Fruitfull lessons, vpon the passion, buriall, resurrection, ascension, and of the sending of the holy Ghost Gathered out of the foure Euangelists: with a plaine exposition of the same. By Miles Couerdall.

THE SENDING OF THE HOLY GHOST. (Book sending)

WHen the fiftie daies were come to an end,* 1.1 they were all with one accord together in one place, and sodainely there came a sound from heauen, as it had beene the comming of a mightie winde, and it fil∣led all the house where they sate. And there appeared vnto them clouen tongs, like as they had bin of fire, and it sate vpon each one of them: and they were all filled with the holy Ghost, and beganne to speake with other tongues, euen as the same spirit gaue them vtterance.

Doctrine and fruite.

HEere the Euanglist Luke describeth how that after Christ entered into his glorie, the Gospell (euen the heauenly doc∣trine and grace) was opened vnto the

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 Re∣surrection hee gaue the spirite vnto the Disciples) euen so heere hee giueth them the spirite, with an o∣pen myracle, and with a more perfect woorking and power. For the spirite which Christ gaue them af∣ter 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 pou∣red and measured into our heartes, vnto euerie

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 spi∣rite, wee will first substantially and well peruse the storie, and looke what maye bee gathered there∣of: 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.* 1.2 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 ho∣lyday, 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,* 1.3 and the labourers few, then sent God his spirit to prepare and furnish the Disciples,* 1.4 that they from amongst the heathen might gather fruite togeather vnto

〈…〉〈…〉 ••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:* 1.5 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 de∣clare his might and power, his plague also and ven∣geance, which should fall vppon those that despised his lawe: and therefore was there such fearefulnes through lightnings, thunderings, and other like ter∣rible thinges. Here there is heard a noyse, mightie & vehement,* 1.6 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 migh∣tie 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: ma∣king them altogether fire, and kindling them in such sort, that euen their words are feruent, and pierce af∣terwards

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.* 1.7 The tongues of Christi∣an 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 pro∣nounce 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 fie∣rie 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 spi∣rite had not taught them the diuersitie of tongues?* 1.8 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.

〈…〉〈…〉 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 vn∣derstood. 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. Notwithstan∣ding things inuisible are the better knowen and per∣ceiued of vs, when they be set forth and represented by visible thinges: namely, by such as haue some si∣militude 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 sig∣nified 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,

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 woor∣keth 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 draw∣ing 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, & cre∣ated 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

man is such a thing, as partly dooth expresse and de∣clare God that created him.

But when man being deceiued through the deuil fell into sinne, and lost this image: then the propor∣tion 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 beautifi∣ed 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.* 1.9 For as much now as the miserable man was degenerate from the noble, spirituall, and godly nature, to an vncleane, carnall, and diuelish disposition, becom∣ming altogether flesh: hee was able no more ey∣ther 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.* 1.10 The affections of the flesh are enmitie a∣gainst 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.

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.* 1.11 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 assu∣red 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,* 1.12 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,* 1.13 that thus Christ who is the liuing and expresse image of the inuisible GOD, may bee fashioned and fourmed of the newe in vs:* 1.14 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,

(and therefore hee saide,* 1.15 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.* 1.16 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,* 1.17 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 ga∣thered together all the nations of the heathen in vni∣tie 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.

THere were dwelling at Hierusalem Iewes, deuout men out of euerie nation of them that are in heauen: now when this was noysed about, the multitude came toge∣ther, and were astonied, because that euerie man heard them

speake with his owne language. They wondered all & mar∣uelled saying amongst themselues: Beholde, are not all these which speake of Galilee? and how heare wee euerie man his owne tongue, wherein we were borne? Partheans & Medes, and Elemytes, and the inhabiters of Mesopotamia, and of Iewrie, and of Capadocia, of Pontus and Asia, Phrigia & Pamphilia, of Egypt, and of the parties of Lybia, which is besides Siren, and strangers of Rome, Iewes and Proselytes, Greekes and Arabians: wee haue heard them speake in our owne tongues the great works of God.

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 gi∣uen of the holie Ghost, that man thereby might bee guided and lead vnto saluation, and to most excel∣lent felicity. For they that exercise themselues in ho∣lie 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,* 1.18 that the lawe of the truth was in his mouth, and no wickednes in his lippes, that he

walked before God in peace and equitie, and con∣uerted 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 ex∣ercised themselues in the holy scripture. For though all wisedome come of God (as the fountaine & wel) & no man can be learned whom God himselfe tea∣cheth 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 meek∣nes & feare of God practise themselues in the scrip∣ture, 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 de∣struction, 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 dis∣praised of any witty man to bee euill, because many doe abuse it, and is drunken: Euen so is holie scrip∣ture 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, cathe∣drall

Churches, and Monasteries, haue highly exal∣ted the Pope and his false faith, and by false interpre∣tation 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 ex∣ercising of the scripture, but to take vppon vs to fur∣ther 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 vndoub∣ted, 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 vnprofita∣ble and noisome learned men, ought now to be con∣uerted 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)

thou shalt finde it. Gold is with great trauaile and la∣bour 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 & wise∣dome bee gotten with great trauaile and diligence, not with loytering and idlenesse. But when God gi∣ueth vs his giftes, wee must looke that we be not vn∣faithfull in them, but vse and bestow them to his glo∣rie, and edifiyng of his Church. Where godlinesse commeth to knowledge, or where they two are to∣gether 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, heaui∣nes, contention, greedines, and selfe loue, is in a lear∣ned 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 re∣spect onely to thy glorie, & that in all their readings, writings, teachings, and doctrines, they may prefer the same.* 1.19 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 spi∣rit, be not polluted with vice and filthines.

To testimoniall amazed and wondered,* 1.20 saying one to an∣•• 〈…〉〈…〉 What meaneth this? Other mocked, saying: 〈…〉〈…〉 of new minds. But Peter stept forth 〈…〉〈…〉, and lift vp his voice, and saide vnto them: 〈…〉〈…〉, and all ye that dwell at Hierusalem, be this 〈…〉〈…〉 you, and with your eares heare my wordes, for these are not drunken as yee suppose, seeing it is but the third 〈◊〉〈◊〉 of the day: but this is that which was spoken by the Prophet Joel. And it shall be in the last daies (saith God) I will poure out of my spirite in those daies, and your sonnes and your daughters shall prophesie, and your yong men shall see visions, and your olde men shall dreame dreames. And on my seruantes, and on my hand-maides I will poure out of my spirite in those daies, and they shall prophesie, and I will shew wonders in heauen aboue, and tokens in the earth be∣neath, bloud and fire, and the vapor of smoke, the sunne shal bee turned into darknesse, and the moone into bloud, before before that great and notable day of the Lord come. And it shall come to passe, that whosoeuer calleth on the name of the Lord, shall be saued.

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 peo∣ple, 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, slan∣der,

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 ap∣pertaine vnto God.* 1.21 And thus doe they most of all which beeing puffed vp in the wisedome and sci∣ence of man, haue nor yet attained to the spirite and right kernell of the scripture: in the sight of which men,* 1.22 the wisedome of God, and preaching of the crosse of Iesus Christ, is but a derision and foolish∣nes. 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:* 1.23 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 des∣pised 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

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 obiec∣tion concerning drunkennes, dooth shortly passe o∣uer, 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 in∣struction 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 of∣fice 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

he dooth by Ieremie) that the knowledge of GOD should bee common in all the world,* 1.24 and that from the least vnto the most euerie one should be instruc∣ted 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, pow∣red out in all the world, through his holy spirit: who worketh in the Church vntill the ende, not onely in Scribes,* 1.25 from whome such high mysteries of Gods wisedome are oftentimes hidde, but vnto simple vn∣learned fishers, and to others that in the sight of the world are not esteemed.

* 1.26Yea richly powreth he out of his holie spirite vp∣pon 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,* 1.27 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.* 1.28 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,* 1.29 than

before: by the which holy Ghost, the captiuitie of of the law and ceremonies is taken away, & heauen∣ly 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 a∣gaine 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. Vn∣to 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 Iew∣ish people many signes and figures, whereby in bo∣dily 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

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 schoolmai∣ster) vntill the time that the glorious kingdom came that in Christ the true Messias, all things were refor∣med, 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 bon∣dage and thraldome of mankind, vnder the violent power of the deuill. But when they were in captiui∣tie at Babylon, God comforting them by his Pro∣phets, 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. Pro∣speritie 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 on∣ly begotten sonne, by whom no sinne was commit∣ted, must therefore die, and by his innocent death

〈…〉〈…〉 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 god∣ly 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 lea∣deth them vnto ioy:* 1.30 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.* 1.31 The sunne shall be turned into bloud, &c: and euen so is it in the o∣pinion of those, that must beare the iudgement of God. For as much now as the Apostle Peter (accor∣ding 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 wic∣ked, that despise the grace of God: giuing a warning

thereby vnto the Iewes, to cease from theyr vnbe∣leefe and shamefull life: declaring vnto them, that if they proceed foorth in wickednes, it should hap∣pen vnto them, as it did before vnto theyr forefa∣thers, 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 re∣buked, our vices spoken against, and we told that the punishment is at hande. For this custome had the A∣postles in their preaching and declaring of the Gos∣pell, that they not onely made mention of the grace of God offered vnto the world by Christ: but ther∣withall 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 eui∣dent.

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 Se∣nates 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 & wor∣thily 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 re∣prooued, or if the preacher speake agaynst theyr ty∣ranny, vniust actes, theyr malitious violence and wil∣fulnes, whereby they oppresse poore widowes and fatherlesse children, dooing right vnto no man, or if

the preacher touch them on the gald backs for their excessiue pompe and pride, for their rioting, whore∣dome, 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 to∣gether by the eares, and bring the common people in our necks. But such men should consider, that vn∣to this office of the preacher it belongeth to crye a∣gainst vice, least he bee called of God a blind watch∣man, a dumbe dogge,* 1.32 and least all the soules which perish through his silence be required at his handes: their wilfulnes, pride, and vaine lyfe they should for∣sake, and reforme themselues, and so needed not the preacher to crye out agaynst them. Now conside∣ring 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 stifnec∣ked, rebellious, and vnbeleeuing people, vnthankful to the grace of God: the holy Ghost foresawe theyr reiection, declaring it by the Prophets, and that ano∣ther people, namely the heathen, should bee recey∣ued 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 ta∣ken from them, and giuen to another nation. Seeing

they thought scorne to come to the marriage, & to the royall feast whereunto they were bidden, it be∣hooued others to be called vnto the same. Therfore is Peter earnest vpon this sentence: Whosoeuer cal∣leth vpon the name of the Lord shall be saued. As if he would say; O ye Iewes, bragge not of circumcisi∣on, of Abraham, of the temple, or of other ceremo∣nies, 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 comprehen∣ded 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 Pe∣ter, 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 an∣nointed king and sonne of God, which was promi∣sed in the Prophets. This doth Peter prooue by the ground of the resurrection of Christ from death, by

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.

YEe men of Israel heare these words▪ Iesus of Nazareth a man approued of God among you, with miracles, wonders, and signes, which God did by him in the midst of you (as ye your selues knowe) him haue yee taken by the hands of vnrighteous persons, after hee was deliuered by the determinate councell and foreknowledge of God, & haue crucified and slaine him, whom God hath raysed vp & loosed the sorrowes of death, because it was vnpossible that he should be holden of it. For Dauid speaketh of him, afore∣hand I sawe God alwayes before mee, for hee is on my right hand, that I should not be mooued. Therefore did my heart reioice, and my toong was glad: moreouer also my flesh shal re••t in hope, because thou wilt not leaue my soule in hell, nei∣ther wilt thou suffer thine holie one to see corruption. Thou hast shewed me the waies of life, thou shalt make mee full of ioy with thy countenance.

Doctrine and fruite.

TO the intent now that no man should bee of∣fended 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

make any stoppe by reason of his death, Peter there∣fore 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 recom∣pence 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 vniust∣ly 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 prouo∣keth 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

will not know his owne disease and sicknes? There∣fore 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 greuou∣sly 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 saui∣our. 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 to∣kens must ye know and confesse, that he is euen the true Messias, of whom the Prophets spake. Where∣fore considering that by his former doctrine & god∣ly 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 cruci∣fied, according to the foresayings of the Prophets.

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 re∣surrection from the dead, and that out of the Scrip∣ture. 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. See∣ing that these wordes of Peter concerning the resur∣rection 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.

YEe men and brethren, let me freely speake vnto you of the Patriarch Dauid▪ for he is both dead and buried, and his sepulchre remaineth with vs vntill this day:

Therefore seeing he was a Prophet, and knew that God had sworne vnto him with an oath, that Christ (as concerning the flesh) should come of the fruites of his loynes, and shoulde sitte on his seate, he knowing this before spake of the resurre∣ction of Christ, that his soule should not bee left in hell, ney∣ther his flesh should see corruption. This Iesus hath God rai∣sed vp, whereof we all are witnesses.

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,* 1.33 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 domi∣nion should be perpetuall and endure for euer. And this king is Christ the true Messias, who as concer∣ning the flesh was borne of the seede of Dauid, and is his sonne.

If this sonne now of Dauid had after death remai∣ned 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 re∣surrection of Christ his sonne, the eternall king. For

though hee as a verie man died indeede vppon the crosse, and was then buried: yet his soule or life re∣mained 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 vn∣to 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 ouer∣came it. Also, that the power and vertue of his holie passion and death, came not onely to the liuing vp∣on earth, but vnto all those that died before him, ac∣cording as Saint Peter in his Epistle, and the Article of our beleefe (He descended into hel) declareth. Wher∣of in the Catechisme vpon the Creed there is made mention sufficient.

SIthens now that he by the right hand of God is exalted and hath receiued of the Father the promise of the ho∣lie Ghost: he hath shed foorth this gift, which yee now see and heare. For Dauid is not ascended into heauen, but he saith:* 1.34 The Lorde saide to my Lorde: Sit thou on my right hand, till I make thine enemies thy foot stoole.

Doctrine and fruite.

WE beleeue, that Iesus Christ our king and Sauiour, is not onely risen againe from

death to life, but also is ascended vp into heauen, sit∣teth at the right hand of God, and raigneth for euer.* 1.35 For though hee heere a season was despised and re∣fused (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 pou∣reth into the hearts of his, and that sometime in visi∣ble manner. For the glorious triumpher ascending vp to heauen with great victorie,* 1.36 did after the cu∣stome of great kings, and let fall his giftes downe vp∣pon 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 spi∣rite.

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:* 1.37 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.

So therefore, let all the house of Ierusalem know for a sure∣tie, that God hath made this Iesus (whom ye haue crucified) Tord and Messias.

Doctrine and fruit.

WIth these wordes doth Peter conclude his Oration, exhorting them not to doubt Iesus Christ to be the same annointed sa∣uiour and king, who of God the father was first pro∣mised, & then giuen for the deliuerance of the peo∣ple of the Iewes, and of all nations.

In this conclusion is comprehended the summe of the whole Christian faith, namely, that wee be∣leeue, that Iesus, who was borne of the virgine Ma∣rie, 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 belee∣ueth that Iesus is Christ, the same is borne of God.

WHen they heard this, they were prickt in their hearts, and said vnto Peter, and to the other Apostles, Ye men and brethren, what shall we doe? Peter said vnto them: Repent of your sinnes, and be baptised euerie one of you in the name of Iesus Christ, for

the remission of sinners, and yee shall receiue the gifte of the holy Ghost. For the promise was made vnto you, & to your children, and to all that are a farre off, euen as many as the Lord our God shall call. And with many other words bare he witnesse, and exhorted them, saying: Saue your selues from this vntoward generation. Then they that gladly re∣ceiued his preaching, were baptised: And the same daie there were added vnto them about three thousand soules.

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 whol∣some 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 de∣spaire. 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

Christ giue counsell out of the Scripture▪ and shew∣eth 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 & con∣uersion 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 Hie∣rusalem, though they offered many sacrifices, & fast∣ed much, it helped not, because there was no true re∣formation 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 re∣ceiued 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 in∣nocently and in the feare of God: Let vs die there∣fore to the innocencie which is restored vnto vs a∣gaine through Christ: let vs daily remember to har∣ken & follow the admonishment of the spirit, which teacheth vs all good things. We are they vnto whom

God hath promised his grace of the spirite, yea, and vnto our children also, so farre as we abide in his co∣uenants. 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 faith∣lesse men, but to leade here a pure and cleane con∣uersation with a good conscience before GOD our most louing father, and alwaie lift vp our minds vn∣to the place, where Christ our Lord and king raign∣neth at the right hand of God,* 1.38 from whence he shall come and take vs vnto himselfe. At all times there∣fore 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 preach∣ed, 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 e∣ternall wisedome in whom they beleeue, did not in∣stitute

it in vaine, and therefore will not they con∣temne or leaue vnexercised the ordinance of theyr head, to whome they as members are incorporated by faith. For they knowe, that Christ with these out∣warde 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 exte∣riour 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 re∣uerence, than he that in himselfe is certified and assu∣red of the gracious fauour of God, as we see in Corne∣lius, in Paul, and in Queene Candaces chamberlaine.

What fruite followeth the preaching of the Go∣spell, it is heere euidently seene: for in one daie at Pe∣ters 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.

AND they continued in the Apostles doctrine, in the fellowship, in the breaking of bread, and in praiers.

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 decla∣red, 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 pro∣ceed 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 & myr∣rour, 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 fe∣lowship of all Saintes and faithfull beleeuers, indu∣reth, 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,* 1.39 which the sonne of God commit∣ted vnto them, & which they receued of him, which

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 Pe∣ter 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 pe∣rish, but haue eternall life. Also, he dyed for vs, rose a∣gayne 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,* 1.40 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.* 1.41 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, Di∣riges, Cloisters, worshipping of Idols, setting vp of I∣mages, 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

the which they became beleeuers: and in the same it maketh them to continue, that they ney∣ther hearken nor giue credite to anie false errro∣nious doctrine: for they do verie assuredly know, that such doctrines are not wholesome, but veni∣mous and hurtfull. But in the Gospell of our saui∣our 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 com∣meth 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 men∣tion 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 ouer∣reach and goe beyond this marke, willing other men, and compelling Christians, as farre as in them lyeth, thereto, teaching those to bee here∣tikes

and damned, that cleaue to the onely doc∣trine 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 doc∣trine of Christ nor of the Apostles, nor mencio∣ned in the Articles of the right and true auncient beleefe, but inuented by the fantasie & couetous∣nes 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 loo∣king one to another what hee lacketh, supplye the same, helping him, and comforting him, and giuing him the best counsell he can. This friend∣ly loue and louing fellowshippe ought to bee a∣mong 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 la∣bour and trauaile for, or to thinke, that when I doo seruice and am profitable to no man, euery

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 gree∣die 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 Chri∣stian 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 di∣gesteth 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 saui∣our 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 e∣dyfieng 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 di∣stributed 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 friend∣ly manner agreeing among themselues, may re∣lieue one anothers necessitie and want, and helpe

beare one anothers burthen. Heereunto serue all inwarde giftes of the minde, as reason and iudge∣ment, will, and remembraunce. Also the speech giuen of God vnto man, whereby one is know∣en, and discerned, and made priuie one to ano∣ther. 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 hedg∣hegge his prickes, and the serpent his poyson. &c.

Onely man is borne smooth and vnweapo∣ned, to signifie, that hee must not bee madde, fu∣rious 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 re∣medie. 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 pit∣tie, no man woulde take vp, but let it lye still) is helped, nourished, and brought vp of the mo∣ther,

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 weep∣eth and crieth.

This teacheth vs to doo good, to bee obe∣dient, 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 Wea∣uer, &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 pro∣uision 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

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 suffici∣cient 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 a∣gayne remember and forget not, howe and in what manner hee ought to behaue himselfe in loue, in compassion, in succour, and in faithful∣nesse towardes those that haue anie wayes neede of his helpe. To this is hee moued, when he con∣sidereth and pondereth in his thoughts the weak∣nesse, 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 profi∣table 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 fel∣lowes in loue and good wyll one towardes ano∣ther,

but giuen vnto such variaunce, dissention, strife, and discorde, it commeth through the dark∣nesse 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 vn∣derstanding 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 friend∣ly vnitie and brotherly loue, to doe good one vn∣to 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 vn∣to vs that bee dumbe, and to sette that agayne be∣fore our eyes, which wee our selues haue made darke and dimme. Hee cryeth vnto vs in his Go∣spell, with a loude voyce, so that no man canne saie hee hath not heard it. Hee is the heauenly schoolemaster, the eternall wisedome, the foun∣tayne of all knowledge, the onely and true tea∣c••••••▪ the whole building of his Church, the foun∣dation and roofe, the beginning and ende of all his commaundementes, hath hee sette and com∣prehended 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 〈1 page missing〉〈1 page missing〉

••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 pro∣mised 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 spiritu∣all, 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 cer∣taine feeling and comfort in their soules and con∣sciences refreshed. The tast vppon the tongue, the smell in the nose, and lykewise the handling, and so each other member in his seuerall office, e∣uerie one of them hath his delight and operation in confessing, acknowledging, and dooing his ser∣uice vnto saith.

But for what cause our sauiour Christ dyd spe∣cially vse bread and wine before anie other corpo∣rall 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 mer∣rie. Forasmuch then as faith, the life of our soules, through the flesh of Christ spiritually eaten, is nou∣rished and sustained: and seeing our minde is moi∣stened and refreshed with true and perfect ioy tho∣rough the bloud of Christ shedde for vs, there was nothing more meere, nothing more expedient, no∣thing 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 eui∣dent and plaine wordes testifie and saie, This is my bodie which is giuen for you: doo this in remem∣brance of mee: This is the cuppe of the new Testa∣ment in my bloud, which shall bee shedde for ma∣ny to the forgiuenesse of sinnes. To the inten•• th••n that this excellent and worthie propitiation and sa∣crifice should not out of theyr eyes and heartes, he

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 no∣thing 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 flo∣weth 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 disci∣ples, 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

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 a∣bout, 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 vnpro∣fitable 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 spi∣rite 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, pow∣er, dominion, and thankes, for euer and euer, Amen.

A Praier.

O Mercifull God, preserue our heartes from pride, from vaineglorie, and from shamefull couetousnesse, giue vs grace to abide in thy holy vocation, and to be thankfull for thy grace, that the fall of thine Apostle beeing alwayes before our eies, we may walke in thy feare before thee. For if we stand, we must take heed that we fall not, neither de∣spise those that as yet doo not stand. Make vs to con∣tinue thy grace for nothing haue wee sauing onely

tha•• which we haue receued of thee. And if of weak∣nesse we fall, put thy hand vnder vs (O Lorde) and suffer vs not to despaire in sinne, but cause vs with repentance and sorow for our offence, to resort vnto thee. Oh keepe vs, that we neither despaire, nor be∣traie thy dearely beloued sonne, whome thou tho∣rough thy Gospell doest send vnto vs, for without him is no safegard, but eternall death & damnation. From which keep vs (good Lord) for thy mercies sake, A∣men.

FINIS.

Notes

• * 1.1

  Acts. ••.
• * 1.2

  Ezod. 25. Deut. 16
• * 1.3

  Math. 9.
• * 1.4

  Iohn. 4.
• * 1.5

  〈◊〉〈◊〉. 2. Mich. 4.
• * 1.6

  Note.
• * 1.7

  Ephes. 4. Col. 4.
• * 1.8

  Of signes.
• * 1.9

  Genes. 6.
• * 1.10

  Rom. 8.
• * 1.11

  Sap. 1.
• * 1.12

  Iohn. 20.
• * 1.13

  Heb. 1. Col. 1.
• * 1.14

  Gal. 4.
• * 1.15

  Iohn. 16. Math. 28.
• * 1.16

  Col 3.
• * 1.17

  Ephes 4.
• * 1.18

  Mal. 2.
• * 1.19

  1. Cor. 8.
• * 1.20

  Acts. 2.
• * 1.21

  1. Cor. 2.
• * 1.22

  1. Cor. 1. Math. 11.
• * 1.23

  Math. 11. Luk. 24.
• * 1.24

  Ioel. 2. Ierem 31.
• * 1.25

  Math. 11.
• * 1.26

  1. Cor. 12. Esay. 11.
• * 1.27

  Psal. 75. Iohn. .11.
• * 1.28

  Esay 40.
• * 1.29

  Ierem. 31.
• * 1.30

  Luk. 24.
• * 1.31

  Esay. 13. Ierem. 15. Amos. ••.
• * 1.32

  Esay. 56.57. Ezech. 5.
• * 1.33

  Psal 88. 2. Reg 7.
• * 1.34

  Psal. 109.
• * 1.35

  Psal. 11••
• * 1.36

  Eph. 4
• * 1.37

  Math. 22.
• * 1.38

  Col. 1
• * 1.39

  Iohn. 1. Mark. 16. Rom. ••.
• * 1.40

  1. Ioh. 2. 1. Tim. ••.
• * 1.41

  Mat. 7.16•• Eph. 4.