Fruitful Lessons Upon the Passion Burial Resurrection Ascension, sending
THE SENDING OF THE HOLY GHOST.
WHen the fiftie daies were come to an end,Acts. …. 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 filled all the houſe where they ſate. And there appeared vntounto them clouen tongs, like as they had bin of fire, and it ſate vponupon 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 doctrine and grace) was opened vntounto 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 vntounto 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 vntounto 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 vponupon 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 vntounto 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, vntounto euerie one ſo much as maye ferue… … …fite.
Who ſo is deſirous to knowe … Ghoſt is promiſed vntounto 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 onelyonly 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, vponupon 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 vponupon the fiftith day was the feaſt of weekes: In the which feaſt they kept holyday, offering vntounto 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. VponUpon 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 vntounto … …ore time when the children … out of Egypt, the law was gi… … people vponupon the fift day: euen … …nient that vponupon 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 vponupon mount Sinay: euen ſo was the ſpirit giuen vponupon 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 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 vntounto 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 vntounto 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 louelove hath kindled them. How could the Apoſtles elſe hauehave 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 vntounto vsus poore men, his high, ſpirituall, & heauenly things, vnderunder 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 vsus his high gifts vnderunder thoſe tokens, … moſt knowen of vsus, and likeſt vntounto thoſe … which hee offereth vsus: 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 vntounto vsus by ſuch as bee earthly, might be of vsus the better vnderſtood. For els eueryevery 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 vsus, when they be ſet forth and repreſented by viſible thinges: namely, by ſuch as hauehave 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 vntounto vsus, the true body of Chriſt which died for vsus 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 vnderunder 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 onelyonly carnall thinges. Foraſmuch now as the wiſeſt & moſt gratious God, knoweth this ſo to bee, whereas hee hath made man his creature, to hauehave fruition of himſelfe: he wil not ſuffer him to corrupt in the fleſh, but giuegive 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 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 vntounto 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 vntounto 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 vntounto 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 vntounto vsus 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 giuegive vsus a certaine and aſſured hope, and an vndoubted pledge of an immortall and eternall life, and that hee hath ouercome death and ſinne for vsus.
Immediately after the reſurrection,Iohn. 20. he breatheth vponupon 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 vsus:Gal. 4. now cannot Chriſt the image of GOD bee right proportioned and renewed in vsus 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,Iohn. 16. Math. 28. All that the Father hath is mine: Item, All power is giuen vntounto mee in heauen and in earth) euen ſo immediately after the ſame, hee aſcended vp into heauen, to declare vntounto 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 vponupon 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 vntounto vsus, and that wee thus might become partakers of eternall life. What they be vntounto whom God giueth his ſpirit, that ſee we well heere: namely, euen vntounto thoſe, that in vnitie of faith, and feruent louelove, 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 louelove; 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 vsus to be of one mind in vnfained louelove, 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 together, and were aſtonied, becauſe that euerie man heard them ſpeake with his owne language. They wondered all & maruelled 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 hauehave 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 onelyonly 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 vntounto 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 vntounto life. Therefore by the ordinance of God, there hath been euer men in all nations, which to inſtruct others, hauehave 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 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 giuegive his grace, ſpirite, and knowledge, to the idle, ſlouthfull, and vnthankfull, neither to the proud, but vntounto thoſe that with meeknes & feare of God practiſe themſelues in the ſcripture, and that applying vntounto 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, hauehave miſuſed the ſame ſcriptures.
In the Papiſtry, the Vniuerſities, Colleges, cathedrall Churches, and Monaſteries, hauehave 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, hauehave broght ſuch high thinges, great goodes, and plentifull riches to paſſe, drawing ſo much people vntounto themſelues: we ought not therefore to ceaſe from reading and exerciſing of the ſcripture, but to take vppon vsus 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 hauehave been beſtowed vponupon 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) 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 vponupon mens heads: euen ſo muſt knowledge & wiſedome bee gotten with great trauaile and diligence, not with loytering and idleneſſe. But when God giueth vsus 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 louelove, is in a learned man, there is not a more hurtfull poyſon found vponupon the earth.
O God, thou that of thy grace and fatherly louelove, haſt giuen ſo good and excellent giftes with ſingular light of all ſciences: graunt vntounto ſuch as be learned a heart and mind, that in all things they may hauehave reſpect onelyonly 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 louelove 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.
To teſtimoniall amazed and wondered,Acts. 2. ſaying one to an… … What meaneth this? Other mocked, ſaying: … of new minds. But Peter ſtept forth …, and lift vp his voice, and ſaide vntounto 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 beneath, 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 people, that of good minde ſeeke to knowe that which they vnderſtand not, and therefore they demaund queſtions▪ vntounto thoſe the Lorde dooth gladly open himſelfe. But again there be others that deſpiſe, ſlander, mocke, and abhorre all holy things, as in the old and new Teſtament we hauehave 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 vntounto God.1. Cor. 2. And thus doe they moſt of all which beeing puffed vp in the wiſedome and ſcience of man, hauehave 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 vntounto 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 vntounto 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 vsus 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 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 merciemercy 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 vsus, 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 onelyonly to tell & ſhew before of godly and high thinges, but alſo to harken vntounto 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,Ioel. 2. Ierem 31. and that from the leaſt vntounto the moſt euerie one ſhould be inſtructed in Gods knowledge, through the guiding of the ſpirit: which knowledge before time was common onelyonly 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 onelyonly in Scribes,Math. 11. from whome ſuch high myſteries of Gods wiſedome are oftentimes hidde, but vntounto 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, vntounto 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, vntounto 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 vponupon 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 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 onelyonly Iewes (which hauehave the outward temple & ceremonies) but all as call vponupon the name of the Lord, whereſoeuer they be in the world. VntoUnto the Iew was promiſed a ſauiour, neuertheles ſuch one as ſhuld not onelyonly 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 than to gaze onelyonly 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 vnderunder 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 vntounto Babylon into captiuity. By the which captiuitie was figured the greeuous bondage and thraldome of mankind, vnderunder 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 hauehave 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 … ſinnes. If God now ſpared not his onelyonly …, 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 vntounto vsus of God: and conuerting from our ſinnes, doe turne vsus to the gratious father that beateth vsus, God vndoubtedly ſhall ſend vsus grace, proſperitie, and welfare, and help vsus 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 eueryevery 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 vntounto the image of his ſonne, and by much aduerſitie and trouble hee leadeth them vntounto 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 thereby vntounto the Iewes, to ceaſe from theyr vnbeleefe and ſhamefull life: declaring vntounto them, that if they proceed foorth in wickednes, it ſhould happen vntounto them, as it did before vntounto theyr forefathers, vntounto 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 onelyonly made mention of the grace of God offered vntounto 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 vntounto vice, which thing in the worde of Peter is yet more euident.
The Goſpell alſo preacheth amendment of lyfe, and not remiſſion of ſinnes onelyonly 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 vntounto no man, or if 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 vsus together by the eares, and bring the common people in our necks. But ſuch men ſhould conſider, that vntounto 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 vntounto them, it was meet that the kingdome of God ſhould bee taken 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 behooued others to be called vntounto the ſame. Therfore is Peter earneſt vponupon this ſentence: Whoſoeuer calleth vponupon 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 onelyonly are the people of God, the time is now come, that God wil beſtow his grace vponupon thoſe whom ye eſteeme to bee vncleane. God is no accepter of perſons, but among all people who ſo calleth vponupon 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 vponupon 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 vponupon: 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 his aſcenſion into heauen, and by that he now ſitteth at the right hand of God, Lord & king of al things. Firſt let vsus 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 hauehave yee taken by the hands of vnrighteous perſons, after hee was deliuered by the determinate councell and foreknowledge of God, & hauehave 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, aforehand 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, neither 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 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 vponupon the croſſe for our ſins. And that no man ſhould 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 vntounto vsus by GOD the father, to dye for vsus; whereby we might perceiue the louelove 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 vntounto 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 hauehave 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 hauehave 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 vsus to ſinne.
And heere we ſee, that when the grace of GOD through the Goſpell is offered vntounto 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? 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 vntounto you, hauehave 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 vponupon his former conuerſation, the ſame was innocent, pure, and holie: therefore cannot yee doubt but hee was ſent of God. Beſides this, ye hauehave perceyued and ſeene God to be euerie where in his workes: for the tokens and wonders which hee ſhewed and declared amongſt you, giuegive 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 vponupon the croſſe; for it was the ſpeciall determination of God, that Meſſias ſhould be crucified, 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 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 vntounto 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 vntounto you of the Patriarch Dauid▪ for he is both dead and buried, and his ſepulchre remaineth with vsus vntill this day: Therefore ſeeing he was a Prophet, and knew that God had ſworne vntounto 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 reſurrection of Christ, that his ſoule ſhould not bee left in hell, neyther his fleſh ſhould ſee corruption. This Ieſus hath God raiſed vp, whereof we all are witneſſes.
Doctrine and fruit.
THe Prophet Dauid ſpeaketh of one whoſe fleſh ſhould not corrupt; now could not hee hauehave ſpoken this of himſelfe, for his fleſh corrupted in the ſepulchre, which wee yet hauehave, 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 vponupon his ſeate, and raigne after him: not onelyonly 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 vntounto him) prophecied it of the reſurrection 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 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 vntounto vsus. 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 onelyonly to the liuing vponupon earth, but vntounto 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 vponupon 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 holie Ghost: he hath ſhed foorth this gift, which yee now ſee and heare. For Dauid is not aſcended into heauen, but he ſaith:Pſal. 109. 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 onelyonly riſen againe from 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 vponupon 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 vsus, and parted them among vsus, 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 onelyonly ſpirite.
Neither may this bee applied vntounto 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 vntounto my Lorde, euen the Sonne, Sit thou on my right hand.
So therefore, let all the houſe of Ieruſalem know for a ſuretie, that God hath made this Ieſus (whom ye hauehave 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 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 vntounto vsus 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.
WHen they heard this, they were prickt in their hearts, and ſaid vntounto Peter, and to the other Apoſtles, Ye men and brethren, what ſhall we doe? Peter ſaid vntounto 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 vntounto 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 receiued his preaching, were baptiſed: And the ſame daie there were added vntounto 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 wholſome ſorrow is that, which riſeth and groweth out of the truth, which is opened vntounto the heart by the holy Ghoſt. Which ſpirite in the heart giueth hope vponupon the merciemercy 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.
VntoUnto ſuch a man doth the faithfull Miniſter of Chriſt giuegive 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 vntounto 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 hauehave pure and vnfained. Foraſmuch then as we through baptiſme in the faith of Chriſt, hauehave receiued Chriſt, and are marked out for him▪ hauing once forgiueneſſe of ſinnes, through the grace and gift of Chriſt, let vsus be of a vertuous lfe, walking innocently and in the feare of God: Let vsus die therefore to the innocencie which is reſtored vntounto vsus againe through Chriſt: let vsus daily remember to harken & follow the admoniſhment of the ſpirit, which teacheth vsus all good things. We are they vntounto whom God hath promiſed his grace of the ſpirite, yea, and vntounto our children alſo, ſo farre as we abide in his couenants. Let vsus 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 vntounto the place, where Chriſt our Lord and king raignneth at the right hand of God,Col. 1 from whence he ſhall come and take vsus vntounto 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 vntounto 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 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 louelove one towards another, whereby they knowing one another among themſelues, might by ſuch exteriour things, ſtirre and prouoke one another to louelove 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 vntounto vsus. 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 giuegive 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 vntounto 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 giuegive.
The doctrine of the Apoſtles is nothing elſe but the boly Goſpell,Iohn. 1. Mark. 16. Rom. …. which the ſonne of God committed vntounto 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 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 hauehave eternall life. Alſo, he dyed for vsus, 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 vntounto men, in whome wee muſt bee ſaued, than the onelyonly name of Ieſus,1. Ioh. 2. 1. Tim. …. whoſe bloud waſheth awaie our ſins and he is the onelyonly perpetuall mediation betweene God and vsus.
In this doctrine continueth the Church, beeing builded vponupon 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 the which they became beleeuers: and in the ſame it maketh them to continue, that they neyther hearken nor giuegive 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 vntounto 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 vntounto 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 and damned, that cleaue to the onelyonly 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 vntounto 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 louelove 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, eueryevery man ſhall giuegive and ſerue mee. Chriſtian louelove 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 louelove. The eye looketh not to himſelfe onelyonly, but vntounto 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 onelyonly: 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. EueryEvery one is bound to ſerue the bodie, according to the gift and meaſure which the ſpirit of God hath diſtributed vntounto 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 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 vntounto 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.
OnelyOnly 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 vntounto 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, 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 vsus to doo good, to bee obedient, louing, and thankfull to our parents, and vntounto thoſe which bring vsus vp and doo cheriſhe vsus, that wee recompence them according to our power. By this alſo wee learne to helpe others, and to hauehave compaſſion of them when they are in need, remembring and conſidering out of what miſerie and pouertie other folks hauehave helped and brought vsus.
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 hauehave 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 hauehave the vſe of them all. For the poore and they that bee vnderunder, 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 hauehave ſufficicient and too much, that one might bee ſuſtayned by another, and that no man ſhal be inough to him ſelfe.
GOD hath giuen vntounto 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 louelove, in compaſſion, in ſuccour, and in faithfulneſſe towardes thoſe that hauehave 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 vsus to lacke ſo manye things.
Heereof groweth vnitie, louelove, and fellowſhip among men, when we caſt and call to our minds thus: eyther hee hath beene, or is nowe profitable vntounto vsus, or he doth good vntounto ours, of whom wee hauehave profite, or heereafter hee may doo vsus 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 louelove and good wyll one towardes another, but giuen vntounto 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 louelove, to doe good one vntounto another. Chriſt therefore, the reſtorer of our decayed nature, and the onelyonly true and eternall light, came into this worlde, to illuminate and lighten our blinde eyes, to crie with his voyce vntounto vsus that bee dumbe, and to ſette that agayne before our eyes, which wee our ſelues hauehave made darke and dimme. Hee cryeth vntounto vsus 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 onelyonly 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 onelyonly louelove, exhorting vsus to louelove, vnitie, and friendſhippe, and ſaying, that men heereby ſhall knowe vsus to bee his diſciples, if we louelove page missing …hem vntounto that, which faith inwardly conſidereth and looketh vponupon. Theſe tokens are inſtituted, to ſignifie and repreſent vntounto vsus 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 vponupon 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 vntounto ſaith.
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 vsus, 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 added viſible ſignes, not bare ſignes, but ſeales of his couenant (as was the Circumciſion and Paſſah) and common tokens of louelove and friendſhippe amongſt men, euen bread and wine, which hauehave no bloud, to declare that all bloud for ſinne is onelyonly 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 louelove 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 hauehave 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 vntounto 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 about, no oblation is ſanctified, all is impuritie that wee eyther doo or thinke, the holy Apoſtle Paule willeth vsus to praie continually: God graunteth not the preſence of his ſpirite to anie thing but vntounto praier. Without the preſence of Gods ſpirite vnprofitable is the worde preached, vnprofitable are the Sacraments miniſtred, vnprofitable ſhall all thinges bee vntounto vsus, ſo that praier is moſt requiſite. Let vsus therefore praie vntounto almightie God, to increaſe in vsus the ſpirite of Prayer, that with our ſoule and ſpirite wee may praie continually for ſpirituall giftes, that they may dayly increaſe in vsus to his glorie. Graunt this the great giuer of all good giftes, for his merciemercy ſake. To whom bee all honour, glorie, power, dominion, and thankes, for euer and euer, Amen.
A Praier.
O Mercifull God, preſerue our heartes from pride, from vaineglorie, and from ſhamefull couetouſneſſe, giuegive vsus 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 deſpiſe thoſe that as yet doo not ſtand. Make vsus to continue thy grace for nothing hauehave wee ſauing onelyonly tha… which we hauehave receued of thee. And if of weakneſſe we fall, put thy hand vnderunder vsus (O Lorde) and ſuffer vsus not to deſpaire in ſinne, but cauſe vsus with repentance and ſorow for our offence, to reſort vntounto thee. Oh keepe vsus, that we neither deſpaire, nor betraie thy dearely beloued ſonne, whome thou thorough thy Goſpell doeſt ſend vntounto vsus, for without him is no ſafegard, but eternall death & damnation. From which keep vsus (good Lord) for thy mercies ſake, Amen.
FINIS.
End of the text · Miles Coverdale, Fruitful Lessons Upon the Passion Burial Resurrection Ascension (1593)