uer, and saith: Brethren, these are not drunken, as ye suppose, for why the time doth not permit, it is yet too earely in the morning. Immediately vppon the same, he proceedeth forth, to admonish them of the excellent graces and gifts, which the God of mercie had promised before, and now performed them. But this satisfaction concerning drunkennes, and this in­struction of the ignorant, is made with all meeknes, and yet with sinceritie and stedfastnes, not lordly, or braggingly; although he was highly endewed with the holy Ghost.

Thus we that be Ministers of Christ, and teachers of his congregations, ought not by reason of our of­fice or high giftes, to take too much vppon vs, that with bragging or arrogancie wee would outface the weake: but worthily and valiantly with sinceritie & truth of the scripture, to instruct such as be ignorant and out of the way. Our mouth is an instrument of the holy Ghost, and of the truth, not of any lightnes, bragging, or presumption.

This word prophecie is taken not onely to tell & shew before of godly and high thinges, but also to harken vnto the same, and to perceiue them▪ & this maketh for the vnderstanding of this place. For the holy Ghost declareth by Ioel, and promiseth also (as [Page] he dooth by Ieremie) that the knowledge of GOD should bee common in all the world, Ioel. 2. Ierem 31. and that from the least vnto the most euerie one should be instruc­ted in Gods knowledge, through the guiding of the spirit: which knowledge before time was common onely to the Iewes and Scribes, but by Christ is such abundant and plentifull knowledge of God, pow­red out in all the world, through his holy spirit: who worketh in the Church vntill the ende, not onely in Scribes, Math. 11. from whome such high mysteries of Gods wisedome are oftentimes hidde, but vnto simple vn­learned fishers, and to others that in the sight of the world are not esteemed.

1. Cor. 12. Esay. 11.Yea richly powreth he out of his holie spirite vp­pon all flesh, vnto euerie one his measure, as it best pleaseth him, no man excludeth hee from his grace, his knowledge suffereth he to flow ouer all the earth as a water floud, vnto all those that are his seruantes and hand maides. This is the deare and excellent treasure, which in stead of it that was giuen before by the incarnation of Christ, is now offered, that the knowledge of God, which by the holy Ghost is the preaching of the Gospell, is come forth into all the world, Psal. 75. Iohn. .11. whereas before it was manifest only amongst the Iewes. For after the death of the Lorde finished vpon the crosse, was the Gospell published in all the world; by the which preaching, the children of God dispersed abroad are gathered together. Esay 40. The holie Ghost also who was before in the godly, did by his giftes and operations worke much more mightily & strongly after the death and ascension of Christ, Ierem. 31. than [Page] before: by the which holy Ghost, the captiuitie of of the law and ceremonies is taken away, & heauen­ly freedome giuen to the children of God.

For as much as to know Christ & his kingdome, it minis [...]eth true godlines and eternall life: Peter in his oration trauelleth especially to this end, that the Iewes being there present, which helde Christ for a wicked doer, and put him to death, might know him to be the true sauiour of the world, and to be risen a­gaine from death: and therefore hee alleadgeth the prophecies which in Christ were fulfilled. As if I would say, Behold Ioel tolde before of the time that these your children should prophecie, now ye see it performed in them: whereby ye may well perceiue that the kingdome of Messias (which is a spirituall thing) is now begun already. In the which kingdom must bee not onely Iewes (which haue the outward temple & ceremonies) but all as call vpon the name of the Lord, wheresoeuer they be in the world. Vn­to the Iew was promised a sauiour, neuertheles such one as shuld not onely saue them, but also the whole world, and whose kingdome should be euerlasting, that hee also should deliuer and bring them, yea all mankind, from the captiuitie of the prince of this world. Of these things there were amongst the Iew­ish people many signes and figures, whereby in bo­dily and corporall thinges God did partly set foorth these thinges spirituall: which they also which are spirituall and elect amongst the people of the Iewes, vnderstood right well (though darkely) in that they with the eyes of inward fayth had a further respect [Page] than to gaze onely vppon the outwarde corporall things. Thus God the holie Ghost by visible thinges lead and taught them (euen as a yong scholler is first taught by letters and syllables vnder the schoolmai­ster) vntill the time that the glorious kingdom came that in Christ the true Messias, all things were refor­med, and became spirituall.

Thus had the Iewes the corporall kingdome of Dauid and of other kinges, and thus for their sinnes they were brought vnto Babylon into captiuity. By the which captiuitie was figured the greeuous bon­dage and thraldome of mankind, vnder the violent power of the deuill. But when they were in captiui­tie at Babylon, God comforting them by his Pro­phets, promised to bring them thence, and to restore them to their owne land: in the which deliuerance was figured the redemption of the world by Christ. This custome had all the Prophets, that when they told the people before hand, and promised of Gods behalf, deliuerance out of the captiuity before they came into it: they alwaies made mention also of the punishment of the sinnes that should go before. Pro­speritie shall come (said they) but first there must bee an horrible plague for sinne, the iustice of God must first be satisfied. Thus doth Ioel heere also, in whom partly we learne, that God will not suffer our sinnes to passe without punishment, as wee see also in the greeuous captiuity of all mankinde, that God will haue the sinne so worthily satisfied, that euen his on­ly begotten sonne, by whom no sinne was commit­ted, must therefore die, and by his innocent death [Page] [...] sinnes. If God now spared not his onely [...], how may we then think that he will [...] sinfull life, to passe without punish­ [...] [...] we paciently, and with good will beare the [...] [...]nishment of our sins, sent vnto vs of God: and conuerting from our sinnes, doe turne vs to the gratious father that beateth vs, God vndoubtedly shall send vs grace, prosperitie, and welfare, and help vs out of all miserie. Once we must eyther liue a god­ly and innocent life, and throghly amend our selues or els sinne must bee punished, and euery vncleane thing must in the fire & punishment of Gods wrath be consumed. Againe, though we were vertuous & godly, yet is God of this nature, that he maketh his chosen to bee like fashioned vnto the image of his sonne, and by much aduersitie and trouble hee lea­deth them vnto ioy: Luk. 24. Euen as it behooued Christ to suffer, & so to enter into his glory. The punishment of sinne is harde, and the iudgement of the Lorde, as often as he commeth to recompence sinne, is sharp: which the Prophet partly by bodily thinges dooth describe, as other Prophets do also. Esay. 13. Ierem. 15. Amos. [...]. The sunne shall be turned into bloud, &c: and euen so is it in the o­pinion of those, that must beare the iudgement of God. For as much now as the Apostle Peter (accor­ding as the matter required) did necessarily alledge testimony out of the Prophet, concerning the holy Ghost (who is giuen to the good children of God) he thought also to specifie that which was written in the Prophet, as touching the punishment of the wic­ked, that despise the grace of God: giuing a warning [Page] thereby vnto the Iewes, to cease from theyr vnbe­leefe and shamefull life: declaring vnto them, that if they proceed foorth in wickednes, it should hap­pen vnto them, as it did before vnto theyr forefa­thers, vnto whome Ioel opened the punishment of God. Whereby wee must learne, paciently to beare it, and to take it in good part, when our sinnes are re­buked, our vices spoken against, and we told that the punishment is at hande. For this custome had the A­postles in their preaching and declaring of the Gos­pell, that they not onely made mention of the grace of God offered vnto the world by Christ: but ther­withall likewise, they threatned sore punishment to those that eyther despised such excellent grace, or hauing knowledge of the truth did cleaue vnto vice, which thing in the worde of Peter is yet more eui­dent.

The Gospell also preacheth amendment of lyfe, and not remission of sinnes onely through the bloud of Christ. But nowe at this present time there bee many dainty Christians, as certaine Princes and Se­nates in the countreys, and citties, whose opinion is, that the grace of the Gospell is to bee preached, yea, and they permit Christ and his grace, gently & wor­thily to be spoken of: but if the false Gods seruice, as the honoring of Images, and all that is crept in and erected vp in the Papistry agaynst Gods word be re­prooued, or if the preacher speake agaynst theyr ty­ranny, vniust actes, theyr malitious violence and wil­fulnes, whereby they oppresse poore widowes and fatherlesse children, dooing right vnto no man, or if [Page] the preacher touch them on the gald backs for their excessiue pompe and pride, for their rioting, whore­dome, adulterie, gluttony, drunkennes, fighting, and extortion, if such vices (I say) wherein they still lead their liues, be touched to the quicke, then is all fauor gone, then burne these preachers (say they) drowne them, they be seditious fellowes, they will set vs to­gether by the eares, and bring the common people in our necks. But such men should consider, that vn­to this office of the preacher it belongeth to crye a­gainst vice, least he bee called of God a blind watch­man, a dumbe dogge, Esay. 56.57. Ezech. 5. and least all the soules which perish through his silence be required at his handes: their wilfulnes, pride, and vaine lyfe they should for­sake, and reforme themselues, and so needed not the preacher to crye out agaynst them. Now conside­ring that the Prophets vsed (as I said before) to make mention of the kingdome of Iesu Christ, and of the calling of the heathen to the grace and knowledge of God, especially in their orations when they speak of captiuity, and deliuerance from the same. Ioel in his prophecie doth also keepe that order. For seeing that the Iewes were euer still continually as stifnec­ked, rebellious, and vnbeleeuing people, vnthankful to the grace of God: the holy Ghost foresawe theyr reiection, declaring it by the Prophets, and that ano­ther people, namely the heathen, should bee recey­ued in their stead. For in as much as they despised the grace of God, which first was offered vnto them, it was meet that the kingdome of God should bee ta­ken from them, and giuen to another nation. Seeing [Page] they thought scorne to come to the marriage, & to the royall feast whereunto they were bidden, it be­hooued others to be called vnto the same. Therfore is Peter earnest vpon this sentence: Whosoeuer cal­leth vpon the name of the Lord shall be saued. As if he would say; O ye Iewes, bragge not of circumcisi­on, of Abraham, of the temple, or of other ceremo­nies, thinke not that ye onely are the people of God, the time is now come, that God wil bestow his grace vpon those whom ye esteeme to bee vncleane. God is no accepter of persons, but among all people who so calleth vpon him shall be saued.

Of this sentence dooth Peter now take occasion more manifestly to speak of the kingdom of Christ: for much more pithily, and with more euidence doth the Apostles describe the kingdome of Christ, than do the Prophets. Who so calleth vppon Gods name, must knowe God: Now can no man knowe God but by Christ: Therefore in this little worde (to call vpon the name of the Lorde) is comprehen­ded the whole summe of the Christian faith. Like as oftentimes in the Prophets, bee these: to sweare by God, is contained his whole religion. But forasmuch as the Iewes knew not Christ, by whome commeth the true knowledge of God, therfore beginneth Pe­ter, and declareth with strong argumentes, how the name of God is to be called vpon: namely, through true faith in Christ, who is the true Messias, the an­nointed king and sonne of God, which was promi­sed in the Prophets. This doth Peter prooue by the ground of the resurrection of Christ from death, by [Page] his ascension into heauen, and by that he now sitteth at the right hand of God, Lord & king of al things. First let vs heare the text.

Doctrine and fruite.

TO the intent now that no man should bee of­fended at the death and crosse of Christ: Peter sheweth first, that in the councel of God it was concluded, foreseene, and determined, that the son of God, the true Messias, should and must die: and how that the same sacrifice was ordained from the beginning of the world, to bee slaine and offered vp vpon the crosse for our sins. And that no man should [Page] make any stoppe by reason of his death, Peter there­fore declareth, that he was no misse-doer, which had deserued his death by any transgression, but that hee was sent vnto vs by GOD the father, to dye for vs; whereby we might perceiue the loue of our Father in heauen. And if they now would thinke; well, if it were so concluded in the councell of God, then are not we guiltie of his death? hee aunswereth vnto the same, & sayth; Vnrighteous men broght him therto, & it is ye your selues that slew him & crucified him. As if he would say, yea euen so behoued it to be, that the righteousnes of God for the sinne of mankinde, might be satisfied. Christ must needs die, to recom­pence and wash away with his bloud the sinne of all the world. And yet yee Iewes which haue betrayed Christ, and brought him to the crosse, are not vniust­ly accused: yee cannot through the fore ordinance of God discharge your selues that ye be without sin, seeing ye haue slaine the sauiour of the worlde, hee being guiltles. By this now we learne, that when we do wrong and euill, wee may not excuse our selues, with the free ordinaunce of God, for it is not God, but the deuill and our owne wickednes that prouo­keth vs to sinne.

And heere we see, that when the grace of GOD through the Gospell is offered vnto the worlde, the sinne and vice also wherein the worlde is intangled, must be spoken of and touched, for no man can bee iustified, and come to the helth of his soule through Christ, which doth not first know & confesse his sin & wickednes. How can he be made whole, that will [Page] will not know his owne disease and sicknes? There­fore doth Peter sette before their eyes their great sin which they had committed against the innocent sonne of God, saying: The innocent and righteous whom God had giuen vnto you, haue ye slaine and crucified, which is a great wickednes & sinne. Now go to, on your behalfe it was euill done, and greuou­sly offended, but on his behalfe it was so ordayned before. Therefore at his death, which in the sight of the world was so shamefull and vile, yee ought not to bee offended, that yee therefore would holde the lesse of him, or not receiue and know him for a saui­our. For if you looke vpon his former conuersation, the same was innocent, pure, and holie: therefore cannot yee doubt but hee was sent of God. Besides this, ye haue perceyued and seene God to be euerie where in his workes: for the tokens and wonders which hee shewed and declared amongst you, giue euident knowledge that God was in him, & wroght in him presently, for no man had beene able to doe the tokens that he did, vnlesse God had beene with him. Which tokens also were spoken of before by the Prophets concerning Christ, and by those to­kens must ye know and confesse, that he is euen the true Messias, of whom the Prophets spake. Where­fore considering that by his former doctrine & god­ly power, ye knowe that hee is the true Messias, yee ought not to bee offended that hee as an euill dooer was crucified vpon the crosse; for it was the speciall determination of God, that Messias should be cruci­fied, according to the foresayings of the Prophets. [Page] Consider yee also, that the Prophets likewise spake of his resurrection from death, by the which ye may well perceiue that he is the true Messias.

Thus earnest is Peter, beating into them the re­surrection from the dead, and that out of the Scrip­ture. For Christs resurrection from death, is a strong argument to proue his godhead, as it is taught. Rom. 1. Iohn. 20.

Yea he died (saith Peter) for our sinnes, but nowe he is aliue and risen againe from death: death hath no more power ouer him, for he liueth for euer, and his kingdome is euerlasting. Yea vnpossible it was, that the sonne of God should corrupt in the earth & sepulchre: namely, he that is the firstling risen from the dead, and that from his owne godly power. See­ing that these wordes of Peter concerning the resur­rection and life of Christ, were little credited among the Iewes: he alleadgeth the 15. psalm of Dauid, who amongst them was in great reputation.

But now might the Iewes say or thinke, Dauid speaketh these words of himselfe, and not of Christ: that weapon therefore dooth Peter take from them, and proueth, that the same words may in no wise be referred vnto Dauid; but that Dauid as a Prophet hauing knowledge of things to come, spake them of Christ, in whom they be now fulfilled, and thus hee saith.

Doctrine and fruit.

THe Prophet Dauid speaketh of one whose flesh should not corrupt; now could not hee haue spoken this of himselfe, for his flesh corrupted in the sepulchre, which wee yet haue, and his bones lie yet in the sepulchre, by the which it may well bee perceiued, that Dauid as a Prophet knowing of things to come, spake of another, which should bee borne out of his owne loynes and seede, Psal 88. 2. Reg 7. whom God with a solemne oath had promised to sitte vpon his seate, and raigne after him: not onely for a season, but also that his gouernance, kingdome, and domi­nion should be perpetuall and endure for euer. And this king is Christ the true Messias, who as concer­ning the flesh was borne of the seede of Dauid, and is his sonne.

If this sonne now of Dauid had after death remai­ned still in death, and not risen from death againe, how could hee then raigne for euer? It is euident therefore, that Dauid out of the holy Ghost (who had opened this vnto him) prophecied it of the re­surrection of Christ his sonne, the eternall king. For [Page] though hee as a verie man died indeede vppon the crosse, and was then buried: yet his soule or life re­mained not in death: neither did his body resolue into corruption as other mens, but on the third day he rose again from death to life. This must we needs testifie: for after his resurrection he appear dost vn­to vs. We saw him, we heard him, we handled him, we did eate and drinke with him. Heere wee learne, that the Saintes in the old Testament, vnderstood & knew by faith, the resurrection and eternal kingdom of Christ, seeing they prophecied of it so euidently. Here is also proued, that Christ died in very deed, & yet abode not still in death, forasmuch as hee ouer­came it. Also, that the power and vertue of his holie passion and death, came not onely to the liuing vp­on earth, but vnto all those that died before him, ac­cording as Saint Peter in his Epistle, and the Article of our beleefe (He descended into hel) declareth. Wher­of in the Catechisme vpon the Creed there is made mention sufficient.

Doctrine and fruite.

WE beleeue, that Iesus Christ our king and Sauiour, is not onely risen againe from [Page] death to life, but also is ascended vp into heauen, sit­teth at the right hand of God, and raigneth for euer. Psal. 11 [...] For though hee heere a season was despised and re­fused (as the stone of the builders) yet hath the strong hand of God exalted him, and mightily wrought in him. Which thing may well bee perceiued by this, (as Saint Peter heere valiantly concludeth) that hee sendeth downe from on high such an excellent gift of the holy Ghost vpon those that are his. This is a sure euidence that he mightily raigneth at the right hand of God, and hath all things in his hand, seeing he hath power of the spirite of God, whom he pou­reth into the hearts of his, and that sometime in visi­ble manner. For the glorious triumpher ascending vp to heauen with great victorie, Eph. 4 did after the cu­stome of great kings, and let fall his giftes downe vp­pon vs, and parted them among vs, namely, the gifts of the holy Ghost, whom he as man, receiued of the Father, but after the godhead he had him alwaie, for of the father and of the sonne there is one onely spi­rite.

Neither may this bee applied vnto Dauid, for though hee as a iust friend of GOD, bee saued and come to heauen, yet did not hee immediatly after death ascend into heauen with bodie and soule, that he might be reported to sit at the right hand of God: Math. 22. for his wordes speake of another, whome he calleth his Lord, namely in the hundreth and ninth Psalme he saith: God the Father sayd vnto my Lorde, euen the Sonne, Sit thou on my right hand.

Doctrine and fruit.

WIth these wordes doth Peter conclude his Oration, exhorting them not to doubt Iesus Christ to be the same annointed sa­uiour and king, who of God the father was first pro­mised, & then giuen for the deliuerance of the peo­ple of the Iewes, and of all nations.

In this conclusion is comprehended the summe of the whole Christian faith, namely, that wee be­leeue, that Iesus, who was borne of the virgine Ma­rie, and crucified of the Iewes, is the true Christ, that is to saie, Messias, euen the king that was ordained & annointed of God, to raigne foreuer ouer all faithful beleeuers, Lorde of the whole world, and sauiour of all such as put their trust in him. This hath God the Father opened and set forth vnto vs by myracles, by the resurrection, by the ascension, & by the power of the holy Ghost, that wee might beleeue it, and not doubt thereof. Therefore saith Iohn, Who so belee­ueth that Iesus is Christ, the same is borne of God.

Doctrine and fruite.

THis is the fruit and end which followeth out of the preaching of the worde of God, that they whose heartes God toucheth, are so sorrie for theyr sinnes, that it euen pearceth them: for Gods word is euen a sharpe two edged sword, and entreth through to the depth. Blessed are all they which so reade and heare the word of God, that they begin to be ashamed of their sinnes and wickednesse, beeing repentant and sorrie therefore. A blessed and whol­some sorrow is that, which riseth and groweth out of the truth, which is opened vnto the heart by the holy Ghost. Which spirite in the heart giueth hope vpon the mercie of God, and driueth awaie all de­spaire. Then beginneth a man to aske, What shall I doo? Then enquireth he after the will of God: and such a man that so asketh is easie to be helped: soone is he healed, that knowing his disease would faine be made whole.

Vnto such a man doth the faithfull Minister of [Page] Christ giue counsell out of the Scripture▪ and shew­eth him the fruit of Christ preached and knowen. He doth not bid him bestow monie on solemnities and Diriges, on Images, Monisteries, or co [...]les, in [...]ying of pardons: He doth not will to runne vnto Rome, or to Lawret, but requireth of him the best and most profitable thing of all, namely, amendement & con­uersion of life. Our mindes, our workes, and maners must be altered, if we will please God. Who so saith with his heart, that he beleeueth in Christ, holding Christ for his sauiour and king, must forsake his euil waie, eschuing euill, and doing good. Iere. 7.11. Isa. 1 Niniue stood still vpright, when they tooke vppon them true conuersion and amendement. As for Hie­rusalem, though they offered many sacrifices, & fast­ed much, it helped not, because there was no true re­formation and forsaking of sinne, needs must they be destroied and miserablie perish. To botch or patch the matter it will not helpe, there is no remedie, wee must become godly and vertuous of life: it auaileth not to dissemble, God looketh into the heart, which he will haue pure and vnfained. Forasmuch then as we through baptisme in the faith of Christ, haue re­ceiued Christ, and are marked out for him▪ hauing once forgiuenesse of sinnes, through the grace and gift of Christ, let vs be of a vertuous lfe, walking in­nocently and in the feare of God: Let vs die there­fore to the innocencie which is restored vnto vs a­gaine through Christ: let vs daily remember to har­ken & follow the admonishment of the spirit, which teacheth vs all good things. We are they vnto whom [Page] God hath promised his grace of the spirite, yea, and vnto our children also, so farre as we abide in his co­uenants. Let vs thankfully receiue such excellent grace (deare brethren) being ware, that we stain not the temple of Iesus Christ, and of his holy spirit with filthinesse of the worlde, that wee neuer make our selues partakers in the iniquitie of wicked and faith­lesse men, but to leade here a pure and cleane con­uersation with a good conscience before GOD our most louing father, and alwaie lift vp our minds vn­to the place, where Christ our Lord and king raign­neth at the right hand of God, Col. 1 from whence he shall come and take vs vnto himselfe. At all times there­fore ought we to watch and wait for his comming, that we may ioyfully receiue him, and bee partakers with him in eternall blisse.

Heere also we learne, how faithfull beleeuers vse themselues in the outward Sacraments. They that being moued by the inspiration of the holy Ghost in theyr hearts, doo heare the eternall word preach­ed, giuing credite vnto it, & gladly receiuing it, these doo not afterward despise the outward Sacraments, which GOD hath instituted for the welfare of his Church: but vse the same with all obedience, good will and reuerence. To vse the Sacraments without faith profiteth not, but rather hurteth: to be loth to vse them, declareth a compulsion and vnbeleefe.

For though the water in baptisme be an outward thing, and cannot cleanse the soule from sinne, yet the faithfull doo know right well, that Christ the e­ternall wisedome in whom they beleeue, did not in­stitute [Page] it in vaine, and therefore will not they con­temne or leaue vnexercised the ordinance of theyr head, to whome they as members are incorporated by faith. For they knowe, that Christ with these out­warde tokens, thought to couple and knit together the members of his holy Church, in obedience and loue one towards another, whereby they knowing one another among themselues, might by such exte­riour things, stirre and prouoke one another to loue and godlynesse. They know also, that the sacraments are euidences of the promise & grace of God, which they after a visible and palpable manner, do set forth declare, and represent vnto vs. These tokens of grace doth no man vse more deuoutly and with more re­uerence, than he that in himselfe is certified and assu­red of the gracious fauour of God, as we see in Corne­lius, in Paul, and in Queene Candaces chamberlaine.

What fruite followeth the preaching of the Go­spell, it is heere euidently seene: for in one daie at Pe­ters preaching, by the working of the holy Ghost, there came three thousand men to the Church of God. God suffereth not his word to passe voide and vnfruitfull. Verie earnest therefore & diligent ought we to be, and to spare no trauell, cost, and labor, that the pure and sincere Gospell, the word of truth, may euerie where be preached by good and faithful men, not doubting, God wil giue blessed successe thereto, that the seed sowen by the minister, shall bring forth fruit.

Doctrine and fruite.

TO indure, crowneth and rewardeth all workes: who so indureth vnto the end shall bee saued: without continuance may no good thing bee brought to end and fruit. Therefore is it now decla­red, how the word preached in the Church of God, bringeth fruit, and what the same fruites be, wherein faithfull beleeuers do exercise themselues.

Saint Luke mencioneth foure thinges that pro­ceed out of the faith in Christ: for faith is not voide nor idle, but worketh without ceasing in them that beleeue. Therefore here we finde a patterne & myr­rour, how it ought to goe in the Church of Christ: for where these foure things bee, there is Christes Church. First, the Church of Christ, which is the fe­lowship of all Saintes and faithfull beleeuers, indu­reth, abideth, and continueth in the doctrine of the Apostles: for euerie thing is preserued with that out of the which it is borne: now is the Church of God borne first of the word of truth, therfore in the word of truth also must it indure and be kept, daily must it be planted, nourished, and watered with the worde and doctrine: the successe & the increase doth God giue.

The doctrine of the Apostles is nothing else but the boly Gospell, Iohn. 1. Mark. 16. Rom. [...]. which the sonne of God commit­ted vnto them, & which they receued of him, which [Page] also the Prophets before Christ spake of by the holy Ghost. What Gospel was preached by the Apostles it is easie to perceiue by the aforesayd Sermon of Pe­ter and of others in the Acts, by the Euangelists and Epistles of the Apostles: namely, that God so loued the world, that he gaue his only begotten Sonne for it, that whosoeuer beleeueth on him, should not pe­rish, but haue eternall life. Also, he dyed for vs, rose a­gayne from death, ascended vp to heauen, and sitteth there at the right hand of God, being king and high Priest for euer, in whose name all knees must bow, & without whom there is none other name giuen vnto men, in whome wee must bee saued, than the onely name of Iesus, 1. Ioh. 2. 1. Tim. [...]. whose bloud washeth awaie our sins and he is the onely perpetuall mediation betweene God and vs.

In this doctrine continueth the Church, beeing builded vpon the sure rocke Iesus Christ, and is not moued or driuen awaie by euerie winde of strange and inconstant doctrine. Mat. 7.16 [...] Eph. 4. Shee hearkneth not to the voice of anie other, but of Iesus her shepheard. In the doctrine of the Apostles, there is no deceit, no guile, no poison. And in this doctrine is found none of those things, which certayne yeres after the Apostles were brought in by Romish Bishops, as Masses, Di­riges, Cloisters, worshipping of Idols, setting vp of I­mages, buying of pardons, forbidding of this or that meate.

First now doth faith in Christ bring forth this fruit in the Church, namely, in faithfull beleeuers, that it draweth them to the doctrine of the truth, by [Page] the which they became beleeuers: and in the same it maketh them to continue, that they ney­ther hearken nor giue credite to anie false errro­nious doctrine: for they do verie assuredly know, that such doctrines are not wholesome, but veni­mous and hurtfull. But in the Gospell of our saui­our Iesus Christ, and in the doctrine of the holie Apostles, they are sure to finde the truth, which nourisheth and preserueth them vnto eternall lyfe.

The Church of God abhorreth all vntruth, for she knoweth it is of the deuill: but of the trueth is she desirous, for she knoweth that the same com­meth of God, and bringeth vnto GOD againe.

This Euangelicall truth and doctrine of the Apostles, in the which the Church of God, and all the members of Christ must continue, hath beene of long time, euen from the beginning, comprehended in certayne Articles, which wee call the Creede, whereof there is sufficient men­tion made in the Catechisme. Among the true children and seruauntes of God also, there is no schisme, doubt, nor diuision, concerning the head and chiefe Articles, in the which they are well and firmely established, fully perswaded, and of one minde and consent.

And whereas there be some men which ouer­reach and goe beyond this marke, willing other men, and compelling Christians, as farre as in them lyeth, thereto, teaching those to bee here­tikes [Page] and damned, that cleaue to the onely doc­trine of the Apostles. The same commeth and proceedeth of the presumptuous arrogancie of flesh, who esteemeth his owne inuention, more than that which God speaketh: As when they saie that Images must bee had in Churches, that pardons must bee bought with money, and such lyke things, which are not grounded in the doc­trine of Christ nor of the Apostles, nor mencio­ned in the Articles of the right and true auncient beleefe, but inuented by the fantasie & couetous­nes of men.

The second thing that must bee constantly and inuiolably kept in the Church of God, is the communion and fellowshippe, namely, that none looke vnto his owne singular profite, that no man seeke himselfe, but that euerie member loo­king one to another what hee lacketh, supplye the same, helping him, and comforting him, and giuing him the best counsell he can. This friend­ly loue and louing fellowshippe ought to bee a­mong Christians.

All temporall and outwarde goods ought to bee common among them. Not as some fondly thinke, that I must defraud another of that which is his, or take it agaynst his will, whether hee wyll or no, or that I shoulde goe idlely and loytering, eating and consuming that which other men la­bour and trauaile for, or to thinke, that when I doo seruice and am profitable to no man, euery [Page] man shall giue and serue mee. Christian loue which groweth out of the beleefe and doctrine of the Gospell, must distribute the goods and make them common: it must not bee anie mans gree­die desire, presumption, nor wilfulnesse that shall doo it.

All faithfull beleeuers are one bodie: nowe lyke as in the bodie, one member serueth to the profite and wealth of another, so ought one Chri­stian to helpe and serue another in loue. The eye looketh not to himselfe onely, but vnto the whole bodie: the mouth eateth for the whole bodie, and for all the other members: the stomacke di­gesteth for all the whole bodie, and for all the members. Thus ought it to bee lykewise among the spirituall members of the bodie of our saui­our Iesus Christ. No man must bee wise and learned for himselfe onely: no man ought to be rich for himselfe, but euerie mannes giftes must serue to the profite one of another, and to the e­dyfieng and sustaining of the whole bodie. Euery one is bound to serue the bodie, according to the gift and measure which the spirit of God hath di­stributed vnto him.

Among all liuing creatures, there is none created to a more louing and friendly societie and fellowshippe than man. Heerevnto serue all sciences and handie crafts, that men after a friend­ly manner agreeing among themselues, may re­lieue one anothers necessitie and want, and helpe [Page] beare one anothers burthen. Heereunto serue all inwarde giftes of the minde, as reason and iudge­ment, will, and remembraunce. Also the speech giuen of God vnto man, whereby one is know­en, and discerned, and made priuie one to ano­ther. And therefore is man borne into this world without anie defence or weapon, bare, naked and feeble: whereas all other creatures liuing in this worlde, bring with them euerie one his weapon and defence. The Beare hath his clawes and teeth, the horse his hoofe, the oxe his hornes, the hedg­hegge his prickes, and the serpent his poyson. &c.

Onely man is borne smooth and vnweapo­ned, to signifie, that hee must not bee madde, fu­rious and terrible, but milde, louing, and gentle, there must bee one minde, one meaning, and one will. Man also commeth into the worlde bare and naked, weake, feeble, and impotent, not able to doo anie manner of thing to helpe himselfe, but must stande vnto the curtesie of another; for if he be not helped, releeued, and succoured, he coulde not choose but perish, there were no re­medie. Whereby almightie God will declare, that there is no man that eyther may or can liue without the helpe and comfort of another. Thus the poore wretched and distressed childe, lying vppon all foure, (whome if it were not for pit­tie, no man woulde take vp, but let it lye still) is helped, nourished, and brought vp of the mo­ther, [Page] nourse, &c. Other folkes must cherish it, by other folkes helpe must it liue, for nothing doeth it bring with it into this worlde wit must begge and borrowe euerie thing, and therefore it weep­eth and crieth.

This teacheth vs to doo good, to bee obe­dient, louing, and thankfull to our parents, and vnto those which bring vs vp and doo cherishe vs, that wee recompence them according to our power. By this also wee learne to helpe others, and to haue compassion of them when they are in need, remembring and considering out of what miserie and pouertie other folks haue helped and brought vs.

Who is hee that is at this present so rich, so mightie and strong in this worlde (if hee wyll liue) but hee must vse the helpe and seruice of poore and feeble folkes, as the Husbandman, the Miller, the Baker, the Shepheard, the Wea­uer, &c. yea, the higher and greater anie man is in office or authoritie, so much the more must he vse and haue the helpe of other people that are not so great as himselfe. Therefore doeth GOD sette vp some so high, that they must make pro­uision and helpe all those which are ynder them, seeing that they must haue the vse of them all. For the poore and they that bee vnder, must supporte and beare vp the rich and mightie (as pillers doo the house) that they fall not: For without the helpe and seruice of such, are not [Page] they able to liue in theyr dignitie and calling one daie. Therefore it is ordayned of Almightie God in his secrete wisedome, that certayne Countries lacke some things, whereof others haue suffici­cient and too much, that one might bee sustayned by another, and that no man shal be inough to him selfe.

GOD hath giuen vnto man remembraunce, to the intent that hee shoulde neuer forget the benefites, which hee from his youth vpwardes hath receiued of others, and dayly doth receiue, without the which hee cannot liue. And also a­gayne remember and forget not, howe and in what manner hee ought to behaue himselfe in loue, in compassion, in succour, and in faithful­nesse towardes those that haue anie wayes neede of his helpe. To this is hee moued, when he con­sidereth and pondereth in his thoughts the weak­nesse, feeblesse, and necessitie of mannes corrupt nature, which constraineth vs to lacke so manye things.

Heereof groweth vnitie, loue, and fellowship among men, when we cast and call to our minds thus: eyther hee hath beene, or is nowe profi­table vnto vs, or he doth good vnto ours, of whom wee haue profite, or heereafter hee may doo vs some good. This to bee so, there is not anie man that can denie. And whereas wee perceiue not this, and are not of one minde, friendly and fel­lowes in loue and good wyll one towardes ano­ther, [Page] but giuen vnto such variaunce, dissention, strife, and discorde, it commeth through the dark­nesse of our owne wicked and frowarde natures and dispositions.

Forasmuch now as our eies are so blinded, that wee see not Gods ordinance and creation in man, our eares are so stopped, that wee will not heare the playne and perfect voyce of nature: our vn­derstanding and remembrance so dull and blunt, that wee will not once regard or thinke anie such thing, whereby wee might the sooner forsake the diuision and stiffenesse of our heart, and in friend­ly vnitie and brotherly loue, to doe good one vn­to another. Christ therefore, the restorer of our decayed nature, and the onely true and eternall light, came into this worlde, to illuminate and lighten our blinde eyes, to crie with his voyce vn­to vs that bee dumbe, and to sette that agayne be­fore our eyes, which wee our selues haue made darke and dimme. Hee cryeth vnto vs in his Go­spell, with a loude voyce, so that no man canne saie hee hath not heard it. Hee is the heauenly schoolemaster, the eternall wisedome, the foun­tayne of all knowledge, the onely and true tea­c [...] ▪ the whole building of his Church, the foun­dation and roofe, the beginning and ende of all his commaundementes, hath hee sette and com­prehended in onely loue, exhorting vs to loue, vnitie, and friendshippe, and saying, that men heereby shall knowe vs to bee his disciples, if we loue [...] [Page] [...]hem vnto that, which faith inwardly considereth and looketh vpon. These tokens are instituted, to signifie and represent vnto vs high and greate things, to gather together and vnite the Church, that beeing dispearsed euerie where ouer the face of the whole earth, might gather together into one communion and fellowshippe in Christ, and bee made partakers of his promises, and inioye those comfortable blessings which hee hath pro­mised from the beginning, namely, such as bee faithfull and true beleeuers, and that the exteriour and outwarde sense, might from all corporall thinges bee withdrawen to that which is spiritu­all, for the eyes see the bread, which representeth the bodie of Christ: they see, as the bread is broken, so was the bodie of Christ broken vpon the crosse for our sinnes: and that as the wine is poured in and out, so was the precious bloud of Iesus Christ shedde to wash awaie all our sinnes. The eares doe heare Christes wordes spoken by the Minister in the person of Christ Iesus, by the which the promise is renewed, by which meanes those that are his, and of his Church, are by a cer­taine feeling and comfort in their soules and con­sciences refreshed. The tast vppon the tongue, the smell in the nose, and lykewise the handling, and so each other member in his seuerall office, e­uerie one of them hath his delight and operation in confessing, acknowledging, and dooing his ser­uice vnto saith.

[Page]But for what cause our sauiour Christ dyd spe­cially vse bread and wine before anie other corpo­rall things, to signifie his death and shedding of his bloud, it may well and easily bee perceiued by the nature of faith. With bread is the bodie fedde and sustayned, with wine are mennes heartes made mer­rie. Forasmuch then as faith, the life of our soules, through the flesh of Christ spiritually eaten, is nou­rished and sustained: and seeing our minde is moi­stened and refreshed with true and perfect ioy tho­rough the bloud of Christ shedde for vs, there was nothing more meere, nothing more expedient, no­thing more necessarie for this Sacrament than bread and wine.

Moreouer, through the bloud of Christ, are all other oblations and sacrifices cleane layde aside: and therefore Christ minding to finish the high sacrifice vppon the crosse, testified and declared before hand that his bodie beeing offered vp and his bloud shed, shoulde bee sufficient to wash awaie all mens sinnes, and that from thence forth there shoulde not neede anie other sinne offering, in the which there must bloud bee shedde. Therefore woulde hee with eui­dent and plaine wordes testifie and saie, This is my bodie which is giuen for you: doo this in remem­brance of mee: This is the cuppe of the new Testa­ment in my bloud, which shall bee shedde for ma­ny to the forgiuenesse of sinnes. To the inten [...] th [...]n that this excellent and worthie propitiation and sa­crifice should not out of theyr eyes and heartes, he [Page] added visible signes, not bare signes, but seales of his couenant (as was the Circumcision and Passah) and common tokens of loue and friendshippe amongst men, euen bread and wine, which haue no bloud, to declare that all bloud for sinne is onely in Iesus Christ,

Christs minde was also, in one bodie to couple and knit together in one bodie the whole multitude of his Church. To signifie this, that there was no­thing more apt and sit than wine and bread: for like as out of many cornes, is made one paste and one bread: and like as out of many grapes, one wine flo­weth together, euen so by faith and loue become they all one bodie, that eate of one bread and drinke of one cup.

And euen from the beginning of the world, it hath alwnyes beene the vse among men, that with breade and wine, they haue made and confirmed great friendshippe and league: And euen so Christ with the distributing of the bread among his disci­ples, would establish an euerlasting friendship with them.

The fourth thing now in the Church of Christ is prayer: namely, as Christ taught them to praie vnto the father of heauen, that the kingdome of his Sonne might still growe and increase, that his glory might arise, and spread it selfe throughout all the worlde, that his name might bee hallowed, and his will fulfilled, &c.

This is the necessariest thing of all, and if we lacke [Page] this, in vaine are all our good workes, in vaine are all the honest actions of a ciuill lyfe, in vaine are all godly exercises, nothing prospereth wee goe a­bout, no oblation is sanctified, all is impuritie that wee eyther doo or thinke, the holy Apostle Paule willeth vs to praie continually: God graunteth not the presence of his spirite to anie thing but vnto praier. Without the presence of Gods spirite vnpro­fitable is the worde preached, vnprofitable are the Sacraments ministred, vnprofitable shall all thinges bee vnto vs, so that praier is most requisite. Let vs therefore praie vnto almightie God, to increase in vs the spirite of Prayer, that with our soule and spi­rite wee may praie continually for spirituall giftes, that they may dayly increase in vs to his glorie. Graunt this the great giuer of all good giftes, for his mercie sake. To whom bee all honour, glorie, pow­er, dominion, and thankes, for euer and euer, Amen.